What is the meaning of Matthew 27?
Have you ever wondered what it cost for you to be redeemed—to one day walk the streets of gold? Not in vague, theological terms, but in raw, human reality? Matthew 27 is where that price is laid bare. It’s not just an ancient familiar story—it’s the most pivotal moment in history, one that still echoes in your life today.
This chapter takes us to the heart of the Gospel, where the Messiah—mocked, beaten, and betrayed—walks the path of suffering for you. Here, we see the collision of divine love and human sin, the fulfillment of ancient prophecies, and the darkest moment before the dawn of redemption. Political schemes unfold, religious leaders manipulate, and an innocent God-Man is condemned—yet, through it all, יהוה’s (Yahweh’s) plan moves forward.
As you read, don’t just see this as a historical account. Let yourself step into the scene. Where would you stand? With the crowd shouting for Barabbas? With Pilate, washing his hands? With the disciples, afraid and scattered? Matthew 27 invites you to wrestle with these questions because the cross isn’t just a moment in history—it’s a decision every heart must face.
Context of Matthew 27
In the immediate context, Matthew 27 follows the Last Supper, Yeshua’s agony in Gethsemane, and His betrayal by Judas in chapter 26. The events unfold in rapid succession, showing how quickly circumstances deteriorated from Yeshua’s triumphal entry into Jerusalem to His execution. This chapter serves as the climactic moment toward which Matthew’s entire Gospel has been building, demonstrating how Yeshua fulfilled the prophecies about the Messiah’s suffering and death.
Within the larger Biblical narrative, this chapter connects directly to the sacrificial system established in the Torah, particularly the Day of Atonement rituals described in Leviticus 16:1-34. The release of Barabbas parallels the scapegoat ritual, while Yeshua’s sacrifice corresponds to the goat offered for sin. Moreover, the chapter fulfills numerous Messianic prophecies from the Tanakh (Old Testament), including Psalm 22 and Isaiah 53.
The events of this chapter also lay the groundwork for the resurrection account that follows, without which, as Paul later writes, our faith would be futile (1 Corinthians 15:17). The darkness, earthquake, and torn temple veil signify cosmic changes taking place through these events, marking the transition from the old covenant to the new.
Ancient Key Word Study
- παρέδωκαν (paredōkan) – “delivered over” (v. 2): This word carries legal connotations in Greek, suggesting a formal transfer of custody. However, it also echoes the Servant passages in Isaiah, where יהוה (Yahweh) “delivers over” His Servant for our transgressions (Isaiah 53:12).
- σταυρωθήτω (staurōthētō) – “let him be crucified” (v. 22): The grammatical form is an imperative, showing the crowd’s demanding insistence. The word itself derives from the Greek σταυρός (stauros), referring to an upright stake used for execution. This method of death was considered so horrific that proper Greeks avoided even mentioning it in polite conversation.
- ἀθῷος (athōos) – “innocent” (v. 24): This rare word in the New Testament literally means “not guilty of murder.” Pilate’s use of this specific term carries heavy irony, as he declares Yeshua innocent of bloodguilt while the crowd willingly takes it upon themselves.
- φραγελλώσας (phragellōsas) – “having scourged” (v. 26): This is a Latinism (from flagellum) in Greek, describing the brutal Roman practice of flogging with a whip embedded with bone and metal. The term’s clinical brevity masks the horror of what it describes.
- גָּלְגָּלְתָּא (Golgotha) – “place of the skull” (v. 33): This Aramaic word preserves the local name for the execution site. Its etymology may relate to the skull-like appearance of the location or its use as an execution ground. The preservation of the Aramaic term suggests the author’s desire to maintain historical authenticity.
- ἐγκατέλιπες (egkatelipes) – “forsaken” (v. 46): This compound word intensifies the sense of abandonment, literally meaning “left behind in a place.” When Yeshua quotes Psalm 22:1, He uses this particularly strong term to express the depth of His spiritual agony.
- ἐσχίσθη (eschisthē) – “was torn” (v. 51): The passive voice suggests divine action, while the aorist tense emphasizes the suddenness of the event. The word carries connotations of violent ripping, emphasizing the supernatural nature of the thick temple veil’s destruction.
- ἐσείσθη (eseisthē) – “shook” (v. 51): This term, from which we get “seismic,” indicates a violent shaking. Its use here suggests that creation itself responded to the Creator’s death, echoing prophetic descriptions of יהוה’s (Yahweh’s) presence (Psalm 18:7).
- κουστωδίαν (koustōdian) – “guard” (v. 65): Another Latinism (from custodia), referring specifically to Roman military guards. The use of this technical term emphasizes the official nature of the watch placed at the tomb, making the subsequent resurrection all the more remarkable.
Question the Text
- Why does Yehudah (Judas) suddenly feel remorse after seeing that Yeshua has been condemned? Did he not expect this outcome? (Matthew 27:3)
- The chief priests refuse to return the silver to the treasury, calling it “blood money.” Why were they scrupulous about this detail while unjustly condemning an innocent Man? (Matthew 27:6)
- Why do the religious leaders decide to buy a field for burying strangers rather than using the money for the Temple? What does this reveal about their priorities? (Matthew 27:7)
- Why does Pilate’s wife send him a warning about Yeshua? What might her dream suggest about divine intervention in these events? (Matthew 27:19)
- Pilate washes his hands, declaring himself innocent of Yeshua’s blood. Does this symbolic act truly absolve him, or is he still responsible? (Matthew 27:24)
- The crowd shouts, “His blood be on us and on our children!” How should we understand this statement in light of later history and biblical theology? (Matthew 27:25)
- Why do the soldiers mock Yeshua so cruelly? What does this reveal about human nature and power dynamics? (Matthew 27:27-31)
- Why is Shim‘on (Simon) of Cyrene compelled to carry the cross? Did Yeshua’s suffering reach a point where He physically could not continue? (Matthew 27:32)
- The chief priests, scribes, and elders mock Yeshua, saying He should save Himself if He is the Son of God. How does this contrast with יהוה’s (Yahweh’s) plan for redemption? (Matthew 27:41-43)
- Why does Yeshua cry out, “My God, My God, why have You forsaken Me?” Is this a cry of despair, or is He pointing to something deeper in Psalm 22? (Matthew 27:46)
- At the moment Yeshua dies, the Temple veil is torn from top to bottom. What does this symbolize? (Matthew 27:51)
- Matthew records that many saints’ tombs were opened and they appeared to many. Why is this extraordinary event mentioned so briefly? (Matthew 27:52-53)
- The centurion and those with him declare, “Truly this was the Son of God.” What did they see that convinced them of this? (Matthew 27:54)
- Why does Pilate grant Yosef of Ramatayim (Arimathea) permission to bury Yeshua, despite the religious leaders’ hostility? (Matthew 27:57-58)
- Why do the chief priests and Pharisees ask Pilate for a guard at the tomb? Were they genuinely afraid of fraud, or was there a deeper fear at work? (Matthew 27:62-64)
Matthew 27 Unique Insights
The timing of Yeshua’s death coincides precisely with the evening sacrifice in the Temple, around 3 PM. According to the Talmud (Yoma 39b), during the forty years before the Temple’s destruction (approximately the time between Yeshua’s crucifixion and 70 CE), the crimson thread used in the Day of Atonement ritual no longer supernaturally turned white, suggesting that the sacrificial system had lost its efficacy after Yeshua’s perfect sacrifice.
The earthquake mentioned in verse 51 has geological evidence supporting it. Studies of laminated sediments from the Dead Sea region show signs of a significant seismic event around 30-33 CE. The earthquake’s timing and supernatural darkness find parallel in ancient secular sources, including a reference by the historian Thallus, as quoted by Julius Africanus.
The torn temple veil carries profound theological significance. According to Jewish sources, this veil was about 60 feet high, 30 feet wide, and the thickness of a man’s palm. The Talmud records that it took 300 priests to place it. The supernatural tearing from top to bottom symbolized both divine initiative and the new access to God the Father’s presence made possible through Yeshua’s sacrifice.
The mention of raised saints in verses 52-53 connects to Jewish apocalyptic expectations. The first century Jewish work “Lives of the Prophets” speaks of expectations that the graves would open and the righteous would rise at the time of redemption. This event serves as a preview of the general resurrection and demonstrates Yeshua’s victory over death.
The involvement of Joseph of Arimathea and Nicodemus (mentioned in John’s account) shows the influence of Yeshua’s ministry among the Sanhedrin members. According to tradition preserved in the Gospel of Nicodemus, Joseph faced persecution from the Jewish leadership for his role in Yeshua’s burial.
Matthew 27 Connections to Yeshua
This chapter presents Yeshua as the fulfillment of numerous Messianic prophecies. His silence before His accusers fulfills Isaiah 53:7. The thirty pieces of silver connect to Zechariah 11:12-13. His crucifixion between criminals, the gambling for His clothes, and His cry of dereliction all fulfill specific prophecies from Psalm 22.
More profoundly, the chapter reveals Yeshua as the true Passover Lamb, dying at the very time when lambs were being slaughtered for the Passover celebration. His death as the “Lamb of God who takes away the sin of the world” (John 1:29) fulfills and supersedes the entire sacrificial system. The supernatural signs accompanying His death – darkness, earthquake, torn veil – authenticate His identity as the divine Son of God and mark the inauguration of the New Covenant promised in Jeremiah 31:31-34.
Matthew 27 Scriptural Echoes
This chapter resonates with numerous Old Testament passages and themes. The betrayal price of thirty pieces of silver echoes Exodus 21:32, where it represents the price of a slave’s life. The darkness over the land recalls the plague of darkness in Egypt (Exodus 10:21-23) and Amos’s prophecy of darkness at noon (Amos 8:9).
Yeshua’s experience parallels Joseph’s in Genesis – both were betrayed by their brothers, sold for silver, and suffered unjustly before being exalted. His cry from the cross begins Psalm 22, a psalm that prophetically describes the crucifixion, 1000 years before in detail. The earthquake and splitting rocks recall יהוה’s (Yahweh’s) presence at Sinai (Exodus 19:18).
The release of Barabbas provides a powerful picture of substitutionary atonement, echoing the scapegoat ritual of Leviticus 16. The tomb’s sealing and guarding parallel Daniel in the lions’ den (Daniel 6:17), both situations where human attempts to prevent God’s deliverance proved futile.
Matthew 27 Devotional
As we contemplate this chapter, we’re called to consider the depth of God’s love demonstrated through Yeshua’s willing sacrifice. His submission to unjust suffering challenges us to examine our own response to unfair treatment. Do we, like Yeshua, trust in the Father’s ultimate purposes even when circumstances seem darkest?
The contrast between Peter’s denial, Judas’ despair, and the women’s faithful presence at the cross invites us to examine our own faithfulness in difficult times. While religious leaders plotted and Pilate washed his hands of responsibility, these women demonstrated true discipleship through their loyal presence and practical service.
The supernatural signs accompanying Yeshua’s death remind us that His sacrifice had cosmic significance. The torn veil proclaims our direct access to God our Father through Yeshua’s blood. This should inspire both gratitude and holy boldness in approaching God’s throne of grace (Hebrews 4:16).
Did You Know
- Pilate’s wife’s dream (v. 19) is the only explicit mention of a dream in the passion narratives. In Roman culture, dreams were taken very seriously as possible divine omens, making her warning particularly significant to the original readers.
- The “wine mixed with gall” offered to Yeshua was a narcotic mixture commonly given to condemned prisoners to dull their pain. Yeshua’s refusal demonstrated His commitment to experience the full cup of suffering.
- The temple veil that was torn was actually the inner veil separating the Holy Place from the Most Holy Place. According to Jewish tradition, this veil was about four inches thick and required 300 priests to place it.
- The earthquake mentioned in verse 51 has geological evidence supporting it. Sediment cores from the Dead Sea region show signs of seismic activity dating to around 30-33 CE.
- Joseph of Arimathea’s tomb was likely a newly cut family tomb in which no one had yet been buried. His willingness to give it up for Yeshua’s burial was a significant financial sacrifice.
- The guards placed at the tomb were Roman soldiers, not temple guards. This detail is significant because it made the resurrection account harder to dispute, as Roman guards faced death for failing at their duty.
- The darkness described during the crucifixion was recorded by several ancient historians, including Thallus and Phlegon, who attempted to explain it as a solar eclipse (though this would have been impossible during a full moon at Passover).
- The confession of the Roman centurion, “Truly this was the Son of God,” uses language that would have been particularly shocking to Roman ears, as it echoed terminology reserved for Caesar.
