Matthew 27

Matthew 27:1-28

The Testimony of Man - Matthew 27:1 to Matthew 28:15 records the testimony of man regarding the Passion of Jesus Christ. The evangelist records two testimonies of the innocence of Jesus at His arrest (Matthew 27:1-26), two testimonies of the deity of Jesus as His death (Matthew 27:27-56), two testimonies of the burial of Jesus (Matthew 27:57-66), and two testimonies of His resurrection (Matthew 28:1-15). The evangelist organizes the testimonies of these four, key events regarding Jesus’ Passion and Resurrection in pairs in order to contrast the views of those who are ungodly with those who are convicted of Christ’s deity by these events. Both scenes work together to introduce the events of the Passion, reflecting the dual roles of divine providence and man’s free will in God’s plan of redemption. The Theme – Matthew 27:1 to Matthew 28:15 contains literary evidence of the theme of crucifixion. The Greek word σταυρόω is used ten times throughout the Gospel of Matthew. Of the nine times this word refers directly to the crucifixion of Jesus Christ, seven of these uses are concentrated within Matthew 27:11 to Matthew 28:5. The other two uses are found in Matthew 20:19; Matthew 26:2 as predictions of His impending crucifixion. Matthew will insert one fulfillment quotation in this section that reflects the Old Testament prediction of the crucifixion of Jesus Christ (Matthew 27:35). Here is a proposed outline:

1. The Testimony of Jesus’ Innocence at His Trial — Matthew 27:1-262. The Testimony of Jesus’ Deity at His Death — Matthew 27:27-563. The Testimony of Jesus’ Burial at the Tomb — Matthew 27:57-664. The Testimony of Jesus’ Resurrection at the Tomb — Matthew 28:1-15

Matthew 27:11-26

The Testimony of Pontius Pilate (Mark 15:2-15, Luke 23:3-5; Luke 23:13-25, John 18:33 to John 19:18) – In Matthew 27:11-26 Pontius Pilate declares the innocence of Jesus as He is under trial, yet without the remorse demonstrated by Judas Iscariot. As Jesus stands before Pontus Pilate, the focus of this passage is the development of a confession from the governor regarding the innocence of Jesus (Matthew 27:14; Matthew 27:24). The governor marvels at Jesus’ composure (Matthew 27:14); his wife pleads has a dream regarding His innocence (Matthew 27:19); the governor symbolically washes his hands and declares His innocence. Matthew 27:11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. Matthew 27:11 — “Art thou the King of the Jews” – Comments - Jesus is the King. This is the theme of the book of Matthew. But He is not the earthly king that many Jews believed that He would be. King Herod was greatly troubled at wise men’s saying, which was a foreshowing these events. Matthew 2:2-3, “Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him.” Matthew 27:11 — “And Jesus said unto him, Thou sayest” – Comments - In December 2002, I was station manager of a Christian television station in Uganda. One particular client wanted me to give him a large advertising campaign and let him pay after it was over. I knew that this person was not reliable, so I required him to pay up front. He called me after he was told this news and began to ask me to give him a change. When I did not, he began to accuse me of not trusting him, of considering him a liar and a dishonest person. As I listened to him, I realized that his own words condemned him, and that I did not have to say a word of explanation. This is how Jesus was responding to Pilate, who declared that Jesus was King of the Jews out of his own mouth. Matthew 27:14 — Comments – Perhaps Pilate expected an insurrectionist to be vocal and defend his views. In contrast, Jesus offered no defense. Jesus did not behave as a typical Jewish rebel. Matthew 27:19 — Comments - In her book Caught Up Into Heaven Marietta Davis devotes a chapter describing this particular dream that Pilate’s wife dreamed. It says that she was caught up into Paradise beholding its beauty when an angel explained to her that Jesus Christ was the Son of God. The angel warned her to tell her husband named Pilate about this dream and warn him not to condemn this Just Man.[680] [680] Marietta Davis, Caught Up Into Heaven (New Kensington, Pennsylvania: Whitaker House, 1982), 136-9.Matthew 27:24 — “he took water, and washed his hands before the multitude, saying, I am innocent” – Comments - Pilate was following Jewish tradition by washing his hands before the Jews as a method of declaring his innocence in a that they understood. The Jews clearly understood his message because the following they say in the following verse, “His blood be on us, and on our children.” Note these Old Testament references to the washing of innocent hands: Deuteronomy 21:6-7, “And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley: And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it.” Psalms 26:6, “I will wash mine hands in innocency: so will I compass thine altar, O LORD:” Psalms 73:13, “Verily I have cleansed my heart in vain, and washed my hands in innocency.” Josephus cites Deuteronomy 21:6-7. “…then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it.” (Antiquities 4.8.16) The Talmud makes a reference to this ceremony: “They then break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to card flax and chisel stones there. The elders of that city then wash their hands with water in the place where the heifer’s neck was broken and declare, our hands have not shed this blood, neither have our eyes seen it.” (Sotah folio 45b)[681] [681] Isidore Epstein, ed., Contents of the Soncino Babylonian Talmud, trans. Jacob Shachter and H. Freedman (London: The Soncino Press) [on-line]; accessed 3 July 2010; accessed from Internet.However, it is important to note that there are numerous examples of ceremonial washings in classical literature, which means it was an ancient tradition outside of Judaism. “Now while Croesus was busied about the marriage of his son, there came to Sardis a Phrygian of the royal house, in great distress and with hands unclean. This man came to Croesus’ house, and entreated that he might be purified after the custom of the country; so Croesus purified him (the Lydians use the same manner of purification as do the Greeks)…” (Herodotus 1:35)[682] [682] A. D. Godley, Herodotus, vol. 1, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, c1920, 1975), 43.“But I go my way To the sea baths and meadows by the beach, That I may there assoil me and assuage The wrathful goddess, having purged my sin.” (Sophocles, Ajax 654-656)[683] [683] F. Storr, Sophocles, vol. 2, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, c1913), 57.“For me, retreating from so great a war And recent blood, to touch them were a crime, ‘Till I have lav’d me in the living stream.” (Virgil, Aeneid 2.999-1001)[684] [684] Rann Kennedy and Charles Rann Kennedy, trans., The Works of Virgil, vol. 1 (London: Stevens and Co., 1849), 239.“The son of Amphiaraus said to the Naupactan Achelous, ‘absolve me of my guilt.’ Whereupon he did absolve him of his guilt. Ah! too credulous mortals, who imagine that the guilt of bloodshed can be removed by the waters of the stream.” (Ovid, The Fasti 2.42-46)[685] [685] Henry T. Riley, trans., The Fasti, Tristia, Pontic Epistles, Ibis, and Halieuticon of Ovid (London: George Bell and Sons, 1881), 48.Matthew 27:24 — “see ye to it” - Comments - That is, “you take care of the matter yourself.” Matthew 27:24 — Comments - It is interesting to note that Eusebius tells us that Pilate eventually committed suicide. Perhaps this was an omen of his lack of innocence in this crime. “It is worthy of note that Pilate himself, who was governor in the time of our Saviour, is reported to have fallen into such misfortunes under Caius, whose times we are recording, that he was forced to become his own murderer and executioner; and thus divine vengeance, as it seems, was not long in overtaking him. This is stated by those Greek historians who have recorded the Olympiads, together with the respective events which have taken place in each period.” (Ecclesiastical History 2.7) Matthew 27:25 Then answered all the people, and said, His blood be on us, and on our children. Matthew 27:26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. Matthew 27:26 — “and when he had scourged Jesus” - Comments - Why did Jesus go to the whipping post before a crucifixion? So that we might have healing. The same faith and confession in Calvary that brings salvation also works with Jesus’ scourging. When we believe and confess that we have healing and health by His scourging, we receive healing, just the same way we received salvation, by our confession of faith. Note: 1 Peter 2:24, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”

Matthew 27:27-56

The Testimony of Jesus’ Deity at His Death – Matthew 27:27-56 records the testimony of Jesus’ deity at His death. While the soldiers and people mock Jesus (Matthew 27:27-44), the centurion was convicted of His deity through the signs that accompanied His death (Matthew 27:45-56). Here is a proposed outline:

1. The Soldiers and People Mock Jesus — Matthew 27:27-442. The Testimony of the Centurion Regarding Jesus’ Deity — Matthew 27:45-56

Matthew 27:45-56

The Testimony of the Centurion Regarding Jesus’ Deity (Mark 15:33-41, Luke 23:44-49, John 19:28-30) – Matthew 27:45-56 records the testimony of the centurion regarding Jesus’ deity. The Supernatural Events that Accompanied the Death of Jesus – The Synoptic Gospels record a number of supernatural events that accompanied the death of Jesus. All three record the tearing of the veil of the Temple. Matthew and Luke record the unique account of darkness covering the earth. Matthew alone describes the earth quake and rocks splitting, and the resurrection of the saints, who enter the Holy City to testify of the resurrection from the dead. These events testified of the deity of Jesus Christ, as those who were guarding Jesus declared that He was truly the Son of God in fear and trembling. Jewish literature in this period of history records similar events. For example, Josephus records celestial events, shining lights and other supernatural events that served as omens of the pending destruction of Jerusalem (Wars 6.5.3). The Babylonian Talmud records supernatural events that occurred during the forty years prior to the destruction of Jerusalem (Yoma 39b). Matthew 27:46 — Comments – After three hours of darkness, the Son of God spoke, crying out from the Cross with the same power that created the heavens and the earth. His words penetrated the darkness and brought it to an end, restoring light upon the world. Jesus did not say, “My Father,” as God had now become His Judge on the Cross. Thus, He says, “My God, My God.” Throughout His earthly ministry, Jesus referred to God as His Father. This is the first time that Jesus calls His Father “God.” It was at this time that God forsook His Son for a moment as Jesus felt the weight of the sins of mankind upon Him. Thus, Jesus testifies to the world by this statement that He was being judged for the sins of mankind as God forsook Him. Note these insightful words from Frances J. Roberts regarding this verse. “I (Jesus) suffered in all ways as ye suffer, but ye shall never suffer as I suffered; for I experienced one awful moment of separation from the Father; but I have promised that I will never forsake thee, and I will never leave thee.”[717] [717] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 170.Finally, as Jesus was giving up His spirit, He again addresses His Father, saying, “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.” (Luke 23:46) Matthew 27:47 — Comments – The Hebrew words ιμΰ (My God) and διμΰ (Elijah) are very close in pronunciation and spelling. Thus, the bystanders could have easily heard the word “Elijah” by mistake. The name Elijah means, “the Lord is God” (Strong). Matthew 27:50 — Scripture Reference - Note: Luke 23:46, “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.” Matthew 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; Matthew 27:51 — “And, behold, the veil of the temple was rent in twain from the top to the bottom” – Comments - Josephus describes the temple of Herod with great accuracy. In this book, he gives the dimensions of the curtain, which hung before the Holy of Holies. It was fifty-five cubits tall and sixteen cubits wide. “But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful.” (Wars 5.5.4) This miraculous ripping of the veil beginning at the top of the curtain until the bottom was a sign that God ripped the curtain, for man could not perform such a feat. God has opened the Holy of Holies obtaining eternal redemption for us, something which man could not do. Matthew 27:51 — “and the earth did quake, and the rocks rent” – Comments - It is interesting to note that there was an earthquake at Jesus’ death (Matthew 27:51) as well as at His resurrection (Matthew 28:2), when he descended into Hell and when He ascended out of it. Matthew 28:2, “And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.” Matthew 27:51 — Comments - Hebrews 10:19-20 shows us that we now can have boldness to enter into the Holy of Holies. Hebrews 10:19-20, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;” See parallel passages in: Mark 15:38, “And the veil of the temple was rent in twain from the top to the bottom.” Luke 23:45, “And the sun was darkened, and the veil of the temple was rent in the midst.” Matthew 27:53 — Comments – On eleven occasions Matthew uses the proper name “Jerusalem.” However, he uses the phrase “the holy city” on two occasions in his Gospel (Matthew 4:5; Matthew 27:53) and both of these passages are characterized by supernatural events. In the wilderness temptation, Satan appears to Jesus and takes Him to the holy city (Matthew 4:5). Also, at Jesus’ resurrection, many saints of God who were asleep also rise from the dead and enter the holy city to testify of eternal life through faith in the Son of God (Matthew 27:53). Matthew 27:52-53 — Comments – The Resurrection of the Saints - Why did the saints resurrection from the grave? Perhaps to show that there will be an eternal resurrection for us, as believers, also.

Matthew 27:57-66

The Testimony of Jesus’ Burial at the Tomb – Matthew 27:57-66 records the testimony of Jesus’ burial at the tomb. While the women verify the burial of Jesus (Matthew 27:57-61), Pontius Pilate assigns a guard to ensure this burial (Matthew 27:62-66). Here is a proposed outline:

1. The Women Watch the Tomb — Matthew 27:57-612. Pilate’s Guards Watch the Tomb — Matthew 27:62-66 Matthew 27:57-61 — The Women Watch the Tomb (Mark 15:42-47, Luke 23:50-56, John 19:38-42) – Matthew 27:57-61 records the burial of the Lord Jesus Christ. Matthew 27:59-60 — Comments – Jesus’ Birth and Death - Jesus was born of a virgin birth and laid in a manger, wrapped in swaddling clothes. At His death, He was laid in a virgin tomb, and wrapped in clean, linen burial clothes. He was born from a virgin womb and laid in a virgin tomb. Luke 23:53, “And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.” Matthew 27:61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Matthew 27:61 — Comments – The parallal passages in the Gospel of Mark identify the other Mary as the mother of James (Mark 16:1) and Joses (Mark 15:47); thus, Matthew is reflecting back on his statement in Matthew 27:56, “Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.” Mark 15:47, “And Mary Magdalene and Mary the mother of Joses beheld where he was laid.” Mark 16:1, “And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.” Matthew 27:62-66 — Pilate’s Guards Watch the Tomb – Matthew 27:62-66 is unique in recording the story of how Pilate ordered a guard to be set at the tomb of Jesus Christ. Matthew 27:62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Matthew 27:62 — Comments – The day of preparation was a Friday in which the Jews prepared meals for the Passover celebration on the Sabbath day (Mark 15:42). Matthew 27:62 describes the day after preparation, which is on the Sabbath. Mark 15:42, “And now when the even was come, because it was the preparation, that is, the day before the sabbath,” Matthew 27:63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Matthew 27:62-63 — Comments – Jesus Spoke of His Resurrection - How could such wicked men as these chief priests and Pharisees understand that Jesus clearly spoke of His resurrection; because they did not want to believe in it. Yet, Jesus’ disciples, especially Thomas, had such a hard time accepting it as real. Note that it required faith for the disciples of Jesus to believe in the resurrection, but it did not require faith for the Pharisees and chief priests to speak of it. Matthew 27:64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Matthew 27:64 — Comments – Many knew that Jesus said He would rise from the dead. See: Matthew 16:21, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Matthew 27:66 — Comments – The act of sealing a stone was an ancient practice, being testified in Daniel 6:17, “And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.” Commentators tell us that the Romans sealed stones by pulling a string across the stone securing it to wax at each end that may have been pressed into the crack of the wall and stamped with an official seal.[718] [718] John Peter Lange, The Gospel According to Matthew Together with a General Theological and Homiletical Introduction to the New Testament, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homilectical, with Special Reference to Ministers and Students, ed. John Peter Lange, trans. Philip Schaff (Edinburgh: T & T Clarke, 1872), 537; David L. Turner, The Gospel of Matthew, in Cornerstone Biblical Commentary, vol. 11, ed. Philip W. Comfort (Carol Stream, Illinois: Tyndale House Publishers, Inc., 2005), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), comments on Matthew 27:66.