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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 27:38 mean?

Explanation

Matthew 27:38 recounts the crucifixion of Jesus Christ, during which two other individuals, identified as thieves, were also crucified alongside him, one on his right and the other on his left.

This verse is part of the Passion narrative in the Gospel of Matthew, which details the events leading up to and including the crucifixion of Jesus.

The literal meaning portrays the physical setting of the crucifixion scene, but the deeper significance can be found in the juxtaposition of Jesus, an innocent man, being placed amongst criminals, which fulfills the prophecy of Isaiah 53:12 that he would be "numbered with the transgressors." The verse also subtly introduces themes of judgment and salvation, which are further explored in the surrounding context.

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Historical Context

The historical context of Matthew 27:38 refers to the Roman practice of crucifixion, a form of execution reserved for the most serious offenders, such as insurrectionists, slaves, and, as indicated here, thieves.

Crucifixion was designed to be a public spectacle, deterring others from committing similar crimes.

The mention of thieves being crucified with Jesus aligns with Roman customs and exemplifies the humiliation and suffering associated with this form of capital punishment.

The Gospel narrative is set in the first century, specifically during the time of Pontius Pilate's governorship of Judea, under the rule of the Roman Empire.

Theological Insights

Theologically, this verse offers several insights from different Christian perspectives. It highlights the fulfillment of prophecy, as mentioned in the Explanation.

From a traditional view, Jesus' crucifixion between two criminals also symbolizes his role as a mediator between God and humanity, signifying that he bridges the gap between sinners and a holy God.

Some Christian doctrines point out that the two thieves can represent the division of humanity: those who reject Christ and those who accept him, as discussed in the larger narrative where one thief mocks Jesus, and the other seeks his mercy.

Practical Applications

Practically, this verse can be applied to daily life by reminding individuals to find humility and compassion.

It underscores the idea that everyone, regardless of their past actions (symbolized by the thieves), is given the opportunity to seek forgiveness and redemption through faith.

The verse can also encourage believers to extend grace to others and to remember that Christ's love and sacrifice encompass all people, including those society might deem as irredeemable.

Cross-References

Isaiah 53:12: "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."
Luke 23:39-43: The interaction between Jesus and the two criminals is more detailed in Luke's account, where one criminal mocks Jesus while the other defends him, asking to be remembered in Jesus' kingdom.
Mark 15:27-28: "And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors."

Language Study

The word "thieves" in the original Greek is "λῃσταί" (lēstai), which refers to robbers or bandits, often implying violence.

It suggests these men were not merely petty thieves but possibly involved in more severe criminal activities.

The term "crucified" is translated from the Greek "σταυρόω" (stauróō), which means to impale on a stake or to fix to a cross, describing the specific manner of their execution.

Cultural and Religious Comparisons

In cultural and religious comparisons, crucifixion was not unique to Rome but was practiced by other ancient civilizations, such as the Persians and Carthaginians.

Comparing the narratives of Jesus' crucifixion to other ancient myths, there is a stark difference in that Jesus is portrayed as a divine figure who willingly submits to execution for the sake of humanity, unlike many mythological heroes who often fight against their fates.

In religious interpretations, parallels may be drawn with the concept of sacrificial offerings found in various cultures, though in Christianity, Jesus' sacrifice is seen as once-and-for-all, unlike the repetitive nature of pagan sacrifices.

Scientific Perspectives

From a scientific perspective, research into the historical practice of crucifixion provides insights into the physiological effects experienced by those who were crucified, such as severe pain, asphyxiation, and eventual death due to a combination of multiple factors, including shock and respiratory failure.

Studies on ancient remains and archaeological findings contribute to a better understanding of this form of capital punishment and help contextualize biblical accounts like Matthew 27:38.

Commentaries

Various experts and biblical commentaries have offered interpretations of Matthew 27:38.

Some focus on the humiliation aspect of Jesus' crucifixion, emphasizing the contrast between his claim to kingship and his death among common criminals.

Others delve into the prophetic fulfillment, arguing that Matthew's inclusion of the thieves is to highlight the Messianic prophecies coming to fruition.

Further commentary examines the role of divine providence, suggesting that the presence of the thieves had a purpose in the overall narrative of the Gospel, the highlighting of Jesus' merciful character and the promise of salvation.

Matthew 27

Matthew 27

What does Matthew 27:38 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 27:38 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?