RSV ~ Matthew 27 Notes

Mt 27:1 | ISB Notes

took counsel: Depicts the conspiracy of Jesus’ adversaries (12:14; 22:15; 26:4).

• Matthew’s description of the plot alludes to Ps 2:2 (Acts 4:25-27). In context, David describes rulers who “take counsel together, against the Lord and his anointed” (i.e., the Messiah).

Mt 27:2 | ISB Notes

Pilate the governor: Pontius Pilate, the Roman procurator of Judea, Idumea, and Samaria from A.D. 26 to 36. He is known from first-century sources as a harsh tyrant. Although he considers Jesus innocent of a capital crime (27:23), he lacks the integrity to release him by his own authority. He is now immortalized in the Apostles’ Creed as responsible for the suffering and Crucifixion of Christ.

Mt 27:5 | ISB Notes

hanged himself: The suicide of Judas is difficult to interpret. Matthew describes a hanging, but Acts 1:18 suggests his death involved a headlong fall whereby his “bowels gushed out”. Since both the hanging (Mt) and the fall (Acts) seem to involve some height or elevation related to the incident, the two accounts should be considered complementary, although the precise course of events is unknown. See note on Mt 26:56.

Mt 27:6 | ISB Notes

blood money: The priests deem it inappropriate to use Judas’ betrayal money as a religious donation to the Temple.

Mt 27:8-10 | ISB Notes

An allusion to OT passages from both Jeremiah and Zechariah.

• The central scenario of buying a potter’s field links these prophets. (1) Jeremiah made a famous visit to a potter (Jer 18:1-11) and was commissioned by God to purchase a field (Jer 32:6-9), (2) while Zechariah narrates how the wicked shepherds of Israel valued the Lord at a mere “thirty shekels of silver” (Zech 11:12), a price so worthless it was thrown away to a “potter” (see text note q at Zech 11:13). The wider context of Jeremiah gives these oracles a geographical focus: the prophet also smashed a potter’s vessel in the gate overlooking the valley of Hinnom (i.e., Gehenna / Topheth) as a sign that Jerusalem and Judea would be destroyed for shedding innocent blood (Jer 19:1-15). Ancient tradition locates Judas’ burial site (Field of Blood) in this same valley of Hinnom, precisely where Jeremiah smashed the pot and foretold its destiny as a future graveyard (Jer 19:11). Matthew may think of the smashed vessel, originally a sign of Judea’s demise, as also a prophetic sign of Judas’ destruction.

Mt 27:11 | ISB Notes

King of the Jews?: The Jerusalem leaders give Jesus a title with obvious political overtones. The concern is whether Jesus represents a challenge to the authority of Rome; if so, Pilate would have legal cause to execute him for sedition.

Mt 27:19 | ISB Notes

a dream: Matthew alone records this episode with Pilate’s wife. As in the Infancy Narratives, dreams are channels for divine warning and instruction (1:20; 2:12-13, 22).

Mt 27:24 | ISB Notes

a riot: The same word is translated “tumult” (Gk. thorybos) in Mt 26:5. The Jerusalem leaders originally hoped to avoid a public upheaval but now instigate one to their own advantage.

washed his hands: Pilate’s vain gesture to excuse himself from the responsibility of Jesus’ death. See note on Mt 27:2.

Mt 27:25 | ISB Notes

His blood be on us: An oath formula (cf. Josh 2:1719). The Jerusalem mob invokes a curse upon itself, staking their lives to their decision. Sadly, their oath was rash and inappropriate; they did not take seriously the responsibilities attached to crucifying Jesus. Their guilt eventually brought judgment on the Holy City (cf. Jer 26:15; Acts 5:28; CCC 597598). See note on Mt 5:33.

Mt 27:27 | ISB Notes

praetorium: The residence of a Roman official (Pilate) in Jerusalem.

Mt 27:28 | ISB Notes

a scarlet robe: The military cloak of a Roman soldier.

Mt 27:29 | ISB Notes

King of the Jews!: A title suggested by the Sanhedrin and used mockingly by the soldiers (Lk 23:2). It is also the transcription on Jesus’ Cross (27:37). The wise men are the only figures in Matthew to use the title in a positive and honorable way (2:2).

• Allegorically: the title and articles used to slander Jesus signify his kingship and triumph over sin. The scarlet robe (27:28) represents Jesus’ defeat of Satan through his shed blood; the crown of thorns (27:29) points to the crown of glory that adorns Jesus at his Ascension; the reed (27:29) signifies the scepter of his heavenly kingdom. Through these images, Christ’s victory is paradoxically announced in the midst of his apparent defeat.

Mt 27:33 | ISB Notes

Golgotha: An Aramaic term meaning “skull”. The Vulgate translation of this word (Lat. Calvariae) is the source of the modern term “Calvary”. Golgotha lies outside Jerusalem’s walls (Jn 19:20) and probably acquired its name as a site commonly used for executing criminals.

Mt 27:34 | ISB Notes

gall: A mixture of herbs and myrrh used as a narcotic (cf. Mk 15:23). Jesus’ refusal of painkillers signifies his total acceptance of the Father’s will and the extent of his sacrificial love (cf. Jn 10:17-18; Rom 5:8).

Mt 27:35 | ISB Notes

crucified him: Crucifixion was designed to facilitate a slow and torturous death. Victims died from a combination of blood loss and asphyxiation. .

divided his garments: An allusion to Ps 22:18. This psalm is quoted by Jesus before his death (Mt 27:46; cf. Jn 19:24).

Mt 27:45 | ISB Notes

sixth hour … ninth hour: i.e., from noon until 3 P.M. See note on Mt 20:1.

• The phenomena surrounding the Crucifixion recall Amos 8:8-10. In context, Amos prophesies the day of the Lord, when God would judge his enemies and the sinners of his people. On this day, the land would “tremble”, the sun would “go down at noon”, and there would be “lamentation” like the “mourning for an only son”.

• Symbolically (St. Cyprian, De bono patientiae, 7): the disturbances of Good Friday signify creation’s distress over the death of its Creator. The sun in particular withdraws its rays to look away, lest it be forced to gaze upon the crime of Jesus’ enemies.

Mt 27:46 | ISB Notes

Eli, Eli: A mixed Hebrew and Aramaic quotation of Ps 22:1. Matthew elsewhere alludes to the psalm in 27:35 (Ps 22:18), 27:39 (Ps 22:7), and 27:43 (Ps 22:8).

• In context, Ps 22 depicts the plight of a righteous sufferer. Although innocent, he is mocked and abused by the ungodly. He thus turns to God in his distress and petitions God for deliverance. By citing the psalm’s opening line, Jesus expresses his agony as he experiences the full brunt of rejection. This evokes the entire plot of Ps 22, where the sufferer’s humiliation gives way to his vindication. Thus Jesus does not consider his Passion meaningless or a mark of failure; still less does he succumb to a sin of despair. Rather, he “trusts in God” (27:43) and surrenders his spirit to the Father (Lk 23:46). Like the innocent sufferer of Ps 22, he is confident that God will turn his misery into victory (cf. Lk 23:43).

Mt 27:51 | ISB Notes

curtain of the temple: Hung between the Temple’s two holiest chambers, the holy place and the most holy place (Ex 26:31-34). The veil was a sign that God’s infinite holiness could not be approached by sinners (cf. Heb 9:8). With Jesus’ saving death, forgiveness is secured for man, and access to heaven is reope

ned (Eph 2:18; Heb 10:19-22). This is announced by God himself, who tears the veil from top to bottom. See note on Mk 15:38.

Mt 27:52 | ISB Notes

saints … were raised: Apart from Matthew’s Gospel, history is silent regarding this event and the OT personalities involved. No indication is given as to who was raised, how long they remained, or what kind of body these saints possessed; yet there would be no reason for Matthew to record it, except that witnesses from Jerusalem verified the facts (27:53). Theologically, it is essential to note that these OT saints were raised after (27:53) Easter morning, since Jesus was the first to be resurrected in glory (Col 1:18).

Mt 27:65 | ISB Notes

a guard of soldiers: Probably Roman military personnel, since they sought refuge with the Jerusalem priests after verifying the empty tomb (28:11). This was to keep them “out of trouble” with Pilate (28:14). The consequences of Jesus’ disappearance for these soldiers would have likely involved capital punishment (cf. Acts 12:19; 16:27).