Matthew 27 · KJV
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Matthew 27

Jesus handed to Pilate; Judas's death

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter’s field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me.

At dawn the leaders resolve to have Jesus put to death and hand him over to Pilate, the Roman governor. Judas, seeing Jesus condemned, is seized with remorse; he returns the thirty silver coins, saying he has betrayed innocent blood, throws them into the temple and hangs himself. The priests, unable to put 'the price of blood' in the treasury, use it to buy a potter's field as a burial place for foreigners.

  • Scripture connection · Quotation · presented as fulfilled

    Matthew 27:9–10 quotes Zechariah 11:12–13

    And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.
    Zechariah 11:12–13 · KJV

    Matthew attributes these words to Jeremiah, but they most closely match Zechariah 11:12–13. Jeremiah also visits a potter and buys a field (Jeremiah 18–19; 32). Explanations for the attribution vary.

What does this mean?

'Repented himself' (KJV) means felt remorse (WEB).

Historical context

Pontius Pilate was the Roman prefect of Judea from about AD 26 to 36; an inscription bearing his name and title was found at Caesarea in 1961. Governors usually lived at Caesarea on the coast but came to Jerusalem at festivals to keep order.

Why does it matter?

Only Matthew tells of Judas's remorse and the field. Acts 1:18–19 gives a different account, in which Judas himself acquires a field, falls headlong and dies, and the field is called 'Field of Blood'. Interpreters have proposed ways of harmonising the two or regard them as separate traditions. The priests' scruples over the money contrast with their part in condemning an innocent man.

Editorial notes, not scripture.

Jesus before Pilate

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. And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Pilate asks Jesus if he is King of the Jews; Jesus answers 'So you say' (KJV 'Thou sayest'), then is silent before his accusers. At the festival, Pilate offers to release Jesus or a notorious prisoner, Barabbas, and his wife warns him after a dream about 'that righteous man'. Urged on by the chief priests, the crowd demands Barabbas and Jesus' crucifixion. Pilate washes his hands, declaring himself innocent, and the people take the blood on themselves and their children. He releases Barabbas and has Jesus flogged and handed over.

Historical context

'King of the Jews' was a political charge: claiming kingship without Rome's approval was sedition. The custom of a Passover release is not attested outside the Gospels. Roman flogging, often with whips weighted with bone or metal, commonly preceded crucifixion. Other ancient writers portray Pilate as harsh and stubborn, which some historians contrast with the Gospels' hesitant governor.

Why does it matter?

Only Matthew has the wife's dream, the hand-washing (compare Deuteronomy 21:6–9) and the people's cry. That cry was used for centuries to blame Jews as a whole for Jesus' death; major churches today reject that reading, the Catholic Church explicitly since 1965.

Editorial notes, not scripture.

The soldiers mock Jesus

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

The governor's soldiers take Jesus into their headquarters and gather the whole company. They strip him, dress him in a scarlet robe, put a crown of thorns on his head and a reed in his hand, and kneel in mock homage to the 'King of the Jews'. Then they spit on him, beat him and lead him out to be crucified.

What does this mean?

'Common hall' (KJV) or 'Praetorium' (WEB) was the governor's headquarters in Jerusalem, probably Herod's former palace. A 'band' (KJV) or cohort was a unit of several hundred soldiers. The 'scarlet robe' was probably a soldier's red cloak, mimicking royal purple.

Historical context

Most soldiers in Judea were auxiliaries recruited from non-Jewish populations of the region, who may have had little sympathy for Jews. Mocking condemned prisoners was common.

Why does it matter?

The mock coronation is deeply ironic in Matthew's story: the soldiers unknowingly proclaim what the Gospel holds to be true, that Jesus is king.

Editorial notes, not scripture.

The crucifixion

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth.

On the way out, the soldiers force Simon of Cyrene to carry Jesus' cross. At Golgotha they offer Jesus sour wine mixed with gall, which he refuses, crucify him, divide his clothes by lot and post the charge above his head: 'This is Jesus, the King of the Jews.' Two robbers are crucified with him. Passers-by, the chief priests, scribes and elders, and even the robbers mock him.

What does this mean?

'Golgotha' is Aramaic for 'skull'; 'Calvary' comes from the Latin equivalent. 'Gall' was a bitter substance, perhaps echoing Psalm 69:21. 'Thieves' (KJV) or 'robbers' (WEB) may mean bandits or rebels.

Historical context

Crucifixion was a Roman punishment used chiefly for slaves, rebels and violent criminals, designed to be slow, public and shaming. Cyrene was a city in North Africa (modern Libya) with a large Jewish community. The site of Golgotha is uncertain; the Church of the Holy Sepulchre marks the traditional location.

Why does it matter?

In verse 35 the KJV adds a quotation of Psalm 22:18 that is absent from the earliest manuscripts of Matthew and from the WEB; the same quotation appears in John 19:24.

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

Matthew has gall in sour wine (KJV 'vinegar'; Mark: myrrh), and only he notes the soldiers sitting to keep watch. Only Matthew adds the taunt that Jesus trusted in God and claimed to be the Son of God. As in Mark, both robbers mock him; Luke tells of one who repents, and John of Jesus' mother at the cross.

The death of Jesus

Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost. 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; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.

From noon until three o'clock darkness covers the land. Jesus cries out the opening words of Psalm 22; some think he is calling Elijah, and one offers him sour wine on a sponge. Jesus cries out again and dies. The temple curtain is torn from top to bottom, the earth shakes, tombs open and many holy people are raised. The centurion and the guards, terrified, declare that he was truly the Son of God. Women who had followed him from Galilee watch from a distance.

  • Scripture connection · Quotation

    Matthew 27:46 quotes Psalm 22:1

    My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
    Psalm 22:1 · KJV

    Jesus' cry from the cross is the opening line of Psalm 22, given in the original language and translated (Matthew's 'Eli' is the Hebrew form; Mark's 'Eloi' is Aramaic). The psalm moves from lament to trust; interpreters discuss whether quoting its first line evokes the whole psalm.

What does this mean?

The 'sixth hour' is about noon and the 'ninth hour' about 3 p.m. The temple 'veil' (KJV) was a great curtain, either before the Most Holy Place, which only the high priest entered, or at the sanctuary entrance; interpreters differ on which, and on its meaning. 'Yielded up the ghost' (KJV) means died.

Historical context

The darkness cannot have been a solar eclipse, since Passover fell at full moon.

Why does it matter?

The raising of holy people, who Matthew says appeared in Jerusalem after Jesus' resurrection, is found in no other source; interpreters differ on whether Matthew intends a historical report or a symbolic picture of death being defeated. Gentile soldiers now confess what the high priest rejected (26:63–66).

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

Only Matthew reports the earthquake, the splitting rocks and the raising of holy people, and has the centurion 'and those with him' speak, moved by the earthquake. In Luke the centurion calls Jesus righteous, and Jesus' last words are a prayer of trust; in John they are 'It is finished'. Matthew names the mother of Zebedee's sons among the women.

The burial of Jesus

When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

In the evening, Joseph of Arimathea, a rich man who had become a disciple of Jesus, asks Pilate for the body. He wraps it in clean linen, lays it in his own new tomb cut in the rock, and rolls a large stone across the entrance. Mary Magdalene and 'the other Mary' sit opposite the tomb.

Historical context

Jewish custom required burial before nightfall, especially before the Sabbath (compare Deuteronomy 21:22–23), whereas Romans often left crucified bodies unburied, so Pilate's permission was a concession. Rock-cut family tombs were common around Jerusalem; a 'new' tomb had not yet been used. The location of Arimathea is uncertain.

Why does it matter?

The women who see where Jesus is laid are the same who find the tomb empty (28:1). Isaiah 53:9 speaks of the servant being 'with the rich in his death', which some interpreters connect with Joseph's wealth.

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

Only Matthew calls Joseph rich and the tomb his own; John also calls him a secret disciple. Mark describes him as a respected council member waiting for the kingdom and notes Pilate's surprise that Jesus was already dead; Luke adds that he had not agreed with the council's decision; John has Nicodemus bring a large quantity of spices.

The guard at the tomb

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 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. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

The next day the chief priests and Pharisees ask Pilate to secure the tomb, recalling that Jesus said he would rise after three days and fearing that the disciples will steal the body. Pilate tells them to use their guard, and they seal the stone and post soldiers.

What does this mean?

The 'preparation' was the day before the Sabbath, that is, Friday, when food and tasks were prepared in advance. 'Ye have a watch' (KJV) can mean 'you have a guard' or 'take a guard', so it is unclear whether the guard was Roman or from the temple. Sealing probably meant fixing a cord across the stone with clay or wax, so that tampering would show.

Why does it matter?

Only Matthew tells of the guard. It answers a story, mentioned in 28:15, that the disciples stole the body. Ironically, Jesus' opponents remember his prediction of resurrection better than his disciples seem to.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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Verse numbersSmall numerals within the text
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