Matthew 27: Verse-by-Verse Commentary (with Videos)

66 verses · 91 video commentaries from 15 courses · Berean Standard Bible

¹When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death.

²They bound Him, led Him away, and handed Him over to Pilate the governor.

³When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.

⁴“I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.”

⁵So Judas threw the silver into the temple and left. Then he went away and hanged himself.

⁶The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”

⁷After conferring together, they used the money to buy the potter’s field as a burial place for foreigners.

⁸That is why it has been called the Field of Blood to this day.

⁹Then what was spoken through Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on Him by the people of Israel,

¹⁰and they gave them for the potter’s field, as the Lord had commanded me.”

¹¹Meanwhile Jesus stood before the governor, who questioned Him: “Are You the King of the Jews?” “You have said so,” Jesus replied.

¹²And when He was accused by the chief priests and elders, He gave no answer.

¹³Then Pilate asked Him, “Do You not hear how many charges they are bringing against You?”

¹⁴But Jesus gave no answer, not even to a single charge, much to the governor’s amazement.

¹⁵Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing.

¹⁶At that time they were holding a notorious prisoner named Barabbas.

¹⁷So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?”

¹⁸For he knew it was out of envy that they had handed Jesus over to him.

¹⁹While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.”

²⁰But the chief priests and elders persuaded the crowds to ask for Barabbas and to have Jesus put to death.

²¹“Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they replied.

²²“What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!”

²³“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”

²⁴When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood,” he said. “You bear the responsibility.”

²⁵All the people answered, “His blood be on us and on our children!”

²⁶So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.

²⁷Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company around Him.

²⁸They stripped Him and put a scarlet robe on Him.

²⁹And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand, knelt down before Him, and mocked Him, saying, “Hail, King of the Jews!”

³⁰Then they spit on Him and took the staff and struck Him on the head repeatedly.

³¹After they had mocked Him, they removed the robe and put His own clothes back on Him. Then they led Him away to crucify Him.

³²Along the way they found a man from Cyrene, named Simon, and they forced him to carry the cross of Jesus.

³³And when they came to a place called Golgotha, which means The Place of the Skull,

³⁴they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.

³⁵When they had crucified Him, they divided up His garments by casting lots.

³⁶And sitting down, they kept watch over Him there.

³⁷Above His head they posted the written charge against Him: THIS IS JESUS, THE KING OF THE JEWS.

³⁸Two robbers were crucified with Him, one on His right and the other on His left.

³⁹And those who passed by heaped abuse on Him, shaking their heads

⁴⁰and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!”

⁴¹In the same way, the chief priests, scribes, and elders mocked Him, saying,

⁴²“He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him.

⁴³He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’”

⁴⁴In the same way, even the robbers who were crucified with Him berated Him.

⁴⁵From the sixth hour until the ninth hour darkness came over all the land.

⁴⁶About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

⁴⁷When some of those standing there heard this, they said, “He is calling Elijah.”

⁴⁸One of them quickly ran and brought a sponge. He filled it with sour wine, put it on a reed, and held it up for Jesus to drink.

⁴⁹But the others said, “Leave Him alone. Let us see if Elijah comes to save Him.”

⁵⁰When Jesus had cried out again in a loud voice, He yielded up His spirit.

⁵¹At that moment the veil of the temple was torn in two from top to bottom. The earth quaked, and the rocks were split.

⁵²The tombs broke open, and the bodies of many saints who had fallen asleep were raised.

⁵³After Jesus’ resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.

⁵⁴When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified and said, “Truly this was the Son of God.”

⁵⁵And many women were there, watching from a distance. They had followed Jesus from Galilee to minister to Him.

⁵⁶Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.

⁵⁷When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus.

⁵⁸He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him.

⁵⁹So Joseph took the body, wrapped it in a clean linen cloth,

⁶⁰and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away.

⁶¹Mary Magdalene and the other Mary were sitting there opposite the tomb.

⁶²The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate.

⁶³“Sir,” they said, “we remember that while He was alive that deceiver said, ‘After three days I will rise again.’

⁶⁴So give the order that the tomb be secured until the third day. Otherwise, His disciples may come and steal Him away and tell the people He has risen from the dead. And this last deception would be worse than the first.”

⁶⁵“You have a guard,” Pilate said. “Go, make the tomb as secure as you know how.”

⁶⁶So they went and secured the tomb by sealing the stone and posting the guard.

Matthew 27 Section and Chapter Commentary

Matt 27:1-28

Who Killed Jesus: Historical vs. Traditional Views

Historically, most scholars believe the Romans were responsible for Jesus' death, contradicting the traditional accusation that Jews were 'Christ killers.' This historical understanding challenges the basis for centuries of anti-Jewish sentiment and raises questions about why such accusations persist without similar claims against Italians, given Roman involvement.

Summarized by AI · Bart D. Ehrman · YouTube · Does Biblical Scholarship Destroy Faith? · watch the clip

Matt 27:3-10

Contradictory Accounts of Judas' Death

Matthew and Acts offer contradictory accounts of Judas' death. Matthew states that Judas hanged himself. Acts, however, describes Judas falling headfirst, bursting open, and spilling his intestines. Furthermore, Matthew says the chief priests bought the 'field of blood' with Judas' returned money, while Acts claims Judas himself bought the field. These are irreconcilable contradictions.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip

Special Matthew Material: Parables and Unique Narratives

Matthew's gospel contains over 200 unique verses, often referred to as 'M material,' which includes parables like the unforgiving servant, laborers in the vineyard, ten virgins, and the sheep and goats. It also features distinctive narratives such as the coin in the fish's mouth, Judas's death by suicide, Pilate's wife's warning, and the 'zombie pericope' at Jesus' crucifixion.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Judas's Death in Matthew

Matthew uniquely narrates the death of Judas, where he hangs himself after betraying Jesus. This detail, including the 30 pieces of silver, is exclusive to Matthew's gospel and is often depicted in films about Jesus. Matthew's account addresses the fate of Judas, which is left open in Mark's gospel.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Discrepancies in Judas's death between Matthew and Acts

Matthew's Gospel states that Judas, remorseful after betraying Jesus, returned the 30 pieces of silver to the priests and then hanged himself. The priests then used the money to buy a 'Potter's Field' for burying foreigners, which was called the 'Field of Blood' because it was purchased with 'blood money.' In contrast, the Book of Acts describes Judas using the money to buy a field for himself, where he later fell headfirst, burst open, and his intestines spilled out, leading to the field being called the 'Field of Blood' due to his literal bleeding. These accounts are irreconcilable, presenting different methods of death, different purchasers of the field, and different reasons for the field's name.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 3: What Are the Gospels? · watch the clip

Contradictory Accounts of Judas' Death

The accounts of Judas' death in Matthew and Acts are contradictory. Matthew states Judas hangs himself, and the priests use his blood money to buy the 'Field of Blood.' Acts describes Judas falling headfirst, bursting open, and bleeding out in the 'Field of Blood,' which he himself purchased. These are irreconcilable differences regarding the manner of death and the purchase of the field.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 5: The Written Sources · watch the clip

Contradictory Accounts of Judas' Death

The accounts of Judas' death in Matthew and Acts contradict each other on several points. These include whether Judas returned the money, if he died by hanging or falling in a field, and who purchased the field with the money. Matthew suggests Judas hung himself and the priests bought the field, while Acts implies Judas fell and bought the field himself.

Summarized by AI · Bart D. Ehrman · YouTube · Gospel contradictions terrified me. Now I love them. · watch the clip

Matt 27:3-8

Discrepancies in Judas' Death Account

The account of Judas' death in Acts 1 differs significantly from the one in Matthew 27. In Acts, Judas buys a field with his betrayal money, falls headfirst, and his intestines spill out, leading to the field being called 'Field of Blood' due to his own blood. In Matthew, Judas returns the money to the priests, hangs himself, and the priests use the money to buy the 'Potter's Field,' which is then called 'Field of Blood' because it was purchased with 'blood money.' These details present historical discrepancies that are difficult to reconcile.

Summarized by AI · The Genius of the Acts of the Apostles · Lecture 1: The Acts of the Apostles| A Bird's Eye View · watch the clip

Matt 27:11-26

Misrepresentation of Herod's role in Jesus's execution

A congresswoman incorrectly claimed the Bible states Herod handed Jesus over to the Jews for execution. However, three gospels do not mention Herod's involvement, and the one that does (Luke) portrays Herod as finding Jesus innocent. Furthermore, the Romans, not the Jews, executed Jesus.

Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip

Matt 27:15-26

Implausibility of Pilate Releasing Barabbas

The gospel accounts of Pontius Pilate offering to release Barabbas, an insurrectionist and murderer, to the Jewish crowd are historically implausible. Roman governors, especially a cruel one like Pilate, would not typically release individuals who had rebelled against Rome and committed murder. This narrative serves a theological purpose, highlighting the Jewish crowd's rejection of Jesus in favor of a rebel, rather than reflecting historical Roman practice.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip

The historical implausibility of the Barabbas narrative

The story of Pontius Pilate offering to release a prisoner, either Jesus or Barabbas, during Passover, as depicted in all four Gospels, lacks historical plausibility. There is no historical record of Roman governors having such a practice of releasing a criminal to appease crowds during a festival. Furthermore, Pilate, known for his brutal and unyielding nature from historical accounts by Josephus and Philo, would likely not have yielded to a crowd's demand to release an insurrectionist and murderer like Barabbas, especially one who had committed violence against Roman authority. This narrative appears to serve a theological purpose rather than a historical one.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 3: What Are the Gospels? · watch the clip

The theological purpose of the Barabbas story

The Barabbas narrative, despite its historical implausibility, serves a significant theological purpose within the Gospels. By presenting the Jewish crowds with a choice between Jesus, the 'King of the Jews' or 'Prince of Peace,' and Barabbas, an insurrectionist and murderer whose name means 'son of the father,' the story highlights the Jewish people's rejection of their true Messiah in favor of a violent pretender. This narrative functions to malign Jews for their role in Jesus' crucifixion and to emphasize the theological message that they preferred a worldly, violent 'savior' over the spiritual salvation offered by Jesus.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 3: What Are the Gospels? · watch the clip

Matt 27:22-26

Pilate's Responsibility for Jesus's Crucifixion

In the New Testament, Pontius Pilate is depicted as the one responsible for sentencing Jesus to death by crucifixion. This was a necessary portrayal because crucifixion was a state punishment, requiring a Roman official to authorize it, even though the narrative is set in Judea with Jewish figures.

Summarized by AI · Bart D. Ehrman · YouTube · Why Is Pontius Pilate More ��Innocent�� in the Gospel of Peter? · watch the clip

Matt 27:27-37

Romans, Not Jews, Killed Jesus

Historically, the Roman soldiers killed Jesus through crucifixion. While Jewish authorities in Jerusalem, specifically the high priest and possibly the Sanhedrin, charged Jesus before Pilate, it was Pilate who put him on trial and the Romans who carried out the execution. The gospels consistently depict Roman involvement in Jesus' death.

Summarized by AI · Bart D. Ehrman · YouTube · Must Christians Keep Kosher? Decoding Matthew��s Answer · watch the clip

Matt 27:32-56

Redemptive Value of Suffering: The Cross

Another biblical perspective on suffering is that it can lead to good or have redemptive value. The teaching of the Cross, for instance, exemplifies how suffering can ultimately bring about redemption, suggesting a deeper purpose behind hardship.

Summarized by AI · Bart D. Ehrman · YouTube · Why Doesn't Bart Believe in God? · watch the clip

Matt 27:45-53

Cataclysmic Events at Jesus' Death

Matthew's Gospel, in particular, describes cataclysmic events surrounding Jesus' death, such as darkness over the earth, earthquakes, and the resurrection of saints who appeared in Jerusalem. These are presented as apocalyptic signs, indicating the profound significance of Jesus' crucifixion and the imminent end times. There is no historical attestation for these events outside of the biblical narrative.

Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip

Matt 27:57-66

Jesus's whereabouts during the three days after his death are not explicitly detailed

The speaker notes that there is no explicit account in the Bible detailing where Jesus went or what he experienced during the three days between his death and resurrection, unlike some ancient narratives where resurrected individuals describe their experiences in the afterlife.

Summarized by AI · Bart D. Ehrman · YouTube · Were There Other Resurrection Accounts in Antiquity? · watch the clip

Matt 27:57-61

Jesus' burial was unusual for crucifixion victims

The Gospels emphasize Jesus receiving a proper burial and being taken down from the cross early, which was not typical for crucifixion victims. This detail highlights the extraordinary nature of Jesus' death compared to common ancient practices, where bodies were often left to decompose publicly.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 5: Studying the Gospels | Mark as a Work of Literature · watch the clip

The Essene Account of Jesus's Crucifixion

A forged letter, allegedly by an Essene eyewitness in Jerusalem, describes Jesus's life and crucifixion without supernatural elements. In this account, Jesus did not die on the cross but was rescued by Joseph of Arimathea and Nicodemus, both Essenes, and survived for another six months before succumbing to his wounds.

Summarized by AI · Bart D. Ehrman · YouTube · BREAKING NEWS: Lost Sermon of Jesus Found in Egypt! · watch the clip

Historicity of Joseph of Arimathea

The historicity of Joseph of Arimathea, who is mentioned in all four canonical Gospels as the one who buried Jesus, is doubted by many scholars. There is no external evidence for his existence outside the Gospels. Roman policy typically left crucified individuals on their crosses to decompose, making it unlikely that Pilate would grant an exception for burial, especially for someone accused of insurrection.

Summarized by AI · Bart D. Ehrman · YouTube · Hidden Wisdom or Heresy? The Enigma of the Gospel of Thomas · watch the clip

Gospel Account of Jesus' Burial

According to the Gospels, after Jesus died on the cross, Joseph of Arimathea requested his body from Pilate. Pilate granted the request, and Joseph took the body down and placed it in a rock-hewn tomb.

Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip

Joseph of Arimathea Burial Account

The Gospel accounts of Joseph of Arimathea burying Jesus on the afternoon of his death are likely not historical. Roman policy for crucifixion victims was to leave bodies on crosses to decompose, serving as a public humiliation. The narrative of a burial that day likely emerged from later storytellers to explain the empty tomb three days later, rather than reflecting actual historical practice.

Summarized by AI · Bart D. Ehrman · YouTube · Stories about Jesus Before the Gospels: Oral Traditions in the Early Church · watch the clip

Archaeology and Jesus's Burial

Archaeological evidence concerning Jewish burial practices in the time of Jesus, particularly among wealthy Jews, is largely consistent with the Gospel accounts of Jesus's burial by Joseph of Arimathea. This consistency suggests that the sources for the Gospel narratives were familiar with contemporary burial customs, though it does not definitively prove the historicity of the event itself.

Summarized by AI · Bart D. Ehrman · YouTube · Archaeology in the Time of Jesus - The Fascinating World of Biblical Archeaology with Jodi Magness · watch the clip

Matt 27:62-66

Guarding the Tomb to Prevent Body Theft and Necromancy Charges

Matthew's Gospel uniquely describes Roman guards sealing Jesus' tomb to prevent his disciples from stealing the body and fabricating a resurrection. This apologetic detail counters skepticism about the empty tomb and potentially addresses charges of magic or necromancy, as ancient beliefs linked spirits to corpses, making a stolen body a tool for magical deception.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip

Matthew's Guard at the Tomb Addresses Skepticism

Matthew's unique account of the guard at the tomb (Matthew 27:62-66; 28:11-15) serves to counter the accusation that Jesus' disciples stole his body. The story, which includes the guards being paid to lie, directly addresses a contemporary Judean rumor, indicating an apologetic purpose to validate the resurrection against skeptical claims.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip

Matthew debunks oral tradition about Jesus's tomb

Matthew's Gospel includes a narrative where the guards at Jesus's tomb fabricate a story about the disciples stealing the body. Matthew explicitly states that this false oral tradition was still circulating among Judeans, indicating his intent to correct misinformation.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip

Pilate Guards the Tomb

In the Gospel of Peter, Pilate is approached by other characters, such as the scribes and Pharisees, to guard Jesus's tomb to prevent the body from being stolen. Pilate accedes to this request and assigns a centurion to the task, further illustrating his role as the default authority figure.

Summarized by AI · Bart D. Ehrman · YouTube · Why Is Pontius Pilate More ��Innocent�� in the Gospel of Peter? · watch the clip

Matthew 27 Verse Notes

Matt 27:2

The Great Commission: Matthew 28:19-20

The final two verses of Matthew's gospel, 28:19-20, known as the Great Commission, are sometimes argued to be a later interpolation, despite appearing in all extant manuscripts. Arguments against its originality include the mention of the Father, Son, and Holy Spirit (seen as a later Trinitarian concept) and Jesus's command to preach to Gentiles, which seems to contradict earlier instructions to focus only on Israel. However, the speaker argues that Matthew's theology evolves to include Gentiles after Israel's rejection of Jesus, and the Trinitarian reference is not a full doctrine of the Trinity.

Summarized by AI · Bart D. Ehrman · YouTube · Did Ancient Scribes Alter Jesus�� Words? Evidence from the Gospel of Matthew · watch the clip

Matt 27:3-5

Papias' account of Judas' death contradicts New Testament

Papias' description of Judas Iscariot's death, involving extreme bloating and a gruesome demise, contradicts the accounts found in the Gospel of Matthew and the Book of Acts. This significant divergence further undermines Papias' reliability as a historical source.

Summarized by AI · Did Matthew, Mark, Luke, and John Actually Write Matthew, Mark, Luke, and John? · Did Matthew, Mark, Luke, and John Actually Write Matthew, Mark, Luke, and John? · watch the clip

Contradictory Accounts of Judas's Death

The New Testament contains contradictory accounts of Judas's death. Matthew states that Judas hanged himself after regretting his betrayal and returning the blood money to the priests. In contrast, the book of Acts describes Judas falling headfirst, bursting open, and his intestines spilling out.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Matt 27:5

Papias's Account of Judas's Death

Papias provides an alternative, highly exaggerated account of Judas's death, describing him as bloating to an enormous size, unable to see, and suffering a gruesome end where his guts spilled out, creating an unbearable stench. This contrasts sharply with Matthew's brief account of Judas hanging himself.

Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 8: Who Wrote Mark? And Why Does It Matter? · watch the clip

Papyrus' account of Judas Iscariot's death

Papyrus, an early church father, offers a vivid and gruesome account of Judas Iscariot's death, stating that Judas survived hanging, swelled to an enormous size, and eventually burst open in a field, creating an unbearable stench. This narrative differs significantly from the accounts in Matthew and Acts, which describe Judas hanging himself or falling headlong and bursting open.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 7: Matthew Who? Figuring Out the Author · watch the clip

Tensions Between Acts and Other New Testament Sources

The historical accounts in Acts sometimes show tension with other New Testament sources. For example, Paul's chronology of post-conversion travels in Galatians differs from the account in Acts. Additionally, the manner of Judas's death is described differently in Matthew and Acts, prompting scholars to approach Acts' historicity with caution and to analyze individual accounts on a case-by-case basis.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 10: Acts | When Christianity Became “Historical” · watch the clip

Papus's Account of Judas's Death Contradicts Canonical Gospels

Papus recounts a fantastical story of Judas Iscariot's death, where his body swelled immensely and he was crushed by a chariot, causing his bowels to gush out. This account directly contradicts Matthew 27:5, which states Judas hung himself, and Acts 1:18, which describes him falling headlong and bursting open.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 14: The Fourfold Gospel | Untangling Truth and Tradition · watch the clip

Matt 27:6-8

Conflicting Narratives of the Field of Blood

Both Matthew and Acts mention a 'Field of Blood' connected to Judas's death, but their explanations differ. Matthew says the priests bought the field with the returned blood money, hence its name. Acts, however, states Judas bought the field himself, and it was named the Field of Blood because his own blood was spilled on it when he died.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Matt 27:11

Messianic Claim as Grounds for Roman Arrest

A claim to be the Messiah, or 'King of the Jews,' would have been sufficient grounds for Roman arrest and execution, even without an army. The Roman governor's primary responsibility was to maintain peace, and any individual claiming kingship would be seen as a potential instigator of rebellion, warranting immediate suppression.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Crucifixion as King of the Jews

Jesus was crucified for claiming to be the 'King of the Jews,' as evidenced by Pilate's question during the trial and the placard placed above Jesus's head on the cross. This title was not a later Christian invention, as 'King of the Jews' was not a common designation for Jesus among early Christians.

Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip

Matt 27:17

The name 'Jesus Barabbas' in some manuscripts adds symbolic depth to the trial

In Matthew 27:17, some manuscripts refer to Barabbas as 'Jesus Barabbas.' This textual variant, if original, would present Pilate offering the crowd a choice between 'Jesus the Messiah' and 'Jesus Son of the Father' (Barabbas meaning 'son of the father' in Aramaic). This adds a layer of symbolic irony, forcing the Jewish crowd to choose between two 'sons of the father,' one innocent and one criminal.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 8: The Afterlife of Matthew | How the Gospel Changed our World and the World Changed our Gospel · watch the clip

Matt 27:19

Heightened Jewish Culpability in Jesus' Trial

Matthew's account of Jesus' trial before Pilate includes unique details that heighten the emphasis on Jewish culpability for Jesus' death. These include Pilate's wife's warning about Jesus' righteousness, Pilate washing his hands to declare his innocence, and the Jewish crowd's cry, 'His blood be on us and on our children.' These elements are absent in Mark and other Gospels, reflecting a stronger anti-Jewish polemic in Matthew.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 1: How Do You Study a Gospel? | Take Matthew, For Example · watch the clip

Pilate's Wife's Dream and Handwashing

Matthew uniquely includes Pilate's wife's dream, where she warns her husband to have nothing to do with Jesus, an 'innocent man.' Matthew also uniquely describes Pilate literally washing his hands before the crowd, declaring his innocence in Jesus's blood, a symbolic act emphasizing Jesus's blamelessness.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Matt 27:24-25

Heightened Jewish Culpability in Jesus' Trial

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 1: How Do You Study a Gospel? | Take Matthew, For Example · watch the clip

Pilate's Innocence and Jewish Culpability in Matthew vs. Mark

Matthew's Gospel heightens Pilate's innocence in Jesus' death, depicting him washing his hands and declaring Jesus innocent, and explicitly places culpability on the Jewish people who cry out, 'His blood be on us and on our children!' This emphasis is not present in Mark's account.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 6: Matthew as Distinctively Matthew · watch the clip

Matthew emphasizes Pilate's innocence and Jewish culpability

In Matthew's account, Pilate is more explicit about Jesus' innocence, even receiving a warning from his wife. Pilate washes his hands to declare his innocence of Jesus' blood, and the Jewish crowd accepts responsibility for Jesus' death, saying, 'His blood be upon us and our children.' This passage has historically been used for antisemitic purposes.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 6: Embracing the Differences · watch the clip

Pilate's Exoneration in Canonical Gospels

The New Testament gospels, when viewed chronologically, show an increasing trend towards exonerating Pontius Pilate in Jesus's trial. Mark's Gospel portrays Pilate as somewhat cooperative with Jewish authorities, while Matthew's Gospel has Pilate washing his hands and the Jewish crowd accepting responsibility for Jesus's blood. Luke's Gospel goes further, with Pilate declaring Jesus innocent three times, and John's Gospel also has Pilate declaring innocence three times before handing Jesus over.

Summarized by AI · Bart D. Ehrman · YouTube · Pontius Pilate in a Different Light: A Little Known Apocryphal Gospel · watch the clip

Pilate's Portrayal in the Gospels

The portrayal of Pontius Pilate's innocence in Jesus' death increases across the Gospels chronologically. Mark shows Pilate agreeing to the crucifixion, Matthew has him declaring Jesus innocent and washing his hands, Luke has him declare Jesus innocent three times, and John depicts him handing Jesus over for the Jews to crucify. This suggests a theological agenda to exonerate Romans and blame Jews, rather than historical accuracy.

Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip

Matt 27:24

The Gospel of Peter's Anti-Jewish Tendencies

The Gospel of Peter exhibits heightened anti-Jewish sentiment by portraying Herod and the Jews as refusing to wash their hands, implying their direct responsibility for Jesus' crucifixion, unlike Pilate. This deviates from canonical gospels where Pilate is typically depicted as washing his hands, and Herod's role is minor.

Summarized by AI · The Gospel of Peter · The Gospel of Peter · watch the clip

The Gospel of Peter's Blame on Jewish Leaders

The Gospel of Peter uniquely places the primary blame for Jesus' crucifixion on Jewish leaders, particularly Herod, who refuses to wash his hands, rather than on the Roman authorities. This represents a heightened anti-Judaism compared to canonical gospels, which also show a developing tendency to shift blame but not to this extent.

Summarized by AI · The Gospel of Peter · The Gospel of Peter · watch the clip

Pilate's Wife's Dream and Handwashing

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Pilate Washing His Hands

The canonical Gospels present an internal tension regarding Pilate's responsibility, notably with the symbolic act of him washing his hands to disclaim personal guilt for Jesus's death. The Gospel of Peter also incorporates this motif, portraying Pilate as an authority figure who attempts to distance himself from the affair.

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Gospel of Peter's unique portrayal of Pilate and the Jews

The Gospel of Peter begins by stating that 'none of the Jews wanted to wash his hands,' leading Pilate to do so. This contrasts with Matthew's account (Matthew 27:24), where only Pilate washes his hands to declare his innocence, without mentioning the Jews' refusal. This immediate difference highlights the Gospel of Peter's heightened condemnation of the Jews for Jesus' death, a theme that continues throughout the text.

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Matt 27:25

Transgenerational Guilt for Christ's Killing

Ancient Christians, including Chrysostom, vilified Jews, accusing them of being leagued with demons, sexually profligate, and secretly hostile to Christians. Their main crime, however, was their perceived eternal guilt for the killing of Christ, an accusation stemming from Matthew's Passion narrative where the crowd states, "His blood be upon us and upon our children."

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New Testament Gospels' Anti-Jewish Sentiments

The New Testament gospels contain passages that express opposition to non-Christian Jews. For instance, Matthew's Gospel depicts the Jewish people accepting responsibility for Jesus' blood, while John's Gospel portrays Jesus telling his enemies, 'the Jews,' that their father is the devil, not Abraham. These examples illustrate early Christian literature's polemical stance against Jews who did not follow Jesus.

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Homophobia and antisemitism justified by biblical claims

Violent homophobia and antisemitism, including attacks on synagogues and the killing of Jews, are frequently based on biblical claims. For instance, the passage in Matthew 27, where the Jewish crowd calls for Jesus' blood to be on them and their children, has been notoriously used to justify hatred against Jewish people.

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The Crowd's Cry: 'His Blood Be Upon Us and Our Children'

During Jesus' trial before Pilate in Matthew 27, the entire Jewish crowd, incited by the chief priests and elders, demands Jesus' crucifixion and cries out, 'His blood be upon us and on our children.' This verse is highly significant for understanding Matthew's stance on the Jewish people, as it attributes collective responsibility for Jesus' death.

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The Crowd's Blood Libel

Unique to Matthew's gospel is the crowd's response to Pilate's handwashing: 'His blood be on us and on our children!' This troubling line has been historically misused to justify antisemitism, though Matthew likely wrote it from a minority perspective without foreseeing its later harmful interpretations.

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The Blood Libel at Jesus' Crucifixion

Matthew 27:25 contains the controversial statement by 'all the people' at Jesus' crucifixion: 'His blood be on us and on our children.' This phrase, often referred to as the 'blood libel,' is unique to Matthew and has been used to justify anti-Jewish sentiment throughout history. It depicts Jewish people collectively accepting responsibility for Jesus' death, suggesting a strong polemical stance within the Gospel.

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Matthew 27:25 and anti-Semitic interpretation

In Matthew 27:25, after Pilate washes his hands, 'all the people' (laos, referring to the Jewish people) cry out, 'His blood is on us and on our children.' This verse, unique to Matthew, has been historically used for anti-Semitic purposes, claiming collective Jewish responsibility for Jesus's death and extending that guilt to their descendants. The wording echoes Old Testament concepts of responsibility and generational punishment.

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Jewish Responsibility for Jesus' Death in Acts of Pilate

The Acts of Pilate intensifies the narrative of Jewish guilt for Jesus's death. Pilate repeatedly declares Jesus innocent, yet the Jewish authorities insist on his execution. The text emphasizes this by having the Jews cry out, 'His blood be upon us and our children,' on three occasions, mirroring and amplifying a passage from Matthew's Gospel. Even after the resurrection, the Jewish authorities refuse to believe, despite numerous testimonies.

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Matt 27:28

Shared passion narrative details between Synoptics and John

There are specific points of contact between the Synoptic Gospels and John, even if less extensive than among the Synoptics themselves. An example is the detail of Jesus being clothed in a purple coat and hailed as 'King of the Judeans' during his passion, which appears in Mark, Matthew, and John.

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Matt 27:32

Simon of Cyrene's sons in Mark's Gospel

Mark's Gospel uniquely identifies Simon of Cyrene, who carries Jesus' cross, as the father of Alexander and Rufus. This unusual detail suggests that these sons might have been known to Mark's original readers, possibly indicating that Mark obtained this information from witnesses connected to Simon's family. The names Alexander and Rufus are also intriguing, as Rufus is mentioned in Romans 16, and an ossuary bearing the name 'Alexander, son of Simon' was discovered in Jerusalem.

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Matt 27:35

Gospel of Peter's crucifixion narrative similarities

The Gospel of Peter demonstrates a literary relationship with the Synoptic Gospels through its crucifixion narrative. Details like the division of Jesus' clothes by casting lots, as seen in Mark 15:24-25 and Matthew 27:35, reappear in the Gospel of Peter, suggesting knowledge of these canonical accounts.

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Matt 27:37

Jesus understood himself as the Messiah

Most historians are comfortable with the idea that Jesus understood himself as the Messiah. Multiple Gospels attest to this, and he was even mockingly identified as the 'King of the Jews' at his death, a title for the Messiah. This belief was universally held by early Christian groups and is contextually credible, as other individuals in that period also claimed to be the Messiah. His having 12 disciples further supports this, as a Messiah would envision himself as the leader of Israel.

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Jesus' self-perception as the Messiah

A key difference between John the Baptist and Jesus was Jesus' belief that he was the Messiah, the appointed king of the coming kingdom. This self-identification as the 'king of the Jews' was a primary reason for his execution, a charge not leveled against John the Baptist.

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Crucifixion as a Roman Punishment

The Gospels consistently portray Jesus as being crucified for claiming to be the 'king of the Jews.' This charge aligns with Roman practices, as crucifixion was a severe punishment reserved for insurrectionists and those challenging Roman authority, making the punishment historically plausible for the alleged crime.

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Crucifixion as King of the Jews

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Matt 27:44

The Repentant Robber in Luke's Crucifixion Narrative

In Luke's account of the crucifixion, only one of the two men crucified alongside Jesus insults him, while the other is a repentant robber to whom Jesus promises paradise. This contrasts with Matthew and Mark, where both crucified men are depicted as insulting Jesus.

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The Penitent Criminal

In Luke's gospel, one of the criminals crucified alongside Jesus is penitent, acknowledging Jesus's innocence and asking to be remembered in his kingdom. Jesus responds by promising, 'Truly I tell you, today you will be with me in Paradise.' This contrasts with Matthew and Mark, where both criminals insult Jesus.

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Matt 27:46

Jesus' cry of abandonment on the cross

In Matthew's account of the crucifixion, Jesus cries out, 'My God, my God, why have you forsaken me?' This direct quotation from the Psalms highlights Jesus' profound suffering and sense of abandonment by God during his brutal execution. It frames his experience as one of intense pain and divine forsaking.

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Jesus' Silence and Last Words in the Gospel of Peter

In the Gospel of Peter, Jesus is described as 'silent as if he felt no pain' during the crucifixion, which some scholars interpret as a docetic element suggesting he only appeared to suffer. His last words, 'My power, O power, you have left me behind,' also differ from canonical accounts and might imply a separation of his divine spirit from his physical body.

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Jesus' cry of abandonment in Matthew and Mark

Both Matthew and Mark record Jesus' cry from the cross, 'My God, my God, why have you forsaken me?' (Mark 15:34, Matthew 27:46). This Aramaic phrase, a direct quotation from Psalm 22:1, is omitted by Luke and John, possibly because it could be seen as theologically problematic or embarrassing, suggesting God abandoned Jesus. The crowd's confusion, thinking Jesus was calling for Elijah, adds to the enigmatic nature of this moment.

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Gospel of Peter's altered last words of Jesus

The Gospel of Peter's account of Jesus' final words on the cross, 'My power, my power, why have you forsaken me?', is a clear adaptation of the Synoptic version, 'My God, my God, why have you forsaken me.' While different, this alteration still indicates a literary relationship and knowledge of the canonical passion narratives.

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Docetic interpretations of Jesus' suffering and death

The Gospel of Peter contains passages that were interpreted as docetic, a heresy that denied Jesus' full humanity. For example, during the crucifixion, Jesus is described as 'silent as if he had no pain,' suggesting he did not truly suffer. His final cry, 'My power, O power, you have left me,' instead of 'My God, my God, why have you forsaken me' (Matthew 27:46), implies a separation of his divine power rather than human abandonment.

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Jesus' Cry of Dereliction as Divine Departure

A common Gnostic belief was that a divine being entered the man Jesus at his baptism and departed before his crucifixion. This explained why Jesus began performing miracles and teaching at his baptism, and why he cried out, "My God, my God, why have you forsaken me?" on the cross. For Gnostics, this cry signified the divine being's departure, leaving the material Jesus to suffer, thereby maintaining the divine's purity from the material world.

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Jesus' Last Words on the Cross

The Gospels present different last words of Jesus on the cross, each reflecting the author's portrayal of Jesus. Matthew and Mark record Jesus crying out from Psalm 22, 'My God, my God, why have you forsaken me?', conveying a sense of anguish. Luke's Jesus, portrayed as noble and in control, says, 'Into your hands I commend my spirit.' John's Jesus, aware of his mission from the start, declares, 'It is finished.'

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The Seven Last Words of Jesus: A Harmonized Construct

The popular concept of the 'seven last words of Jesus' is a harmonization, combining sayings from Matthew, Mark, Luke, and John. These sayings are not presented as a single unit in any individual gospel. This harmonization obscures the distinct portrayals of Jesus's final moments, such as Mark's depiction of Jesus feeling abandoned by God versus John's portrayal of a comfortable and direct conversation with God.

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Wrestling with the Text

Engaging with biblical texts, even those that present moral dilemmas like slavery, should involve 'wrestling' with them. This process is not anti-religious; Jesus himself wrestled with God's will. The goal is to remain in relationship with the text while grappling with its difficult aspects.

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Matt 27:50

Jesus' death in Luke as a scripturalized detail

Luke's description of Jesus' death, 'Father, into your hands I commit my spirit' (Luke 23:46), is a direct quotation from Psalm 31:5. This detail, while giving Jesus a more serene and confident death than in Matthew and Mark, also appears to draw a hint from Matthew's 'gave up his spirit.' Luke often combines elements from both Matthew and Mark, integrating scriptural language to convey historical plausibility.

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Matt 27:51-54

Matthew's unique additions after Jesus' death

Matthew's Gospel uniquely adds several dramatic events following Jesus' death: an earthquake, splitting rocks, tombs opening, and many bodies of saints being raised and appearing in the holy city after Jesus' resurrection (Matthew 27:51-53). These extraordinary details, along with the tearing of the temple curtain, lead the centurion and his guards to confess, 'Truly this man was the Son of God.'

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Matt 27:51-53

Matthew's Unique Mass Resurrection Account

The Gospel of Matthew contains a unique account of a mass resurrection following Jesus's death, where the earth shakes, rocks split, tombs open, and bodies of many holy people are raised to life. These resurrected individuals emerge from their tombs after Jesus's own resurrection, enter Jerusalem, and appear to many. This event is exclusive to Matthew and not found in Mark, Luke, or John.