Matthew 27 · WEB
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Matthew 27

Jesus handed to Pilate; Judas's death

Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death. They bound him, led him away, and delivered him up to Pontius Pilate, the governor.

Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.”

He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself.

The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.” They took counsel, and bought the potter’s field with them to bury strangers in. Therefore that field has been called “The Field of Blood” to this day. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, “They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced, and they gave them for the potter’s field, as the Lord commanded 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

    I said to them, “If you think it best, give me my wages; and if not, keep them.” So they weighed for my wages thirty pieces of silver. The LORD said to me, “Throw it to the potter—the handsome price that I was valued at by them!” I took the thirty pieces of silver and threw them to the potter in the LORD’s house.
    Zechariah 11:12–13 · WEB

    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

Now Jesus stood before the governor; and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.”

When he was accused by the chief priests and elders, he answered nothing. Then Pilate said to him, “Don’t you hear how many things they testify against you?”

He gave him no answer, not even one word, so that the governor marveled greatly.

Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired. They had then a notable prisoner called Barabbas. When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” For he knew that because of envy they had delivered him up.

While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.”

Now the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus. But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!”

Pilate said to them, “What then shall I do to Jesus who is called Christ?” They all said to him, “Let him be crucified!”

But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”

So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.”

All the people answered, “May his blood be on us and on our children!”

Then he released Barabbas to them, but Jesus he flogged and delivered 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 governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. They stripped him and put a scarlet robe on him. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him and mocked him, saying, “Hail, King of the Jews!” They spat on him, and took the reed and struck him on the head. When they had mocked him, they took the robe off him, and put his clothes 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

As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. When they came to a place called “Golgotha”, that is to say, “The place of a skull,” they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink. When they had crucified him, they divided his clothing among them, casting lots, and they sat and watched him there. They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.”

Then there were two robbers crucified with him, one on his right hand and one on the left.

Those who passed by blasphemed him, wagging their heads and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!”

Likewise the chief priests also mocking with the scribes, the Pharisees, and the elders, said, “He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’” The robbers also who were crucified with him cast on him the same reproach.

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 until the ninth hour. About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?”

Some of them who stood there, when they heard it, said, “This man is calling Elijah.”

Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink. The rest said, “Let him be. Let’s see whether Elijah comes to save him.”

Jesus cried again with a loud voice, and yielded up his spirit.

Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.

Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!”

Many women were there watching from afar, who had followed Jesus from Galilee, serving him. Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

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 have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
    Psalm 22:1 · WEB

    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 evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came. This man went to Pilate and asked for Jesus’ body. Then Pilate commanded the body to be given up. Joseph took the body and wrapped it in a clean linen cloth and laid it in his own new tomb, which he had cut out in the rock. Then he rolled a large stone against the door of the tomb, and departed. Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

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 on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, saying, “Sir, we remember what that deceiver said while he was still alive: ‘After three days I will rise again.’ Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, ‘He is risen from the dead;’ and the last deception will be worse than the first.”

Pilate said to them, “You have a guard. Go, make it as secure as you can.” So they went with the guard and made the tomb secure, sealing the stone.

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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