Matthew Chapter 27
Jesus’ Trial, Death, and Burial
A. The Death of Judas
1. Matthew 27:1–2 — Jesus is handed over to Pilate
“When morning came, all the chief priests and elders of the people plotted 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.” (Matthew 27:1–2, NKJV)
This marks the official gathering of the Sanhedrin, transitioning from the illegal night trial (see Luke 22:66–71) to a more lawful proceeding at daybreak, likely in an attempt to legitimize their actions.
“As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, ‘If You are the Christ, tell us.’ But He said to them, ‘If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let Me go. Hereafter the Son of Man will sit on the right hand of the power of God.’ Then they all said, ‘Are You then the Son of God?’ So He said to them, ‘You rightly say that I am.’ And they said, ‘What further testimony do we need? For we have heard it ourselves from His own mouth.’” (Luke 22:66–71, NKJV)
This meeting wasn’t held out of a desire for justice but rather to fulfill their pre-determined plot to kill Jesus.
The Jewish leaders bound Him and delivered Him to Pontius Pilate, the Roman prefect (governor) of Judea under Emperor Tiberius, appointed around A.D. 26. Although the religious leaders had found Jesus guilty of blasphemy, Rome would not consider that a criminal offense. Thus, they altered the charges when presenting Him to Pilate, as recorded in Luke 23:2:
“And they began to accuse Him, saying, ‘We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.’” (Luke 23:2, NKJV)
Philo of Alexandria describes Pilate as a corrupt, violent, and utterly insensitive ruler. His cruelty made the religious leaders think they could easily manipulate him into executing Jesus.
2. Matthew 27:3–10 — Judas’ Miserable End
“Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned by betraying innocent blood.’ And they said, ‘What is that to us? You see to it!’ Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.” (Matthew 27:3–5, NKJV)
Judas Iscariot, the betrayer, experienced remorse (Greek: μεταμεληθείς) — not genuine repentance (μετάνοια). He admitted that Jesus was innocent and declared his own sin, but his sorrow was over the consequences, not over offending a holy God. Even the traitor himself acknowledged that Jesus was entirely without fault.
“I have sinned by betraying innocent blood.” (Matthew 27:4, NKJV)
“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” (John 17:12, NKJV)
His declaration — “innocent blood” — is significant. Judas had lived with Jesus, heard His teachings, witnessed His miracles, and still found no fault in Him. This stands as a strong testimony to Jesus’ sinlessness.
The religious leaders’ cold reply — “What is that to us? You see to it!” — reveals their utter hypocrisy. They had used Judas, but when his conscience awakened, they refused to help him, treating him as disposable.
“But the chief priests took the silver pieces and said, ‘It is not lawful to put them into the treasury, because they are the price of blood.’” (Matthew 27:6, NKJV)
Their sudden concern for lawfulness is ironic. They had no qualms about breaking multiple commandments to kill an innocent man, yet they wouldn't deposit blood money into the temple treasury. Their hypocrisy is exposed.
“And they consulted together and bought with them the potter’s field, to bury strangers in. Therefore that field has been called the Field of Blood to this day.” (Matthew 27:7–8, NKJV)
The money was used to buy a burial site for foreigners — a fitting end for money that cost the life of the Son of God. That place became known as Akeldama, or the Field of Blood.
“Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out.” (Acts 1:18, NKJV)
There is no contradiction between Matthew and Acts. Judas hanged himself; likely his body fell later and burst open — a horrifying conclusion to a soul under condemnation.
“Then was fulfilled what was spoken by Jeremiah the prophet, saying, ‘And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter’s field, as the Lord directed me.’” (Matthew 27:9–10, NKJV)
This is attributed to Jeremiah, though the quoted passage aligns more closely with Zechariah 11:12–13:
“Then I said to them, ‘If it is agreeable to you, give me my wages; and if not, refrain.’ So they weighed out for my wages thirty pieces of silver. And the Lord said to me, ‘Throw it to the potter’ — that princely price they set on me. So I took the thirty pieces of silver and threw them into the house of the Lord for the potter.” (Zechariah 11:12–13, NKJV)
Several explanations exist:
Jeremiah spoke it, Zechariah wrote it — The oral prophecy may have originated with Jeremiah.
Jeremiah was named because his scroll was the first in the prophetic order, thus used to represent the entire prophetic corpus.
A scribal error — Though unlikely, some suggest a copying mistake.
Regardless, Matthew affirms that this betrayal and the purchase of the potter's field were foretold — God was sovereignly orchestrating even the wicked deeds of men to fulfill Scripture.
B. Jesus Before Pilate
1. Matthew 27:11–14 — Jesus Greatly Impresses Pilate
“Now Jesus stood before the governor. And the governor asked Him, saying, ‘Are You the King of the Jews?’ So Jesus said to him, ‘It is as you say.’ And while He was being accused by the chief priests and elders, He answered nothing. Then Pilate said to Him, ‘Do You not hear how many things they testify against You?’ But He answered him not one word, so that the governor marveled greatly.” (Matthew 27:11–14, NKJV)
Jesus now stood before Pontius Pilate, the Roman prefect appointed by Tiberius Caesar to govern Judea. Pilate was known historically to be harsh, deeply pragmatic, and indifferent to Jewish sensibilities. Yet here, he encounters a prisoner unlike any he had ever judged.
Matthew condenses the fuller trial sequence. According to Luke 23:1–7, after Jesus was first brought before Pilate, He was sent to Herod Antipas, the tetrarch of Galilee:
“Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, ‘We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.’ Then Pilate asked Him, saying, ‘Are You the King of the Jews?’ He answered him and said, ‘It is as you say.’ So Pilate said to the chief priests and the crowd, ‘I find no fault in this Man.’ But they were the more fierce, saying, ‘He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place.’ When Pilate heard of Galilee, he asked if the Man were a Galilean. And as soon as he knew that He belonged to Herod’s jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.” (Luke 23:1–7, NKJV)
Herod, eager for spectacle, questioned Jesus but received only silence (Luke 23:8–12), after which Jesus was returned to Pilate.
When Pilate asked, “Are You the King of the Jews?”, the implication was more political than theological. The Jewish authorities twisted Jesus’ claim to messiahship into one of insurrection — a rival king challenging Caesar. Jesus’ reply, “It is as you say,” (Greek: σὺ λέγεις) affirmed the title, yet in a veiled, dignified way. He was indeed a King, but not in any worldly, revolutionary sense.
Pilate was stunned by Jesus’ composure. Despite being assaulted by accusations from the chief priests and elders, Jesus remained silent — a fulfillment of prophecy:
“He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.” (Isaiah 53:7, NKJV)
Pilate marveled. He had witnessed defiant criminals, broken men begging for mercy, and fanatics spewing curses — but never a man like this. Jesus bore suffering with authority and restraint that struck Pilate with awe.
As Spurgeon wrote, “He beheld submission blended with innocence.” Pilate saw no guilt, no threat — only nobility veiled in flesh. But political expediency would soon overpower moral clarity.
2. Matthew 27:15–18 — Pilate Hopes to Release Jesus
“Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. And at that time they had a notorious prisoner called Barabbas. Therefore, when they had 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 they had handed Him over because of envy.” (Matthew 27:15–18, NKJV)
Pilate attempted to escape his dilemma using a customary Passover practice — to release one prisoner of the people’s choosing. This was likely a Roman concession to maintain peace and appease Jewish national sentiments during the volatile festival.
One of the candidates was Barabbas (from Bar-Abba, meaning “son of the father”). He was more than a thief — he was a known insurrectionist and murderer, as recorded in Mark 15:7:
“And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.” (Mark 15:7, NKJV)
In modern terms, Barabbas was a political terrorist. Brutal. Lawless. Guilty. Yet the people would be asked to choose between him and Jesus, who is called Christ — the Anointed One.
Pilate's question wasn’t neutral; he hoped the obvious injustice would compel the crowd to free Jesus. His words dripped with irony — “Jesus who is called Christ.” He recognized that Jesus' claim to kingship was no threat to Rome.
“For he knew that they had handed Him over because of envy.” (Matthew 27:18, NKJV)
Pilate saw through their facade. He discerned that it was not justice or loyalty to Caesar that moved them, but envy. Jesus had undermined their power, exposed their hypocrisy, and won the hearts of the people. As Clarke noted, “Malice as often originates from envy as it does from anger.”
Pilate’s attempt to placate the crowd and uphold justice simultaneously would ultimately fail. Truth stood before him, and yet Pilate would choose compromise.
3. Pilate Influenced by His Wife and the Religious Leaders
Matthew 27:19–20
“While he was sitting on the judgment seat, his wife sent to him, saying, ‘Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him.’ But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.” (Matthew 27:19–20, NKJV)
Pilate had already witnessed Jesus’ calm authority and unwavering innocence. He had heard the Sanhedrin’s slanderous accusations, yet he knew their motive was envy. Now, in divine mercy, another witness is sent — this time from Pilate’s own household: his wife.
While sitting on the judgment seat — the official place of Roman legal authority — Pilate received an urgent message. His wife had experienced something so deeply troubling that she risked Roman protocol and interrupted her husband’s proceedings. This is significant, not just culturally, but spiritually. She called Jesus “that just Man” — a Greek phrase (τοῦ δικαίου ἐκείνου) implying moral innocence and righteousness.
This dream clearly came from God. Throughout Scripture, the Lord sometimes spoke to Gentiles through dreams — such as Abimelech in Genesis 20:3, Pharaoh in Genesis 41, and Nebuchadnezzar in Daniel 2. Here, Pilate’s wife suffered because of what she saw, and her conscience stirred her to speak.
“I have suffered many things today in a dream because of Him.” (Matthew 27:19, NKJV)
We do not know the content of the dream, but it was filled with distress and spiritual weight. Perhaps she saw Jesus glorified. Perhaps she witnessed the coming judgment. Perhaps she saw her husband standing before the risen Christ, accountable for the verdict he rendered. Whatever the case, her appeal — “Have nothing to do with that just Man” — was a final plea for her husband to do what he already knew to be right.
Meanwhile, the religious leaders — blind to truth and hardened in envy — stirred the crowd. “But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.” (Matthew 27:20, NKJV)
The will of the crowd was being manipulated. Not by logic, not by truth, and not even by legal precedent — but by corrupt religious elites playing on emotion and nationalistic fervor. Pilate was being boxed in — not by Jesus, but by those who hated Him.
“Wicked priests make wicked congregations.” (Clarke)
4. The Crowd Demands the Release of Barabbas
Matthew 27:21–23
“The governor answered and said to 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 with Jesus who is called Christ?’ They all said to him, ‘Let Him be crucified!’ Then the governor said, ‘Why, what evil has He done?’ But they cried out all the more, saying, ‘Let Him be crucified!’” (Matthew 27:21–23, NKJV)
Here the clash between the righteous King and the rebellious world is fully exposed. Pilate still hoped to appeal to the crowd’s sense of justice. But when he asked, “Which of the two do you want me to release to you?”, the crowd cried out for Barabbas — a known criminal, an insurrectionist, and a murderer.
“And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.” (Mark 15:7, NKJV)
When Pilate asked, “What then shall I do with Jesus who is called Christ?”, the answer came like a demonic chorus: “Let Him be crucified!”
The Roman method of execution — crucifixion — was intentionally brutal and public. It was a deterrent for the worst offenders: slaves, traitors, and terrorists. It was not a punishment Jewish people embraced; in fact, the Law said:
“For he who is hanged is accursed of God.” (Deuteronomy 21:23, NKJV)
Yet, here they demanded it. Pilate, puzzled and panicked, asked, “Why, what evil has He done?” The crowd gave no answer — only more shouts: “Let Him be crucified!”
“They all said to him, ‘Let Him be crucified.’” (Matthew 27:22, NKJV)
There was no justice in it. No logic. No moral ground. Just mob madness and satanic hatred of righteousness.
This is the moment humanity made its choice. They chose a violent criminal instead of the Prince of Peace. They chose darkness over light. A false “son of the father” (Bar-Abbas) instead of the true Son of the Father. A chilling foreshadowing of what will happen again during the Tribulation, when the world embraces the Antichrist.
5. Pilate’s Self-Justification and the People’s Curse
Matthew 27:24–25
“When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.’ And all the people answered and said, ‘His blood be on us and on our children.’” (Matthew 27:24–25, NKJV)
At last, Pilate caved. His authority meant nothing in the face of political pressure and the threat of unrest. The crowd had become a powder keg ready to explode, and rather than risk Roman rebuke, Pilate sacrificed the Son of God.
“He took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person.’” (Matthew 27:24, NKJV)
Washing hands was a Jewish tradition symbolizing innocence (see Deuteronomy 21:6–9), but Pilate’s gesture was a lie. He was the governor. He did have power to release or condemn. And he knew Jesus was innocent. Yet, he allowed Him to be scourged and crucified. Declaring innocence while enabling injustice is hypocrisy of the highest order.
“Then he said to them the third time, ‘Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go.’ But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. So Pilate gave sentence that it should be as they requested.” (Luke 23:22–24, NKJV)
And then came the most chilling cry of all:
“His blood be on us and on our children.” (Matthew 27:25, NKJV)
That generation had no idea what they were invoking. Spiritually, this statement reflects utter blindness. Prophetically, it prefigured the destruction of Jerusalem in A.D. 70 — only one generation later — when the Roman general Titus obliterated the city, and over a million Jews perished.
Yet, ironically, they spoke better than they knew. For those who repent, the blood of Jesus is not a curse — it is cleansing:
“And the blood of Jesus Christ His Son cleanses us from all sin.” (1 John 1:7, NKJV)
“To Him who loved us and washed us from our sins in His own blood.” (Revelation 1:5, NKJV)
But to those who reject Him, as these did that day, that blood cries out — not for mercy, but for judgment.
C. The Suffering of Jesus Christ
1. Matthew 27:26 — Scourging: A Customary Prelude to Crucifixion
“Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.” (Matthew 27:26, NKJV)
In one sentence, the brutality of Roman justice is exposed. Pilate, having bowed to the pressure of the crowd, released the guilty and condemned the innocent. Jesus, the Lamb without blemish, was scourged — a punishment so cruel it often proved fatal on its own.
Scourging was administered with a whip called a flagrum, composed of several leather cords embedded with pieces of bone and metal. These cords ripped the flesh, causing deep lacerations. It was legal preparation for crucifixion, designed to weaken the victim to the edge of death.
“So then Pilate took Jesus and scourged Him.” (John 19:1, NKJV)
Dr. William Edwards, in the Journal of the American Medical Association (1986), describes the result of scourging as follows: “The iron balls caused deep contusions, and the leather thongs with sheep bones cut into the skin. The skin would be shredded, and the muscles would hang in ribbons of bleeding flesh. Blood loss often brought about circulatory shock. Victims could collapse or even die under the scourge.”
Unlike most prisoners, Jesus offered no confession, no plea for mercy. The full force of every lash fell upon Him. Silent. Sinless. Submissive.
2. Matthew 27:27–31 — Jesus is Beaten and Mocked
“Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on 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!’ Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.” (Matthew 27:27–31, NKJV)
The mocking of Jesus escalates from the Sanhedrin to the Roman garrison. Jesus is brought into the Praetorium (Pilate’s judgment hall), and what followed was not a sanctioned Roman punishment — but sadistic cruelty.
“And they stripped Him…” (v. 28) — This added humiliation. Jewish men especially regarded nakedness as shameful. But Jesus bore this shame in full view, symbolizing His complete submission and fulfillment of prophecy:
“I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.” (Isaiah 50:6, NKJV)
“Put a scarlet robe on Him…” — Scarlet symbolized royalty. This robe was likely an old military cloak. It served as a parody of His kingship.
“They had twisted a crown of thorns…” — The crown was no garland. It was a cruel mock-diadem made from the thorn bushes native to the region. These thorns often measured up to three inches. It pierced His brow, His scalp, and His dignity. Yet He wore it willingly.
“A reed in His right hand…” — The scepter of a king, replaced with a weak, flexible stick — a mockery of authority.
“And they bowed the knee before Him and mocked Him, saying, ‘Hail, King of the Jews!’” (v. 29) — The entire mock coronation was calculated insult. Yet the irony of it all is that Jesus is indeed King. King not only of the Jews, but of all nations.
Then their mockery turned violent:
“Then they spat on Him, and took the reed and struck Him on the head.” (v. 30) — The reed, symbolizing His scepter, became a weapon against Him. They beat the crown of thorns deeper into His flesh. The image is vivid and deliberate: humanity rejecting its rightful King with fury.
“And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.” (v. 31)
The robe, no doubt clinging to His torn flesh, would reopen His wounds when ripped away. Then they redressed Him, not out of dignity, but merely because criminals were crucified wearing their own garments — only to be stripped again at the cross. His journey to Calvary began.
Theological Observations:
Prophecy Fulfilled:
“He is despised and rejected by men, a Man of sorrows and acquainted with grief… He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter…” (Isaiah 53:3, 7, NKJV)
Every blow, every insult, every moment of suffering had been foretold. The silent Lamb of God bore the penalty that sinners deserved.
Substitution in Action:
Barabbas, the guilty, was released. Jesus, the innocent, was condemned. This is the heart of the gospel. He took our place.
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21, NKJV)
The Sovereign Humiliation of the King:
Though the soldiers thought they were ridiculing a failed Messiah, they were unknowingly exalting the true King of glory. Their mockery will be reversed in eternity:
“Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow…” (Philippians 2:9–10, NKJV)
Matthew 27:32-34 – The Journey to Golgotha
"Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. And when they had come to a place called Golgotha, that is to say, Place of a Skull, they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink." (Matthew 27:32–34, NKJV)
Simon of Cyrene was likely a devout Jew visiting Jerusalem for the Passover. Cyrene was in modern-day Libya, meaning Simon had traveled a considerable distance. Though compelled by the Roman soldiers to carry Jesus’ cross, this involuntary act placed him at the center of the greatest redemptive event in history. His sons, Alexander and Rufus (Mark 15:21), are mentioned by name in Scripture, suggesting their later importance in the early Church, perhaps pointing to Simon’s eventual conversion.
Golgotha, known in Latin as Calvary, means "Place of a Skull." The name may refer either to the appearance of the hill or the grim purpose it served. Crucifixions were performed outside the city walls, in public view, as both punishment and deterrent. Here, the eternal Son of God would be lifted up, fulfilling His own prophecy from John 3:14 – "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up."
The sour wine mingled with gall was a customary narcotic mixture intended to dull the pain of crucifixion. Jesus’ refusal to drink it (after tasting) demonstrated His resolve to endure the full measure of suffering, spiritually and physically, without sedation. This fulfillment of Psalm 69:21 – “They also gave me gall for my food, and for my thirst they gave me vinegar to drink” – shows Jesus was fully aware and willingly bearing the wrath of God against sin with a clear mind.
Matthew 27:35a – The Crucifixion Itself
"Then they crucified Him." (Matthew 27:35a, NKJV)
This concise statement holds a universe of meaning. The Roman method of crucifixion was designed to inflict maximum pain, humiliation, and prolonged suffering. Yet the Gospel writers do not dwell on the grotesque details — instead, they focus on the theological implications of Jesus’ death.
As Dr. William Edwards and others have observed, crucifixion involved:
Severe physical trauma: The scourging alone left the body torn open. Carrying the crossbeam re-opened wounds and exposed the body to dirt and infection.
Respiratory torment: Victims had to push up on pierced feet to exhale. Each breath brought more agony. This cycle of suffocation, muscle cramping, and sheer exhaustion led to a slow death.
Neurological agony: Nails driven into the wrists would sever the median nerve, causing searing pain and often a claw-like contraction of the hands.
Exposure: Insects, birds, sun, dehydration, and public humiliation compounded the torment.
Cause of death: Typically, victims died from asphyxiation, shock, heart failure, or a combination.
Despite the agony, Jesus was not a victim of circumstance. He laid down His life willingly, as He stated in John 10:17–18: “Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself.”
This act of substitutionary atonement is at the heart of Christian theology. He endured the wrath of God so we might be spared. Second Corinthians 5:21 declares, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
As Adam Clarke noted: “Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!” The cross of Christ is the most vivid display of God’s justice and love — justice, because sin demanded a price; love, because Christ paid it.
This moment, simply stated as “they crucified Him,” is the pivot point of all human history.
Matthew 27:35b–37 — The Soldiers and the Superscription
"And divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: 'They divided My garments among them, and for My clothing they cast lots.' Sitting down, they kept watch over Him there. And they put up over His head the accusation written against Him: THIS IS JESUS THE KING OF THE JEWS." (Matthew 27:35b–37, NKJV)
The act of dividing His garments fulfilled Psalm 22:18, which says, "They divide My garments among them, and for My clothing they cast lots." Even in their cruelty, the Roman soldiers unknowingly fulfilled prophecy. It was common for a condemned man’s possessions — meager as they were — to be claimed by his executioners. Jesus was stripped of everything, even His clothing, bearing shame in our place. This act echoes Second Corinthians 8:9: "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich."
The soldiers sat and kept watch, a standard precaution to prevent rescue attempts, but tragically ironic: while watching for human intervention, they missed the divine intervention taking place before their eyes.
The accusation posted above His head—"THIS IS JESUS THE KING OF THE JEWS"—was Rome’s way of stating His supposed crime. The Gospel of John elaborates: the Jewish leaders objected to the wording and asked Pilate to change it to “He said, ‘I am the King of the Jews,’” but Pilate refused (John 19:21–22). God even used a pagan governor to declare Jesus’ true identity. This title, hung above the Lord as He hung on the cross, stood as both accusation and truth — a public proclamation of His divine kingship.
Matthew 27:38–44 — The Mockery of the Crucified King
"Then two robbers were crucified with Him, one on the right and another on the left. And 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 and elders, said, 'He saved others; Himself He cannot save. If He is 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."’ Even the robbers who were crucified with Him reviled Him with the same thing." (Matthew 27:38–44, NKJV)
Jesus was crucified between two robbers, positioning Him in the midst of the condemned. Isaiah foretold this in Isaiah 53:12: "And He was numbered with the transgressors." The Romans likely intended to intensify His shame by placing Him between thieves, as if to portray Him as the worst criminal of the three.
Those who passed by blasphemed Him, echoing Psalm 22:7: "All those who see Me ridicule Me; they shoot out the lip, they shake the head, saying..." They insulted His teaching about rebuilding the temple in three days, twisting His words. Their jeers mocked the very truth He was fulfilling — that He was laying down His life and would raise it again.
The chief priests, scribes, and elders joined in, ridiculing His ability to save others but not Himself. Their sarcasm backfires: it was precisely because He did not save Himself that He was able to save others. If He had come down from the cross, there would have been no atonement. First Peter 2:24 says, "Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed."
They said, “He trusted in God; let Him deliver Him now...” ironically echoing Psalm 22:8: "He trusted in the Lord, let Him rescue Him; let Him deliver Him, since He delights in Him!" These were not accidental parallels — they were fulfillments, orchestrated in the sovereignty of God. The leaders mocked Him as the Son of God — which is exactly who He is.
Even the two criminals crucified with Him joined in mocking. This is one of the lowest moments in the Passion narrative — not only did the crowd, soldiers, and leaders scorn Him, but even His fellow condemned men did so. Yet Luke 23:39–43 records that one of these criminals later had a change of heart and was promised paradise by Jesus.
Theological Summary
This passage shows us:
Jesus’ humiliation was total — stripped of dignity, clothing, and compassion.
The fulfillment of prophecy is precise and abundant — from Psalm 22 to Isaiah 53.
Man’s rebellion and depravity reached its peak as God in flesh was mocked and crucified.
God’s sovereignty ruled over even the most wicked acts, using them for redemption.
Jesus' refusal to come down from the cross was not weakness, but divine restraint — motivated by love, not self-preservation.
(Matthew 27:50-53) The death of Jesus and the immediate aftermath.
And Jesus cried out again with a loud voice, and yielded up His spirit. Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.
a. Jesus cried out again with a loud voice, and yielded up His spirit: Jesus did not die the ordinary death of a crucified man. Normally, those crucified suffered long periods of complete exhaustion and unconsciousness before dying, but Jesus was fully conscious and cried out with a loud voice. He chose to yield up His spirit.
i. According to John 19:30, Jesus also said, “It is finished!” when He cried out. This was the cry of a winner, of one who has accomplished a purpose and completed the work. Jesus knew the agony of the cross had accomplished the work of atonement and redemption.
ii. In Luke 23:46, Jesus also said, “Father, into Your hands I commit My spirit.” Even in death, Jesus was in complete control. He gave up His spirit; it was not taken from Him (John 10:17–18).
b. The veil of the temple was torn in two from top to bottom: This was the thick curtain that separated the Holy of Holies — the most sacred part of the temple, where God’s presence dwelt — from the rest of the temple where men could go. Only the high priest could enter the Holy of Holies, and only once a year, and never without blood.
i. The tearing of the veil from top to bottom showed that it was God who did it, not man. It symbolized that through Jesus’ death, access to God was now open. The way into the Most Holy Place was now available to all who would come through the blood of Jesus.
ii. Hebrews 10:19-22 explains this clearly: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart.”
iii. This act declared that the Levitical priesthood was no longer needed as a means to approach God. Jesus, as the perfect High Priest, had opened the way to the Father.
c. And the earth quaked, and the rocks were split: These physical signs accompanied the spiritual reality of Jesus’ death. The earth quaked in response to the death of its Creator. The tearing of rocks and the earthquake signified that something cosmic had occurred. It was the judgment of sin and the beginning of a new covenant.
i. In Exodus 19:18, the earth also quaked when God came down upon Mount Sinai to give the Law. Here, it quaked again — not at the giving of the Law, but at the fulfilling of the Law in Christ.
ii. This also foreshadowed the final judgment, when, as Hebrews 12:26-27 says, God will once more shake not only the earth but also heaven.
d. And the graves were opened; and many bodies of the saints who had fallen asleep were raised: This remarkable event showed that the death of Jesus conquered death. These resurrected saints were a testimony to the power of Jesus’ sacrifice and a preview of the full resurrection to come.
i. It’s important to note that these saints came out of their graves after His resurrection. Jesus was the “firstfruits” of the resurrection (1 Corinthians 15:20), and others followed Him.
ii. They went into the holy city — Jerusalem — and appeared to many, likely as a powerful witness to the power and truth of the Messiah.
iii. This event is only recorded in Matthew’s Gospel, highlighting the uniqueness and majesty of the moment.
(Matthew 27:54-56) The centurion confesses faith and the women who remained faithful.
So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, “Truly this was the Son of God!” And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons.
a. Truly this was the Son of God!: The centurion was a hardened Roman officer, yet he was deeply moved by all he had seen — the darkness, the earthquake, the way Jesus died. He came to believe in who Jesus truly was.
i. The declaration of the centurion stands in contrast to the mockery Jesus had received from the religious leaders and the crowd. Those who should have known better rejected Him; this Gentile, likely pagan man, recognized Him.
ii. Luke 23:47 adds that the centurion also glorified God, saying, “Certainly this was a righteous Man!” Both statements reveal reverence, awe, and possibly the beginning of true faith.
b. Many women… looking on from afar: While most of the male disciples had fled, these faithful women remained, showing their devotion even in the darkest hour.
i. Their mention here is especially important. These women would also be the first to witness the resurrection (Matthew 28:1-10), further validating the testimony of Jesus’ death and resurrection.
ii. These included Mary Magdalene, from whom Jesus cast out seven demons (Luke 8:2), Mary the mother of James and Joses, and the mother of Zebedee’s sons, James and John.
iii. They are recorded as ministering to Jesus — possibly providing for His physical needs during His ministry. Their continued loyalty, even from a distance, sets a powerful example of discipleship in both suffering and uncertainty.
Matthew 27:50 says, "And Jesus cried out again with a loud voice, and yielded up His spirit."
Even in His final moments, Jesus maintained control over His own life. Most victims of crucifixion succumbed to death gradually, slipping into unconsciousness as their bodies failed. Jesus, however, retained clarity and strength enough to cry out audibly. This detail reinforces that His death was a voluntary act, not one wrested from Him by force or by the limitations of human frailty. As it is written in John 10:17-18, "Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father."
The final utterance from the cross, recorded in John 19:30, was “It is finished,”—in the Greek, tetelestai, which means “paid in full.” This was not a cry of defeat, but of victory and completion. The work of atonement had been accomplished; the debt owed by sinners was fully paid. Jesus did not die in weakness but in triumph.
Jesus’ yielding of His spirit illustrates a profound theological truth: the sinless Son of God did not die from physical trauma alone. His spirit was not taken from Him but given up according to His will. As 2 Corinthians 5:21 explains, "For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him." Though made to bear our sin, Jesus Himself never became sinful. His death, therefore, was unique—both substitutionary and redemptive.
Matthew 27:51–53 continues:
"Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many."
The tearing of the veil was a monumental event with spiritual and theological implications. The veil separated the Holy of Holies—the place where God's presence dwelt—from the rest of the temple. Only the high priest could enter that place, and only once per year on the Day of Atonement. Its tearing from top to bottom (not bottom to top) reveals that it was not man who bridged the separation between God and sinners, but God Himself. As Hebrews 10:19-20 says, "Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh."
The earth quaking and the rocks splitting are not mere natural phenomena, but signs of divine disruption. Nature itself convulsed at the death of the Creator. Inanimate creation reacted while much of humanity remained indifferent or hostile.
The raising of saints who had fallen asleep (a euphemism for death) is unique to Matthew’s Gospel. These saints, likely Old Testament believers, were raised in bodily form and went into Jerusalem after Jesus’ resurrection, testifying to His power over death. Importantly, they were raised after His resurrection, indicating Christ as “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). Their resurrection previews the bodily resurrection that awaits all believers (see 1 Thessalonians 4:16: "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.")
Matthew 27:54 says, "So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, 'Truly this was the Son of God!'"
The confession from a Roman centurion, a hardened military leader, is profound. He had likely supervised many crucifixions and had seen countless men die. Yet none died like Jesus. His declaration—"Truly this was the Son of God!"—is the first recorded human confession of Jesus' divine Sonship at the moment of His death. While the verb tense suggests he believed Jesus’ death marked the end of His power, the statement still affirms that the centurion saw something divine in Him. As Philippians 2:8-11 says, "And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him... that at the name of Jesus every knee should bow..."
This moment fulfills Jesus’ prophecy that when He is lifted up, He would draw all peoples to Himself (John 12:32). Even a Gentile soldier began to see the truth of Christ’s identity at the cross.
Matthew 27:55–56 concludes this section:
"And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons."
The mention of women, particularly in contrast to the absence of most male disciples (except John, per John 19:26-27), is significant. Their presence is a testimony to loyalty, love, and courage. Despite the shame and danger of association with a crucified man, they remained close enough to witness His final moments.
Among them was Mary Magdalene, a woman once possessed by seven demons (see Luke 8:2), who had been radically transformed by Jesus. Also present were Mary, the mother of James and Joses (probably the wife of Clopas, per John 19:25), and Salome, the mother of James and John, the sons of Zebedee.
These women were the first to witness the resurrection in the following chapter, affirming their critical role in the Gospel record. Their example reminds us that faithfulness is not bound by gender or status.
Spurgeon summarizes the crowd around the cross with a sweeping observation: it contained men and women, Jews and Gentiles, rich and poor, the religious and the irreligious, the weepers and the mockers. All human distinctions converged at Calvary. As Galatians 3:28 states, "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." The cross stands as the great equalizer and unifier of humanity.
F. The Burial and Guarding of Jesus’ Tomb — Full Expositional Commentary (Matthew 27:57–66)
(Matthew 27:57-61) Joseph of Arimathea and the Tomb
As the sun set on the crucifixion day, a faithful disciple emerged: Joseph of Arimathea, a wealthy man and member of the Sanhedrin (according to Mark 15:43 and Luke 23:50-51), yet a secret follower of Jesus for fear of the Jews (John 19:38). Despite the danger of associating with a condemned man, Joseph bravely asked Pilate for the body of Jesus. This act fulfilled Isaiah 53:9, which foretold, “And they made His grave with the wicked—but with the rich at His death.”
The Gospels agree Joseph took the body down, wrapped it in a clean linen cloth, and laid it in his own new tomb, carved from solid rock. No one had ever been laid there before (John 19:41), and this virgin tomb ensured that no confusion would arise about whose body was resurrected. Jesus was born from a virgin womb and buried in a virgin tomb — both untouched places set apart for Him.
According to John 19:39, Nicodemus aided Joseph by bringing about a hundred pounds of myrrh and aloes, spices used in burial preparations, further highlighting Jesus’ honorable burial.
The stone rolled in front of the tomb's entrance was massive, requiring great strength to move. The Gospel of Mark (16:3-4) highlights the women’s concern about who would roll the stone away. These stones were designed to be secure, rolled into a groove, and rested in a notch to seal the entrance completely. But no earthly seal could bar the King of Glory.
Mary Magdalene and the other Mary, likely the mother of James and Joses, remained present, seated opposite the tomb. These faithful women had followed Jesus to the very end, now silently mourning the loss of their Lord. Their presence would later provide eyewitness testimony to where Jesus had been laid and to the events that followed.
(Matthew 27:62-66) The Tomb is Sealed and Guarded
The next day, which was the Sabbath, the chief priests and Pharisees — the very men who rejected and condemned Jesus — assembled before Pilate once more. Their hypocrisy is blatant: they broke the Sabbath law they outwardly prized in order to secure their deception. They addressed Pilate as “Sir,” giving him a term of respect they had refused to give Jesus, the true King.
These religious leaders referred to Jesus as “that deceiver” and requested that the tomb be secured “until the third day.” Though they denied His Messiahship, they clearly remembered Jesus’ words: “After three days I will rise” (Matthew 12:40; 16:21; 17:23; 20:19). Ironically, His enemies remembered His words more clearly than His disciples did.
They feared that Jesus’ disciples would steal the body and fabricate a resurrection story. But this fear was unwarranted, as the disciples were in hiding, fearful and disillusioned. In truth, what they feared was not theft — but the power of the resurrection.
Pilate complied: “You have a guard; go your way, make it as secure as you know how.” Whether the guard was Roman or Jewish temple police is debated, but the word used (Greek: koustodia) suggests a Roman detachment — and with it, Roman authority. They were to seal the tomb and post a guard.
The seal involved a cord stretched across the stone’s face, affixed with wax or clay at each end, bearing the official Roman insignia. To break that seal was to defy Rome itself — a capital offense. The guard, likely four soldiers in rotation, was armed and trained — cold, efficient men who had cast lots for Jesus’ garments and who knew the consequences of failing their duty.
Yet none of this mattered.
The stone was a physical obstacle — no match for the Creator of the universe.
The seal was a symbol of man’s authority — powerless against divine sovereignty.
The guard was human strength — laughable in the face of the omnipotent Son of God.
The Jewish leaders intended to crush any claim of resurrection. But their obsessive efforts to secure the tomb only made the miracle more undeniable. By ensuring no human tampering could occur, they unknowingly helped to validate the supernatural event that followed.
As Paul would later write, “Jesus Christ… was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:3-4, New King James Version).
This burial and guarding of the tomb sets the stage for the most significant moment in human history — a guarded, sealed, and dead Christ rising in power, defeating death itself. The enemies of God made their preparations — and God triumphed over them all.
