HarperCollins Study Bible

by Harold W. Attridge

  The Guard at the Tomb

  62The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63and said, “Sir, we remember what that impostor said while he was still alive, ‘After three days I will rise again.’ 64Therefore command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception would be worse than the first.” 65Pilate said to them, “You have a guardt of soldiers; go, make it as secure as you can.”u 66So they went with the guard and made the tomb secure by sealing the stone.

  next chapter

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  a Gk he

  b Other ancient authorities read righteous

  c Other ancient authorities read Zechariah or Isaiah

  d Or I took

  e Or the price of the precious One

  f Other ancient authorities read I gave

  g Other ancient authorities lack Jesus

  h Other ancient authorities lack Jesus

  i Or the Christ

  j Or the Christ

  k Other ancient authorities read this righteous blood, or this righteous man’s blood

  l Gk the praetorium

  m Other ancient authorities add in order that what had been spoken through the prophet might be fulfilled, “They divided my clothes among themselves, and for my clothing they cast lots.”

  n Or blasphemed

  o Or is he unable to save himself?

  p Or earth

  q Other ancient authorities add And another took a spear and pierced his side, and out came water and blood

  r Or gave up his spirit

  s Or a son of God

  t Or Take a guard

  u Gk you know how

  27.1–2 Cf. Mk 15.1; Lk 22.66; 23.1; Jn 18.28.

  27.1 Chief priests and the elders. See 26.3.

  27.2 Pilate was the fifth Roman governor of the province of Judea (26–36 CE). A Latin inscription discovered in 1961 at Caesarea by the Sea, his headquarters in Palestine, shows that Pontius Pilate, “prefect of Judea” (procurator was a later title), dedicated a temple to honor the emperor Tiberius (14–37 ce). Prefects who came to Jerusalem at festival times normally stayed in Herod’s palace along the western wall; cf. notes on 27.24–26; 27.27. On capital punishment, see note on Jn 18.31.

  27.3–10 The story of Judas’s suicide is found only in Matthew in the gospels and is based on several OT texts; cf. Acts 1.18–20 for a nonsuicide story.

  27.3 Thirty pieces of silver, alluding to Zech 11.12–13; see note on 26.15.

  27.4 Shedding innocent blood pollutes the land and brings “bloodguilt” on the people (see Num 35.33–34; Deut 19.10). Cf. note on 23.35.

  27.5 Throwing down the…silver, an allusion to Zech 11.13 (see also Mt 27.6). Hanged himself. Cf. Acts 1.18; see Deut 21.23.

  27.7 Potter’s field. Cf. Acts 1.18.

  27.8 Field of Blood, Hakeldama (cf. note on Acts 1.18–19), in the Valley of Hinnom (cf. note on 5.22).

  27.9–10 The fourteenth quotation formula (see note on 1.22–23) introduces a text based loosely on Zech 11.13. Jeremiah is inaccurately mentioned as the source (see text note c), but the name is probably suggested by Jeremiah’s purchase of land (Jer 32.6–15) and visit to the potter (Jer 18.1–3; 19.1–13).

  27.11–14 Cf. Mk 15.2–5; Lk 23.2–3; Jn 18.29–38. Cf. note on 27.24–26.

  27.11 Before the governor. See 10.18–20.To claim the title King of the Jews (see also 2.2), corresponding roughly to “Messiah” (see note on 1.1), would be treasonable (see notes on 2.2; 4.17). You say so. See notes on 26.25; 26.64.

  27.14 No answer. See 26.63; Isa 53.7. Greatly amazed. See Isa 52.14–15.

  27.15–23 Cf. Mk 15.6–14; Lk 23.18–23; Jn 18.39–40.

  27.15 Festival, Passover (see 26.2). Release…anyone…they wanted. Evidence for such a custom is weak at best (see Josephus, Antiquities 20.215).

  27.16 Jesus Barabbas. The author may have seen heavy irony in the name, which means in Aramaic “Jesus, son of the father” (cf. text note g).

  27.17 Messiah. See note on 1.1.

  27.19 Judgment seat, a raised platform where magistrates judged (see also Jn 19.13;Acts 12.21). Only Matthew contains the tradition about Pilate’s wife. Innocent man, lit. “righteous man.” See Isa 53.8–9; notes on 1.19; 23.35. A dream often communicates a divine revelation (see 1.20); thus, Pilate’s wife seems to be portrayed somewhat positively.

  27.20 Crowds. See note on 4.25.

  27.22 Crucified. See note on 27.35.

  27.24–26 Cf. Mk 15.15; Lk 23.24–25; Jn 19.16. The author’s insertion diminishes Pilate’s legal liability. In the Gospels Pilate vacillates but is more positively portrayed than the Israelite leaders (e.g., v. 25); he is progressively exonerated in early church literature (e.g., Gospel of Peter; Tertullian, Apology 21.24; Acts of Pilate), ending up as a saint in the Coptic and Ethiopian churches. In contrast, ancient Israelite accounts accuse him of corruption, rape, murder, and contempt for the people of Israel (Philo, Embassy to Gaius; Josephus, Antiquities 18.55–62); cf. also Lk 13.1. The Roman Tacitus (Annals 15.44) mentions Jesus’ death under Pilate. Cf. note on 27.2.

  27.24 Riot. See note on 26.5. Washed his hands. See Deut 21.6–7; Pss 26.6; 73.13.

  27.25 The people as a whole, more inclusive than the crowd (v. 24). His blood be on us and on our children. This familiar formula for accepting responsibility for a death (see Lev 20.9–16; 2 Sam 1.16; Jer 26.15) climaxes the author’s condemnation of Israel (see also 21.43; 22.7; 23.29–36).

  27.26 Flogging was done as punishment (see 10.17;Acts 5.40; 16.22–23; 22.24–25; 2 Cor 11.23) or to weaken a person prior to crucifixion (see also 20.19; Isa 50.6). Romans used a whip of knotted cord or leather, sometimes weighted with sharp bone or metal.

  27.27–31 Cf. Mk 15.16–20; Jn 19.2–3.

  27.27 The location of the governor’s headquarters (Latin praetorium; see text note c) is uncertain, but it could have been Herod’s palace (cf. v. 2) or the Antonia Fortress next to the temple (Roman troops were garrisoned there). The Roman cohort was the tenth part of a legion. In Palestine it comprised 760 infantry and 240 cavalry.

  27.28 Scarlet robe, a cape indicating a Roman officer’s rank, here mimicking a royal purple robe (cf. Mk 15.17; Jn 19.2).

  27.29 Reed in his right hand, mimicking a royal scepter (see, e.g., Gen 49.10). Knelt before him. Cf. 2.11. King of the Jews. See note on 27.11.

  27.30 Spat, a universal act of disrespect (see Num 12.14; Deut 25.9; Isa 50.6).

  27.31 Mocking. See 20.19; Ps 22.7; see also Ps 69.19–20.

  27.32–44 Cf. Mk 15.21–32; Lk 23.26–43; Jn 19.17–27. The crucifixion is described using the language of Pss 22; 69.

  27.32 Cyrene, capital city of the Roman province of Cyrenaica (modern Libya); see Acts 2.10; 6.9; 11.20; 13.1. Simon, otherwise unknown.

  27.33 Golgotha (Latin calvaria) means “skull,” not “Place of a Skull” (see Lk 23.33), perhaps a small hill resembling a skull outside the city wall (Jn 19.20; Heb 13.12–13; see also note on Mt 21.39). The traditional site is now within the expanded city wall in the Church of the Holy Sepulchre.

  27.34 Gall, a bitter and poisonous herb (see Ps 69.21).

  27.35 Crucified. Crucifixion was a slow, painful execution by binding or nailing a victim to a cross, stake, or tree. It was adopted by the Romans especially for those convicted of violent crime, slave revolt, army desertion, or rebellion against the state. In 1968, a heel bone with a spike through it was discovered in a burial cave ossuary of a certain Jehohanan in a north Jerusalem suburb; it is the only surviving first-century Palestinian evidence for crucifixion. They divided his clothes…by casting lots. See Ps 22.18.

  27.36 Kept watch. See v. 54.

  27.37 The charge was customarily put over the head of the victim as a deterrent to others. King of the Jews suggests seditious activity (see notes on 2.2; 4.17; 14.5; 26.55; 27.11), but contains a different, ironic t
ruth for Christ-believers.

  27.38 Bandits (see also 21.13; 26.55), perhaps rebel leaders (see notes on 2.2; 10.4; 26.55; 27.35; see also Isa 53.12). Two. See note on 4.18–22.

  27.39 Shaking their heads, a gesture of derision (see Ps 22.7; see also Ps 109.25; Lam 2.15).

  27.40 You who would destroy the temple. Cf. 26.61. If you are the Son of God. See 3.17; 4.3, 6; 26.63. Three. See note on 1.2–6a.

  27.41 Chief priests…scribes…elders. See 2.4; 16.21; 21.15; 23.13–36; 26.3, 57.

  27.42 He saved others. See 1.21. King of Israel, the Israelite form of “King of the Jews” (cf. 2.2; 27.29, 37; see also Jn 1.49; 12.13).

  27.43 Let God deliver him. See Ps 22.8; Wis 2.18.

  27.45–56 Cf. Mk 15.33–41; Lk 23.44–49; Jn 19.25–30.

  27.45 Darkness, for Amos a sign of the “day of the Lord” (see Am 5.18–20; 8.9).

  27.46 Jesus’ cry, given in transliteration of Hebrew (Mk 15.34, of Aramaic), is from Ps 22.1. Eli, a link with v. 47.

  27.47 Elijah. See notes on 3.4; 27.46.

  27.48 Sour wine, the cheap wine of the lower social classes; also an allusion to Ps 69.21.

  27.49 According to popular Israelite belief, Elijah was the helper of the oppressed.

  27.51 Curtain, probably the veil that hung at the entrance of the “most holy place” of the temple (Ex 26.31–35), where the divine presence dwelt. Torn in two, probably symbolizing access to God for all (see Heb 9.1–14; 10.19–22).

  27.52 Tombs…were opened, foreshadowing the general resurrection. Saints, lit. “holy ones,” is the usual term for Christ-believers (see Rom 15.25–26; 1 Cor 1.2). Here perhaps it refers to devout Israelites (see Ezek 37.12). Fallen asleep, i.e., died (see, e.g., 1 Cor 15.20).

  27.54 Centurion. See note on 8.5. God’s Son. See text note g; note on 3.17.

  27.55 Many women, not heretofore mentioned (see notes on 9.18–26; 20.20; see also 27.61; 28.1–11). Provided. See Lk 8.1–3.

  27.56 Mary Magdalene, i.e., from Magdala (see note on 15.39; see also 27.61; 28.1; Lk 8.2; Jn 20.1–18). Mary. See v. 61; 28.1. James and Joseph, probably not Jesus’ brothers (but cf. 13.55); if so, the identity of this Mary is unknown. Mother of the sons of Zebedee. See 20.20.

  27.57–61 Cf. Mk 15.42–47; Lk 23.50–56; Jn 19.38–42.

  27.57 Rich man. Cf. 19.24; see Isa 53.9. Arimathea, a Israelite town twenty miles east of Joppa (modern Jaffa). Joseph, the only named individual apart from the Twelve who is explicitly called a disciple (see 10.2–4; cf. 26.6; 27.55–56; 28.1).

  27.58 The body of an executed person was not to remain exposed overnight (see Deut 21.22–23; for “hung on a tree” interpreted with reference to Jesus’ crucifixion, cf. Gal 3.13).

  27.59 Linen cloth. Israelites did not mummify, but washed, anointed, perfumed, and clothed the body (see 2 Chr 16.14; Jn 19.40).

  27.61 Mary Magdalene and…Mary. See note on 27.56.

  27.62–66 With 28.11–15, a defense against the charge that Jesus’ body was stolen.

  27.62 The day of Preparation, i.e., for the sabbath (see 28.1; Mk 15.42; Jn 19.31), not for Passover (see 26.2). The Pharisees reenter the narrative (see Introduction; notes on 3.7; 12.14; 26.3). Pilate. See vv. 2, 24–26.

  27.63 After three days I will rise again. See 16.21; 17.23; 20.19; see also 12.40.

  27.64 Ironically, the last deception is the opponents’ (see 28.11–15; see also note on 28.13).

  27.65 Guard, probably the temple police, under the high priest’s command (see 28.11; Lk 22.4, 52; Jn 18.3, 12, 22).

  MATTHEW 28

  1After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb. 2And suddenly there was a great earthquake; for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it. 3His appearance was like lightning, and his clothing white as snow. 4For fear of him the guards shook and became like dead men. 5But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. 6He is not here; for he has been raised, as he said. Come, see the place where hea lay. 7Then go quickly and tell his disciples, ‘He has been raised from the dead,b and indeed he is going ahead of you to Galilee; there you will see him.’ This is my message for you.” 8So they left the tomb quickly with fear and great joy, and ran to tell his disciples. 9Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him. 10Then Jesus said to them, “Do not be afraid; go and tell my brothers to go to Galilee; there they will see me.”

  The Report of the Guard

  11While they were going, some of the guard went into the city and told the chief priests everything that had happened. 12After the priestsc had assembled with the elders, they devised a plan to give a large sum of money to the soldiers, 13telling them, “You must say, ‘His disciples came by night and stole him away while we were asleep.’ 14If this comes to the governor’s ears, we will satisfy him and keep you out of trouble.” 15So they took the money and did as they were directed. And this story is still told among the Jews to this day.

  The Commissioning of the Disciples

  16Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17When they saw him, they worshiped him; but some doubted. 18And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”d

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  a Other ancient authorities read the Lord

  b Other ancient authorities lack from the dead

  c Gk they

  d Other ancient authorities add Amen

  28.1–10 Cf. Mk 16.1–8; Lk 24.1–12; Jn 20.1–18.

  28.1 Mary Magdalene and the other Mary. See note on 27.56; 27.61.

  28.2 The great earthquake highlights the end-time character of this event (see 24.7; 27.51, 54; Rev 6.12; 11.13; 16.18; see also Ex 19.18; 1 Kings 19.11). Angel. See also 1.20; 2.13, 19; 4.11; 13.39; 16.27;18.10; 22.30; 24.31; 25.31; 26.53; cf. Mk 16.5.

  28.3 White, the color of heavenly garments (see 17.2; Jn 20.12; Acts 1.10; Rev 19.14).

  28.5 Do not be afraid. Cf. v. 10; also Gen 15.1; Lk 1.30.

  28.6 As he said. See 16.21.

  28.7 He is going ahead of you to Galilee. See 26.32; fulfilled in 28.16–20.

  28.8 And ran to tell his disciples. Cf. Mk 16.8.

  28.9 The two Marys are the first witnesses to Jesus’ resurrection (see Jn 20.11–18; cf. Lk 24.13–35; 1 Cor 15.4–8). Worshiped him. See note on 2.2; see also 14.33; 28.17.

  28.10 Do not be afraid. See v. 5. My brothers, the disciples (see v. 7; notes on 12.49;18.15).

  28.11–15 See note on 27.62–66.

  28.11 Chief priests. See note on 26.3.

  28.12 Money. See 6.19–24.

  28.13 The real “deception” (see note on 27.64).

  28.15 To this day. The story was in circulation when the Gospel was written (see also 26.13; 27.8).

  28.16–20 The concluding episode highlights prominent Matthean themes.

  28.16 Eleven, the Twelve minus Judas (see 27.3–10; note on 10.1; Acts 1.12–26). Galilee. See 26.32; 28.7, 10. Mountain. See note on 4.8.

  28.17 Worshiped him. See 2.2; 28.9. But some doubted. The mixed response is typical of the disciples (see 14.31–33); cf. Jn 20.24–29.

  28.18 All authority…given to me, an echo of the Son of Man tradition in Dan 7.13–14 (see note on 8.20).

  28.19–20 New functions for the Eleven (cf. 10.1, 5–8; 15.24).

  28.19 All nations. See notes on 1.1; 25.32; see also 24.9, 14; 26.13. Emphases elsewhere in the Gospel suggest the translation “all Gentiles” here (see, e.g., 2.1–12; 3.9; 4.15;8.10; 15.21–28; 21.28–22.10 [esp. 21.43]; 27.25). Baptizing. Baptism in the early churches derives from John the Baptist (see 3.11; Acts 11.1
6). The Father and…the Son and…the Holy Spirit. This explicit trinitarian formula is rare in the NT and probably derives from early worship in the Matthean church; see Didache 7.1.

  28.20 Teaching. Heretofore in Matthew only Jesus teaches (see 7.28–29; 23.8). I am with you, probably in fulfillment of 1.23 (see also 18.20). To the end of the age, i.e., to the coming of Jesus as the Son of Man for judgment (see chs. 24–25).

  The Gospel According to MARK

  1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 |

  THE GOSPEL ACCORDING TO MARK was probably the first Gospel to be written. It is thus the first narrative interpretation of the oral proclamation of the “good news” and the first extended narrative presentation of the traditions about Jesus.

  Authorship

  THE EARLIEST REFERENCE TO MARK is a statement of Papias, written in the early second century CE, but surviving only in a quotation by Eusebius (Ecclesiastical History 3.39). Papias says that Mark was the interpreter of Peter and that he wrote down what Peter said, accurately but not in order. Some modern scholars accept this tradition as reliable. Many of these identify the “Mark” mentioned by Papias with the “John Mark” of Acts 12.12, 25; 15.37–39 and with the “Mark” of Col 4.10; Philem 24; 2 Tim 4.11; 1 Pet 5.13. Others argue that this Gospel was written anonymously, like the other canonical Gospels, and only attributed to Mark in the second century. Since the name “Mark” was not uncommon in the first century, it is uncertain whether all the references given here refer to the same person. Nevertheless, it is likely that those who first copied this Gospel for circulation knew who the author was and that therefore the traditional name of the author is reliable.