a26:2
b25:31-46
cJohn 19:31-37
d1 Cor 5:7
e26:3
fJohn 18:13
gJohn 11:49
hLuke 3:2
iJohn 18:13
j19-24
k26:5
l21:8-11
m14-16
n26:6-13
oLuke 7:36-50
pJohn 12:1-8
qMatt 26:3-5
r26:14-16
s26:6
t8:7
u9:10
v26:7
wMark 16:1
xLuke 23:56–24:1
yJohn 12:1-7
z19:38-42
aaJohn 12:5
ab26:8
acJohn 12:4
ad26:12
ae1 Sam 10:1
af2 Kgs 9:6
agExod 29:7
ah26:14-16
aiJohn 11:57
ajMatt 26:25
ak26:47-56
alJohn 18:2
amMatt 27:3-10
anActs 1:15-22
aoMatt 26:14-15
apJohn 12:4-6
aq13:29
arJohn 12:1-8
asActs 1:16-17
at26:18
au26:23
av26:21
awJohn 13:26
ax26:24
ayIsa 53:7-9
az26:25
ba26:22
bb26:26-29
bcExod 12
bdLuke 22:17-18
beMatt 26:23
bf26:26
bgMark 14:22
bhExod 12
biPss 113–114
bjMatt 26:26
bkMark 14:22
blLuke 22:19
bmMatt 26:27-28
bnMark 14:23-24
boLuke 22:20
bpMatt 26:29
bqMark 14:25
brPss 115–118
bsMatt 26:30
bt1 Cor 11:23-25
bu26:26
bvExod 12:18
bwDeut 16:3
bx26:27
byExod 6:6-7
bzMatt 26:27-28
ca26:29
cb26:28
ccExod 12:5
ce24:8
cfExod 12:7
cgJer 31:31
chGen 12
ciGal 3:15-29
cj4:12-31
ckJer 31:31-34
clMark 14:24
cmMatt 20:28
cn26:29
co1 Cor 15:20-28
cpRev 19–22
cq26:30
crPs 136
cs26:31
ctZech 13:7-9
cuZech 13:8-9
cvMatt 26:34
cx69-75
cy26:32
daJohn 21
db26:35
dc26:56
dd26:36-46
de20:28
df26:41-42
dg6:9-13
dh26:36
diLuke 22:39-40
djJohn 18:1-2
dk26:37
dl17:1-13
dm27:45-46
dn26:38
doJohn 12:27
dpPss 42:5-6
dr43:5
ds26:39
dt4:1-11
du16:23
dvJohn 6:38
dw26:49
dx26:51
dyJohn 18:26
dz26:53
ea26:54
eb16:21-23
ec26:55
ed21:26
ef26:3-5
eg26:56
ehIsa 53
eiMatt 26:31-35
ej26:57–27:26
ekJohn 18:13-24
elMatt 26:59-66
em27:1-2
enLuke 23:6-12
eoMatt 27:11-31
epLuke 23:6-12
eq26:57-68
er21:26
et26:5
evJohn 11:45-53
ew26:58
ex26:3
ey26:59
ezMark 14:55-56
fa26:60
fbDeut 17:6
fc19:15
fd26:61
feJohn 2:19-21
ff26:63
fgZech 6:12
fhMatt 26:61
fi26:64
fj26:25
fk27:11
flMark 14:62
fmDan 7:13
fnPs 110:1
fo26:65
fpDan 7:13-14
fq26:67-68
frIsa 50:6
fs53:4-9
ftMatt 16:21
fu17:22-23
fv20:18-19
fw26:2
fxMark 14:65
fy26:69-75
fz26:34
ga26:73
gb4:13
gc26:75
gd26:34
ge27:1-2
gf20:19
gg27:1
gh26:65-66
gi27:11-26
gjLuke 23:2
gk27:2
gl27:3-10
gmActs 1:18-19
gnMatt 27:6-7
goActs 1:18
gpMatt 27:5
gqActs 1:18
grMatt 27:7-8
gsActs 1:19
gt27:3
gu27:4
gv23:35
gw26:55-56
gx59-60
gy27:18-19
haLuke 23:47
hb27:5
hcDeut 19:16-21
hd27:7
he27:8
hfActs 1:18-19
hg27:9-10
hhZech 11:12-13
hiJer 19:1-13
hj18:2-6
hk32:6-15
hlZech 11:12-13
hm27:11-26
hn27:11-14
hoLuke 23:6-16
hpMatt 27:15-26
hq27:11
hr26:65-66
hs27:1
htActs 25:18-20
huLuke 23:2
hv27:15
hw27:16
hxMark 15:7
hyJohn 18:40
hzLuke 23:19
ia27:19
ib1:20
ic27:24
id27:4
ie27:25
if21:43
ig23:35
ih2 Sam 1:16
ii14:9
ijJer 51:35
ikActs 5:28
il18:6
im20:26
in27:26
ioDeut 25:1-3
ip1 Kgs 12:11
irActs 16:22
is22:25
it2 Cor 11:24-25
iu27:27-31
iv26:67-68
iw27:27
ix27:28-29
iy27:32-44
iz27:32
ja27:34
jbPs 69:21
jcIsa 53:10
jdMark 15:23
je27:35
jfDeut 21:22-23
jgMatt 16:24
jh27:37
ji27:38
jj27:40
jk4:1-11
jl16:21-23
jm27:45
jnAmos 5:18
jp8:9-10
jqJer 4:27-28
jr13:16
js15:9
jt27:46
ju27:47
jv27:47
jw11:14-15
jx17:10-13
jyMal 4:5
jz27:48
kaPs 69:21
kbMatt 27:34
kc27:50
kdJohn 19:30
keMatt 27:46
kfLuke 23:46
kg27:51
khEph 2:11-22
kiHeb 6:19
kj9:1–10:25
kkExod 19:18
klJudg 5:4
kmPs 18:7
knJoel 3:14-17
koAmos 8:8-10
kp27:52-53
kqIsa 26:19
krDan 12:2
ks1 Cor 15:1-58
ktCol 1:18
kuHeb 2:14-15
kv1 Cor 15:20
kxCol 1:18
ky27:54
kz14:33
la16:16
lbLuke 23:47
lc27:58
ldDeut 21:22-23
leMatt 27:24-26
lf27:59-60
lgDeut 21:22-23
lh2 Kgs 9:37
liPs 79:3
ljJer 16:4
llEzek 29:5
lmRev 11:9
lnMark 5:38-39
loActs 9:37
lpMatt 26:6-13
lqJohn 12:3
ls19:39
ltMatt 27:59
luGen 50:2-3
lvMatt 23:27
lw27:62-66
lx28:1-10
ly28:1
lz27:56
ma28:12
mbExod 20:16
mc23:8
md28:13
me28:15
mfActs 2:22-36
mg28:17
mhJohn 20:24-29
miMatt 14:31
mjLuke 24:10-11
mkJohn 20:24-29
ml28:18
mm7:29
mn9:6-8
mo21:23-27
mp26:64
mqJohn 3:35
mr28:19
mtActs 10:20
muMatt 10:5-6
mv15:24
mx2:1-12
my8:5-13
mz21:43
na24:14
nb26:13
nc28:20
nd3:13-17
ne10:32-33
nf20:28
ng26:28
nhActs 2:38
niRom 6:1-11
nj1 Pet 3:21
nk1 Cor 12:4-6
nl2 Cor 13:14
nmEph 4:4-6
nn2 Thes 2:13-14
no1 Pet 1:2
npRev 1:4-6
nq28:20
nr5–7
ns5:17-20
nt7:13-27
nu1:23
nv18:20

‏ Matthew 26

26:2  a The irony is that the Son of Man, who is to judge the nations (25:31-46  b), must first be wrongly judged and condemned to death by evil people. Jesus’ death was the ultimate Passover sacrifice (see John 19:31-37  c; 1 Cor 5:7  d).
26:3  e The residence of Caiaphas, the high priest, was near the Temple in Jerusalem’s Upper City. Since it was not the normal meeting place, this gathering was ad hoc, urgent, and probably secretive. The council chamber, the traditional meeting place for the Sanhedrin, was located either at the southern end of the Court of the Israelites in the Temple, or on the western edge of the Temple hill.

• Joseph Caiaphas, son-in-law of Annas (see John 18:13  f), was high priest from AD 18 to 36 (John 11:49  g), the longest tenure of any high priest from the time of Herod’s rule until AD 70. His father-in-law, Annas, had been deposed but continued to be called high priest as well (see Luke 3:2  h; John 18:13  i, 19-24  j).
26:5  k Jerusalem was flooded with pilgrims at Passover, and the Jewish leaders worried about having their authority taken away if they caused or allowed anything that resembled revolt against Rome (see 21:8-11  l, 14-16  m).
Summary for Matt 26:6-13: 26:6-13  n A similar anointing took place earlier in Galilee (Luke 7:36-50  o). Matthew’s insertion of the episode at this point (cp. John 12:1-8  p) sets the Jewish leaders’ murderous plotting (Matt 26:3-5  q) and Judas’s betrayal (26:14-16  r) in sharp contrast to the woman’s praiseworthy actions. 26:6  s Simon, a man who had previously had leprosy: Jesus’ presence in the man’s home exhibited the forgiving, healing love Jesus often showed toward outcasts (see 8:7  t; 9:10  u).
26:7  v The jar of expensive perfume was a burial ointment (see Mark 16:1  w; Luke 23:56–24:1  x; John 12:1-7  y; 19:38-42  z) made of nard, which was harvested in India. The value of this jar of perfume was nearly a year’s wages (John 12:5  aa).
26:8  ab The disciples were indignant: John 12:4  ac indicates that Judas Iscariot incited this reaction.
26:12  ad to prepare my body for burial: It is not clear whether the woman fully understood the significance of her actions. In addition to preparation for burial, the anointing also speaks of Jesus as king (1 Sam 10:1  ae; 2 Kgs 9:6  af) and priest (Exod 29:7  ag).
Summary for Matt 26:14-16: 26:14-16  ah Judas sold himself to the authorities (see also John 11:57  ai), concealed it (Matt 26:25  aj), and then took them to Jesus at the appropriate time so they could carry out their plans (26:47-56  ak; see John 18:2  al). Later, Judas was overcome by guilt and committed suicide (Matt 27:3-10  am; see Acts 1:15-22  an). Judas was apparently known for his greed (Matt 26:14-15  ao; John 12:4-6  ap; 13:29  aq). It is also possible that he was motivated by disappointment over the nature of Jesus’ reign as Messiah, his own humiliation over the anointing of Jesus (see John 12:1-8  ar), or resentment over the leadership of the Galilean apostles, Peter, James, and John. Whatever his motivation, Judas’s betrayal was a part of God’s sovereign plan (Acts 1:16-17  as).
26:18  at My time: The Messiah would now complete the work for which he was commissioned, to die for the sins of the world.
26:23  au eaten from this bowl with me: It was the custom for everyone present to dip their food into a common bowl, which probably contained herbs and fruit puree. Sharing a meal was a sign of friendship and trust, making a betrayer’s presence all the more startling (26:21  av; but see John 13:26  aw).
26:24  ax as the Scriptures declared: Jesus might have been referring to Isa 53:7-9  ay or to the broader Old Testament theme of a suffering Messiah. This verse combines God’s sovereign will with human responsibility.
26:25  az Judas referred to Jesus as Rabbi, while the other disciples call him “Lord” (26:22  ba).

• “You have said it”: This enigmatic statement affirmed that Judas was the betrayer.
Summary for Matt 26:26-29: 26:26-29  bb The Last Supper derives its significance in part from the Jewish Passover (see Exod 12  bc). The phases of the Jewish liturgy for Passover are as follows: (1) Festal blessing; (2) first cup (see Luke 22:17-18  bd); (3) eating bitter herbs (see Matt 26:23  be and corresponding study note); (4) eating unleavened bread (26:26  bf; Mark 14:22  bg); (5) second cup is mixed; (6) the Passover haggadah (reading) is given (Exod 12  bh); (7) first part of the hallel (Pss 113–114  bi; see study note on Pss 113–118); (8) second cup is taken; (9) blessing and eating of unleavened bread (Matt 26:26  bj; Mark 14:22  bk; Luke 22:19  bl); (10) the Passover lamb is eaten; (11) third cup (Matt 26:27-28  bm; Mark 14:23-24  bn; Luke 22:20  bo); (12) fourth cup (see Matt 26:29  bp[?]; Mark 14:25  bq[?]); (13) time of fellowship; (14) second part of the hallel (Pss 115–118  br; see Matt 26:30  bs). None of the New Testament accounts of the Last Supper includes every aspect of a typical Jewish Passover. However, the most important aspects of the Passover that gave meaning to the early Christian celebration of the Lord’s Supper are included (see 1 Cor 11:23-25  bt). Jesus, the Lamb of God, is the ultimate Passover lamb and the perfect sacrifice for sin.

• this is my body ... my blood: Ever since the Reformation, there have been three dominant interpretations of Jesus’ statements concerning the bread and the wine: (1) that the bread and wine change into the actual body and blood of Jesus Christ (transubstantiation); (2) that Christ is mysteriously present in the sacrament either spiritually (real presence) or “in, with, and under” the bread and wine (consubstantiation); (3) that the bread and wine symbolize the body and blood of Christ, benefiting the recipient through the Spirit by faith (symbolism). 26:26  bu The unleavened bread of the Passover (Exod 12:18  bv) is also described as the “bread of suffering” (Deut 16:3  bw), referring to hardships in Egypt.

• The customary blessing over the bread in the Passover meal was “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”
26:27  bx He gave thanks. The traditional blessing for the Passover cup was “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.” An early Christian variant is, “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you made known to us through Jesus your child; glory be to you forever” (Didache 9.2).

• The four cups of the Passover meal correspond to the fourfold promise of Exod 6:6-7  by, with two for deliverance, one for redemption (see Matt 26:27-28  bz), and one for fellowship (see 26:29  ca).
26:28  cb the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5  cc, 13  cd; 24:8  ce) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7  cf). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31  cg). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12  ch; Gal 3:15-29  ci; 4:12-31  cj).

• to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34  ck; Mark 14:24  cl). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28  cm).
26:29  cn until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28  co; Rev 19–22  cp).

• until the day I drink it new: The final consummation of the Kingdom is pictured as a feast like the Passover, symbolizing an eternal fellowship of love and peace.
26:30  cq they sang a hymn: Some have suggested that the Great Hallel (Ps 136  cr) was sung.
26:31  cs God will strike: In Zech 13:7-9  ct, the Shepherd, God’s partner, is struck down (understood by Jesus as a prediction of his own death), and out of the scattered sheep emerge a purged, purified remnant of faithful ones (Zech 13:8-9  cu). In the short term, the disciples would soon be scattered and deny association with Jesus (Matt 26:34  cv, 56  cw, 69-75  cx).
26:32  cy Jesus foresaw a time of restoration for the disciples despite their imminent abandonment of him (see ch 28  cz; John 21  da).
26:35  db While Peter’s denial receives the most attention, all the other disciples denied or avoided association with Christ as well (see 26:56  dc).
Summary for Matt 26:36-46: 26:36-46  dd This scene reveals the depth of Jesus’ awareness of the suffering that awaited him on the cross, as well as his utter commitment to God’s will (see 20:28  de). Expressions in 26:41-42  df echo the Lord’s Prayer (6:9-13  dg). 26:36  dh Gethsemane is the name of an olive orchard approximately 250 yards east of Jerusalem’s Golden Gate, overlooking the Kidron Valley on the edge of the Mount of Olives. Jesus and his disciples apparently met there often (Luke 22:39-40  di; John 18:1-2  dj).
26:37  dk He took Peter ... James and John: These three, apparently the leaders of the apostles, received special revelation (17:1-13  dl) and accompanied Jesus in this difficult hour.

• Jesus became anguished and distressed from contemplating the Father’s plan for him, to absorb God’s wrath toward humans for their sin (see 27:45-46  dm).
26:38  dn crushed with grief: See John 12:27  do; cp. Pss 42:5-6  dp, 11  dq; 43:5  dr.
26:39  ds If it is possible: Jesus’ heart’s desire was for uninterrupted communion with the Father instead of coming under God’s wrath.

• Yet I want your will to be done: His resolution to do the Father’s will was firm (4:1-11  dt; 16:23  du; John 6:38  dv).
26:49  dw Judas ... gave him the kiss: Judas’s use of a sign of affection to betray Jesus amplifies the heinousness of his betrayal.
26:51  dx one of the men with Jesus: This was Peter (John 18:26  dy).
26:53  dz thousands (literally twelve legions): Jesus used Roman military language (a legion consisted of approximately 6,000 soldiers) to describe the aid he could receive from God. Jesus was not a helpless victim; he permitted his own arrest.
26:54  ea For Jesus to have resisted would have impeded the fulfillment of God’s saving work (see 16:21-23  eb).
26:55  ec The leaders’ clandestine behavior was driven by fear of the masses who revered Jesus (see 21:26  ed, 46  ee; 26:3-5  ef).
26:56  eg It is not clear which of the Scriptures Jesus was alluding to—perhaps Isa 53  eh, or perhaps the Old Testament theme of a suffering Messiah in general.

• As Jesus had predicted earlier that evening, all the disciples deserted him (Matt 26:31-35  ei).
Summary for Matt 26:57-27:26: 26:57–27:26  ej The Gospels record Jesus as undergoing five hearings: (1) an informal hearing before Annas (John 18:13-24  ek); (2) a night hearing before the Sanhedrin (Matt 26:59-66  el); (3) a morning hearing before the Sanhedrin (27:1-2  em); (4) a hearing before Herod Antipas (Luke 23:6-12  en); and (5) a two-stage trial before Pilate (Matt 27:11-31  eo; see Luke 23:6-12  ep). It all amounts to two trials, a Jewish trial and a Roman trial.
Summary for Matt 26:57-68: 26:57-68  eq This hearing might have been little more than an unofficial preliminary hearing designed to establish consensus on the terms of the charges. The Jewish leaders were under considerable pressure to keep this incident secret, lest their actions cause a riot (see 21:26  er, 46  es; 26:5  et, 55  eu; John 11:45-53  ev).
26:58  ew the high priest’s courtyard: This location suggests an ad hoc meeting of the Sanhedrin at the palace of the high priest (26:3  ex).
26:59  ey were trying to find witnesses: The verb tense suggests an extended, perhaps desperate, attempt to find any testimony that could lead to a formal accusation (see Mark 14:55-56  ez).
26:60  fa could not use anyone’s testimony: The evidence was too insubstantial or inconsistent to meet their goal of a death sentence until two men came forward (Deut 17:6  fb; 19:15  fc) with testimonies that did not conflict.
26:61  fd The charge is either a misunderstanding or a deliberate distortion of Jesus’ prediction of his death and resurrection (see John 2:19-21  fe).
26:63  ff if you are the Messiah: This question from the high priest was prompted by Zech 6:12  fg, which had predicted that the Messiah would rebuild the Temple (cp. Matt 26:61  fh).
26:64  fi You have said it: This purposefully enigmatic response is essentially an affirmative answer (see 26:25  fj; 27:11  fk); Mark has “I Am” (Mark 14:62  fl).

• you will see: By quoting Dan 7:13  fm, Jesus affirmed that he was the Son of Man who would be vindicated and exalted by God.

• seated in the place of power at God’s right hand: Literally seated at the right hand of the power; see Ps 110:1  fn. Jews were reluctant to name God directly (see study note on Matt 5:4).

• The expression coming on the clouds of heaven could refer either to the destruction of Jerusalem in AD 70 or to Jesus’ second coming at the end of history.
26:65  fo Blasphemy! Caiaphas evidently understood Jesus’ claim to be the exalted Son of Man as a blasphemy against God’s majesty. The Son of Man (Dan 7:13-14  fp) was closely associated with this majesty.
Summary for Matt 26:67-68: 26:67-68  fq Such abuse fulfills Isa 50:6  fr; 53:4-9  fs and Jesus’ own predictions (Matt 16:21  ft; 17:22-23  fu; 20:18-19  fv; 26:2  fw; see also Mark 14:65  fx).
Summary for Matt 26:69-75: 26:69-75  fy Peter’s denials fulfill Jesus’ prediction (26:34  fz).
26:73  ga your Galilean accent: Jews from Galilee had a distinctive accent, compared with those from Judea (cp. 4:13  gb and corresponding study note).
26:75  gc When the crowing of the rooster reminded Peter of Jesus’ prediction (26:34  gd), he was struck with sorrow.

‏ Matthew 27

Summary for Matt 27:1-2: 27:1-2  ge The Jewish leaders were ready to level charges against Jesus before Pilate so that he would order Jesus’ execution. Pilate, a Gentile, fulfills Jesus’ prediction (20:19  gf). 27:1  gg The charge of blasphemy (26:65-66  gh), though sufficient for the death penalty among Jews, would not convince a Roman judge. Hence, the leading priests and the elders conspired together to prepare a more political charge consistent with capital offenses in Roman law (see 27:11-26  gi; Luke 23:2  gj).
27:2  gk Tiberius Caesar appointed Pilate to be the governor (or prefect) of Judea. Pilate ruled primarily from Caesarea, not Jerusalem, from AD 26 to AD 36. Though he had sovereign power in Judea, Pilate was ultimately responsible to the legate of Syria, the central authority in the eastern portion of the Roman Empire. Josephus records several instances where Pilate’s disregard for the sanctity of Jewish customs led to revolt.
Summary for Matt 27:3-10: 27:3-10  gl There are two accounts of Judas’s death—this one and Acts 1:18-19  gm. There are differences between the two: (1) Matthew states that the priests bought the field (Matt 27:6-7  gn), while Acts seems to suggest that Judas bought it (Acts 1:18  go); (2) Matthew reports that Judas committed suicide by hanging himself (Matt 27:5  gp), while Acts enigmatically refers to a fall and an abdominal rupture (Acts 1:18  gq); (3) Matthew implies that the field of blood was so named because it became a place of burial (Matt 27:7-8  gr), while Acts suggests that it was because of Judas’s violent death there (Acts 1:19  gs). The two accounts are compatible if one takes the account in Acts as describing the effects of the actions described in Matthew. 27:3  gt Judas was filled with remorse (Greek metamelomai), but he did not repent (Greek metanoeō), which would have changed his heart and resulted in obedience and a relationship with God based on faith.
27:4  gu an innocent man: Jesus’ innocence is a dominant theme in the narrative of his suffering (see 23:35  gv; 26:55-56  gw, 59-60  gx; 27:18-19  gy, 24  gz; see also Luke 23:47  ha).
27:5  hb hanged himself: Judas’s suicide resulted from a guilt-stricken, unrepentant conscience. His death satisfied Old Testament law regarding the punishment of a false witness (see Deut 19:16-21  hc).
27:7  hd Foreigners were Gentiles who died in Jerusalem. An asset whose owner could not be traced was used for public charity. In this instance, unclean money was used to buy an unclean place for unclean people.
27:8  he Field of Blood is a way of describing a cemetery (cp. Acts 1:18-19  hf).
Summary for Matt 27:9-10: 27:9-10  hg the prophecy of Jeremiah: The citation is from Zech 11:12-13  hh. Matthew might merely have been conforming to the Jewish custom of citing books by referring to the first book in the particular scroll—the first book in the scroll containing Zechariah would have been Jeremiah. Or, Matthew might have thought of similar passages in Jeremiah (Jer 19:1-13  hi; 18:2-6  hj; 32:6-15  hk) along with Zech 11:12-13  hl.

• Matthew sees a striking resemblance between Zechariah’s actions and those of the leading priests. Both contexts deal with the rejection of God’s messenger who was to be king of God’s people.
Summary for Matt 27:11-26: 27:11-26  hm The Roman trial included an initial hearing before Pilate (27:11-14  hn), one before Herod Antipas (Luke 23:6-16  ho), and a second hearing before Pilate (Matt 27:15-26  hp). 27:11  hq king of the Jews: The Sanhedrin’s original charge of blasphemy (26:65-66  hr; 27:1  hs) held no interest to the Romans, who saw it as a Jewish religious question (cp. Acts 25:18-20  ht). The charge was therefore changed to incriminate Jesus in Roman eyes as a political rebel (see Luke 23:2  hu).
27:15  hv Pilate’s custom seems out of character; he was not known for wanting to please his Jewish subjects. However, if Pilate’s position with Caesar was precarious at this point (see study note on John 19:12; see Philo, On the Embassy to Gaius 159–161), then this gesture may have been to keep the peace and thus avoid negative attention from Rome.
27:16  hw notorious prisoner ... named Barabbas: Elsewhere he is called a “revolutionary” (Mark 15:7  hx; John 18:40  hy), a term that also denotes a robber or insurrectionist (see Luke 23:19  hz). To the zealots, Barabbas was a hero.
27:19  ia through a terrible nightmare (cp. 1:20  ib): It is ironic that a pagan recognizes and takes a stand for Jesus’ innocence, while the Jewish crowd does not.
27:24  ic The responsibility is yours! The priests had said the same thing to Judas (27:4  id).
27:25  ie all the people (see 21:43  if): This does not mean every living Jew. Instead, those urging Jesus’ condemnation are representative of all of unbelieving Israel, whose actions bring consequences for the nation as a whole (e.g., the destruction of Jerusalem in AD 70).

• We will take responsibility for his death—we and our children (see 23:35  ig; 2 Sam 1:16  ih; 14:9  ii; Jer 51:35  ij; Acts 5:28  ik; 18:6  il; 20:26  im): Christians have at times misunderstood and misused this verse in persecution of Jews, but it is not an indictment against Jews in general.
27:26  in When a man was flogged, he was beaten with whips that had leather thongs at the end, some with sharp bone, lead, or rock fragments stuck to the ends of the thongs (see also Deut 25:1-3  io; 1 Kgs 12:11  ip, 14  iq; Acts 16:22  ir; 22:25  is; 2 Cor 11:24-25  it).
Summary for Matt 27:27-31: 27:27-31  iu In the Jewish trial Jesus was mocked as a prophet (26:67-68  iv); here he is mocked as a king. 27:27  iw The governor’s soldiers were auxiliary troops recruited from non-Jewish residents of Palestine.

• Their headquarters was located at the official residence of the governor in Jerusalem (the Antonia Fortress on the northwest corner of the Temple compound).
Summary for Matt 27:28-29: 27:28-29  ix The scarlet robe was probably the cloak of a soldier meant to emulate royal garb solely for the purpose of ridiculing Jesus.

• Weaving thorn branches into a crown was a mockery of Jesus as king.
Summary for Matt 27:32-44: 27:32-44  iy Ironically, the taunts and ridicule of the crowd express the truth about Jesus: He is the Son of God and King of Israel, the Messiah. 27:32  iz Normally, the victim carried his own cross. Only the crossbeam was carried; the vertical pole would be waiting at the crucifixion site. Simon might have been forced because Jesus was weak from the effects of scourging. The act of enlisting Simon might also have been a further mockery. Jesus was treated as one who deserved a servant even though he was being marched to his death.
27:34  ja Giving Jesus wine mixed with bitter gall was probably intended for ridicule (see Ps 69:21  jb). It was also a sedative—Jesus probably rejected it in order to suffer fully for our sins (see Isa 53:10  jc).

• Gall, otherwise known as wormwood, is a bitter narcotic made from the oil of Artemisia (cp. Mark 15:23  jd).
27:35  je they ... nailed him to the cross: Crucifixion, though not generally practiced by Jews, was a widespread Roman punishment for military and political offenders, particularly slaves, rebels, and insurrectionists. The sheer cruelty and the public spectacle of crucifixion worked as a powerful social deterrent. Victims were flogged and then crucified naked, adding to the humiliation. It was seen as the most painful of all possible deaths; it involved intense suffering, exposure to weather and insects, suffocation, and often a final violent thrust of a spear to end life. Further, since crucifixion was a curse from God (Deut 21:22-23  jf), the act was particularly heinous to Jewish sensibilities. Paradoxically, what was so despicable among humans has become the instrument of our salvation. Jesus previously had instructed his disciples to take up their crosses and follow him (Matt 16:24  jg).
27:37  jh The official charge was fastened to the cross above the criminal’s head; Jesus was crucified for political sedition.
27:38  ji Crucifying Jesus between two convicted revolutionaries added further humiliation and guilt by association.
27:40  jj if you are the Son of God: This taunt recalls Jesus’ temptation at the very beginning of his public ministry (4:1-11  jk), in which the devil appealed to Jesus’ privileged status in order to tempt him to avoid suffering (see also 16:21-23  jl).
27:45  jm Darkness symbolizes the judgment of God or, more specifically, the arrival of the day of the Lord (see Amos 5:18  jn, 20  jo; 8:9-10  jp; also Jer 4:27-28  jq; 13:16  jr; 15:9  js).
27:46  jt Eli, Eli: This cry means My God, my God, but the similarity in sound accounts for the people’s confusion (27:47  ju).

• My God, my God, why have you abandoned me? Jesus was experiencing God’s wrath for the sins of humanity.
27:47  jv It was widely believed that Elijah would return before the day of the Lord (11:14-15  jw; 17:10-13  jx; Mal 4:5  jy).
27:48  jz The sour wine was vinegar. The drink was probably designed to mock Jesus (cp. Ps 69:21  ka with Matt 27:34  kb) by pretending to help assuage his thirst. Others have suggested that it was given as an act of genuine kindness.
27:50  kc Each of the four Gospels highlights different aspects of Jesus’ last moments.

• released his spirit: This emphasizes the sovereignty of Jesus in that he released himself to death (see also John 19:30  kd).

• shouted out again (see Matt 27:46  ke): This cry was Jesus’ final prayer (see Luke 23:46  kf).
27:51  kg The significance of the splitting of the curtain in the Temple is that the wall dividing people from God has been torn down by the death of Jesus Christ (see also Eph 2:11-22  kh; Heb 6:19  ki; 9:1–10:25  kj).

• The earth shook, rocks split apart: These are portents of the arrival of judgment (see Exod 19:18  kk; Judg 5:4  kl; Ps 18:7  km; Joel 3:14-17  kn; Amos 8:8-10  ko). Josephus records the appearance about AD 30 of a star resembling a sword and a spontaneous opening of the gates of the Temple (Josephus, War 6.5.3-4).
Summary for Matt 27:52-53: 27:52-53  kp tombs opened: Jesus’ climactic death inaugurated the Kingdom of God by breaking the powers of death and establishing the final resurrection (see Isa 26:19  kq; Dan 12:2  kr; 1 Cor 15:1-58  ks; Col 1:18  kt; Heb 2:14-15  ku).

• These godly ones either did not enter the city until after Jesus’ resurrection or they were not raised until then, with Jesus as the firstfruits (see 1 Cor 15:20  kv, 23  kw; Col 1:18  kx). If that is the case, Matthew has included this episode to form a more powerful commentary on the impact of Jesus’ death.
27:54  ky The Roman officer and the other soldiers were Gentiles.

• the Son of God: This may be an unqualified affirmation that Jesus is the unique Son of God (see 14:33  kz; 16:16  la) or possibly a more general affirmation of Jesus’ innocence (see Luke 23:47  lb). They are responding to the earthquake and all that had happened as evidence of divine interest in this occasion.
27:58  lc In Roman crucifixion, the bodies of criminals were often left to rot. Deut 21:22-23  ld prohibits a body from remaining on a cross or a gallows overnight. Joseph’s action was in accordance with Jewish law, while his motivation was probably his loyalty to Jesus.

• Pilate issued an order: Pilate was accommodating, probably because he did not believe Jesus was guilty of insurrection (see Matt 27:24-26  le).
Summary for Matt 27:59-60: 27:59-60  lf Burial customs were important in Judaism, especially in contrast to the Greeks and Romans, who cremated their dead. Leaving a corpse unburied was the severest form of judgment (Deut 21:22-23  lg; 2 Kgs 9:37  lh; Ps 79:3  li; Jer 16:4  lj, 6  lk; Ezek 29:5  ll; Rev 11:9  lm). Death was lamented and mourned (Mark 5:38-39  ln); the body was washed (Acts 9:37  lo), anointed (Matt 26:6-13  lp; John 12:3  lq, 7  lr; 19:39  ls), and wrapped in burial cloths (Matt 27:59  lt; see Gen 50:2-3  lu). The body was placed in a tomb (see Matt 23:27  lv) that had been tunneled into a rock or carved into the side of a cave wall. The entrance to a tomb was often closed with a huge stone and sealed to prevent ceremonial uncleanness or robbery.

• clean linen ... new tomb: Both reflect ceremonial purity. Joseph had purchased the tomb for his own family, but it had not yet been used.
Summary for Matt 27:62-66: 27:62-66  lw This incident bolsters the truth of Jesus’ resurrection—it is inconceivable that Matthew would fabricate such a story since witnesses abounded who could have countered the claims.

‏ Matthew 28

Summary for Matt 28:1-10: 28:1-10  lx The discovery of the empty tomb and the various resurrection appearances are presented with different emphases in each of the four Gospels. Matthew focuses on the reunion in Galilee, the attempt on the part of the Jewish leaders to discredit the resurrection, and the significance of the resurrection for the salvation of the world. 28:1  ly Mary Magdalene (see 27:56  lz): The mention of two women as witnesses lends credibility to the historicity of the account—an inventor of tales would not have used women as witnesses, since a woman’s testimony was considered less reliable than a man’s.
28:12  ma Such a bribe was contrary to the law (see Exod 20:16  mb; 23:8  mc).

• elders: See study note on Matt 21:23.
28:13  md stole his body: Tomb robbery was a common problem in the ancient world, so such an accusation would have been entirely believable.
28:15  me still tell it today: Justin Martyr wrote to Jews of his day (about AD 165), “You have sent ... men throughout all the world to proclaim, ‘A godless and lawless heresy has sprung from one Jesus, a Galilean deceiver, whom we crucified, but his disciples stole him by night from the tomb ... and now [the disciples] deceive men by asserting that he has risen from the dead and ascended into heaven’” (Justin Martyr, Dialogue with Trypho 108). This misinformation probably became widespread after the disciples began to proclaim Jesus’ resurrection (see Acts 2:22-36  mf).
28:17  mg some of them doubted: This might be a veiled reference to Thomas (John 20:24-29  mh), but all eleven might have experienced a mixture of both worship and doubt (see also Matt 14:31  mi; Luke 24:10-11  mj; John 20:24-29  mk).
28:18  ml Jesus’ authority is power delegated from the Father (see 7:29  mm; 9:6-8  mn; 21:23-27  mo; 26:64  mp; John 3:35  mq).
28:19  mr go and: Literally going, a participle that supports the main imperative, make disciples. Matthew probably intended go to be understood as a separate command (as it is translated) and not as a circumstantial modifier (i.e., while you go; cp. the same construction in 9:6  ms; Acts 10:20  mt).

• make disciples: A disciple is one who repents of sin, trusts in Jesus for salvation, and obeys his teachings.

• all the nations: The mission to the Gentile nations formally began here (see Matt 10:5-6  mu; 15:24  mv; see also 1:1  mw; 2:1-12  mx; 8:5-13  my; 21:43  mz; 24:14  na; 26:13  nb).

• Two aspects of making disciples are baptizing and teaching (28:20  nc).. Baptism indicates public identification with, and surrender to, Jesus and the work he has done for salvation (see 3:13-17  nd; 10:32-33  ne; 20:28  nf; 26:28  ng; Acts 2:38  nh; Rom 6:1-11  ni; 1 Pet 3:21  nj).

• In the name of means entrance into a relationship and its benefits, which come to those who truly believe.

• Father ... Son ... Holy Spirit: This is a formulaic expression for the nature of God as a trinity (see also 1 Cor 12:4-6  nk; 2 Cor 13:14  nl; Eph 4:4-6  nm; 2 Thes 2:13-14  nn; 1 Pet 1:2  no; Rev 1:4-6  np).
28:20  nq Teach: The disciples’ curriculum is comprised of all the commands of Jesus (e.g., the Sermon on the Mount, chs 5–7  nr). The church is to be marked by its obedience to Jesus’ commands (5:17-20  ns; 7:13-27  nt). Jesus’ authority and presence are the basis for the disciples’ mission (see also 1:23  nu; 18:20  nv).
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