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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 27:50 mean?

Explanation

Matthew 27:50 captures a moment of profound significance in the Christian faith, the death of Jesus Christ.

The verse describes how Jesus, after crying out with a loud voice, surrendered his spirit and died.

The idea of "yielding up the ghost" is an archaic way of saying that he breathed his last and life left his body.

The loud cry mentioned here is often interpreted as a statement of the intensity of Jesus’ suffering or a final proclamation.

His death is seen not just as the end of his earthly life but as the culmination of his mission to offer himself as a sacrifice for the sins of humanity.

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Historical Context

Matthew 27:50 is a part of the narrative detailing the crucifixion of Jesus under the Roman governor, Pontius Pilate.

The historical context of this event is within the Roman-occupied province of Judea, around 30 A.D., where crucifixion was a common method of executing non-Romans, especially those accused of insurrection.

The gospel account is written in hindsight, likely between 70 and 110 A.D., to a primarily Jewish audience wrestling with the religious significance of Jesus' life and death.

Theological Insights

Theologically, different perspectives have been taken on this verse.

Substitutionary Atonement: Many evangelical Christians view this verse as illustrating the doctrine of substitutionary atonement, wherein Jesus dies in the place of sinners.
Christus Victor: Another viewpoint, known as Christus Victor, sees Jesus' death as a victory over the powers of sin and evil.
Moral Influence: Some Christians interpret Jesus’ death as an example of self-giving love that influences humans towards moral improvement.
Liberation Theology: Proponents of liberation theology may read this verse as a call to action against oppressive structures, as Jesus himself was a victim of Roman oppression.

Practical Applications

Matthew 27:50 can be applied in several ways:

Sacrificial Love: It teaches the importance of sacrificial love and selflessness.
The Value of Life: The significance of Jesus' death can lead to a deeper appreciation for the sanctity of life.
Endurance in Suffering: It can be seen as an encouragement to maintain faith even in times of suffering.
Reflection on Mortality: This verse invites believers to reflect on mortality and the afterlife.

Cross-References

Mark 15:37: "And Jesus cried with a loud voice, and gave up the ghost."
Luke 23:46: "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost."
John 19:30: "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost."

Language Study

The key phrase "yielded up the ghost" is derived from the Greek phrase "ἀφῆκεν τὸ πνεῦμα" (aphēken to pneuma). "ἀφῆκεν" (aphēken) is the aorist active indicative form of "ἀφίημι" (aphiēmi), which means "to send away" or "relinquish." "Τὸ πνεῦμα" (to pneuma) often translates to "the spirit," and in this context, refers to life or vital force leaving Jesus' body.

Cultural and Religious Comparisons

In other ancient religious cultures, such as Greco-Roman and Egyptian, there are tales of gods or demi-gods who die and in some cases are resurrected or participate in the underworld.

However, the Christian narrative of Jesus' death is distinct in its historical claim and its purpose connected to atonement for sin, which is unique to Christian theology.

Scientific Perspectives

From a scientific perspective, the phrase "yielded up the ghost" could be viewed as a description of the biological event of death where respiratory and cardiac functions cease.

Medical interpretations of the crucifixion have suggested that Jesus' death may have been a result of asphyxiation, cardiac rupture, or other trauma related to the crucifixion process.

Commentaries

Various biblical scholars and theologians have commented on this verse, providing diverse insights:

Traditional Commentaries: Classic commentators like Matthew Henry emphasize the divine agency in Jesus’ death; he chose the moment of his death.
Critical Scholars: Some critical scholars interpret the cry and subsequent death in a literary context as fulfilling Old Testament prophecies or as framing Jesus' death in the context of a misunderstood Messiah.
Modern Theologians: Contemporary thinkers like N.T.

Wright often discuss Jesus’ death in relation to the inauguration of a new covenant and the defeat of death itself.

Each offers a different perspective on the significance and implications of Jesus' final moment on the cross.

Matthew 27

Matthew 27

What does Matthew 27:50 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 27:50 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?