Matt. 27:1 When morning came on Friday, all the chief priests and the elders of the people assembled a quorum so they could formally approve their verdict against Jesus during the early morning hours (26:57–68).

Matt. 27:2 They . . . delivered him over to Pilate, the governor of Judea and the Roman prefect under Emperor Tiberius (see note on Luke 3:1). To maintain control, the Romans kept the death penalty under their own jurisdiction and reserved the right to intervene in any case.

Matt. 27:3–4 Only Matthew records Judas’s feelings of remorse and his attempt to return the blood money. changed his mind. Judas experienced feelings of regret. This is less than “repentance,” which involves a change of action and attitude.

Matt. 27:5 Judas hanged himself rather than face his crushing guilt.

Matt. 27:6 blood money. Based on Deut. 23:18.

Matt. 27:7–8 The name Field of Blood arose from its association with Judas’s violent death (see Acts 1:18–19) and perhaps also with the “blood money” (Matt. 27:6) paid for his betrayal of Jesus. Most church traditions place this location in the Hinnom Valley south of Jerusalem (see note on 18:6–9). The precise location is unknown.

Matt. 27:9–10 Matthew draws on a combination of phrases from Jer. 19:1–13 and Zech. 11:11–13, but attributes the prophecy to Jeremiah as the more prominent of the two (compare Mark 1:2; see Isa. 40:3; Mal. 3:1).

Matt. 27:11 governor. Pontius Pilate (see note on v. 2). King of the Jews. Since blasphemy is not a charge worthy of the death penalty under Roman rule, the Jewish leaders restate the charges when they hand Jesus over to Pilate (compare Luke 23:2). A claim to kingship would be a direct challenge to Caesar. You have said so. See note on Matt. 26:25; see also 26:64.

Matt. 27:15–18 release for the crowd. Pilate had apparently begun this custom to win favor with the people. Barabbas. A notorious criminal who had committed robbery (see note on John 18:40), treason, and murder (Mark 15:7; Luke 23:18–19). He may have belonged to one of the rural guerilla bands that attacked Romans and wealthy Jews, making him popular with the common people.

Matt. 27:19 dream. Romans often viewed dreams as omens. God probably gave the dream as a sign of Jesus’ innocence.

Matt. 27:24 washed his hands. A public demonstration that he finds no grounds for giving Jesus the death penalty.

Matt. 27:25 His blood be on us (see Acts 18:6) was a common phrase accepting responsibility for someone’s death. Subsequent generations of Jews should not be held responsible for the sins of their ancestors, however, for that would be unjust (see Deut. 24:16).

Matt. 27:26 scourged. Roman beatings were a terribly cruel punishment. Those condemned were tied to a post and beaten with a leather whip interwoven with pieces of bone and metal, which tore through skin and tissue, often exposing bones and intestines. In many cases, the beating itself was fatal.

Matt. 27:27 the governor’s headquarters. The Praetorium, Pilate’s official headquarters, was also used as a fortress (see note on John 18:28). whole battalion. Probably 120–200 soldiers.

Matt. 27:28–31 put a scarlet robe on him. Roman soldiers in Jerusalem often played cruel games with condemned prisoners, particularly traitors. Mark and John describe the cloak as “purple,” but dyes varied, so a violet-red cloak might be called scarlet by some and purple by others.

Matt. 27:32 Cyrene was a region in North Africa (see note on Acts 13:1) with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. carry his cross. Jesus was severely weakened from the beating and loss of blood (see note on Matt. 27:26). He was unable to carry his cross, which would have weighed 30 to 40 pounds (14 to 18 kg).

Matt. 27:33 Golgotha. Aramaic for “skull.” It may have had this name because it was a place of execution, because the area had a number of tombs, or possibly because the site in some way resembled a skull (see Mark 15:22).

Matt. 27:34 This was one more mockery. The wine they offered was mixed with gall, a bitter herb that could even be poisonous.

Matt. 27:35 crucified him. The Jewish historian Josephus mentions thousands of people crucified in first-century Palestine, mostly during rebellions against Rome. Crucifixion was considered the worst form of execution, due to the excruciating pain and public shame. Hanging suspended by one’s arms eventually caused great difficulty in breathing. Only pushing up with one’s feet to take the weight off the arms could lessen the lack of breath. But that motion itself caused severe pain, forcing the exhausted victim to slump down again. Eventually, the victim would suffocate or die from the physical trauma. They divided his garments among them by casting lots is a clear reference to Ps. 22:18.

Matt. 27:37 The charge was written “in Aramaic, in Latin, and in Greek” (John 19:20) as a warning to any who would dare rebel against Rome.

Matt. 27:38 robbers. Nothing more is known about the background of these men. Jesus’ crucifixion with criminals fulfills Isa. 53:12.

Matt. 27:39–40 Since Heb. 13:12 says that Jesus was crucified “outside the [city] gate,” those who passed by probably included many pilgrims who had come to Jerusalem for the Passover. wagging their heads. An allusion to Ps. 22:7; see note on Ps. 22:6–8.

Matt. 27:41–43 chief priests, with the scribes and elders, mocked him. The religious leaders do not address Jesus directly. They turn to one another as they mock him. let God deliver him. An allusion to Ps. 22:8.

Matt. 27:27–44 As he tells of the crucifixion, Matthew focuses on the fulfillment of OT prophecies about the suffering servant (Isa. 42:1–4; 52:13–53:12) as well as Jesus’ own predictions of his death (Matt. 16:21; 17:22–23; 20:17–19; 26:2).

Matt. 27:45 sixth hour . . . until the ninth hour. From noon until 3:00 P.M. The ninth hour was the time when Jews offered the daily evening sacrifice. darkness. Not a solar eclipse, since Passover occurred during a full moon, and a solar eclipse can occur only during a new moon. Rather, it is a supernatural act of God, displaying his displeasure and judgment upon humanity for crucifying his Son.

Matt. 27:46 Eli, Eli, lema sabachthani? Jesus quotes Ps. 22:1, speaking in Aramaic, the everyday language of his time. My God, my God, why have you forsaken me? In some sense Jesus had to be cut off from the favor of and fellowship with the Father that had been his eternally. He was bearing the sins of his people and therefore enduring God’s wrath (see Isa. 53:6, 10; 2 Cor. 5:21; Gal. 3:13; 1 John 2:2). And yet, in quoting Ps. 22:1 Jesus probably has in mind the remainder of the psalm as well, which moves on to a cry of victory (Ps. 22:21–31). And, he expresses faith by calling God “my God.” Surely he knows why he is dying, for this was the purpose of his coming to earth (see Matt. 16:21; 20:18–19, 28). His cry, uttered with a loud voice, is not expressing bewilderment at his situation. It is to tell the bystanders, and through them the world, that he was experiencing God-forsakenness for the salvation of others.

Matt. 27:47 In Aramaic, Jesus’ call to God (“Eli, Eli”) sounds similar to the Hebrew name for Elijah. Bystanders misunderstand him as calling for the prophet.

Matt. 27:48 sour wine. Used as a daily drink with meals by common people and soldiers. It was cheaper than regular wine and effectively quenched thirst. See Ps. 69:21.

Matt. 27:45–50 After being on the cross for about six hours (compare v. 45 with Mark 15:25), Jesus dies.

Matt. 27:50 yielded up his spirit. Even in death, Jesus maintains authority over his destiny (see John 10:17–18). While Jesus’ body remained on the cross and was then put in the tomb, his spirit went into the presence of God his Father (see Luke 23:43, 46; also Eccles. 12:7). In this way he became the pattern for believers who die after him (2 Cor. 5:8; Phil. 1:23).

Matt. 27:51 The curtain between the Holy Place and the Most Holy Place was an elaborately woven fabric 60 feet (18 m) high and 30 feet (9 m) wide. No one was allowed to enter the Most Holy Place except the high priest, once a year on the Day of Atonement (Heb. 9:2–7). Torn in two signifies the removal of the separation between God and the people. See Heb. 9:12, 24; 10:19–20. earth shook. Palestine sits on a major seismic rift, so earthquakes were not uncommon. But the splitting of rocks and opening of tombs (Matt. 27:52) make this a major testimony to the meaning of Jesus’ death and resurrection.

Matt. 27:52–53 saints who had fallen asleep. This shows that the resurrection of people who died looking forward to the Messiah depended on Christ’s actual death and resurrection, as does the future resurrection of Jesus’ disciples today. coming out of the tombs after his resurrection they went into the holy city. Matthew apparently jumps ahead here, treating materials topically, as he often does. The wording suggests that these saints were not merely brought back to life (like Lazarus; John 11:44) but were raised with new, resurrection bodies. Since believers’ resurrected bodies will be like Jesus’ resurrected body (1 Corinthians 15), it is natural to guess that they would not have died again. They may have returned to heaven at or after Jesus’ ascension (Acts 1:1–11).

Matt. 27:55–56 These women accompanied Jesus as his disciples (see Mark 15:41; Luke 8:1–3; 23:49), witnessed the crucifixion, and will be the first witnesses to his resurrection.

Matt. 27:57–60 Joseph was a member of the Sanhedrin who did not consent to the actions against Jesus (Luke 23:50–51). His high standing within the Jewish community gave him access to Pilate. The location of Arimathea is uncertain—perhaps Ramathaim in the hill country of Ephraim, 20 miles (32 km) northwest of Jerusalem. asked for the body of Jesus. The Jewish custom was that crucified bodies should be taken down before evening, especially before the Sabbath, which began at sundown on Friday. new tomb. A rectangular chamber cut into rock. It was accessed through a low entry room and blocked with a stone that could be rolled back and forth. The use of a rich man’s tomb fulfills Isa. 53:9.

Matt. 27:61 the other Mary (compare 28:1). Most likely the mother of Joses (see Mark 15:40, 47; he was probably the same person as “Joseph,” Matt. 27:56).

Matt. 27:62 The next day, . . . after the day of Preparation is the Sabbath.

Matt. 26:1–27:66 The Crucified Messiah. Matthew narrates the events leading to Jesus’ death: (1) the Passover and Lord’s Supper and events in Gethsemane (26:1–46); (2) Jesus’ arrest, trials, and conviction (26:47–27:26); and (3) Jesus’ beating, crucifixion, death, and burial (27:27–66).

Matt. 27:65–66 guard. The same Roman military guard assigned to temple security.

Matt. 28:1 first day of the week. Sunday morning. Mary Magdalene and the other Mary. Compare 27:61.

Matt. 28:2 great earthquake, for an angel of the Lord. The earthquake either occurred simultaneously with the appearance of the angel or was the way the angel rolled away the stone.

Matt. 28:3–4 fear of him. The guards are probably battle-hardened soldiers, but they have never witnessed anything like this.

Matt. 28:7 his disciples. Probably the Eleven. Galilee. The central location of Jesus’ earthly ministry continues to be important during his post-resurrection ministry.

Matt. 28:9 Took hold of his feet shows that this is no vision or hallucination. It is a physical resurrection. By allowing this act of worship, here and in v. 17, Jesus accepts their confession of his deity, for only God is to be worshiped.

Matt. 28:10 my brothers. Perhaps the Eleven, but more likely the broader group of disciples who had followed Jesus (compare 12:49–50; 25:40). If so, this is the larger group of disciples who will see the risen Lord (e.g., 1 Cor. 15:6).

Matt. 28:11–15 The soldiers faced possible execution for neglecting their guard duty. In cooperating with the Jewish religious leaders, they at least have a chance to save themselves.

Matt. 28:17 Some doubted probably refers to people other than the 11 disciples (see note on v. 10).

Matt. 28:18 All authority. In his risen state, Jesus exercises absolute authority throughout heaven and earth. This shows his deity. His authority has been given by the Father, which indicates that he remains under the Father’s authority (see note on 1 Cor. 15:28).

Matt. 28:19 The command (make disciples) explains the central focus of the Great Commission. The Greek participles (translated go, baptizing, and “teaching” [v. 20]) describe the process by which disciples are made. all nations. All the peoples of the earth. The name (singular) of the Father, Son, and Holy Spirit is an indication of the Trinitarian Godhead and a clear statement of Jesus’ deity.

Matt. 28:1–20 The Resurrection and Commission of the Messiah. Matthew’s concluding chapter recounts Jesus’ resurrection from the dead. His resurrection confirms his identity and shows that God accepted Jesus’ death for others’ sins. Jesus now lives as the faithful companion, master, and Lord of those who respond to his great commission (vv. 16–20).

Matt. 28:20 observe. Obey. I am with you always. Jesus is “God with us” (see 1:23). This is a fitting way for Jesus to conclude his charge to the disciples and for Matthew to conclude his Gospel.