Matthew27
American Standard Version · Public Domain
1Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
2and they bound him, and led him away, and delivered him up to Pilate the governor.
3Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders,
4saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou to it.
5And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself.
6And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood.
7And they took counsel, and bought with them the potter’s field, to bury strangers in.
8Wherefore that field was called, The field of blood, unto this day.
9Then was fulfilled that which was spoken through Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price;
10and they gave them for the potter’s field, as the Lord appointed me.
11Now 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.
12And when he was accused by the chief priests and elders, he answered nothing.
13Then saith Pilate unto him, Hearest thou not how many things they witness against thee?
14And he gave him no answer, not even to one word: insomuch that the governor marvelled greatly.
15Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would.
16And they had then a notable prisoner, called Barabbas.
17When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?
18For he knew that for envy they had delivered him up.
19And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.
20Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.
21But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas.
22Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified.
23And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified.
24So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it.
25And all the people answered and said, His blood be on us, and on our children.
26Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.
27Then the soldiers of the governor took Jesus into the Praetorium, and gathered unto him the whole band.
28And they stripped him, and put on him a scarlet robe.
29And they platted a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews!
30And they spat upon him, and took the reed and smote him on the head.
31And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.
32And as they came out, they found a man of Cyrene, Simon by name: him they compelled to go with them, that he might bear his cross.
33And when they were come unto a place called Golgotha, that is to say, The place of a skull,
34they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink.
35And when they had crucified him, they parted his garments among them, casting lots;
36and they sat and watched him there.
37And they set up over his head his accusation written, This is Jesus the King of the Jews.
38Then are there crucified with him two robbers, one on the right hand and one on the left.
39And they that passed by railed on him, wagging their heads,
40and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross.
41In like manner also the chief priests mocking him, with the scribes and elders, said,
42He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him.
43He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.
44And the robbers also that were crucified with him cast upon him the same reproach.
45Now from the sixth hour there was darkness over all the land until the ninth hour.
46And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?
47And some of them that stood there, when they heard it, said, This man calleth Elijah.
48And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink.
49And the rest said, Let be; let us see whether Elijah cometh to save him.
50And Jesus cried again with a loud voice, and yielded up his spirit.
51And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent;
52and the tombs were opened; and many bodies of the saints that had fallen asleep were raised;
53and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many.
54Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God.
55And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him:
56among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.
57And when even was come, there came a rich man from Arimathaea, named Joseph, who also himself was Jesus’ disciple:
58this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up.
59And Joseph took the body, and wrapped it in a clean linen cloth,
60and 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 tomb, and departed.
61And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.
62Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate,
63saying, Sir, we remember that that deceiver said while he was yet alive, After three days I rise again.
64Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first.
65Pilate said unto them, Ye have a guard: go, make it as sure as ye can.
66So they went, and made the sepulchre sure, sealing the stone, the guard being with them.
Study Guide
Public-domain commentary and original-language notes for Matthew 27.
Chapter Summary
In this chapter: Christ delivered to Pilate, The despair of Judas. (1–10). Christ before Pilate. (11–25). Barabbas loosed, Christ mocked. (26–30). Christ led to be crucified. (31–34). He is crucified. (35–44). The death of Christ. (45–50). Events at the crucifixion. (51–56). The burial of Christ. (57–61). The sepulchre secured. (62–66).
vv1-10
Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people's sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zec 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion.
vv11-25
Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God has many ways of giving checks to sinners, in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences. O do not this abominable thing which the Lord hates! is what we may hear said to us, when we are entering into temptation, if we will but regard it. Being overruled by the priests, the people made choice of Barabbas. Multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. The Jews were so bent upon the death of Christ, that Pilate thought it would be dangerous to refuse. And this struggle shows the power of conscience even on the worst men. Yet all was so ordered to make it evident that Christ suffered for no fault of his own, but for the sins of his people. How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect! The Jews' curse upon themselves has been awfully answered in the sufferings of their nation. None could bear the sin of others, except Him that had no sin of his own to answer for. And are we not all concerned? Is not Barabbas preferred to Jesus, when sinners reject salvation that they may retain their darling sins, which rob God of his glory, and murder their souls? The blood of Christ is now upon us for good, through mercy, by the Jews' rejection of it. O let us flee to it for refuge!
vv26-30
Crucifixion was a death used only among the Romans; it was very terrible and miserable. A cross was laid on the ground, to which the hands and feet were nailed, it was then lifted up and fixed upright, so that the weight of the body hung on the nails, till the sufferer died in agony. Christ thus answered the type of the brazen serpent raised on a pole. Christ underwent all the misery and shame here related, that he might purchase for us everlasting life, and joy, and glory.
Key Words
δέ (dé): but, and, etc.
πρωΐα (prōḯa): day-dawn
γίνομαι (gínomai): to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
πᾶς (pâs): all, any, every, the whole
ἀρχιερεύς (archiereús): the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πρεσβύτερος (presbýteros): older; as noun, a senior; specially, an Israelite Sanhedrist (also figuratively, member of the celestial council) or Christian "presbyter"
λαός (laós): a people (in general; thus differing from G1218 (δῆμος), which denotes one's own populace)
λαμβάνω (lambánō): while G138 (αἱρέομαι) is more violent, to seize or remove))
συμβούλιον (symboúlion): advisement; specially, a deliberative body, i.e. the provincial assessors or lay-court
Cross References
Matthew 27Provides historical and physical details of the graphic, tragic end of the betrayer Judas.
Supported by Matthew Poole, JFB
Explicit fulfillment of the prophecy concerning the thirty pieces of silver cast to the potter.
Supported by Matthew Henry, JFB
Prophetic fulfillment of offering vinegar mingled with gall/mustard on the cross.
Supported by Matthew Henry, JFB
Directly quoted as the prophetic fulfillment of soldiers casting lots for His garments.
Supported by Matthew Henry, JFB
The mockers' exact words of derision fulfill the prophetic description of the Messiah's suffering.
Supported by Matthew Henry, JFB
Jesus quotes this Psalm verbatim in Hebrew to express His agony of abandonment on the cross.
Supported by Matthew Henry, JFB
Darius sealed Daniel's den with a signet, mirroring the Jewish leaders sealing the tomb of Jesus.
Supported by John Calvin, JFB
Ahithophel, David's betrayer, typifies Judas by hanging himself in despair and remorse.
Supported by JFB
Underlying Old Testament prophecy for the thirty pieces of silver, the price of Him valued.
Supported by Matthew Henry
Christ fulfills the prophecy of the silent, uncomplaining Lamb led to the slaughter.
Supported by Matthew Henry
Fulfills the prophecy of being numbered with the transgressors by crucifixion between two thieves.
Supported by Matthew Henry, JFB
Messianic psalm matching the exact physical gestures of those who passed by wagging their heads.
Supported by Matthew Henry, JFB
Underlies the mockers' accusation regarding Jesus' saying about destroying and rebuilding the temple.
Supported by John Calvin
Giving Jesus vinegar on a reed directly fulfills the prophetic detail of this Messianic Psalm.
Supported by Matthew Henry
Explains the theological significance of the rent temple veil as opening access to God.
Supported by Matthew Henry
Fulfills the prophecy that the Messiah would be with a rich man in His death.
Supported by Matthew Henry
The temple prediction where Jesus explicitly said, 'in three days I will raise it up.'
Supported by John Calvin
The direct sequel, showing the posted Roman watch reporting the resurrection and being bribed.
Supported by John Calvin
Kings and rulers take counsel together against the Lord and His Anointed Messiah.
Supported by Matthew Poole
Parallels the delivery to Pilate's judgment hall and the hypocritical fear of ceremonial defilement.
Supported by Matthew Poole, JFB
Peter charges the crowd with denying the Holy One and desiring a murderer instead.
Supported by Matthew Henry
Old Testament law requiring elders to wash hands to declare innocence of blood.
Supported by Matthew Poole
Prophecy of giving His back to the smiters and cheek to spitting.
Supported by Matthew Henry
Theological fulfillment of Jesus suffering outside the gate, matching old covenant sin offering types.
Supported by John Calvin
Synoptic parallel detailing the wine mingled with myrrh offered to stupefy pain.
Supported by Matthew Poole, JFB
Parallel account of Pilate's refusal to change the written accusation.
Supported by Matthew Poole, JFB
Parallel details regarding Jesus' thirst, the sponge of vinegar, and His final cry.
Supported by Matthew Henry, JFB
Parallel account recording Jesus' final words as He yielded up His spirit.
Supported by Matthew Henry
Details the construction of the temple veil that was miraculously rent at Christ's death.
Supported by Matthew Henry
Identifies the women, including Mary Magdalene and the other Mary, who stayed through the burial.
Supported by JFB
Defines the 'day of the preparation' as the day before the Sabbath, explaining Matthew's chronology.
Supported by John Calvin
Jesus' explicit public sign of Jonah, prophecy of being three days in the earth.
Supported by Matthew Poole, John Calvin
Judas exemplifies worldly sorrow that produces death rather than godly repentance leading to life.
Supported by JFB
Lawful prohibition of putting the price of an abomination into the house of God.
Supported by Matthew Poole
Paul commends Christ Jesus, who before Pontius Pilate witnessed a good confession.
Supported by JFB
Peter's affirmation of Christ's complete sinlessness despite Pilate's unjust sentence.
Supported by Matthew Henry