Text -- Matthew 27:1-31 (NET)

Jesus Brought Before Pilate

27:1 When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They tied him up, led him away, and handed him over to Pilate the governor.

Judas’ Suicide

27:3 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, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 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, 27:10 and they gave them for the potter’s field, as the Lord commanded me.”

Jesus and Pilate

27:11 Then Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” Jesus said, “You say so.” 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed. 27:15 During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus Barabbas. 27:17 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?” 27:18 (For he knew that they had handed him over because of envy.) 27:19 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.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!” 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

27:24 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!” 27:25 In reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, he handed him over to be crucified. 27:27 Then the governor’s soldiers took Jesus into the governor’s residence and gathered the whole cohort around him. 27:28 They stripped him and put a scarlet robe around him, 27:29 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!” 27:30 They spat on him and took the staff and struck him repeatedly on the head. 27:31 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 27:1

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 27:2

¹ tn Here καί (kai) has not been translated.

² tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

³ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

NET Notes: Mat 27:3

¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mat 27:5

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

NET Notes: Mat 27:6

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 27:7

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 27:9

¹ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

² tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

NET Notes: Mat 27:10

¹ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

NET Notes: Mat 27:11

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

⁴ tn Here δέ (de) has not been translated.

⁵ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

NET Notes: Mat 27:15

¹ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

NET Notes: Mat 27:16

¹ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).

NET Notes: Mat 27:17

¹ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

NET Notes: Mat 27:18

¹ sn This is a parenthetical note by the author.

NET Notes: Mat 27:19

¹ tn Here δέ (de) has not been translated.

² tn Or “the judge’s seat.”

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

³ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

⁵ tn The Greek particle γάρ (gar, “for”) has not been translated here.

⁶ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

NET Notes: Mat 27:21

¹ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

NET Notes: Mat 27:22

¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

² tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

sn See the note on crucified in 20:19.

NET Notes: Mat 27:24

¹ tn Here δέ (de) has not been translated.

² sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

NET Notes: Mat 27:25

¹ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

NET Notes: Mat 27:26

¹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

² tn Or “delivered him up.”

³ sn See the note on crucified in 20:19.

NET Notes: Mat 27:27

¹ tn Or “into their headquarters”; Grk “into the praetorium.”

sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

² sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

NET Notes: Mat 27:28

¹ tn Here καί (kai) has not been translated.

² sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

NET Notes: Mat 27:29

¹ tn Or “weaving.”

² sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

³ tn Here καί (kai) has not been translated.

⁴ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

⁵ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

⁶ tn Or “Long live the King of the Jews!”

sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

NET Notes: Mat 27:30

¹ tn Here καί (kai) has not been translated.

² tn Or “the reed.”

³ tn The verb here has been translated as an iterative imperfect.

NET Notes: Mat 27:31

¹ tn Here καί (kai) has not been translated.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.