Bullet Point Bible - Matthew 27

Judas' Remorse and Death

¹ When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.² They tied him up, led him away, and handed him over to Pilate the governor.³ Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,⁴ saying, "I have sinned by betraying innocent blood!" But they said, "What is that to us? You take care of it yourself!"⁵ So Judas threw the silver coins into the temple and left. Then he went out and hanged himself.⁶ The chief priests took the silver and said, "It is not lawful to put this into the temple treasury, since it is blood money."⁷ After consulting together they bought the Potter's Field with it, as a burial place for foreigners.⁸ For this reason that field has been called the "Field of Blood" to this day.⁹ Then what was spoken by Jeremiah the prophet was fulfilled: " They took the thirty silver coins, the price of the one whose price had been set by the people of Israel ,¹⁰ andthey gave them for the potter's field, as the Lord commanded me ."

The Sanhedrin's morning meeting formalized the death sentence decided upon during the night trial (Matthew 26:66).
Handing Jesus over to Pilate was necessary as the Jewish council lacked the Roman authority to execute capital punishment.
Judas experienced remorse (Greek: *metamelomai*, regret or change of feeling) rather than full repentance (Greek: *metanoia*, change of mind leading to change of action).
Judas' confession "I have sinned by betraying innocent blood!" affirms Jesus' innocence, contrasting sharply with the leaders' indifference.
The chief priests' refusal to take back the money reveals their hypocrisy; they orchestrated the betrayal but distanced themselves from the "blood money."
Judas' suicide highlights the destructive nature of guilt without repentance and hope.
The priests' scrupulousness about the temple treasury contrasts with their disregard for justice concerning Jesus.
The purchase of the Potter's Field fulfills prophecy, though the specific quotation seems to blend elements from Jeremiah (Jeremiah 19:1-13, 32:6-15) and Zechariah (Zechariah 11:12-13). Matthew attributes it to Jeremiah, possibly because he was the more prominent prophet or due to thematic links.
The field became known as "Akeldama" or "Field of Blood," a lasting testimony to the events (Acts 1:19).
This incident underscores the theme of blood guilt associated with Jesus' death.

Jesus Before Pilate

¹¹ Then Jesus stood before the governor, and the governor asked him, "Are you the king of the Jews?" Jesus said, You say so.¹² But when he was accused by the chief priests and the elders, he did not respond.¹³ Then Pilate said to him, "Don't you hear how many charges they are bringing against you?"¹⁴ But he did not answer even one accusation, so that the governor was quite amazed.¹⁵ During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted.¹⁶ At that time they had in custody a notorious prisoner named Jesus Barabbas.¹⁷ So after they had assembled, Pilate said to them, "Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?"¹⁸ (For he knew that they had handed him over because of envy.)¹⁹ As he was sitting on the judgment seat, his wife sent a message to him: "Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today."²⁰ But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.²¹ The governor asked them, "Which of the two do you want me to release for you?" And they said, "Barabbas!"²² Pilate said to them, "Then what should I do with Jesus who is called the Christ?" They all said, "Crucify him!"²³ He asked, "Why? What wrong has he done?" But they shouted more insistently, "Crucify him!"²⁴ When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, "I am innocent of this man's blood. You take care of it yourselves!"²⁵ In reply all the people said, "Let his blood be on us and on our children!"²⁶ Then he released Barabbas for them. But after he had Jesus flogged, he handed him over to be crucified.

Jesus' response to Pilate, "{{You say so}}," is an affirmative but perhaps cautious or nuanced one, acknowledging the title while implying its meaning differs from Pilate's understanding.
Jesus' silence before his accusers fulfills the prophecy of the suffering servant in Isaiah 53:7 ("like a sheep before its shearers is silent, so he did not open his mouth").
Pilate's amazement suggests Jesus' demeanor was unusual for someone facing capital charges.
The custom of releasing a prisoner at Passover, though not well-attested outside the Gospels, serves the narrative purpose of highlighting the crowd's choice.
Barabbas, described as "notorious," likely represented a violent, nationalistic alternative to Jesus' peaceful kingdom. Some manuscripts give his name as "Jesus Barabbas," heightening the contrast: "Jesus son of the Father" (Bar-abbas) versus Jesus the Son of God.
Pilate recognized the religious leaders' motive was envy (Matthew 27:18) of Jesus' popularity and authority.
Pilate's wife's dream serves as a supernatural warning, emphasizing Jesus' innocence and Pilate's culpability.
The crowd, swayed by the leaders, makes the fateful choice for Barabbas, the insurrectionist, over Jesus, the Christ.
Pilate's handwashing was a symbolic Jewish gesture (Deuteronomy 21:6-9) intended to absolve himself of responsibility, though legally and morally, he remained responsible.
The crowd's cry, "His blood be on us and on our children!" is a chilling acceptance of responsibility, tragically misinterpreted historically to justify anti-Semitism. In context, it reflects their immediate, passionate rejection of Jesus.
Flogging (scourging) was a brutal Roman punishment often preceding crucifixion.

Jesus Mocked by the Soldiers

²⁷ Then the governor's soldiers took Jesus into the governor's residence and gathered the whole cohort around him.²⁸ They stripped him and put a scarlet robe around him,²⁹ and after braiding a crown of thorns, they put it on his head. They put a staff in his right hand, and kneeling down before him, they mocked him: "Hail, king of the Jews!"³⁰ They spat on him and took the staff and struck him repeatedly on the head.³¹ When they had mocked him, they stripped him of the robe and put his own clothes back on him. Then they led him away to crucify him.

The Praetorium was the governor's official residence, likely Herod's former palace in Jerusalem.
The "whole cohort" (up to 600 soldiers, though likely fewer were present) participated, indicating the scale of the mockery.
The scarlet robe (likely a soldier's cast-off cloak), crown of thorns, and reed (mock scepter) were cruel parodies of royal insignia.
The thorns would have caused intense pain and bleeding, a physical representation of the curse (Genesis 3:18) Jesus bore.
The mocking "Hail, king of the Jews!" combined with kneeling, spitting, and striking, was designed for maximum humiliation.
This scene ironically portrays Jesus' true kingship through suffering, fulfilling prophecies like Isaiah 50:6.
The soldiers' actions, while brutal, unwittingly participate in God's plan, highlighting the paradox of the cross: humiliation revealing glory.
Stripping Jesus again and putting his own clothes back on prepared him for the journey to the crucifixion site.

The Crucifixion of Jesus

³² As they were going out, they found a man from Cyrene named Simon, whom they forced to carry his cross.³³ They came to a place called Golgotha (which means "Place of the Skull")³⁴ and offered Jesus wine mixed with gall to drink. But after tasting it, he would not drink it.³⁵ When they had crucified him, they divided his clothes by throwing dice .³⁶ Then they sat down and kept guard over him there.³⁷ Above his head they put the charge against him, which read: "This is Jesus, the king of the Jews."³⁸ Then two outlaws were crucified with him, one on his right and one on his left.³⁹ Those who passed by defamed him, shaking their heads⁴⁰ and saying, "You who can destroy the temple and rebuild it in three days, save yourself! If you are God's Son, come down from the cross!"⁴¹ In the same way even the chief priests-together with the experts in the law and elders -were mocking him:⁴² "He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him!⁴³ He trusts in God-let God, if he wants to, deliver him now because he said, 'I am God's Son'!"⁴⁴ The robbers who were crucified with him also spoke abusively to him.

Simon of Cyrene (modern Libya) was likely a Jewish pilgrim in Jerusalem for Passover. Forcing civilians to carry burdens was a Roman practice. His carrying the cross becomes symbolic of discipleship (Matthew 16:24).
Golgotha ("Place of a Skull") was likely named for its shape or its use as an execution site. It was located outside the city walls (Hebrews 13:12).
The wine mixed with gall (a bitter substance, possibly myrrh as in Mark 15:23) was likely offered as a mild anesthetic. Jesus' refusal suggests his intent to face death fully conscious.
Crucifixion was a Roman method of execution reserved for slaves and non-Roman criminals, designed for maximum pain and public humiliation.
Dividing Jesus' clothes by lot fulfills Psalm 22:18, highlighting the scriptural significance of the event.
The inscription (titulus crucis) stated the official charge. Pilate's wording, "This is Jesus, the King of the Jews," ironically proclaimed the truth, perhaps defiantly against the Jewish leaders.
Crucifixion between two bandits fulfills Isaiah 53:12 ("he was numbered with the transgressors").
The mocking from passersby, religious leaders, and even the bandits echoes the taunts in Psalm 22:7-8.
The specific taunts challenge Jesus' claims: his power over the temple (referencing John 2:19 or his trial testimony), his identity as Son of God, and his ability to save others.
The demand for a sign ("come down from the cross") shows their continued misunderstanding of messiahship and faith, seeking proof on their terms.
The leaders' words, "He saved others, but he cannot save himself!" ironically state a profound truth: Jesus' saving work required him *not* to save himself from the cross.

The Death of Jesus

⁴⁵ Now from noon until three, darkness came over all the land.⁴⁶ At about three o'clock Jesus shouted with a loud voice, " Eli, Eli, lema sabachthani? " that is, " My God, my God, why have you forsaken me ?"⁴⁷ When some of the bystanders heard it, they said, "This man is calling for Elijah."⁴⁸ Immediately one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink.⁴⁹ But the rest said, "Leave him alone! Let's see if Elijah will come to save him."⁵⁰ Then Jesus cried out again with a loud voice and gave up his spirit.⁵¹ Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart.⁵² And tombs were opened, and the bodies of many saints who had died were raised.⁵³ (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.)⁵⁴ Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, "Truly this one was God's Son!"⁵⁵ Many women who had followed Jesus from Galilee and given him support were also there, watching from a distance.⁵⁶ Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

The three hours of darkness (noon to 3 PM) were a supernatural sign, symbolizing God's judgment on sin, the withdrawal of God's presence, or cosmic mourning.
Jesus' cry, "{{Eli, Eli, lema sabachthani?}}" is the Aramaic opening of Psalm 22. It expresses profound dereliction and the agony of bearing the world's sin, experiencing separation from the Father.
The bystanders' misunderstanding ("calling for Elijah") reflects a popular belief that Elijah might intervene in times of distress.
The offering of sour wine (posca, a cheap drink for soldiers and laborers) might have been intended to revive him or fulfill Psalm 69:21.
Jesus' second loud cry (content unspecified) signifies completion and victory before he voluntarily "gave up his spirit" (Matthew 27:50), indicating control even in death.
The tearing of the temple curtain (likely the large, heavy curtain separating the Holy of Holies) symbolized the removal of the barrier between God and humanity through Christ's sacrifice; direct access to God was now possible.
The earthquake, split rocks, opened tombs, and resurrection of saints are apocalyptic signs accompanying the Messiah's death, signifying its cosmic impact and the dawn of a new age. Note: Matthew 27:53 clarifies the saints appeared *after* Jesus' resurrection.
The Roman centurion's confession, "Truly this one was God's Son!" is climactic. A Gentile soldier recognizes Jesus' identity through the events of the crucifixion, a faith contrasting with the Jewish leaders' rejection.
The presence of faithful women disciples (Mary Magdalene, Mary mother of James and Joseph, Salome mother of Zebedee's sons) is significant. They remained witnesses when the male disciples (except John, according to his Gospel) had fled, providing crucial continuity for the burial and resurrection accounts.

The Burial of Jesus

⁵⁷ Now when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.⁵⁸ He went to Pilate and asked for the body of Jesus. Then Pilate ordered that it be given to him.⁵⁹ Joseph took the body, wrapped it in a clean linen cloth,⁶⁰ and placed it in his own new tomb that he had cut in the rock. Then he rolled a great stone across the entrance of the tomb and went away.⁶¹ (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)

Joseph of Arimathea, previously a secret disciple (John 19:38), now acts boldly and publicly. His wealth allowed him to provide a proper burial.
Requesting the body from Pilate was necessary, as bodies of executed criminals were often disposed of ignominiously. Pilate granting the request might reflect his lingering doubts about Jesus' guilt.
Wrapping the body in clean linen showed respect and care, part of Jewish burial customs.
Placing Jesus in a "new tomb" where no one had ever been laid (Luke 23:53) prevented any confusion about who had risen later. This fulfills Isaiah 53:9 ("assigned a grave with the wicked, yet with the rich in his death").
The tomb was cut into rock, typical for wealthier individuals in that era.
The "great stone" rolled across the entrance provided security against animals or grave robbers, emphasizing the finality of death and the miracle of the resurrection.
The women (Mary Magdalene and "the other Mary," likely the mother of James and Joseph mentioned in v. 56) serve again as key witnesses, noting the tomb's exact location, setting the stage for their return on Sunday morning.

The Guard at the Tomb

⁶² The next day (which is after the day of preparation) the chief priests and the Pharisees assembled before Pilate⁶³ and said, "Sir, we remember that while that deceiver was still alive he said, 'After three days I will rise again.'⁶⁴ So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body and say to the people, 'He has been raised from the dead,' and the last deception will be worse than the first."⁶⁵ Pilate said to them, "Take a guard of soldiers. Go and make it as secure as you can."⁶⁶ So they went with the soldiers of the guard and made the tomb secure by sealing the stone.

"The next day (which is after Preparation Day)" refers to the Sabbath (Saturday), following the Friday crucifixion.
The chief priests and Pharisees, ironically, remembered and took Jesus' prediction of his resurrection more seriously than his own disciples did at this point.
Their reference to Jesus as "that deceiver" reveals their hardened opposition.
Their fear was not of a genuine resurrection, but of a staged one ("disciples may come and steal him away"), anticipating a potential fraud.
Their concern that "the last deception will be worse than the first" highlights their view of Jesus' entire ministry as deception, fearing a resurrection claim would amplify his influence.
Pilate's response, "Take a guard" (or possibly "You have a guard" - referring to the temple guard), grants their request, allowing them to secure the tomb.
Sealing the stone involved placing a cord across it, secured at both ends with wax seals, likely bearing an official Roman or temple insignia. Breaking the seal was a serious offense.
These precautions, intended by the Jewish leaders to prevent a fraudulent resurrection claim, ironically served to authenticate the actual resurrection by ruling out the possibility of the body being stolen by disciples. The official security measures underscore the impossibility of human intervention in the events of Easter morning.

The Bullet Point Bible

Matthew 27