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Matthew 27

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.

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.

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.

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.

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.

When the even was come, there came a rich man of Arimathaea, 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.

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.

What does Matthew 27:18 mean?

Explanation

Matthew 27:18 refers to a moment during Jesus' trial before Pontius Pilate. Pilate was the Roman governor of Judea and had the authority to release a prisoner during the feast of Passover.

The verse suggests that Pilate recognized the true motivation behind the Jewish leaders handing Jesus over to him: they were moved by envy.

Envy, in this context, may refer to the religious leaders' resentment of Jesus' popularity and influence among the people, as well as His challenges to their authority and interpretations of the Law.

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Historical Context

The verse is situated within the Passion narrative of the Gospel of Matthew, which describes the events leading up to the crucifixion of Jesus Christ.

At the time, Judea was under Roman rule, and the Jewish authorities lacked the legal right to execute someone without Roman consent.

This meant that they had to present Jesus to Pilate with charges that would warrant execution under Roman law.

The historical setting is marked by political tension between the Jewish leadership and the Roman authorities, religious unrest, and social movements stirred by various messianic claims.

Theological Insights

Different theological viewpoints offer varying interpretations of this passage.

From a traditional Christian perspective, this verse may highlight Jesus' innocence and the injustice of His death, underlining the sinful nature of envy.

It also can be viewed as a fulfillment of Old Testament prophecies about the Messiah being rejected by His own people (e.g., Psalm 118:22).

Liberation theology may interpret the verse as an indictment of power structures, where those in authority conspire to suppress challenges to their position.

Lastly, from a divine providence viewpoint, this verse signifies that God's purposes are being fulfilled even through the unjust actions of humans.

Practical Applications

This verse encourages self-reflection on the motivations behind one's actions, specifically the danger of allowing envy to drive decisions. It teaches the importance of recognizing and rejecting this vice in personal and communal relationships.

In a broader sense, this passage can also remind individuals to consider the integrity of legal systems and the necessity to resist unjust procedures and judgments.

Cross-References

John 15:25: "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause."
Acts 3:14-15: "But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses."
James 3:14-16: "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

This wisdom descendeth not from above, but is earthly, sensual, devilish.

For where envying and strife is, there is confusion and every evil work."

Language Study

The key word in this verse is "envy" (Greek: φθόνος, phthonos), which can be translated as jealously, spite, or ill-will.

This term describes a grievous emotional state where one begrudges another's success or status.

Knowing the nuanced meanings of this term can help in understanding the motivations of the chief priests and Jewish leaders.

Cultural and Religious Comparisons

In Greco-Roman culture, envy (Latin: invidia) was considered a destructive force and personified as a goddess that could bring down individuals or even gods.

In other religious interpretations, envy is commonly depicted as a moral failing.

For instance, in Buddhism, envy is seen as a form of attachment that hinders spiritual enlightenment.

Comparing these perspectives shows a common understanding across cultures and religions of the negative impact of envy on individuals and societies.

Scientific Perspectives

There's significant interest in the study of emotions in the field of psychology.

While the verse does not directly intersect with scientific understandings, envy is a well-studied emotion in modern psychology.

Research suggests that it is linked to a range of psychological outcomes, including lower life satisfaction and well-being.

Understanding the destructive potential of envy, as exemplified in this verse, aligns with findings from psychological research indicating the importance of managing this emotion for healthy social functioning.

Commentaries

Biblical scholars and commentators offer varied perspectives on this verse.

For example, Matthew Henry's Commentary notes how the Jewish leaders' envy is seen as a vile cause leading to the condemnation of an innocent person.

Albert Barnes' Notes on the Bible highlights Pilate's awareness of the injustices against Jesus, yet also his lack of moral courage to correct them.

The Cambridge Bible for Schools and Colleges points to the psychological and religious factors at play, discussing how the chief priests' actions were rooted in fear of losing their power and influence.

Across these commentaries, there's an acknowledgment of the multifaceted reasons behind Jesus' trial and crucifixion, reflecting themes of human frailty, social power dynamics, and prophetic fulfillment.

Matthew 27

Matthew 27

What does Matthew 27:18 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:18 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?