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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 27:35 mean?

Explanation

Matthew 27:35 refers to the moment following Jesus’ crucifixion where the Roman soldiers cast lots for his garments as he hung on the cross.

This act of parting and gambling for his clothing is highlighted by the author of Matthew to show the fulfillment of prophecy, which underscores the narrative that Jesus’ life and death were in accordance with the Scriptures.

The literal meaning is straightforward: the Roman soldiers took Jesus' clothes and gambled to decide who would keep them.

The deeper meaning is tied to the fulfillment of prophecy and the significance of Jesus' humiliation and suffering.

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Historical Context

The verse is set during the crucifixion of Jesus, a form of execution used by the Roman Empire.

The practice of soldiers taking the belongings of those being crucified was common.

During the time Matthew's Gospel was written, likely between 70-110 AD, the early Christian community sought to understand Jesus’ death in light of the Hebrew Scriptures.

These events are narrated to align with Old Testament prophecies in order to claim Jesus as the expected Messiah.

Theological Insights

Different theological interpretations of this verse exist:

Prophetic Fulfillment: Christian theologians often interpret the casting of lots for Jesus' clothing as a fulfillment of the Old Testament prophecy, specifically Psalm 22:18, which is seen as foretelling the Messiah's suffering.
Divine Providence: Some see this verse as an indication of divine providence; every detail of Jesus' crucifixion was anticipated by God.
The Humiliation of Christ: Theologically, this act can be seen as part of the overall humiliation of Christ in his Passion, which emphasizes his humanity and suffering.
Sign of Mockery and Degradation: The soldiers' behavior serves as a symbol of the mockery and degradation Jesus endured, which may have implications for understanding the extent of his atonement for humanity’s sins.

Practical Applications

The message from Matthew 27:35 can offer several practical applications:

Acceptance of Prophecy: Believers might find in this a call to accept and search for the fulfillment of biblical prophecy in the world today.
Endurance Through Suffering: Like Jesus, individuals are encouraged to endure suffering with faith that their trials have a purpose in God's larger plan.
Compassion for the Humiliated: It may call for compassion and support for those who are humiliated or stripped of their dignity, reflecting Jesus' own experiences.

Cross-References

Fulfillment of Prophecy: Psalms 22:18 - "They part my garments among them, and cast lots upon my vesture."
The Passion of Christ: Mark 15:24 - "And when they had crucified him, they parted his garments, casting lots upon them, what every man should take."
Mockery During the Crucifixion: Luke 23:34 - "Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots."
Relating to the Humiliated: Isaiah 53:3 - "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

In the original Greek of Matthew 27:35, key words include:

"Crucified" (σταυρόω, stauroó): Refers to the act of being nailed to a cross, a Roman method of execution.
"Parted" (διαμερίζω, diamerizó): Means to divide or distribute, indicating the soldiers shared Jesus' clothes among themselves.
"Garments" (ἱμάτιον, himation): A general term for clothing, which could range from outer robes to undergarments.
"Casting lots" (κλῆρος, klēros): This refers to a method similar to drawing straws or rolling dice used to make decisions or choose something at random.

Cultural and Religious Comparisons

The act of casting lots for the clothing of a condemned man might not have a direct comparison in other ancient myths, but the idea of soldiers or individuals desiring the belongings of a hero or god features in various cultures.

For example, in Greek mythology, the armor of the hero Achilles was desired after his death.

In terms of religious comparisons, the sacrifice of a central figure as an atonement or redemptive act is a recurring theme in various religious traditions.

Scientific Perspectives

From a scientific perspective, the verse doesn't offer much to analyze as it relates to a historical event and cultural practices rather than any claims of natural science.

However, the historical study of crucifixion practices can be informed by forensic science and anthropology in understanding the physical realities of what Jesus and others crucified would have endured.

Commentaries

Commentaries on this verse are varied:

Traditional Christian Commentaries: Generally affirm the narrative as a historical event that fulfilled prophecy, emphasizing the theological significance of the crucifixion account.
Critical Scholarly Commentaries: May explore the literary and historical context of the Gospel of Matthew, questioning the intent of the author in portraying the crucifixion in this manner.

These commentaries might also consider source criticism and how the Gospel writer used earlier texts like Psalms.

Jewish Commentaries: Tend to interpret Old Testament passages like Psalm 22 in its originally intended context, separate from the New Testament narrative, and do not see it as a messianic prophecy.
Interfaith and Secular Commentaries: These commentaries often approach the verse from a more comparative or literary perspective, considering the influence of this narrative on culture and its moral or philosophical implications.

Matthew 27

Matthew 27

What does Matthew 27:35 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 27:35 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?