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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 27:37 mean?

Explanation

The verse Matthew 27:37 refers to the sign that Pontius Pilate, the Roman governor, ordered to be placed above Jesus' head during his crucifixion.

This sign, commonly referred to as the titulus, declared the reason for the crucifixion.

It read "THIS IS JESUS THE KING OF THE JEWS." The use of this title is significant because it highlights the political and religious charge against Jesus: claiming to be a king, which was seen as a challenge to Roman authority and the Jewish establishment.

While meant to be a mocking accusation, for Christians, the title attains a deeper, spiritual meaning as an affirmation of Jesus’ messianic kingship.

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Historical Context

During the time of Jesus, crucifixion was a common method of execution used by the Romans for slaves, insurgents, and those considered enemies of the state.

It was customary to post a charge against those who were crucified, indicating the crime for which they were being punished.

Jesus was executed during the period of Passover, a time when Jerusalem was filled with Jewish pilgrims.

The charge against Jesus - claiming kingship - was particularly inflammatory given the heightened nationalistic expectations during this festival.

The placement of the sign would have been both a warning to potential rebels and an indication of Roman justice.

Theological Insights

Different theological perspectives interpret this verse in various ways:

Traditional Christian theology views this as a fulfillment of Old Testament prophecies about the Messiah and an ironic declaration of truth, Jesus truly is the king of the Jews, and more broadly, the King over all creation.
Liberation theology might emphasize Jesus’ solidarity with marginalized individuals and those subjected to political oppression and see his 'kingship' as an antithesis to worldly power structures.
Some eschatological viewpoints might consider the title indicative of Jesus’ future return as a reigning king in a physical and political sense.

Practical Applications

The verse can be seen as an example of how worldly humiliation can hide divine truth, encouraging believers to look beyond appearances.

It suggests that true leadership and authority are found in service and sacrifice.

The verse is also a call to recognize and affirm Jesus' sovereignty in one's life, despite societal or cultural rejection.

Cross-References

John 19:19: "And Pilate wrote a title, and put it on the cross.

And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS."

Luke 23:38: "And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS."
Mark 15:26: "And the superscription of his accusation was written over, THE KING OF THE JEWS."

Language Study

The key words in the original Greek text for this verse include:

"Jesus" (Ἰησοῦς): Meaning "Yahweh is salvation."
"King" (Βασιλεὺς): A ruler or sovereign, used here in a manner meant to be both accusatory and mocking.
"Jews" (Ἰουδαίων): Referring to the people of Judah or those who adhere to Judaism; in this context, meant to signify those whom Jesus is accused of claiming to rule over.

Cultural and Religious Comparisons

The practice of placing a titulus on or near the cross of the condemned can be compared with other cultural practices that involved publicly shaming or announcing the charges against a criminal.

The concept of a divine or chosen individual being put to death is seen in various mythologies and religions, but the Christian narrative stands out in its claim of resurrection and theological significance.

Scientific Perspectives

Modern science does not directly intersect with the specific act of labeling a crucified individual.

However, forensic science provides insights into the historicity of such practices and the nature of crucifixion as a form of capital punishment. Archaeological evidence supports the existence of such practices in the Roman Empire.

Commentaries

Various biblical scholars and theologians have commented on this verse:

William Barclay notes the supreme irony that what was intended to be a mocking title is, for the believer, the statement of the ultimate truth.
Albert Barnes emphasizes that this accusation, meant to be derisive, points out the fulfillment of prophecy and God's providence even in acts of human malice.
John Calvin reflects on the providence of God in this label, suggesting that though Pilate intended it as a jest, it was God's testimonial to his Son.

Matthew 27

Matthew 27

What does Matthew 27:37 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 27:37 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?