CHAPTER 27
Early in the morning, all the chief priests and the elders of the people made their plans how to have Jesus executed. So they bound him, led him away and handed him over to Pilate the governor. Matthew 27:1-2
When we come to this chapter we have come to the very heart of the gospel, namely the suffering, death and burial of Jesus. This gospel account will be completed in chapter 28 with the story of Jesus’ resurrection.
We cannot help but note that the priests or Sadducees were the primary opponents of the Lord at this point. Perhaps they were the ones who had the most to lose by Jesus taking his role of the Great High Priest. Simply, the priesthood wanted Jesus dead and they would stop at nothing to attain that goal. When Matthew says “all” the chief priests and elders wanted to execute Jesus, we can rest assured that at least two people in the Sanhedrin either did not attend this meeting or else they abstained from the voting. They were Nicodemus and Joseph of Arimathea.1
We have clearly seen that Jesus’ “trials” throughout the night were a sham. Luke 22:66 ff. tells us that the chief priests and scribes gathered early in the morning for what seemed to be an “official” Sanhedrin trial. They no doubt felt that this daytime trial could lend some validity to the goings-on through the night. It is clear however that they “rubber stamped” the verdict of the night. Then they bound Jesus as they would have bound a violent criminal and rushed him off to see Pilate, the Roman governor or prefect over Judea. Of course, the Romans were the only ones who could issue a death sentence since that power had been taken away from the Jews.2
In our culture we might assume that Pilate’s office would not open till 10:00 AM. However, Roman officials generally tended to get their business done in the earliest part of the day so the Jewish leaders had to move quickly.3 The time was probably around 6:00 AM. We can realize that both trials were over before most pilgrims woke up that morning.4 In fact, Jesus was already on the cross by 9:00 AM.
Perhaps we should say a few things about the Roman governor, Pontius Pilate. He ruled over Judea from AD 26 – 36. It was not until 1962 that archaeology provided some tangible evidence of his rule. A stone was found at Caesarea Maritima reading “Pontius Pilatus Praefectus Judae.” The stone, a copy of which can be seen at Caesarea today, gives us the official title of Pilate as Prefect.5 Prefects were army officers who were assigned to difficult or isolated districts. Their primary responsibility was to maintain order.6 They answered directly to the Emperor. While the gospels generally give a sympathetic portrait of Pilate, the early Jewish writers like Josephus and Philo do not treat him so well.7 In fact, he was recalled in AD 36 for abuse of power.
In New Testament times it was customary for the Roman governor to go from his usual dwelling in Caesarea on the coast up to Jerusalem during the times of the great feasts. Tension was always high, particularly at Passover, when nationalistic feelings often flared.
For several centuries pilgrims have been told that the Roman governor lodged at the Antonia Fortress with all the other Roman troops. This site adjoined the temple compound. The famous Via Delorosa led out from that place. However, these traditions date only from Byzantine times. The alternate location at Herod’s palace provided much comfort and seclusion. An added benefit was that it was located on high ground near the present Jaffa Gate. From the top of the towers, which Herod built, one was provided with an excellent view of the Old City and the temple area. That grand vista was surely important to Pilate and his staff, allowing them to keep a close check on the city and the temple.
THE REMORSE AND DEATH OF JUDAS
When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. Matthew 27:3
Matthew is the only gospel writer who gives us this interesting account, although we can find a close parallel in Acts 1:18-19.8 Obviously, Judas was not unaware of the events during the night and of the fact that Jesus now stood condemned to die. He was seized with remorse for his part in it. His first act was to go to the temple and try to return the thirty pieces of silver.
The Greek word for “remorse” is metamelētheis, which means to be sorry afterward.9 It is not the word for a whole-hearted return to God.10 No doubt, all of us have had things that we would like to live over. This act of Judas was a dreadful one that could not be undone. The Persian astronomer and Poet, Omar Khayyám (1048-1131) left us with these haunting words:
The Moving Finger writes; and, having writ,
Moves on: nor all thy piety nor wit
Shall lure it back to cancel half a line,
Nor all thy tears wash out a word of it.11
Barclay comments: “The strange thing about sin is that a man can come to hate the very thing he gained by it…It might have been that, if Judas had remained true to Jesus, he would have died a martyr’s death; but, because he wanted his own way too much, he died by his own hand. He missed the glory of the martyr’s crown to find life intolerable because he had sinned.” 12 He confessed to the wrong people. He should have confessed before Christ and his other disciples and perhaps his life could have gotten back on track.13 Instead, Judas was content to display only the sorrow of the world which 2 Corinthians 7:10 says leads only to death.
We cannot help but be amazed at the response of the priesthood. They were not one whit interested in the confessions of this sinner. All they cared about was political expediency and getting rid of Christ. They utterly rejected their role as priests.14
“‘I have sinned,’ he said, ‘for I have betrayed innocent blood.’ ‘What is that to us?’ they replied. ‘That’s your responsibility” (27:4). Barnes says, “This confession is a remarkable proof that Jesus was innocent. Judas had been with him for three years…” 15 Coffman adds, “How callous and bitter do the religious leaders appear in this cold and heartless exhibition of total indifference to moral and spiritual values.” 16
“So Judas threw the money into the temple and left. Then he went away and hanged himself” (27:5). Judas hurled the money into the central shrine of the temple (Gk. naos). Perhaps this was Judas’ way of trying to implicate the heartless priests in his crime.17
Judas then went out and hanged himself. There seems to be some differences in this account and the one we mentioned in Acts 1:18-19. Here we are told that Judas bought a field and then fell headlong in it. At this, his body burst and his intestines spilled out. The field then was called Akeldama or Field of Blood. Obviously, Judas did not personally buy the field but it was bought with his money. Through the understanding of agency the purchase was attributed to him. Matthew says simply that he went out and hanged himself. Acts gives us more details. Apparently the limb upon which he hanged himself broke and he fell with his body breaking open.18 He may have hanged for some time without being noticed. If so, his swollen body may have burst open upon impact from the fall.
It might be pointed out here that while there were some notable cases of Jewish mass suicide during the Roman war, suicide is never commended in scripture.19 It is interesting that to commit suicide (Modern Hebrew – le-hit-a-bed) is greatly frowned upon in Israeli society today.
“The chief priests picked up the coins and said, ‘It is against the law to put this into the treasury, since it is blood money’” (27:6). Morris says, “…they had not scrupled to take the money out of the temple treasury to bring about Jesus’ death, but they now had tender consciences about putting it back!” 20 No doubt their qualms were to some degree based upon Deuteronomy 23:18. How true it is that legalism often causes people to balk at very small things and completely miss the very large matters.
“So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day” (27:7-8). The potter’s field was apparently an abandoned clay pit that was once used by Jerusalem’s potters. Since it now had little value it was purchased as a cemetery by the priestly establishment. It was probably true then, as it is today, that Gentiles could not be buried in a Jewish cemetery. Since graveyards were unclean places to the Jews it probably seemed appropriate for the priests to use unclean money to buy the plot.21
The story of the potter’s field as a place for burying strangers still rings true in the 21st Century. It is still difficult for strangers (non-Jewish), or particularly evangelical Christians, to find a burial place in the City of Jerusalem. There is a small historic burial ground on Mt. Zion where several famous Christians who loved Israel are buried. There is another plot on Emek Refaim Street administered by the Alliance Church, and another tiny plot in the southern outskirts of the Gilo suburbs. The two larger cemeteries are mostly full and closed to any new burials. So, the story of the potter’s field goes on and on.
“Then what was spoken by Jeremiah the prophet was fulfilled: ‘They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me” (27:9-10). This passage of scripture has caused enormous problems for interpreters through the centuries. Simply put, Matthew says he is citing Jeremiah when he is plainly citing Zechariah 11:12-13. In some ancient Jewish interpretation, Bible passages were connected because the same words or expressions were used in them. Perhaps this is what happened here. Jeremiah 18:1-12: 19:1-15; 32:6-15 all have similar words and expressions but are not identical. Wiersbe says, “One possible solution is that his prophecy was spoken by Jeremiah…and became a part of the Jewish oral tradition. It was later written by Zechariah.” 22 We may have to wait some time for a good answer to this problem.
JESUS BEFORE PILATE
Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” “You have said so” Jesus replied. Matthew 27:11
In John’s gospel we realize that a more lengthy conversation was carried on between Jesus and Pilate. Apparently this conversation was held in private. When asked about his kingship Jesus said: “…You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me” (Jn. 18:37). Jesus went on to explain “…My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (Jn. 18:36). John tells us that Pilate then tried to release Jesus (Jn. 19:12). Barclay says, “Pilate was clearly impressed with Jesus…His dignified silence made Pilate feel that it was not Jesus but he himself who was on trial.” 23
“When he was accused by the chief priests and the elders, he gave no answer” (27:12). It is necessary for us to go to Luke 23:2-5 to get the full setting of this conversation. The Jewish leaders had spent the night trying to convict Jesus of blasphemy. To their minds they had succeeded. However, the charge of blasphemy would be of no concern whatever to Pilate. He would merely refer this religious problem back for them to settle. So we see here that the Jewish leaders totally switched their charge to sedition as they appeared before Pilate. Of course, their whole charge was a baseless sham.
Barclay summarizes the charges against Jesus saying: “They charged Jesus first with being a revolutionary, second, with inciting the people not to pay their taxes, and third, with claiming to be a king (Luke 23:2). They fabricated three political charges, all of them conscious lies, because they knew that only on such charges would Pilate act.” 24 Barker and Kohlenberger say, “…in the Roman system the defense depended heavily on the defendant’s response.” 25 Yet, Jesus was silent. Isaiah had spoken of this moment: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth” (Isa. 53:7; cf. 1 Pet. 2:20-23).
“Then Pilate asked him, ‘Don’t you hear the testimony they are bringing against you?’ But Jesus made no reply, not even to a single charge— to the great amazement of the governor” (27:13-14). Prisoners in those days must have been very vocal, especially when their lives were at stake.26 Yet, Jesus was completely silent. Guzik says, “There is a time to defend one’s cause or one’s self, but those times are rare. When we rise to our own defense, we would usually be better off to keep silent and to trust God to defend us.” 27
At about this point in Jesus’ trial Pilate learned he was from the Galilee and immediately decided to send Jesus to Herod Antipas, who was in Jerusalem for the feast (cf. Lk. 23:6-16). Pilate and Herod were not on good terms at the time. Herod had long wanted to see Jesus and have him work some miracle. However Jesus was completely silent before Antipas. After all, Herod had murdered John the Baptist and had tried his best in the past to silence the voice of God.28 Herod and his soldiers mocked the Lord and sent him back to Pilate. In the process however, Herod and Pilate became friends. Pilate then declared Jesus not guilty (Lk. 23:13-15).
BARABBAS OR JESUS
Now it was the governor’s custom at the festival to release a prisoner chosen by the crowd. At that time they had a well-known prisoner whose name was Jesus Barabbas. Matthew 27:15-16
It seems that at this point Pilate got a bright idea concerning how he could let Jesus go free. There was in Roman possession a certain Barabbas who was quite notorious. Barabbas was more than a trouble maker. He was likely a revolutionary terrorist.29 Apparently, there was a custom of releasing a prisoner as a goodwill gesture to the Jewish people at Passover. Pilate no doubt felt that the Jews would easily choose the gentle miracle-working Jesus rather than the hardened criminal, Barabbas. He was seriously mistaken. He had not correctly judged the virulent hatred the leaders had for Jesus.
Also, Barabbas was probably seen by the Jews not as a villain, but a hero. He might have been regarded as a glorious freedom fighter. It might well have been possible that the two later crucified with Jesus were his associates. It is interesting that Matthew 27:38 uses the same word for their offense as for Barabbas.30 In such a case, one of the crosses on Calvary may have been for Barabbas. Barabbas in Aramaic meant son of a father. This was Jesus’ position with God. Some ancient manuscripts even claim that his name was Jesus Barabbas. 31
“So when the crowd had gathered, Pilate asked them, ‘Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?’ For he knew it was out of self-interest that they had handed Jesus over to him” (27:17-18). Pilate probably had not realized how thoroughly the leaders had worked this crowd. They were likely coached to scream out for the release of Barabbas. Pilate knew they were envious of Jesus but he likely did not know how hateful and cunning the leaders were.
“While Pilate was sitting on the judge’s seat, his wife sent him this message: ‘Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him’” (27:19). Only Matthew gives us this little account. No doubt this message made the decision much more difficult for Pilate. Dreams were respected quite well in the Mediterranean cultures and were often felt as being revelatory.32 Clarke says, “There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority.” 33 The Greek Orthodox Church and the Copts have even gone so far as to give her the name “Claudia” and to honor her as a saint.34 Utley says, “The irony is that a pagan woman saw what the Jewish leaders did not…” 35
“But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed” (27:20). We have plenty of evidence here that the priests controlled this crowd and had them to scream for the release of Barabbas. Blomberg mentions that this crowd was primarily made up of Jerusalemites while the Palm Sunday crowd was made up of Galileans.36 Clearly, with the mention of Barabbas, Pilate had made a tactical blunder and now the mob mentality was taking over.37 Pilate’s mistake was to place Jesus on the level of Barabbas. Thus, he had placed Jesus on the same level as a known and notorious criminal.38
“‘Which of the two do you want me to release to you?’ asked the governor. ‘Barabbas,’ they answered.” (27:21). The crowd screamed in unison for Barabbas. Pfeiffer and Harrison say, “The degree of moral and spiritual depravity evidenced by such a choice is almost incredible.” 39
“‘What shall I do, then, with Jesus who is called the Messiah?’ Pilate asked. They all answered, ‘Crucify him!’” (27:22). France comments, “The call ‘Let him be crucified’ is remarkable on the lips of a Jewish crowd, for crucifixion was a Roman punishment, abhorrent to most Jews…” 40 Several commentators have felt that the Jewish leaders wanted Jesus to be crucified in order that he would become a curse to the people. Deuteronomy 21:23 says, “…anyone who is hung on a pole is under God’s curse…” They did not know that Jesus would be hung on a pole in order to bear the curse of all humanity. Paul will later say: “Christ redeemed us from the curse of the law by becoming a curse for us… He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Gal. 3:13-14).
In a real sense all humanity has to answer the question of Pilate, “What shall I do with Jesus who is called the Messiah…?” I think of that old hymn What Will You Do With Jesus?, written in 1905 by Albert Simpson. The chorus goes:
What will you do with Jesus?
Neutral you cannot be;
Someday your heart will be asking,
“What will he do with me?” 41
“‘Why? What crime has he committed?’ asked Pilate. But they shouted all the louder, ‘Crucify him!’” (27:23). The meeting was quickly getting out of hand and there could soon be a riot. Morris says, “Pilate was in a difficult situation. He was answerable to the Emperor Tiberius, a man who would show no mercy to a governor who condoned treasonable activities…” 42 John 19:12 tells us something that may have settled the case for Pilate. The crowd cried out “If you let this man go, you are no friend of Caesar.” This statement probably struck terror in Pilate’s heart. He likely imagined a delegation traveling to Rome to make a formal complaint about his rule. Since he was already in difficulty with the Emperor, that would probably have brought about the end of his regime.
“When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. ‘I am innocent of this man’s blood,’ he said. ‘It is your responsibility!’” (27:24). The practice of hand washing was not a Roman custom, but a Jewish one and dealt with the removal of guilt (Deut. 21:6; Psa. 73:13).43 Unfortunately, hand washing would not remove the blood stains on Pilate’s hands. For generations to come church creeds would mention Pilate’s name in connection with Jesus’ death. Like Shakespeare’s Lady Macbeth, bemoaning guilt in her husband’s murder, Pilate would probably cry many times, “Out, damn’d spot! out, I say!…”
“All the people answered, ‘His blood is on us and on our children!’” (27:25). This was a fateful cry that has often been used as Christians have persecuted the Jewish people. We need to get some understanding here. These few leaders and their mob of sycophants had no authority to bind this curse on the whole Jewish race.44 Everett Ferguson in his book Backgrounds of Early Christianity, notes that at this time two-thirds of the Jewish people in the world were actually living outside the land of Israel.45 So, most of Israel had absolutely nothing to do with this blood curse. It is interesting that some Messianic Christians in Israel today have renounced this curse in the name of Jesus, lest it somehow cling to them.
“Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified” (27:26). Osborne says, “The flogging that Jesus received was part of the Roman legal code, which demanded that flogging (also called “scourging”) precede capital punishment. The Romans did it to weaken the prisoner so that he would die more quickly on the cross…” 46 All the gospels skip over the grisly details of flogging, which in itself could be life-threatening. There was no limit to the strokes of the flagellum, which was a whip tipped with metal, and could rip the flesh off a victim’s back.47 Centuries before, Isaiah had prophesied: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isa. 53:5).
Pilate, for fear of his job, had washed his hands of Jesus. He would have nothing more to do with finding justice for the Lord. The Son of God had no advocate or no friend. In this truth-denying age are we friends of Jesus? We are reminded of another old hymn written by Johnson Oatman, in 1922 entitled I’ll Be A Friend To Jesus. The words go:
They tried my Lord and Master,
With no one to defend;
Within the halls of Pilate
He stood without a friend.
Refrain:
I’ll be a friend to Jesus,
My life for Him I’ll spend;
I’ll be a friend to Jesus,
Until my years shall end.48
JESUS IS MOCKED BY THE SOLDIERS
Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. Matthew 27:27
The whole company of soldiers (Gk. speira or cohort) at its full strength was six hundred men.49 We do not know if the full speira was present for this horseplay. Osborne thinks that it was more like two hundred men who had accompanied Pilate from Caesarea.50 These took Jesus into the Praetorium. As we have indicated before, this was likely the old palace of Herod that was near the present Jaffa Gate.51 For outposts like Judea, we can assume that these soldiers were not Roman legionaries but rather recruits from non-Jewish surrounding areas, such as Syria and Phoenicia. These would naturally have a lot of anti-Jewish prejudice and would gladly take that out on this supposed “king” of Israel.52
“They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. ‘Hail, king of the Jews!’ they said” (27:28-29). We should remember that Jesus had just undergone a severe flogging and was probably in much pain and near being in shock. In mockery, they dressed him in a scarlet robe. In Mark and John this color is described as purple (cf. Mk. 15:17; Jn. 19:2). Since a purple robe would have been outrageously expensive, several commentators feel that what is described here is nothing more than a Roman soldier’s faded red cloak that slightly resembled royal purple.53
They twisted together a crown of thorns and crushed it down upon his head. Commentators have gone to great lengths trying to describe exactly what type of thorn was used in this mockery. Actually there are many types of thorns and thistles in the land. Barnes notes how rabbinical writers have listed some 22 types of thorny plants that grow in Israel.54 Matthew is the only writer that mentions them putting a staff into Jesus’ hand. They mockingly knelt before him and saluted him saying “Hail, king of the Jews!”
“They spit on him, and took the staff and struck him on the head again and again” (27:30). They spat upon him. Keener says, “Spitting on a person was one of the most grievous insults short of violence.” 55 They struck him on his already wounded head with a reed. Here we have humanity at its worst and mockery at its worst. In Isaiah 50:6 it is written: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting.” Isaiah also said: “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted” (Isa. 53:4).
“After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him” (27:31). Victims of crucifixion were normally stripped naked. Blomberg feels that this was a special Roman concession to the Jews that Jesus got to be paraded in his clothes rather than naked.56
THE CRUCIFIXION
As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. Matthew 27:32
It is thought that the crucifixion party consisted of four Roman soldiers and one centurion in charge. The one to be crucified was forced to carry the crossbeam or patibulum which weighed about one hundred pounds (45 kg.).57 Obviously, Jesus in his weary, beaten and broken condition was collapsing under this weight. Roman officers had the right to enlist any person in Israel to perform needed functions so this centurion probably tapped Simon of Cyrene on the shoulder with his sword and commanded him to carry the cross. He was a visiting Jew from the area of Libya in North Africa.
In Mark’s gospel, the writer does something unusual at this point. He not only names the man who was conscripted for service but he also names his two sons (cf. Mk 15:21). Most likely Simon had come to Jerusalem to celebrate the Passover. Scholars have felt that his sons, Alexander and Rufus, were certainly known to the church that Mark wrote to in Rome, and were recipients of the gospel.58 It is very interesting that in his later epistle to the Romans, Paul sends this note: “Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too” (Rom. 16:13).
We may have an example here of how a really bad thing can turn out good if God is in it. No doubt, Simon was humiliated and petrified with fear when he was summoned by the Roman officer. Yet, something glorious beyond words must have happened to Simon as he watched the Master suffer. He came to the Passover and personally met the true Passover Lamb.59
Executions within the city were forbidden and had to be performed outside the city walls (Lev. 24:14; Num. 15:35-36; 1 Ki. 21:13; Ac. 7:58; cf. Heb. 13:13). Generally, the most circuitous path was chosen through the city so that residents could fully understand the price of resisting Rome. The criminal carried around his neck the charges (titlus) that would later be affixed to his cross.60
We cannot know the exact route taken to the place of crucifixion. Over the centuries much tradition has been amassed regarding the Via Delorosa and the supposed stations of the cross. All these traditions are quite late and unhistorical.6
“They came to a place called Golgotha (which means ‘the place of the skull’)” (27:33). We might wonder where Golgotha is today. Of course, like many holy places in Israel, particularly in Jerusalem, there is an alternate site for the event. On the north side of the city, near what is today the Arab bus station, General Charles Gordon in 1885 spied a skull-shaped hill and decided it was the authentic Calvary. In time this popular area became known as the Garden Tomb. This beautiful garden with its tomb has all the feel of the authentic site, but the Church of the Holy Sepulcher on Old Jerusalem’s west side has all the history. This church was already built in AD 335, but the spot had been previously marked with a pagan shrine in the days of Emperor Hadrian (AD 117-138). It does not feel like the place so far as esthetics are concerned, but it undoubtedly is the authentic place.62 At Jerusalem’s Model City it shows up as a little hill just outside the ancient western gate.
Golgotha is the Hebrew name for “skull.” In the Latin language this comes across as calvaria from which we get the familiar Calvary.63 It is amazing that the cross of Jesus would be planted deeply in the Hill of the Skull or the rebellious mind of humankind.
“There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it” (27:34). The Babylonian Talmud tells us that the noble women of Jerusalem made up this strong drink to help ease the pain of condemned prisoners. There is a possible reference here to Psalm 69:21. Jesus refused this drink, for he apparently did not want anything to dull his senses as he suffered.64 Apparently this drink contained Myrrh, which could give the drink a bitter taste.65
“When they had crucified him, they divided up his clothes by casting lots. And sitting down, they kept watch over him there” (27:35-36). Matthew quickly passes over the gruesome aspects of crucifixion. Jesus hands (or wrists) were nailed to the patibulum and then it and Jesus were hoisted and attached to the upright pole that remained fixed at the site.66 His feet were then also nailed to the pole. We can only imagine the awful physical agony that all this caused the Master. As a fulfillment of Psalm 22:18, his clothes were divided among the soldiers. It is likely that Jesus was crucified naked as was customary, or possibly he was left with but a loincloth. 67
The soldiers then sat down to divide the clothes and to watch over the crucified lest someone might interfere with the punishment. There were a few instances in history where people were actually rescued from crosses.
Regarding the dividing of clothing, Barclay comments: “Every Jew wore five articles of clothing – his shoes, his turban, his girdle, his inner garment, and his outer cloak. There were thus five articles of clothing and four soldiers. The first four articles were all of equal value; but the outer cloak was more valuable than all the others. It was for Jesus’ outer cloak that the soldiers drew lots, as John tells us (Jn. 19:23-24).” 68
“Above his head they placed the written charge against him: THIS IS JESUS, THE KING OF THE JEWS” (27:37). How true was this title above the Lord. Heaven, angels, earth and all living knew the truth of it. Only sinful humankind did not understand its meaning. This title reads slightly different in all the gospels. Since it was written in Hebrew, Greek and Latin it is probably that the inscription varied to some degree in all these languages.69
We know from John 19:21-22, that the rulers did not approve of this sign and petitioned Pilate to change it. For once, the governor stood firm and refused. Wiersbe says that this titlus “proved to be the first ‘gospel tract’ ever written.” 70
“Two rebels were crucified with him, one on his right and one on his left” (27:38). How true the prophetic words of Isaiah 53:12, “…he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” The word for these rebels is the Greek lēistai. This same Greek word is used for Barabbas in John 18:40. All three were probably rebels or revolutionaries.71
“Those who passed by hurled insults at him, shaking their heads and saying, ‘You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!’” (27:39-40). Crucifixions were usually done along the main roads so that everyone passing by could understand the price to be paid for resisting Rome. We are amazed at how closely these verses correspond with Psalm 22:6:8: “But I am a worm and not a man, scorned by everyone, despised by the people. All who see me mock me; they hurl insults, shaking their heads. ‘He trusts in the LORD,’ they say, ‘let the LORD rescue him. Let him deliver him, since he delights in him.’” The great preacher Spurgeon says of this: “Nothing torments a man when in pain more than mockery. When Jesus Christ most wanted words of pity and looks of kindness, they that passed by reviled him, wagging their heads.” 72
“In the same way the chief priests, the teachers of the law and the elders mocked him” (27:41). Morris comments: “It is surprising that people of this eminence should be present at a crucifixion, and the fact that they were, is an indication of the depth of their hostility and vindictiveness toward Jesus.” 73
“‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (27:42-43). It is amazing how these religious leaders admitted his supernatural power to save others. It is also amazing how the language of these authorities exactly parallels Psalm 22:8.74 They did not realize it, but if he could have come down from the cross he could not have saved humankind.
“In the same way the rebels who were crucified with him also heaped insults on him” (27:44). Jesus was cursed even by the criminals dying with him. In Luke 23:39-43, we learn that one of these criminals apparently had a change of heart as he watched the Lord suffer. Finally he rebuked the other one and asked for the Lord to remember him. He said, “Jesus, remember me when you come into your kingdom.” The Lord quickly answered, “Truly I tell you, today you will be with me in paradise” (Lk. 23:42-43).
DEATH ON THE CROSS
From noon until three in the afternoon darkness came over all the land. Matthew 27:45
It is felt that Mark in his gospel is more precise regarding the exact timing of the crucifixion. He tells us in Mark 15:25, that Jesus was crucified the third hour (9 AM) and that he died the ninth hour (Mk. 15:34), which would be 3 PM. It was a very short period considering that people sometimes hung on crosses for days before death.75 We are told here that a great darkness covered the land from noon until 3 PM.
Commentators have sought to determine what caused this extraordinary phenomenon. Some have thought it to be an eclipse, however Passover happens at full moon and it is impossible for an eclipse to come at that time.76 Also, a full eclipse last only a few minutes and this great darkness continued for three hours.77
Obviously, it was much more than just a natural event. It was rather a great spiritual darkness or a sign of spiritual judgment. Joel 2:10 speaks of such a time of judgment. Also in Amos 8:9 we read: “‘In that day,’ declares the Sovereign LORD, ‘I will make the sun go down at noon and darken the earth in broad daylight.’” During this time of darkness Jesus was facing his most severe test with the loss of the Father’s presence.78 This was the cup that he did not want to drink (26:39). We know that during that time the Father turned his face away from Jesus and he fully became sin for us (2 Cor. 5:21; Gal. 3:13). Jesus who was sinless felt the full wrath of God against sin. With this great darkness it must have seemed that the creation itself was suffering with the Son of God.
“About three in the afternoon Jesus cried out in a loud voice, ‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)” (27:46). France comments: “This is, remarkably, the only time in the Synoptic Gospels where Jesus addresses God without calling him ‘Father.’” 79 He has thus experienced the total separation from God that sin brings. In all eternity passed, Jesus had never known that separation. Guzik says, “On the cross, Jesus became, as it were, an enemy of God who was judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup…” 80 Isaiah had expressed it: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” (Isa. 53:5).
In verse 46, Jesus quoted from the words of Psalm 22:1, in Hebrew and in Aramaic. Some have felt that Jesus quoted this whole Psalm while hanging on the cross. When Jesus became sin for us, the Father had to turn his face away. His eyes were too pure to look upon iniquity (Hab. 1:13). For us, Jesus had to plumb the depths of sin and despair. In Lamentations 1:12 it was written, “Is it nothing to you, all you who pass by? Look around and see. Is any suffering like my suffering that was inflicted on me, that the LORD brought on me in the day of his fierce anger?”
“When some of those standing there heard this, they said, ‘He’s calling Elijah’” (27:47). Because Elijah never died a natural death it was thought by some that he would come again. It is rather amazing that these Jewish people had not realized that Elijah had already come in the ministry of John the Baptist.81
“Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a staff, and offered it to Jesus to drink. The rest said, ‘Now leave him alone. Let’s see if Elijah comes to save him’” (27:48-49). The rigors of the Lord’s suffering were about over. Apparently some bystanders had misunderstood the cry of Jesus and supposed that he was asking for the Prophet Elijah to appear. One man took a sponge, dipped it in wine vinegar and lifted it to Jesus. He may have done it in response to Jesus’ request that he was thirsting (Jn. 19:28). We note in John’s gospel (v. 29) that the sponge was lifted on a stalk of hyssop (Gk. hussopo). Long before in Egypt it was with hyssop that the Passover lamb’s blood was put upon the houses.
The wine vinegar was the cheap drink of vinegar diluted with water, and it was the usual drink of laborers and soldiers.82 The cross in those days was not as high as it has been pictured so Jesus could be reached with the stalk of hyssop. This could have been another fulfillment of Psalm. 69:21 (cf. Psa. 22:15).
“And when Jesus had cried out again in a loud voice, he gave up his spirit” (27:50). Even in his death Jesus was in charge (Jn. 10:17-18). The fact that he gave up his spirit indicates that he was sovereign even over the exact time of his death.83 Most people who died on crosses could barely speak after their ordeal but Jesus cried out with a loud voice. This must have startled those standing by.
“The loud cry may have been Psalm 31:5 as given in Luke 23:46: “Father, into thy hands I commend my spirit.” John, in 19:30, reads “it is finished (tetelestai),” though it is not clear which phrase came first.84 The Greek tetelestai in John’s gospel can also mean paid in full.85
In Christian tradition, the seven last words are sometimes emphasized. They are as follows: “Father forgive them…” Lk. 23:34; “Today you will be with me in paradise…” Lk. 23:43; “Dear woman…here is your son…” Jn. 19:26-27; “My God…why have you forsaken me…” Matt. 27:46; “I am thirsty…” Jn. 19:28; “It is finished…” Jn. 19:30; and “Father into your hands I commit my spirit…” Lk. 23:46.86
THE SUPERNATURAL EVENTS OF JESUS’ DEATH
At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split and the tombs broke open. The bodies of many holy people who had died were raised to life. Matthew 27:51-52
We can be certain that at Jesus’ death a mighty shock wave went through Sheol, the abode of the dead. At this moment Satan, the ruler of the underworld, probably realized that he had made a terrible mistake. Throughout the ages he had killed millions of human beings who were all afflicted with Adam’s sin, resulting in their death. But now he had put to death a human being who was perfectly innocent and without any trace of sin. In ways that we cannot understand, it was the beginning of the end for Satan’s kingdom. For thousands of years even God’s saints were held in Sheol. But now the abode of the dead was broken open by the mighty Messiah. We can be certain that this caused a great stir in Sheol.
The first visible evidence that something drastic had changed, was that the temple veil was torn open from top to bottom. This miraculous work obviously came from above. Commentators are pretty much agreed that this was the veil between the Holy Place where the priests ministered and the Holy of Holies, in which only the high priest ministered and that only once each year (Exo.26:31-37).87 It was the place of Israel’s atonement. Now it was opened wide (Heb. 9:1-28).
Coffman says: “The torn veil abolished the office of the earthly high priest. The line of demarcation between lesser priests and the high priest was removed by God’s hand. The office of the high priest on earth was no longer needed, nor is it now.” 88 Wiersbe notes, “There was no more need of temples, priests, altars, or sacrifices. Jesus had finished the work of salvation on the cross.” 89 The sacrifice of his body would be the eternal offering for sin. (Exo. 26:31; Heb. 10:19-23). Jesus himself would become the Great High Priest. The perfect High Priest had now made the perfect and eternal offering for sin.
Guzik notes how many of these priests must have witnessed this event and later came into the church as Acts 6:7 tells us.90 At the time of Jesus’ offering, probably hundreds of Passover lambs were being offered up, but now the perfect Passover Lamb was offered once for all. Osborne says, “Everyone knew that something significant had happened.91 Luke tells us that the multitude that had assembled at the cross went away beating their breasts (Lk. 23:48).
The bodies of holy people being raised presents a slight difficulty. We know from scripture that Jesus is the first-born from the dead (Col 1:18; 1Cor. 15:20). He is the first person to have a resurrected spiritual body. We know that the general resurrection of saints will come at the last days with the sounding of the trumpet (1 Cor. 15:52; cf. Jn. 6:39-40). So, although these people were resurrected, we can assume like other resurrections in the Bible (e.g. 1 Ki. 17:17-24; Mt. 9:18-26; Jn. 11:1-45) that they would die again. However, they certainly prefigured the final resurrection.92 Probably these people were folks who had recently died, since they seem to have been recognized in Jerusalem.93“They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people” (27:53). We can wonder what the religious leaders thought as the land turned dark and as a violent earthquake rocked the city. We can imagine what they thought as bewildered priests brought the news that that veil of the temple had been rent from top to bottom. And we can certainly wonder what they thought at the reports of recently dead people coming alive and appearing in their city. All this attested to a great shaking in the heavens, the earth and the underworld.
We do know from scripture that as Jesus arose he led those believing saints of old with him into heaven (Eph. 4:8). Believing people are no more spoken of as being in Sheol but are spoken of as being in the presence of Jesus in heaven (2 Cor. 5:8; Rev. 6:9-11; 14:13).
“When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, ‘Surely he was the Son of God!’” (27:54). Guzik says, “This man had supervised the death of perhaps hundreds of other men by crucifixion, but he knew there was something absolutely unique about Jesus.” 94 He was likely stunned by all the miraculous things he had witnessed, like three hours of total darkness, an earthquake, and the quick and triumphant death of Jesus. It was really incredible, and a sign of things to come, that Jesus’ saving life was first acclaimed and attested to by a pagan Gentile.
“Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons” (27:55-56). France says, “they were therefore longstanding members of Jesus’ entourage…” 95 Once again, we are amazed at the importance of women in Jesus’ ministry. These women had no doubt made many sacrifices of time and money to care for Jesus and his disciples. No doubt they were faithful followers to do the cooking and washing as well. They had made the hundred mile trip (160 km.) on foot to Jerusalem with Jesus. Then they were present for the rigors of the whole crucifixion while all the disciples except John had fled (Jn. 19:26-27, 35).
Matthew names these important women for us. There was Mary Magdalene, the follower par excellence, whom Jesus had delivered of demons (Mk. 16:9); there was Mary the mother of James and Joseph, who may be the same as the wife of Clopas.96 The mother of Zebedee’s sons, James and John, is known in other places as Salome (Mk. 15:40; 16:1). She may have been a sister of Jesus’ mother (Jn. 19:25).
JESUS’ BURIAL
As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. Matthew 27:57-58
It was now well after 3 PM and the Sabbath was fast approaching. We can be sure that the events mentioned here were hurried because of the Sabbath. We are told that Joseph of Arimathea was a rich man; a member of the Sanhedrin , who was looking for God’s kingdom (Mk. 15:43); and who was a secret disciple of Jesus (Jn. 19:38). Suddenly, his discipleship was no longer secret. Actually, he was quite brave in going to Pilate and asking for the body of a condemned criminal, especially one convicted of treason.97 We are told that Joseph was from the city of Arimathea, which probably corresponds to Old Testament city of Ramathaim Zophim (1 Sam. 1:1).98 The fact that he was able to get an audience with the governor attests to his great importance.99
In most crucifixions the condemned were not buried but were simply left hanging on their crosses, sometimes for days. The undertakers in those days were the birds of prey, wild animals, as well as scavenger dogs that all took care of the remains.100 Sometimes the crucified were tossed into common graves. It was illegal to have a public mourning of the death of such a criminal.101 It is interesting that Pilate had it officially verified that Jesus was actually dead (Mk. 15:44-45). So much for the “swoon” theories so prevalent in some circles even today.
For the Jewish people there were some stipulations concerning the dead. In Deuteronomy 21:22-23, it was required that a body be promptly buried, so it was not to remain on a cross through the night. Apparently, due to Jewish sensibilities, Jesus’ body was allowed to be taken from the cross and buried.
“Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away” (27:59-60). We are told that Nicodemus assisted in this burial (Jn. 19:39-42), even bringing a 75 pound (34 kg.) mixture of myrrh and aloes, with which to prepare Jesus’ body for burial. Both these men were rich and it reminds us of Isaiah 53:9: “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.”
This was a big sacrifice for Joseph to give Jesus his personal tomb. We are told that once a criminal was buried in a tomb other people could not be buried there. Joseph would have to go to the trouble and expense of making himself another burial place.102 We can be sure that Joseph and Nicodemus hurriedly washed the body, wrapping it in strips of linen which included the spices that were brought. Then the two men, probably with the help of their servants, rolled the heavy stone over the opening of the grave.
“Mary Magdalene and the other Mary were sitting there opposite the tomb” (27:61). We can probably understand that the other Mary was the mother of James and Joseph (v. 56).103 The devotion of these women was astounding. They stayed to the bitter end and witnessed all the grisly actions of a first century Roman crucifixion. They also did something else that was very important. They carefully noted the location of the tomb and how the body of Jesus was laid and prepared (Lk. 23:55-56). That would be helpful as the women would return to the tomb on Easter morn.
“The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate” (27:62). This might well be a reference to the Sabbath, either the normal one or the one happening with Passover. If so, it indicates how urgent was the concern of these men that Jesus be kept in the tomb. Normally, they would not conduct such business on the Sabbath. Although the disciples clearly did not believe in the resurrection, it is surprising that the priests and Pharisees did. We also get an indication here that the Pharisees were involved to some degree in the crucifixion.
“‘Sir,’ they said, ‘we remember that while he was still alive that deceiver said, “After three days I will rise again.” So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first’” (27:63-64). Guzik says, “It is sad that the religious leaders were afraid of the resurrection power of Jesus, but at least they believed it was true.” 104 We can observe here the unrelenting bitterness of these leaders. Jesus is referred to as a deceiver (Gk. planos), meaning a vagabond or wanderer.105 They could not help but slur him even though he was now dead.
Blomberg comments: “…The allegation that Christ’s disciples stole his body thus holds the dubious honor of being the oldest alternative to faith in the risen Christ as a response to the face of the empty tomb, even though it is one of the least plausible alternatives in view of the subsequent events Matthew narrates.” 106 We have seen abundant evidence that of all people, the disciples did not believe in the resurrection and were totally amazed when it happened.
“‘Take a guard,’ Pilate answered. ‘Go, make the tomb as secure as you know how’” (27:65). We cannot be certain here whether Pilate was giving them a Roman guard or whether he was directing them to take their own temple police. There is some evidence for both conclusions. The fact that they had fear of Pilate’s reprisals (28:14) is some weighty indication that they were Roman guards.107
“So they went and made the tomb secure by putting a seal on the stone and posting the guard” (27:66). Barnes says, “We cannot but be struck with the wisdom of God in ordering the circumstances of the Savior‘s burial in such a manner as to avoid the possibility of deception.” 108 We get the added information that the tomb was officially sealed to prevent any disturbance. Even if the disciples had desired to do it, there was absolutely no way they could have gotten into that tomb. Yet, even to the middle of the second century Justin tells us that people were still claiming that the disciples had stolen Jesus’ body.109