Matthew 27
AI Bible study · KJV · Grammatical-historical hermeneutics
Summary
Matthew 27 chronicles the arrest, trial, crucifixion, and burial of Jesus, marking the definitive moment of Christ's passion where He fulfills Old Testament prophecy and provides atonement for His people. The chapter moves from the religious leaders' rejection of the innocent to the Roman execution and the eventual securing of the tomb.
- The religious leaders deliver a bound Jesus to Pilate, while Judas, realizing his betrayal led to condemnation, experiences remorse and takes his own life (vv. 1-10).
- Pilate attempts to release Jesus due to his wife's warning and the lack of a clear crime, but yields to the pressure of the crowd who demand Barabbas instead (vv. 11-26).
- Jesus undergoes brutal mocking and scourging by Roman soldiers before being led to Golgotha to be crucified (vv. 27-44).
- Jesus dies, accompanied by miraculous signs including the tearing of the temple veil, and is buried in a new tomb provided by Joseph of Arimathea, which is later sealed and guarded by the authorities (vv. 45-66).
- The thirty pieces of silver
- The choice of Barabbas over Jesus
- The inscription: THIS IS JESUS THE KING OF THE JEWS
- The darkness from the sixth to the ninth hour
- The renting of the temple veil
- The sealing of the sepulchre
This chapter is the climax of the Gospel of Matthew, documenting the fulfillment of Old Testament prophecy and the inauguration of the new covenant through the death of the King. It clarifies that Jesus' death was not a failure but a sovereign, ordained event (as Matthew Henry observes, 'all was so ordered to make it evident that Christ suffered for no fault of his own').
The suffering of Jesus reveals the absolute depravity of humanity and the unwavering commitment of God to secure salvation through the substitutionary sacrifice of His Son.
Themes
The narrative descends from the judicial mockery of the trials into the physical torment of the crucifixion, concluding with the grave and the futile attempt of human powers to contain the divine life of Christ.
The author repeatedly highlights how specific actions against Jesus fulfill ancient prophecy, emphasizing divine sovereignty.
The contrast between the 'innocent blood' of Jesus (recognized by Judas and Pilate's wife) and the callous rejection by the religious leaders and the crowd.
The exchange of Barabbas, a guilty man, for the innocent Jesus provides a vivid narrative type of the penal substitution at the heart of the crucifixion.
- The crowd chooses a prisoner (Barabbas) instead of the King
- Jesus is scourged and delivered to be crucified instead of the guilty
The text frames the humiliation and death of Jesus as the fulfillment of Scripture, indicating that these events were not accidental but the outworking of God's plan.
- Explicit fulfillment markers regarding the silver and the garments
- The contrast between Christ's trust in God and the mockers' demands
Nature, the temple, and the Roman centurion all serve as involuntary witnesses to the identity of Jesus at the moment of His death.
- The veil of the temple rent in twain
- The earthquake and the rocks rending
- The centurion's confession
- After three days I will rise again (v. 63)
- See thou to that (v. 4, 24)
- Make it as sure as ye can (v. 65)
- Have thou nothing to do with that just man (v. 19)
Context
- Crucifixion was a distinctively Roman form of capital punishment, designed for slaves and the lowest criminals, meant to maximize agony and public humiliation.
- The Governor (hēgemṓn [G2232]) exercised final authority in Judea, and the Sanhedrin relied on him to carry out death sentences which they were generally not permitted to execute under Roman law.
- The custom of releasing a prisoner at the feast (v. 15) reflects an attempt by Roman governors to curry favor with the populace by showing clemency.
- The 'potter's field' (v. 7) being designated for burial of strangers speaks to the ritual impurity associated with money gained through blood-money or illicit means.
- Matthew 27 represents the denouement of the Passion Week. It follows the Last Supper and the agony in Gethsemane (ch. 26) and precedes the Resurrection (ch. 28).
- The text links to the prophecy of Zechariah 11:12-13 (the price of the shepherd) and Psalm 22 (the casting of lots for garments).
- The tearing of the veil (v. 51) signals the end of the exclusive access of the priesthood and the opening of the way to God for all (Hebrews 10:19-20).
- The 'thirty pieces of silver' alludes to Zechariah 11:12-13.
- The dividing of garments and casting lots alludes to Psalm 22:18.
- παραδίδωμι (paradídōmi) [G3860]: Frequently used here to describe Jesus being 'delivered' (or betrayed) into the hands of sinners, implying the legal handover of authority.
- μεταμέλλομαι (metaméllomai) [G3338]: Used of Judas; distinct from true repentance (metanoeō), it denotes a 'caring after' or 'regret,' which Matthew Henry notes is the 'anguish of despair' rather than saving repentance.
- πρωΐα (prōḯa) [G4405]: Used to set the dawn as the official commencement of the legal process.
- κατακρίνω (katakrínō) [G2632]: The judicial act of sentencing against someone, which Judas saw fulfilled against Jesus.
- The profound irony of the chief priests who refuse to put the blood money into the treasury because it is 'not lawful' (v. 6), yet they have absolutely no qualms about murdering an innocent man.
- The soldiers' mocking of Jesus as 'King' using a scarlet robe and crown of thorns, unknowingly describing the nature of His royalty.
- There is ongoing scholarly debate regarding the prophecy attribution: Matthew cites 'Jeremiah the prophet,' yet the primary text is Zechariah 11. Historically, some suggest an oral tradition linking the two, or that Jeremiah represents the prophetic section of the Hebrew canon as a whole.
- Regarding Judas: Scholars debate whether his remorse was genuine godly sorrow or the fear of judgment. Reformed commentators often distinguish between 'legal conviction' (fear of consequences) and 'saving repentance,' citing that Judas went to the priests rather than God (Matthew Henry).
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