Matthew 27
27
Jesus Handed Over to Pontius Pilate
1When morning came, #Ps. 2:2; Mark 15:1; Luke 22:66; 23:1; John 18:28all the chief priests and elders of the people plotted against Jesus to put Him to death. 2And when they had bound Him, they led Him away and #Matt. 20:19; Luke 18:32; Acts 3:13delivered Him to Pontius Pilate the governor.
Judas Hangs Himself
3#Matt. 26:14Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty #Matt. 26:15pieces of silver to the chief priests and elders, 4saying, “I have sinned by betraying innocent blood.”
And they said, “What is that to us? You see to it!”
5Then he threw down the pieces of silver in the temple and #2 Sam. 17:23; Matt. 18:7; 26:24; John 17:12; Acts 1:18departed, and went and hanged himself.
6But the chief priests took the silver pieces and said, “It is not lawful to put them into the treasury, because they are the price of blood.” 7And they consulted together and bought with them the potter’s field, to bury strangers in. 8Therefore that field has been called #Acts 1:19the Field of Blood to this day.
9Then was fulfilled what was spoken by Jeremiah the prophet, saying, #Zech. 11:12“And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, 10and #Jer. 32:6–9; Zech. 11:12, 13gave them for the potter’s field, as the Lord directed me.”
Jesus Faces Pilate
11Now Jesus stood before the governor. #Mark 15:2–5; Luke 23:2, 3; John 18:29–38And the governor asked Him, saying, “Are You the King of the Jews?”
Jesus said to him, #John 18:37; 1 Tim. 6:13“It is as you say.” 12And while He was being accused by the chief priests and elders, #Ps. 38:13, 14; Matt. 26:63; John 19:9He answered nothing.
13Then Pilate said to Him, #Matt. 26:62; John 19:10“Do You not hear how many things they testify against You?” 14But He answered him not one word, so that the governor marveled greatly.
Taking the Place of Barabbas
15#Mark 15:6–15; Luke 23:17–25; John 18:39—19:16Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. 16And at that time they had a notorious prisoner called Barabbas. 17Therefore, when they had gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” 18For he knew that they had handed Him over because of #Matt. 21:38; (John 15:22–25)envy.
19While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him.”
20#Mark 15:11; Luke 23:18; John 18:40; Acts 3:14But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. 21The governor answered and said to them, “Which of the two do you want me to release to you?”
They said, #Acts 3:14“Barabbas!”
22Pilate said to them, “What then shall I do with Jesus who is called Christ?”
They all said to him, “Let Him be crucified!”
23Then the governor said, #Acts 3:13“Why, what evil has He done?”
But they cried out all the more, saying, “Let Him be crucified!”
24When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he #Deut. 21:6–8took water and washed his hands before the multitude, saying, “I am innocent of the blood of this just Person. You see to it.”
25And all the people answered and said, #Deut. 19:10; Josh. 2:19; 2 Sam. 1:16; 1 Kin. 2:32; Acts 5:28“His blood be on us and on our children.”
26Then he released Barabbas to them; and when #(Is. 50:6; 53:5); Matt. 20:19; Mark 15:15; Luke 23:16, 24, 25; John 19:1, 16he had scourged Jesus, he delivered Him to be crucified.
The Soldiers Mock Jesus
27#Mark 15:16–20; John 19:2Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. 28And they #Mark 15:17; John 19:2stripped Him and #Luke 23:11put a scarlet robe on Him. 29#Ps. 69:19; Is. 53:3; Matt. 20:19; Mark 10:34; Luke 18:32When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews!” 30Then #Is. 50:6; 52:14; Mic. 5:1; Matt. 26:67; Mark 10:34; 14:65; 15:19they spat on Him, and took the reed and struck Him on the head. 31And when they had mocked Him, they took the robe off Him, put His own clothes on Him, #Is. 53:7; Matt. 20:19and led Him away to be crucified.
The King on a Cross
32#1 Kin. 21:13; Acts 7:58; Heb. 13:12Now as they came out, #Mark 15:21; Luke 23:26; John 19:17they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. 33#Mark 15:22–32; Luke 23:33–43; John 19:17And when they had come to a place called Golgotha, that is to say, Place of a Skull, 34#Ps. 69:21; Matt. 27:48they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink.
35#Mark 15:24; Luke 23:34; John 19:24Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:
#Ps. 22:18“They divided My garments among them,
And for My clothing they cast lots.”
36#Ps. 22:17; Matt. 27:54Sitting down, they kept watch over Him there. 37And they #Mark 15:26; Luke 23:38; John 19:19put up over His head the accusation written against Him:
THIS IS JESUS THE KING OF THE JEWS.
38#Is. 53:9, 12; Mark 15:27; Luke 23:32, 33; John 19:18Then two robbers were crucified with Him, one on the right and another on the left.
39And #Job 16:4; Ps. 22:7; 109:25; Lam. 2:15; Mark 15:29; Luke 23:35those who passed by blasphemed Him, wagging their heads 40and saying, #Matt. 26:61; John 2:19“You who destroy the temple and build it in three days, save Yourself! #Matt. 26:63If You are the Son of God, come down from the cross.”
41Likewise the chief priests also, mocking with the scribes and elders, said, 42“He #(Matt. 18:11; John 3:14, 15)saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. 43#Ps. 22:8He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.’ ”
44#Mark 15:32; Luke 23:39–43Even the robbers who were crucified with Him reviled Him with the same thing.
Jesus Dies on the Cross
45#Amos 8:9; Mark 15:33–41; Luke 23:44–49Now from the sixth hour until the ninth hour there was darkness over all the land. 46And about the ninth hour #(Heb. 5:7)Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, #Ps. 22:1“My God, My God, why have You forsaken Me?”
47Some of those who stood there, when they heard that, said, “This Man is calling for Elijah!” 48Immediately one of them ran and took a sponge, #Ps. 69:21; Mark 15:36; Luke 23:36; John 19:29filled it with sour wine and put it on a reed, and offered it to Him to drink.
49The rest said, “Let Him alone; let us see if Elijah will come to save Him.”
50And Jesus #Mark 15:37; Luke 23:46; John 19:30cried out again with a loud voice, and #Dan. 9:26; Zech. 11:10, 11; Matt. 17:23; (John 10:18; 1 Cor. 15:3)yielded up His spirit.
51Then, behold, #Ex. 26:31; 2 Chr. 3:14; Zech. 11:10; Mark 15:38; Luke 23:45; Heb. 9:3the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53and coming out of the graves after His resurrection, they went into the holy city and appeared to many.
54#Mark 15:39; Luke 23:47So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, #Matt. 14:33“Truly this was the Son of God!”
55And many women #Mark 15:41; Luke 8:2, 3who followed Jesus from Galilee, ministering to Him, were there looking on from afar, 56#Matt. 28:1; Mark 15:40, 47; 16:9; Luke 8:2; John 19:25; 20:1, 18among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons.
Jesus Buried in Joseph’s Tomb
57Now #Mark 15:42–47; Luke 23:50–56; John 19:38–42when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. 59When Joseph had taken the body, he wrapped it in a clean linen cloth, 60and #Is. 53:9; Matt. 26:12laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. 61And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.
Pilate Sets a Guard
62On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, 63saying, “Sir, we remember, while He was still alive, how that deceiver said, #Matt. 16:21; 17:23; 20:19; 26:61; Mark 8:31; 10:34; Luke 9:22; 13:33; 24:6, 7; John 2:19‘After three days I will rise.’ 64Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, ‘He has risen from the dead.’ So the last deception will be worse than the first.”
65Pilate said to them, “You have a guard; go your way, make it as secure as you know how.” 66So they went and made the tomb secure, #Dan. 6:17sealing the stone and setting the guard.
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Matthew 27: NKJV
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The Holy Bible, New King James Version, Copyright © 1982 Thomas Nelson. All rights reserved.
Matthew 27
27
Jesus Before Pilate. 1#Cf. Mk 15:1–20. Matthew’s account of the Roman trial before Pilate is introduced by a consultation of the Sanhedrin after which Jesus is handed over to…the governor (Mt 27:1–2). Matthew follows his Marcan source closely but adds some material that is peculiar to him, the death of Judas (Mt 27:3–10), possibly the name Jesus as the name of Barabbas also (Mt 27:16–17), the intervention of Pilate’s wife (Mt 27:19), Pilate’s washing his hands in token of his disclaiming responsibility for Jesus’ death (Mt 27:24), and the assuming of that responsibility by the whole people (Mt 27:25). When it was morning,#Mk 15:1; Lk 23:1; Jn 18:28. all the chief priests and the elders of the people took counsel#There is scholarly disagreement about the meaning of the Sanhedrin’s taking counsel (symboulion elabon; cf. Mt 12:14; 22:15; 27:7; 28:12); see note on Mk 15:1. Some understand it as a discussion about the strategy for putting their death sentence against Jesus into effect since they lacked the right to do so themselves. Others see it as the occasion for their passing that sentence, holding that Matthew, unlike Mark (Mk 14:64), does not consider that it had been passed in the night session (Mt 26:66). Even in the latter interpretation, their handing him over to Pilate is best explained on the hypothesis that they did not have competence to put their sentence into effect, as is stated in Jn 18:31. against Jesus to put him to death. 2They bound him, led him away, and handed him over to Pilate, the governor.
The Death of Judas. 3#Acts 1:18–19. Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver#The thirty pieces of silver: see Mt 26:15. to the chief priests and elders,#26:15. 4saying, “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.” 5#For another tradition about the death of Judas, cf. Acts 1:18–19. The two traditions agree only in the purchase of a field with the money paid to Judas for his betrayal of Jesus and the name given to the field, the Field of Blood. In Acts Judas himself buys the field and its name comes from his own blood shed in his fatal accident on it. The potter’s field: this designation of the field is based on the fulfillment citation in Mt 27:10. Flinging the money into the temple, he departed and went off and hanged himself. 6The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.” 7After consultation, they used it to buy the potter’s field as a burial place for foreigners. 8That is why that field even today is called the Field of Blood. 9Then was fulfilled what had been said through Jeremiah the prophet,#Cf. Mt 26:15. Matthew’s attributing this text to Jeremiah is puzzling, for there is no such text in that book, and the thirty pieces of silver thrown by Judas “into the temple” (Mt 27:5) recall rather Zec 11:12–13. It is usually said that the attribution of the text to Jeremiah is due to Matthew’s combining the Zechariah text with texts from Jeremiah that speak of a potter (Jer 18:2–3), the buying of a field (Jer 32:6–9), or the breaking of a potter’s flask at Topheth in the valley of Ben-Hinnom with the prediction that it will become a burial place (Jer 19:1–13). “And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites, 10#Zec 11:12–13. and they paid it out for the potter’s field just as the Lord had commanded me.”
Jesus Questioned by Pilate. 11#Mk 15:2–5; Lk 23:2–3; Jn 18:29–38. Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?”#King of the Jews: this title is used of Jesus only by pagans. The Matthean instances are, besides this verse, Mt 2:2; 27:29, 37. Matthew equates it with “Messiah”; cf. Mt 2:2, 4 and Mt 27:17, 22 where he has changed “the king of the Jews” of his Marcan source (Mk 15:9, 12) to “(Jesus) called Messiah.” The normal political connotation of both titles would be of concern to the Roman governor. You say so: see note on Mt 26:25. An unqualified affirmative response is not made because Jesus’ kingship is not what Pilate would understand it to be. Jesus said, “You say so.” 12#Is 53:7. And when he was accused by the chief priests and elders,#Cf. Mt 26:62–63. As in the trial before the Sanhedrin, Jesus’ silence may be meant to recall Is 53:7. Greatly amazed: possibly an allusion to Is 52:14–15. he made no answer. 13Then Pilate said to him, “Do you not hear how many things they are testifying against you?” 14But he did not answer him one word, so that the governor was greatly amazed.
The Sentence of Death. 15#The choice that Pilate offers the crowd between Barabbas and Jesus is said to be in accordance with a custom of releasing at the Passover feast one prisoner chosen by the crowd (Mt 27:15). This custom is mentioned also in Mk 15:6 and Jn 18:39 but not in Luke; see note on Lk 23:17. Outside of the gospels there is no direct attestation of it, and scholars are divided in their judgment of the historical reliability of the claim that there was such a practice. #Mk 15:6–15; Lk 23:17–25; Jn 18:39–19:16. Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished. 16#[Jesus] Barabbas: it is possible that the double name is the original reading; Jesus was a common Jewish name; see note on Mt 1:21. This reading is found in only a few textual witnesses, although its absence in the majority can be explained as an omission of Jesus made for reverential reasons. That name is bracketed because of its uncertain textual attestation. The Aramaic name Barabbas means “son of the father”; the irony of the choice offered between him and Jesus, the true son of the Father, would be evident to those addressees of Matthew who knew that. And at that time they had a notorious prisoner called [Jesus] Barabbas. 17So when they had assembled, Pilate said to them, “Which one do you want me to release to you, [Jesus] Barabbas, or Jesus called Messiah?” 18#Cf. Mk 14:10. This is an example of the tendency, found in varying degree in all the gospels, to present Pilate in a relatively favorable light and emphasize the hostility of the Jewish authorities and eventually of the people. For he knew that it was out of envy that they had handed him over. 19#Jesus’ innocence is declared by a Gentile woman. In a dream: in Matthew’s infancy narrative, dreams are the means of divine communication; cf. Mt 1:20; 2:12, 13, 19, 22. While he was still seated on the bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.” 20#Acts 3:14. The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus. 21The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, “Barabbas!” 22#Let him be crucified: incited by the chief priests and elders (Mt 27:20), the crowds demand that Jesus be executed by crucifixion, a peculiarly horrible form of Roman capital punishment. The Marcan parallel, “Crucify him” (Mk 15:3), addressed to Pilate, is changed by Matthew to the passive, probably to emphasize the responsibility of the crowds. Pilate said to them, “Then what shall I do with Jesus called Messiah?” They all said, “Let him be crucified!” 23But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!” 24#Peculiar to Matthew. Took water…blood: cf. Dt 21:1–8, the handwashing prescribed in the case of a murder when the killer is unknown. The elders of the city nearest to where the corpse is found must wash their hands, declaring, “Our hands did not shed this blood.” Look to it yourselves: cf. Mt 27:4. The whole people: Matthew sees in those who speak these words the entire people (Greek laos) of Israel. His blood…and upon our children: cf. Jer 26:15. The responsibility for Jesus’ death is accepted by the nation that was God’s special possession (Ex 19:5), his own people (Hos 2:25), and they thereby lose that high privilege; see Mt 21:43 and the note on that verse. The controversy between Matthew’s church and Pharisaic Judaism about which was the true people of God is reflected here. As the Second Vatican Council has pointed out, guilt for Jesus’ death is not attributable to all the Jews of his time or to any Jews of later times. #Dt 21:1–8. When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.” 25And the whole people said in reply, “His blood be upon us and upon our children.” 26Then he released Barabbas to them, but after he had Jesus scourged,#He had Jesus scourged: the usual preliminary to crucifixion. he handed him over to be crucified.
Mockery by the Soldiers. 27#Mk 15:16–20; Jn 19:2–3. Then the soldiers of the governor took Jesus inside the praetorium#The praetorium: the residence of the Roman governor. His usual place of residence was at Caesarea Maritima on the Mediterranean coast, but he went to Jerusalem during the great feasts, when the influx of pilgrims posed the danger of a nationalistic riot. It is disputed whether the praetorium in Jerusalem was the old palace of Herod in the west of the city or the fortress of Antonia northwest of the temple area. The whole cohort: normally six hundred soldiers. and gathered the whole cohort around him. 28They stripped off his clothes and threw a scarlet military cloak#Scarlet military cloak: so Matthew as against the royal purple of Mk 15:17 and Jn 19:2. about him. 29#27:11. Weaving a crown out of thorns,#Crown out of thorns: probably of long thorns that stood upright so that it resembled the “radiant” crown, a diadem with spikes worn by Hellenistic kings. The soldiers’ purpose was mockery, not torture. A reed: peculiar to Matthew; a mock scepter. they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” 30#Is 50:6. They spat upon him#Spat upon him: cf. Mt 26:67 where there also is a possible allusion to Is 50:6. and took the reed and kept striking him on the head. 31And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.
The Way of the Cross.#See note on Mk 15:21. Cyrenian named Simon: Cyrenaica was a Roman province on the north coast of Africa and Cyrene was its capital city. The city had a large population of Greek-speaking Jews. Simon may have been living in Palestine or have come there for the Passover as a pilgrim. Pressed into service: see note on Mt 5:41. 32#Mk 15:21; Lk 23:26. As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.
The Crucifixion. 33#Mk 15:22–32; Lk 23:32–38; Jn 19:17–19, 23–24. And when they came to a place called Golgotha (which means Place of the Skull), 34#Ps 69:21. they gave Jesus wine to drink mixed with gall.#Wine…mixed with gall: cf. Mk 15:23 where the drink is “wine drugged with myrrh,” a narcotic. Matthew’s text is probably an inexact allusion to Ps 69:22. That psalm belongs to the class called the individual lament, in which a persecuted just man prays for deliverance in the midst of great suffering and also expresses confidence that his prayer will be heard. That theme of the suffering Just One is frequently applied to the sufferings of Jesus in the passion narratives. But when he had tasted it, he refused to drink. 35#Ps 22:19. After they had crucified him, they divided his garments#The clothing of an executed criminal went to his executioner(s), but the description of that procedure in the case of Jesus, found in all the gospels, is plainly inspired by Ps 22:19. However, that psalm verse is quoted only in Jn 19:24. by casting lots; 36then they sat down and kept watch over him there. 37And they placed over his head the written charge#The offense of a person condemned to death by crucifixion was written on a tablet that was displayed on his cross. The charge against Jesus was that he had claimed to be the King of the Jews (cf. Mt 27:11), i.e., the Messiah (cf. Mt 27:17, 22). against him: This is Jesus, the King of the Jews. 38Two revolutionaries#Revolutionaries: see note on Jn 18:40 where the same Greek word as that found here is used for Barabbas. were crucified with him, one on his right and the other on his left. 39#Reviled him…heads: cf. Ps 22:8. You who would destroy…three days; cf. Mt 26:61. If you are the Son of God: the same words as those of the devil in the temptation of Jesus; cf. Mt 4:3, 6. #Ps 22:8. Those passing by reviled him, shaking their heads 40#4:3, 6; 26:61. and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, [and] come down from the cross!” 41Likewise the chief priests with the scribes and elders mocked him and said, 42“He saved others; he cannot save himself. So he is the king of Israel!#King of Israel: in their mocking of Jesus the members of the Sanhedrin call themselves and their people not “the Jews” but Israel. Let him come down from the cross now, and we will believe in him. 43#Peculiar to Matthew. He trusted in God…wants him: cf. Ps 22:9. He said…of God: probably an allusion to Wis 2:12–20 where the theme of the suffering Just One appears. #Ps 22:9; Wis 2:12–20. He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.’” 44The revolutionaries who were crucified with him also kept abusing him in the same way.
The Death of Jesus. 45#Cf. Am 8:9 where on the day of the Lord “the sun will set at midday.” #Mk 15:33–41; Lk 23:44–49; Jn 19:28–30. From noon onward,#Am 8:9. darkness came over the whole land until three in the afternoon. 46#Ps 22:2. And about three o’clock Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?”#Eli, Eli, lema sabachthani?: Jesus cries out in the words of Ps 22:2a, a psalm of lament that is the Old Testament passage most frequently drawn upon in this narrative. In Mark the verse is cited entirely in Aramaic, which Matthew partially retains but changes the invocation of God to the Hebrew Eli, possibly because that is more easily related to the statement of the following verse about Jesus’ calling for Elijah. which means, “My God, my God, why have you forsaken me?” 47#Elijah: see note on Mt 3:4. This prophet, taken up into heaven (2 Kgs 2:11), was believed to come to the help of those in distress, but the evidences of that belief are all later than the gospels. Some of the bystanders who heard it said, “This one is calling for Elijah.” 48#Ps 69:21. Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink. 49But the rest said, “Wait, let us see if Elijah comes to save him.” 50#Gave up his spirit: cf. the Marcan parallel (Mk 15:37), “breathed his last.” Matthew’s alteration expresses both Jesus’ control over his destiny and his obedient giving up of his life to God. But Jesus cried out again in a loud voice, and gave up his spirit. 51#Ex 26:31–36; Ps 68:9; 77:19. And behold, the veil of the sanctuary was torn in two from top to bottom.#Veil of the sanctuary…bottom: cf. Mk 15:38; Lk 23:45. Luke puts this event immediately before the death of Jesus. There were two veils in the Mosaic tabernacle on the model of which the temple was constructed, the outer one before the entrance of the Holy Place and the inner one before the Holy of Holies (see Ex 26:31–36). Only the high priest could pass through the latter and that only on the Day of Atonement (see Lv 16:1–18). Probably the torn veil of the gospels is the inner one. The meaning of the scene may be that now, because of Jesus’ death, all people have access to the presence of God, or that the temple, its holiest part standing exposed, is now profaned and will soon be destroyed. The earth quaked…appeared to many: peculiar to Matthew. The earthquake, the splitting of the rocks, and especially the resurrection of the dead saints indicate the coming of the final age. In the Old Testament the coming of God is frequently portrayed with the imagery of an earthquake (see Ps 68:9; 77:19), and Jesus speaks of the earthquakes that will accompany the “labor pains” that signify the beginning of the dissolution of the old world (Mt 24:7–8). For the expectation of the resurrection of the dead at the coming of the new and final age, see Dn 12:1–3. Matthew knows that the end of the old age has not yet come (Mt 28:20), but the new age has broken in with the death (and resurrection; cf. the earthquake in Mt 28:2) of Jesus; see note on Mt 16:28. After his resurrection: this qualification seems to be due to Matthew’s wish to assert the primacy of Jesus’ resurrection even though he has placed the resurrection of the dead saints immediately after Jesus’ death. The earth quaked, rocks were split, 52#Dn 12:1–3. tombs were opened, and the bodies of many saints who had fallen asleep were raised. 53And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many. 54#Cf. Mk 15:39. The Christian confession of faith is made by Gentiles, not only the centurion, as in Mark, but the other soldiers who were keeping watch over Jesus (cf. Mt 27:36). The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!” 55There were many women there, looking on from a distance,#Looking on from a distance: cf. Ps 38:12. Mary Magdalene…Joseph: these two women are mentioned again in Mt 27:61 and Mt 28:1 and are important as witnesses of the reality of the empty tomb. A James and Joseph are referred to in Mt 13:55 as brothers of Jesus. who had followed Jesus from Galilee, ministering to him. 56#13:55. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
The Burial of Jesus.#Cf. Mk 15:42–47. Matthew drops Mark’s designation of Joseph of Arimathea as “a distinguished member of the council” (the Sanhedrin), and makes him a rich man and a disciple of Jesus. The former may be an allusion to Is 53:9 (the Hebrew reading of that text is disputed and the one followed in the NAB OT has nothing about the rich, but they are mentioned in the LXX version). That the tomb was the new tomb of a rich man and that it was seen by the women are indications of an apologetic intent of Matthew; there could be no question about the identity of Jesus’ burial place. The other Mary: the mother of James and Joseph (Mt 27:56). 57#Mk 15:42–47; Lk 23:50–56; Jn 19:38–42. When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus.#Is 53:9. 58He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over. 59Taking the body, Joseph wrapped it [in] clean linen 60and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed. 61But Mary Magdalene and the other Mary remained sitting there, facing the tomb.
The Guard at the Tomb.#Peculiar to Matthew. The story prepares for Mt 28:11–15 and the Jewish charge that the tomb was empty because the disciples had stolen the body of Jesus (Mt 28:13, 15). 62The next day, the one following the day of preparation,#The next day…preparation: the sabbath. According to the synoptic chronology, in that year the day of preparation (for the sabbath) was the Passover; cf. Mk 15:42. The Pharisees: the principal opponents of Jesus during his ministry and, in Matthew’s time, of the Christian church, join with the chief priests to guarantee against a possible attempt of Jesus’ disciples to steal his body. the chief priests and the Pharisees gathered before Pilate 63#12:40; 16:21; 17:23; 20:19. and said, “Sir, we remember that this impostor while still alive said, ‘After three days I will be raised up.’ 64Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, ‘He has been raised from the dead.’ This last imposture would be worse than the first.”#This last imposture…the first: the claim that Jesus has been raised from the dead is clearly the last imposture; the first may be either his claim that he would be raised up (Mt 27:63) or his claim that he was the one with whose ministry the kingdom of God had come (see Mt 12:28). 65Pilate said to them, “The guard is yours;#The guard is yours: literally, “have a guard” or “you have a guard.” Either the imperative or the indicative could mean that Pilate granted the petitioners some Roman soldiers as guards, which is the sense of the present translation. However, if the verb is taken as an indicative it could also mean that Pilate told them to use their own Jewish guards. go secure it as best you can.” 66So they went and secured the tomb by fixing a seal to the stone and setting the guard.
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