The MacArthur Study Bible, NKJV

by John MacArthur

  26:48, 49 See notes on Mark 14:44, 45.

  26:50 Friend. Not the usual Gr. word for “friend,” but another word meaning “comrade.”

  26:51 one of those. John identifies the swordsman as Peter and the victim as Malchus (John 18:10). Clearly, Peter was not aiming for the ear, but for the head. Only Luke mentions that Jesus healed Malchus’ ear (see note on Luke 22:51).

  26:52 perish by the sword. Peter’s action was vigilantism. No matter how unjust the arrest of Jesus, Peter had no right to take the law into his own hands in order to stop it. Jesus’ reply was a restatement of the Gen. 9:6 principle: “Whoever sheds man’s blood, by man his blood shall be shed,” an affirmation that capital punishment is an appropriate penalty for murder.

  26:53 more than twelve legions. A Roman legion was composed of 6,000 soldiers, so this would represent more than 72,000 angels. In 2 Kin. 19:35 a single angel killed more than 185,000 men in a single night, so this many angels would make a formidable army. See note on Luke 2:13.

  26:54 Scriptures be fulfilled. God Himself had foreordained the very minutest details of how Jesus would die (Acts 2:23; 4:27, 28). Dying was Christ’s consummate act of submission to the Father’s will (see note on v. 39). Jesus Himself was in absolute control (John 10:17, 18). Yet it was not Jesus alone, but everyone around Him—His enemies included—who fulfilled precisely the details of the OT prophecies. These events display His divine sovereignty. See notes on v. 2; 1:22; 5:18; 27:50.

  26:57 Caiaphas the high priest. See note on v. 3. From John 18:13, we learn that Christ was taken first to Annas (former High-Priest and father-in-law to Caiaphas). He then was sent bound to Caiaphas’ house (John 18:24). The conspiracy was well planned, so that “the scribes and the elders” (the Sanhedrin, see note on v. 59) were already “assembled” at Caiaphas’ house and ready to try Jesus. The time was sometime between midnight and the first rooster’s crowing (v. 74). Such a hearing was illegal on several counts: criminal trials were not to be held at night (see note on 27:1); and trials in capital cases could only be held at the temple and only in public. See note on 27:2 for a fuller chronology of the events leading up to the crucifixion.

  26:59 the council. See note on John 3:1. The great Sanhedrin was the Supreme Court of Israel, consisting of 71 members, presided over by the High-Priest. They met daily in the temple to hold court, except on the Sabbath and other holy days. Technically, they did not have the power to administer capital punishment (John 18:31), but in the case of Stephen, for example, this was no deterrent to his stoning (cf. Acts 6:12–14; 7:58–60). Roman governors evidently sometimes ignored such incidents as a matter of political expediency. In Jesus’ case, the men who were trying Him were the same ones who had conspired against Him (cf. John 11:47–50).

  26:60 they found none. Even though many were willing to perjure themselves, the Sanhedrin could not find a charge that had enough credibility to indict Jesus. Evidently the “false witnesses” could not agree between themselves.

  26:61 destroy the temple of God. See John 2:19–21. The witnesses’ account was a distortion of Jesus’ meaning. Mark 14:58 gives a fuller account of their testimony.

  26:63 under oath. See note on 5:34. Caiaphas was trying to break Jesus’ silence (v. 62). The oath was supposed to make Him legally obligated to reply. Jesus’ answer (v. 64) implies acceptance of the oath.

  26:64 The imagery was taken from Ps. 110:1 and Dan. 7:13.

  26:65 the high priest tore his clothes. Normally this was an expression of deep grief (2 Kin. 19:1; Job 1:20; Jer. 36:24). The High-Priest was forbidden to tear his clothes (Lev. 10:6; 21:10)—but the Talmud made an exception for High-Priests who witnessed a blasphemy. But Caiaphas’ supposed grief was as phony as the charge of blasphemy against Jesus; he was gloating over having found something to base his charges on (v. 67).

  26:74 he began to curse and swear. I.e., calling on God as his witness, he declared, “I do not know the Man!” and pronounced a curse of death on himself at God’s hand if his words were untrue. All 4 gospels record Peter’s betrayal. Cf. vv. 31–35.

  26:75 And Peter remembered. Luke 22:61 records that Jesus made eye contact with Peter at this very moment, which must have magnified Peter’s already unbearable sense of shame. “He went out”—evidently departing from Caiaphas’ house—”and wept bitterly.” The true Peter is seen not in his denial but in his repentance. This account reminds us of not only our own weakness, but also the richness of divine grace (see also John 21:15–19).

  Matthew 27

  27:1 When morning came. The Sanhedrin waited until daybreak to render their official verdict (cf. 26:66), possibly a token nod to the rule against criminal trials at night (see note on 26:57).

  27:2 delivered Him…Pilate. Jesus had two trials, one Jewish and religious, the other Roman and secular. Rome reserved the right of execution in capital cases (see note on 26:59), so Jesus had to be handed over to the Roman authorities for execution of the death sentence. Pilate’s headquarters were in Caesarea, on the Mediterranean coast, but he was in Jerusalem for the Passover celebrations, so he oversaw the trial (see note on Mark 15:1). Christ was brought before Pilate (vv. 2–14), then was sent to Herod for yet another hearing (Luke 23:6–12), then returned to Pilate for the final hearing and pronouncing of sentence (vv. 15–26).

  27:3 remorseful. Judas felt the sting of his own guilt, but this was not genuine repentance. There is a godly sorrow that leads to repentance, but Judas’ remorse was of a different kind, as demonstrated by his suicide (v. 5). Cf. 2 Cor. 7:10.

  27:5 hanged himself. See note on Acts 1:18.

  27:9 spoken by Jeremiah. Actually the statement paraphrases Zech. 11:12, 13. But the Hebrew canon was divided into 3 sections, Law, Writings, and Prophets (cf. Luke 24:44). Jeremiah came first in the order of prophetic books, so the Prophets were sometimes collectively referred to by his name.

  27:11 It is as you say. These words were probably spoken immediately after the dialogue John 18:34–36 reports.

  27:25 His blood be on us. The Jews accepted the blame for the execution of Jesus and did not hold the Romans responsible. Cf. 21:38, 39.

  27:26 scourged. The whip used for scourging consisted of several strands of leather attached to a wooden handle. Each strand had a bit of metal or bone attached to the end. The victim was bound to a post by the wrists, high over his head, so that the flesh of the back would be taut. An expert at wielding the scourge could literally tear the flesh from the back, lacerating muscles, and sometimes even exposing the kidneys or other internal organs. Scourging alone was fatal in some cases.

  27:27 Praetorium. Pilate’s residence in Jerusalem. It was probably located in the Antonia Fortress, adjacent to the NW corner of the temple. “The soldiers of the governor” were part of a “garrison”—about 600 soldiers—assigned to serve the governor (Pilate) during his stay in Jerusalem.

  27:28 scarlet robe. Mark 15:17 and John 19:2 say “purple,” suggesting that the robe may have been something between royal purple, and “scarlet,” the closest thing they could find to the traditional garb of royalty. The word for “robe” refers to a military cloak undoubtedly belonging to one of the soldiers.

  27:29 a reed in His right hand. To imitate a scepter they purposely chose something flimsy-looking.

  27:30 they spat on Him. See Is. 50:6. struck Him on the head. A reed long enough to make a mock scepter would be firm enough to be extremely painful, about like a broom handle. John 19:3 says they hit Him with their fists as well.

  27:31 to be crucified. Crucifixion was a form of punishment that had been passed down to the Romans from the Persians, Phoenicians, and Carthaginians. Roman crucifixion was a lingering doom—by design. Roman executioners had perfected the art of slow torture while keeping the victim alive. Some victims even lingered until they were eaten alive by birds of prey or wild beasts. Most hung on the cross for days before dying of exhaustion, dehydration, traumatic fever, or—most likely—suffocation. When the legs would no longer support the weight of
the body, the diaphragm was constricted in a way that made breathing impossible. That is why breaking the legs would hasten death (John 19:31–33), but this was unnecessary in Jesus’ case. The hands were usually nailed through the wrists, and the feet through the instep or the Achilles tendon (sometimes using one nail for both feet). None of these wounds would be fatal, but their pain would become unbearable as the hours dragged on. The most notable feature of crucifixion was the stigma of disgrace that was attached to it (Gal. 3:13; 5:11; Heb. 12:2). One indignity was the humiliation of carrying one’s own cross, which might weigh as much as 200 pounds. Normally a quaternion, 4 soldiers, would escort the prisoner through the crowds to the place of crucifixion. A placard bearing the indictment would be hung around the person’s neck.

  27:32 Cyrene. A city in N Africa. Evidently the scourging had so weakened Jesus that He was unable to carry the cross. This is another touching picture of His humanity, beset with all human weaknesses except sin (Heb. 4:15).

  27:33 Place of a Skull. “Golgotha” may have been a skull-shaped hill, or it may have been so named because as a place of crucifixion, it accumulated skulls. None of the gospels mention a hill. Luke 23:33 uses the name “Calvary,” from the Lat., calvaria, “skull.”

  27:34 wine mingled with gall. “Gall” simply refers to something bitter. Mark 15:23 identifies it as myrrh, a narcotic. The Jews had a custom, based on Prov. 31:6, of administering a pain-deadening medication mixed with wine to victims of crucifixion, in order to deaden the pain. Tasting what it was, Christ, though thirsty, “would not drink,” lest it dull His senses before He completed His work. The lessening of physical pain would probably not have diminished the efficacy of His atoning work (see notes on 26:38, 39). But He needed His full mental faculties for the hours yet to come. It was necessary for Him to be awake and fully conscious, for example, to minister to the dying thief (Luke 23:43).

  27:35 divided His garments. The garments of the victim were the customary spoils of the executioners. John 19:23, 24 gives a fuller account. This action was foretold in Ps. 22:18.

  27:37 the accusation. For a reconciliation of the differences between the various accounts of this inscription, see note on Luke 23:38 (cf. Mark 15:26). The fact that the placard was placed “over His head” suggests that this cross was in the familiar shape with an upright protruding above the transom, and not the T-shaped cross that was also sometimes used.

  27:38 robbers. This word denotes a rebel and brigand who plunders as he steals. Mere thieves were not usually crucified. These were probably cohorts of Barabbas.

  27:40 destroy the temple and build it in three days. See 26:61. They had missed His point. “He was speaking of the temple of His body” (John 2:21). He would not “come down from the cross,” but it was not because He was powerless to do so (John 10:18). The proof that He was the Son of God came “in three days” (see note on 12:40), when He returned with “the temple” (i.e., His body) rebuilt.

  27:42 we will believe Him. See notes on 12:38; 16:1.

  27:45 from the sixth hour until the ninth hour. From noon until 3:00 p.m. The crucifixion began at 9:00 a.m. (see notes on Mark 15:25; Luke 23:44).

  27:46 Eli, Eli, lama sabachthani. “Eli” is Heb.; the rest Aram. (Mark 15:34 gives the entire wail in Aramaic.) This cry is a fulfillment of Psalm 22:1, one of many striking parallels between that psalm and the specific events of the crucifixion (see notes on Ps. 22). Christ at that moment was experiencing the abandonment and despair that resulted from the outpouring of divine wrath on Him as sin-bearer (see note on 26:39).

  27:50 yielded up His spirit. A voluntary act. See John 10:18. See note on 26:54.

  27:51 the veil of the temple. I.e., the curtain that blocked the entrance to the Most Holy Place (Ex. 26:33; Heb. 9:3). The tearing of the veil signified that the way into God’s presence was now open to all through a new and living way (Heb. 10:19–22). The fact that it tore “from top to bottom” showed that no man had split the veil. God did it.

  27:52 bodies of the saints…were raised. Matthew alone mentions this miracle. Nothing more is said about these people, which would be unlikely if they remained on earth for long. Evidently, these people were given glorified bodies; they appeared “to many” (v. 53), enough to establish the reality of the miracle; and then they no doubt ascended to glory—a kind of foretaste of 1 Thess. 4:16.

  27:54 the centurion. See note on 8:5. those with him. These were probably men under his charge. Mark 15:39 says the centurion was the one who uttered the words of confession, but he evidently spoke for his men as well. Their “fear” speaks of an awareness of their sin, and the word “truly” suggests a certainty and conviction that bespeaks genuine faith. These men represent an answer to Jesus’ prayer in Luke 23:34. Their response contrasts sharply with the mocking taunts of vv. 39–44.

  27:56 Mary Magdalene. She had been delivered from 7 demons (Luke 8:2); the other “Mary” (“wife of Clopas,” John 19:25—a variant of Alphaeus) was the mother of the apostle known as “James the Less” (Mark 15:40; see note on 10:2). the mother of Zebedee’s sons. Salome (Mark 15:40), mother of James and John. From John 19:26, we learn that Mary, the mother of Jesus, was also present at the cross—possibly standing apart from these 3, who were “looking on from afar” (v. 55), as if they could not bear to watch His sufferings, but neither could they bear to leave Him.

  27:57 Arimathea. A town about 15–20 mi. NW of Jerusalem. Joseph. Mark 15:43 and Luke 23:50, 51 identify him as a member of the Sanhedrin (see note on 26:59), though Luke says “he had not consented to their decision and deed” in condemning Christ. Joseph and Nicodemus (John 19:39), both being prominent Jewish leaders, buried Christ in Joseph’s own “new tomb” (v. 60), thus fulfilling exactly the prophecy of Is. 53:9.

  27:62 the next day. The Sabbath. the Day of Preparation. This was on Friday.

  Matthew 28

  28:1 as the first day of the week began to dawn. Sabbath officially ended with sundown on Saturday. At that time the women could purchase and prepare spices (Luke 24:1). The event described here occurred the next morning, at dawn on Sunday, the first day of the week. other Mary. The mother of James the Less (see note on 27:56).

  28:2 a great earthquake. The second earthquake associated with Christ’s death (27:51). This one may have been confined to the immediate area around the grave, when “an angel” supernaturally “rolled back the stone from the door”—not to let Jesus out, for if He could rise from the dead, He would need no help escaping an earthly tomb, but to let the women and the apostles in (v. 6).

  28:4 became like dead men. This suggests that they were not merely paralyzed with fear, but completely unconscious, totally traumatized by what they had seen. The word translated “shook” has the same root as the word for “earthquake” in v. 2. The sudden appearance of this angel, at the same time the women arrived, was their first clue that anything extraordinary was happening.

  28:6 Come, see the place where the Lord lay. See note on Luke 24:4 for the order of these events as gleaned from all 4 gospels.

  28:7 there you will see Him. See vv. 10, 16; 26:32; John 21:1–14. This does not mean they would not see Him until then. He was seen by the apostles several times before they saw Him in Galilee (Luke 24:15, 34, 36; John 20:19, 26). But His supreme post-resurrection appearance was in Galilee, where “He was seen by over five hundred brethren at once” (1 Cor. 15:6). See note on v. 16.

  28:9 Jesus met them. For a summary of Christ’s post-resurrection appearances, see note on Luke 24:34.

  28:10 My brethren. I.e., the disciples.

  28:11 reported to the chief priests. The Jewish leaders’ determination to cover up what had occurred reveals the obstinacy of unbelief in the face of evidence (Luke 16:31).

  28:12 a large sum of money. Lit. “silver” (cf. 26:15). The bribery was necessary because the soldiers’ story, if true, could cost them their lives—since they were charged with guard duty under Pilate’s personal orders (27:65). The Jewish leaders also promised to cover for t
he soldiers if the false story they spread leaked back to Pilate (v. 14).

  28:13 while we slept. The story was obviously bogus, and not a very good cover-up. They could not possibly know what had happened while they were asleep.

  28:16 the eleven disciples. This does not mean that only the 11 were present. The fact that some there “doubted” (v. 17) strongly suggests that more than the 11 were present. It is likely that Christ arranged this meeting in Galilee because that was where most of His followers were. This seems the most likely location for the massive gathering of disciples Paul describes in 1 Cor. 15:6 (see note on v. 7).

  28:17 but some doubted. That simple phrase is one of countless testimonies to the integrity of Scripture. The transparent honesty of a statement like this shows that Matthew was not attempting to exclude or cover up facts that might lessen the perfection of such a glorious moment.

  28:18 All authority. See 11:27; John 3:35. Absolute sovereign authority—lordship over all—is handed to Christ, “in heaven and on earth.” This is clear proof of His deity. The time of His humiliation was at an end, and God had exalted Him above all (Phil. 2:9–11).

  28:19 therefore. I.e., on the basis of His authority, the disciples were sent to “make disciples of all nations.” The sweeping scope of their commission is consummate with His unlimited authority. in the name of the Father…Son and…Holy Spirit. The formula is a strong affirmation of trinitarianism.

  28:20 teaching them to observe all things that I have commanded you. The kind of evangelism called for in this commission does not end with the conversion of the unbeliever. I am with you. There’s a touching echo of the beginning of Matthew’s gospel here. Immanuel (1:23) “which is translated, ‘God with us’”—remains “with” us “even to the end of the age”—i.e., until He returns bodily to judge the world and establish His earthly kingdom.