Matthew 27:1-2 – The trial at the end of Matt. 26 was illegal here are some of the reasons: Nighttime Trial: According to Jewish law, a trial could not be held at night, especially in cases of capital punishment. The trial in Matthew 26 took place at night, violating this practice.
Lack of Due Process: The Sanhedrin (the Jewish court) appears to have been more focused on finding Jesus guilty rather than upholding a fair process.
False Testimony: The Sanhedrin tried to find false testimony against Jesus, violating principles of a just trial.
No Time for Review: Jewish law required a waiting period between the trial and death sentence, which was not observed in Jesus’s case.
Violations of Jewish Law: The trial was conducted on the eve of Passover, the day before the Sabbath, and the first day of the feast of Unleavened Bread, which are all violations of Jewish law.
When morning came the Sanhedrin gathered again to pretend that they were reaching a decision in the day, which was legal. According to law the Sanhedrin had to wait 3 days before carrying out the sentence and in the intervening time they were to fast. This would give more time to allow any more evidence to be brought forward. Illegally the Sanhedrin pushed the matter ahead and turned him over to the Romans who had the power to execute.
Matthew 27:3-5 – Pilate’s headquarters were in Caesarea, the city Herod built on the Mediterranean in honor of Caesar Augustus. He had a palace in Jerusalem and was in the city at Passover, because of the huge crowds and the potential for trouble it required him to be present.
Pilate was the Roman governor of Judea (usually referred to as procurator). He was appointed by Tiberius in A.D. 26. He was in charge of the army of occupation, his main responsibility was to keep the taxes flowing to Rome. Pilate had power of life and death over his subjects, he also had the responsibility of appointing the high priests.
Some have tried to make Judas a hero, saying that he deliberately sold Jesus to make sure the prophecies would be fulfilled, or that he was trying to force the hand of Jesus to reveal Himself as the King of Israel and take his throne. Jesus made it clear that Judas was no hero, but a devil (John 6:70), and that, though the prophecies would be fulfilled, Judas would still be guilty of deliberate sin (Matthew 26:24). His love of money (and probably selfish desire to be a leader in an earthly kingdom) kept him in the band of disciples, but his heart was never with Jesus. He said, “I have sinned” (Matthew 27:4) because he had been caught in the act, but there was no evidence of sincere repentance. (2 Corinthians 7:10) For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation; but the sorrow of the world produces death. He rejected the truth and believed a lie, and Satan had taken possession of him (John 13:3, 27). Judas took his own life because Satan is a murderer (John 8:44). The purchase of the “Potter’s Field” fulfilled the prophecy of Zechariah 11:13. Jeremiah 18-19 also has to do with a potter’s field; so it is possible that Jeremiah spoke of the prophecy in his time but that it was recorded by Zechariah later on. Christ’s death purchased the redemption of the world; Judas’ death purchased a cemetery for strangers!
Matthew 27:6-10 The purchase of the “Potter’s Field” fulfilled the prophecy of Zechariah 11:13. Jeremiah 18-19 also has to do with a potter’s field; so, it is possible that Jeremiah spoke the prophecy in his time but that it was written by Zechariah later on. Christ’s death purchased the redemption of the world; Judas’ death purchased a cemetery for strangers. The potter’s field was likely used for the harvesting of clay for the production of pottery. Possibly the clay was depleted which made the land available at the cost of 30 pieces of silver. While initially the field was known as the Potters field, over time it became known as the “Field of Blood”. This served as a continual reminder of the death of the innocent and rejected King of Israel.
Matthew 27:11-12 – Jesus was led into the praetorium which was in the fortress of Antonia that abutted the Temple. This was the residence of Pilate. The praetorium also served as a hall of judgment where matters of this kind where brought. From Matthew 27:1 we know that this was early in the morning. The timing for such a trial had to be ill-timed for Pilate.
Because the Law required it, all Jews were in Jerusalem, Messianic fever was at a high pitch, and the threat of Zealot riots always was a worry with such crowds present. In John 18:29, For the first time a request is made according to Jewish law that there be an indictment, and this from a pagan Gentile ruler!
The Gospel accounts describe Pilate as being filled with restlessness and indecision. Time after time he went out to the crowd probably to discern their mood, then came in to question Jesus, all the while seeking some way to avoid deciding. But no man can avoid making a decision about Yeshua. Pilate was aware of who Jesus was, and the controversy he posed to the religious leadership.
In John 18:30-31 we learn that Pilate not wanting to get involved in a religious issue on Passover with the Jewish leaders, gives them permission to administer their own justice. To avoid blame they claim that they were not permitted to put anyone to death under Roman law. Yet in myriads of other instances this law of the Romans did not deter them. There was no hesitation to put Stephen to death, or attempt to put Paul to death. By having the Romans do their dirty work they could distance themselves from the reaction of the people who loved Jesus. If Jesus died at the hands of the Jewish leaders he would have been stoned and not crucified as the prophets had predicted. Pilate then asked Jesus if He was King of the Jews as He was being accused. In John 18:34ff we see how John saw things unfold. Matthew simply tells us that Jesus tells Pilate he is correct in his statement concerning him, while John makes the distinction between the Kingdom of God and the kingdom of Rome.
Matthew 27:13-14 Pilate was hoping that Jesus would come to his own defense and expose what he knew to be lies concerning the accusations of the Priests. But Jesus made no answer. Pilate was amazed at Jesus’ silence. He was used to accused people talking non-stop, trying to free themselves and accusing their accusers, but never silence.
Pilate knew Jesus was innocent and didn’t want to be part of the injustice orchestrated by the Jewish leaders. He disliked being their pawn but also wanted to avoid offending them, as he was already in a precarious position due to his previous mistakes as governor. He openly placed idolatrous images in Jerusalem, provoking outrage and nearly inciting a riot. The Orthodox Jews, unwavering in their faith, were prepared to sacrifice their lives to see the images removed, ultimately compelling him to take them down. Later, to finance the construction of a much-needed aqueduct, he seized funds from the Temple by force. When an insurrection broke out in response, he covertly deployed soldiers disguised as civilians, who then brutally slaughtered hundreds. Luke likely was referring to that incident in (Luke 13:1) Now on the same occasion there were some present who reported to Him about the Galileans, whose blood Pilate had mingled with their sacrifices. One more insurrection and he would likely be sent back to Rome. Luke records that Jesus was accused of treason starting in Galilee and continuing in Jerusalem. Pilate tried to avoid dealing with this by referring the matter to Herod, who was responsible for Galilee. However, this solution was only temporary.
Pilate, despite warnings from both his wife and his own conscience, willfully condemned Jesus to be crucified. While this was part of God’s divine plan (Acts 2:23), Pilate was not absolved of guilt. Acts 3:13 attributes much of the responsibility to the Jewish people crying out at the behest of the leadership. God’s eternal plan does not override human free will or the accountability that comes with it.
Matthew 27:15-17 Knowing that Jesus is innocent and not wanting to convict Him, Pilate now offers to fulfill a long-standing custom to release a prisoner on Passover. Perhaps this was initiated as a gesture to compensate for his poor treatment in the past. It certainly was appropriate considering the nature of Passover being the celebration from bondage to freedom. Pilate thought the crowd would call for Jesus, not Barabbas, but he was mistaken. They rejected the Son of God for a murderer. Note that Pilate, like Judas, testified that Jesus was innocent (Matthew 27:24).
From John 18:40 we know that Barabbas was a thief. Barabbas was not a Zealot seeking the overthrow of Rome for religious reasons, but one who utilized the unrest to murder and steal. He was likely scheduled to be executed on that day. On the 10th of the month the multitudes were singing hosannas to Jesus, Pilate thought when he offered to release either Barabbas or Jesus, the choice would be Jesus. He had sought to place the people against their leaders by offering this choice.
Matthew 27:18-23 – Just after making this offer, Pilate was warned by his wife to have nothing to do with this man. For her to interrupt the proceedings of an official judgment in the Praetorium, meant that this must have been an important matter to her. During this brief conference with his wife the Jewish leaders must have stirred up the crowds so that when he returned to them asking for their response to his offer of Jesus. Pilate thought the crowd would call for Jesus, not Barabbas, but he was mistaken. With the release of Barabbas, Jesus also should have been released since He was found to be innocent.Pilate then poses the question that will be asked of all of us, “What shall I do with Jesus?”
Matthew 27:24-26 – Pilate saw that rather than reasonably acknowledge the innocence of Jesus; the crowds were becoming whipped up into what appeared to be the early stages of a riot. The Jewish leadership had done an excellent job of convincing the multitude to cry for the death of Jesus. In at least 5 different occasions Pilate acknowledged the innocence of Jesus. In the sight of everybody he ordered water and a bowl to be brought before him and symbolically washes his hands declaring that he is innocent of the blood of this man. The Jewish people were very familiar with what he was doing for this was part of the law of Moses (Deuteronomy 21:6-7). By this disclaimer he cannot relieve himself of guilt. It is only through his consent that Jesus can be crucified.
With Pilate’s claim of being innocent of the blood of Jesus, the Jewish people present invite that the guilt of His blood be upon them and their children. This cannot be interpreted that all Jews from then on are liable for the blood of Jesus. The fact is that Jesus shed His blood for everyone’s sin. This action caused Israel from being removed from God’s Olive Tree, described in Romans 11, but it did not cause Israel to be forever cast off as affirmed in that chapter by Paul.
Jesus was then flogged and handed over to be crucified. The Roman whip consisted of a short wooden handle to which several leather thongs were attached. On the end of the leather thongs were attached pointed pieces of bone, along with weights of brass or lead. The flogging was at times so fierce that victims died before being executed. The flogging generally would expose veins and even vital organs as it tore the skin off the back. It is for this reason that Jesus was unable to carry His cross. One could see this as another demonstration of the innocent of Jesus, since He was not forced to carry the cross.
Matthew 27:27-31 Jesus was then taken back to the Praetorium, located within the Fortress of Antonia, where He was brought before a Roman cohort. A cohort, one-tenth of a legion, consisted of approximately 300 to 600 soldiers. The Roman military typically conscripted men from occupied territories and stationed them in neighboring regions that shared a common language. Since Jewish men were exempt from military service due to religious prohibitions against idolatrous symbols, these soldiers were likely Syrians who spoke Aramaic.
By the time Jesus arrived, He had already been beaten, slapped, and spit upon by the Jewish Temple guards. The Roman soldiers, indifferent to His innocence, saw Him as nothing more than a condemned prisoner—an easy target for their mockery and abuse. They draped Him in a scarlet robe, ridiculing His claim to kingship. Likely a soldier’s cloak used for warmth, the robe now rested on Jesus’ torn and wounded back, intensifying His pain.
To further humiliate Him, they forced a crown of thorns onto His head, causing deep wounds and bleeding—a painful reminder of the curse placed upon the earth (Genesis 3:18). They placed a sturdy reed in His hand to mock Him, making Him appear as a parody of Caesar. With cruel sarcasm, they jeered, “Hail, King of the Jews!” before spitting on Him. Their abuse escalated as they struck Him repeatedly with both the reed and their fists.
Despite the torment, Jesus remained silent, fully aware that this suffering was part of the path He had foretold (Matthew 16:21; 20:18-19). Other Gospel accounts reveal that Pilate, still attempting to sway the Jewish leaders, appealed for Jesus’ release. Yet the crowd cried out even louder for His crucifixion (John 19:4ff). When Pilate mockingly asked, “Shall I crucify your king?” the people responded with chilling irony: “We have no king but Caesar.”
Finally, the soldiers removed the scarlet robe and put Jesus’ own garments back on Him. He was then led away to be crucified, likely carrying the crossbeam to which He would be nailed. Due to a shortage of wood, it is believed that Roman crucifixions often used olive trees as the vertical structure. The condemned would be nailed to the crossbeam, which was then affixed to the tree—fulfilling the
Matthew 27:32-38 – Simon, a Jewish man from Cyrene who had come to Jerusalem to observe Passover, was compelled to carry the cross for Jesus. The journey led outside the gates of Jerusalem to a place called Golgotha, meaning “Place of the Skull.” The Latin word “Calvary” also translates to “skull.” This location was likely a mount near today’s Garden Tomb, known for its rock formation resembling a skull. By being led outside the city gates for His crucifixion, Jesus fulfilled yet another foreshadowed type (Leviticus 16:21-22; Hebrews 13:12).
Upon reaching the cross, Jesus was offered wine mixed with “gall” to drink. The term “gall” describes something bitter. It was common for those condemned to crucifixion to be given wine mixed with myrrh—a bitter substance with numbing effects—to ease their suffering. However, Jesus refused it, choosing to fully endure the pain and suffering associated with bearing our sins.
Beyond the excruciating pain of hanging on the cross, Jesus suffered the slow agony of suffocation, as He gradually lost the strength to lift Himself and breathe. Meanwhile, the Roman soldiers fulfilled a remarkable prophecy by casting lots to divide His garments (Psalm 22:18). This specific prophecy is so significant that all four Gospel writers record it (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24). Even if skeptics were to argue that Jesus deliberately fulfilled other prophecies, the Roman soldiers, ignorant of Scripture, unwittingly carried out this one—just as the psalmist had foretold nearly 1,000 years before.
A Roman guard was stationed to oversee the crucifixion, ensuring that no one attempted to rescue those sentenced to death. It was customary to place an inscription above the condemned, stating the reason for their execution. Likely, Pilate deliberately worded Jesus’ indictment to provoke the Jewish leaders who had demanded His crucifixion. The inscription read: *”This is Jesus, King of the Jews,”* written in three different languages. The Jewish leaders, outraged, urged Pilate to change it, but he refused.
Jesus was crucified between two common criminals, fulfilling yet another prophecy: *“His grave was assigned with wicked men, yet He was with a rich man in His death, because He had done no violence, nor was there any deceit in His mouth”* (Isaiah 53:9). Normally, a condemned rebel like Jesus would have been buried in an unmarked grave alongside the other criminals. However, divine intervention ensured a different outcome. Joseph of Arimathea, a wealthy man (Matthew 27:57), sought permission from Roman authorities to bury Jesus in his own private tomb (Luke 23:53), fulfilling another prophetic detail of His death.
27:39-44 The people passing by were Jewish pilgrims, present in Jerusalem in obedience to the command that all men should appear before the Lord three times a year. Passover was the first of these appointed feasts, which is why so many had gathered to witness the crucifixion of the Lamb of God. Many of these travelers were likely on their way to the Temple to offer sacrifices. Some may have even witnessed Jesus’ miracles and teachings, which had testified to His Messiahship. Yet, to them, His suffering seemed to contradict His claims. How could He be the Messiah if He allowed Himself to be treated in such a humiliating manner? How could He save Israel when He could not even save Himself? Their expectations were fixed on a worldly king who would lead them in triumph over Rome, not a Messiah whose kingdom was not of this world.
King David prophetically described this very scene in Psalm 22:7-8: “All who see me sneer at me; they separate with the lip, they wag the head, saying, ‘Commit yourself to the LORD; let Him deliver him; let Him rescue him, because He delights in him.'” Similarly, Isaiah foretold in 53:3-4: “He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face, He was despised, and we did not esteem Him. Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted.”
Mocking Him, they hurled the false accusation that He had threatened to destroy the Temple and rebuild it in three days. They taunted Him, mistaking His restraint for weakness. In their eyes, His inability—or refusal—to come down from the cross was proof that He was powerless. In reality, it was just the opposite. It took divine strength to remain on the cross when He had the power to come down.
Matthew 27:45-46 – At the “sixth hour” (noon according to Hebrew time), an unusual darkness covered the land. This darkness was a divine sign, emphasizing the gravity of the moment—the crucifixion of the Redeemer and the ultimate expression of God’s love. Jesus cried out from the cross in a mixture of Aramaic and Hebrew, quoting Psalm 22:1: “My God, My God, why have You forsaken Me?” The full significance of this moment can only be fully understood in eternity. However, we know that in this black hour, the judgment for the sins of the entire world fell upon Jesus in complete isolation. He alone drank the cup of God’s wrath against sin.
When Jesus was born, a supernatural light accompanied His arrival (Luke 2:9). The Talmud contains discussions among rabbis suggesting that an eclipse or darkened sun was a sign of divine judgment upon a grievous sin in the land. The prophet Joel may have foreshadowed this moment in Joel 2:2. The darkness symbolized God’s judgment falling upon Jesus, the scapegoat.
Matt 27:47-49 – Some bystanders misinterpreted Jesus’ cry of “Eli” (“My God”) as a call for Elijah. This was significant because Elijah was traditionally associated with Passover and the coming of the Messiah. Jesus’ cry likely expressed the anguish of bearing the world’s sin and the temporary separation He felt from the Father (2 Corinthians 5:21). Habakkuk 1:13 states, “Your eyes are too pure to look on evil; You cannot tolerate wrongdoing.” The intimacy Jesus had always shared with the Father was momentarily broken, not in His identity, but in His fellowship.
John’s Gospel records that Jesus expressed thirst, prompting a merciful soldier to offer Him diluted sour wine on a sponge attached to a hyssop reed. This type of wine was commonly used to quench thirst.
Matt. 27:50 – Despite the immense suffering, pain, and gradual suffocation, Jesus summoned superhuman strength to cry out, “It is finished.” He then declared, “Father, into Your hands I commit My spirit” (Luke 23:46). His death was an act of His own will—His life was never taken from Him but freely given (John 10:18): “No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again.” Mark’s Gospel suggests that Jesus’ death occurred earlier than expected, prompting Pilate to verify it before releasing His body to Joseph of Arimathea.
Matt 27:51-53 – At the moment of Jesus’ death, another miraculous event occurred—the tearing of the temple veil. This heavy curtain separated the Holy Place from the Most Holy Place and symbolized the barrier between God and humanity. Under the Law, only the high priest could enter once a year. The tearing of the veil from top to bottom signified that access to God was now open to all through Christ’s sacrifice. No longer were priesthood or annual sacrifices required.
A second miraculous event accompanied Jesus’ death: a powerful earthquake that split rocks (Matthew 27:51).
A third astonishing event, recorded only by Matthew, involved the resurrection of many righteous people. Their tombs broke open, likely due to the earthquake, heralding Christ’s triumph over sin and death. While some believe these saints were resurrected immediately at Jesus’ death, others suggest that their resurrection occurred only after Jesus’ own resurrection (1 Corinthians 15:23). The passage states that they later entered Jerusalem and were recognized by others. Like Lazarus (John 11:43-44), Jairus’ daughter (Luke 8:52-56), and the widow of Nain’s son (Luke 7:13-15), these saints were resurrected but eventually experienced physical death again.
Matt 27:54-56 – The Roman centurion and his men, witnessing these extraordinary events, were struck with awe and fear, proclaiming, “Surely He was the Son of God!” This reaction indicates that they had never seen anything like this in any previous crucifixion. Also present at a distance were women who had followed Jesus from Galilee, faithfully caring for His needs. Among them were Mary Magdalene (Matthew 28:1; Mark 16:9; John 20:18), Mary, the mother of James and Joseph (possibly the same as *Mary, the wife of Clopas* in *John 19:25*), and the mother of Zebedee’s sons, James and John (Matthew 4:21; 10:2).
John’s Gospel also mentions that Jesus’ mother, Mary, and her sister were present at the foot of the cross (John 19:25-27). Though Matthew does not record their words, these women must have been deeply heartbroken, watching the death of the Lord they had loved and served. With nightfall approaching, they likely returned to the city or nearby Bethany, preparing to anoint Jesus’ body after the Sabbath (*Matthew 28:1; Mark 16:1-3; Luke 24:1*).
Matt. 27:57-61 – Neither Jesus’ disciples nor His family had made preparations for His burial. Ordinarily, the body of a crucified criminal would be discarded without ceremony. However, Joseph of Arimathea, a wealthy man from a town near Joppa, requested Jesus’ body from Pilate. Joseph was a member of the Sanhedrin but had opposed their decision to condemn Jesus (*Luke 23:51*). He was a believer in Jesus, looking for the kingdom of God. Pilate, surprised that Jesus had already died, granted his request (*Mark 15:44-45*). John’s Gospel records that Joseph was assisted in the burial by Nicodemus (*John 19:39; cf. John 3:1-21*).
Following burial customs, they wrapped Jesus’ body in linen with a mixture of myrrh and aloes, as was customary (John 19:40; cf. Matthew 2:11). This process was completed hastily before the Sabbath began at sundown. Joseph laid Jesus in his own new tomb, carved out of rock near the crucifixion site. The reason Joseph owned a tomb in Jerusalem is uncertain, but it’s possible that Jesus had arranged for it in advance. After placing Jesus inside, Joseph and Nicodemus rolled a large stone across the entrance.
Matthew notes that Mary Magdalene and the other Mary sat across from the tomb (Matthew 27:61), mourning. These women remained with Jesus even in death, while His disciples had all fled (Matthew 26:56).
