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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 27:46 mean?

Explanation

Matthew 27:46 records a remarkable moment in the crucifixion narrative where Jesus, hanging on the cross, expresses his sense of abandonment by God.

The verse depicts Jesus' cry, which is both an expression of suffering and a quote from Psalm 22:1.

This is profound as it suggests both a fulfillment of scripture and an intense personal agony.

The cry "Eli, Eli, lama sabachthani?" is Aramaic, which translates to "My God, my God, why hast thou forsaken me?" in English.

It is a stark portrayal of Jesus' humanity, as he experiences despair and a sense of separation from the Father, with whom he has been in perfect union.

This expression captures a complex theological import, as it indicates the weight of humanity's sins borne by Jesus and the requisite judgement that leads to what seems like a separation from God.

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Historical Context

This event takes place during the crucifixion--a brutal form of Roman execution. Jesus' crucifixion is central to Christian theology as it is viewed as the method through which he sacrificed himself for human sins.

The verse is part of the Passion narrative, detailing Jesus’ final hours.

It is written in an era where crucifixion was commonly understood by the contemporary audience as the ultimate punishment for criminals, implying not just physical torment but also social and spiritual disgrace.

Jesus' cry would also resonate with Jewish followers who would recognize the reference to Psalm 22, adding layers of messianic prophecy and fulfillment to the narrative.

Theological Insights

Within Christian theology, there are diverse interpretations of this cry of Jesus.

Some view it as a moment of actual divine abandonment, where the Father turns away from the Son due to the sin of humanity that Jesus bore on the cross. Others suggest it was a deliberate citation of Psalm 22, meant to convey hope and deliverance.

Additionally, it has been interpreted as an expression of Jesus' complete identification with human anguish and alienation from God due to sin, without implying an actual separation within the Trinity.

Across different denominations, this utterance continues to provoke theological reflection on the nature of Jesus' atonement and his experience of suffering.

Practical Applications

This verse can be approached in several ways in daily life. It may offer comfort to those who feel abandoned, reminding them that even Jesus experienced profound distress. Believers are encouraged to remain faithful even in moments of despair, as Jesus did.

The verse can also inspire empathy and compassion, as it portrays Jesus identifying deeply with human suffering, drawing Christians to do the same for those around them.

Additionally, it may stir contemplation on the gravity of sin and the extent of Jesus' sacrifice.

Cross-References

Several verses in the Bible relate to Matthew 27:46 in its themes of suffering, abandonment, and prophecy fulfillment:

Psalm 22:1: "My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?"
Mark 15:34: "And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"
2 Corinthians 5:21: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Language Study

In the original language, "Eli, Eli, lama sabachthani?" comes from Aramaic.

"Eli" translates to "My God," indicating a personal relationship with God.

"Lama" is translated as "why," a word expressing inquiry and deep emotion.

"Sabachthani" means "forsaken" or "abandoned." This term is potent, suggesting a profound severing of relationship or support. Understanding these original terms gives depth to the anguish expressed by Jesus and the relational aspect of his cry to God.

Cultural and Religious Comparisons

The theme of a god experiencing abandonment or anguish can be found in other mythologies, such as the Egyptian myth of Isis and Osiris, where a deity experiences deep sorrow.

However, in the context of the ancient Near East, Jesus' cry is unique in that the God of Israel is monotheistic, and the suffering of Jesus on the cross represents a divine participation in human suffering, rather than a mythical narrative of inter-deity conflict.

Scientific Perspectives

From a scientific perspective, the verse may not have direct relevance, as science deals with empirical data rather than theological or metaphysical concepts.

However, psychological studies on the human experience of abandonment and suffering could provide insight into the universal nature of such emotions.

Additionally, research into the physiological effects of crucifixion might shed light on the intensity of Jesus' suffering, both physically and emotionally, at this moment.

Commentaries

Scholars and theologians have varied perspectives on this verse.

Some affirm that it represents Jesus's fulfillment of prophecy from Psalm 22, intentionally highlighting his messianic role. Others see it as an example of the dramatic literary device, drawing the reader into the emotional climax of the crucifixion.

Commentators like John Calvin have noted that it expresses the true weight of God's wrath against sin that Jesus bore.

Contemporary scholars might also discuss the historical authenticity of the cry, contrasting it with the theological implications perceived by early and modern Christians.

Each commentary contributes to a multifaceted understanding of this profound moment in the biblical narrative.

Matthew 27

Matthew 27

What does Matthew 27:46 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 27:46 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?