3 Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,
4 saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.”
5 He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself.
6 The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.”
7 They took counsel, and bought the potter’s field with them to bury strangers in.
8 Therefore that field has been called “The Field of Blood” to this day.
9 Then that which was spoken through Jeremiah the prophet was fulfilled, saying, “They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced,
10 and they gave them for the potter’s field, as the Lord commanded me.”
11 Now Jesus stood before the governor; and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.”
12 When he was accused by the chief priests and elders, he answered nothing.
13 Then Pilate said to him, “Don’t you hear how many things they testify against you?”
14 He gave him no answer, not even one word, so that the governor marveled greatly.
15 Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired.
16 They had then a notable prisoner called Barabbas.
17 When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?”
18 For he knew that because of envy they had delivered him up.
19 While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.”
20 Now the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus.
21 But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!”
22 Pilate said to them, “What then shall I do to Jesus who is called Christ?” They all said to him, “Let him be crucified!”
23 But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”
24 So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.”
25 All the people answered, “May his blood be on us and on our children!”
26 Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified.
27 Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him.
28 They stripped him and put a scarlet robe on him.
29 They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him and mocked him, saying, “Hail, King of the Jews!”
30 They spat on him, and took the reed and struck him on the head.
31 When they had mocked him, they took the robe off him, and put his clothes on him, and led him away to crucify him.
32 As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.
33 When they came to a place called “Golgotha”, that is to say, “The place of a skull,”
34 they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.
35 When they had crucified him, they divided his clothing among them, casting lots,
36 and they sat and watched him there.
37 They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.”
38 Then there were two robbers crucified with him, one on his right hand and one on the left.
39 Those who passed by blasphemed him, wagging their heads
40 and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!”
41 Likewise the chief priests also mocking with the scribes, the Pharisees, and the elders, said,
42 “He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.
43 He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’”
44 The robbers also who were crucified with him cast on him the same reproach.
45 Now from the sixth hour there was darkness over all the land until the ninth hour.
46 About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?”
47 Some of them who stood there, when they heard it, said, “This man is calling Elijah.”
48 Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink.
49 The rest said, “Let him be. Let’s see whether Elijah comes to save him.”
50 Jesus cried again with a loud voice, and yielded up his spirit.
51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
53 and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.
54 Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!”
55 Many women were there watching from afar, who had followed Jesus from Galilee, serving him.
56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:46The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.
The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:45–50 (from On the Trinity); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:19Then is added something else which alone was enough to deter all from putting Him to death; "When he was set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man." For joined with the proof afforded by the events themselves, a dream was no light confirmation. … But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but "suffers many things because of him," so that sympathy with his wife would make the husband more slack to put Him to death.
Then is added something else which alone was enough to deter all from putting Him to death; "When he was set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man." For joined with the proof afforded by the events themselves, a dream was no light confirmation. … But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but "suffers many things because of him," so that sympathy with his wife would make the husband more slack to put Him to death.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:15–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:55–56These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained.
These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:51–56; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:46The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Him; therein shewing how they who sin ought to mourn, when He who never sinned did thus mourn.
The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Him; therein shewing how they who sin ought to mourn, when He who never sinned did thus mourn.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:45–50; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 27:46And certainly this was his chief conflict, and harder than all the other tortures, that in his anguish he was so far from being soothed by the assistance or favor of his Father, that he felt himself to be in some measure estranged from him. … in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks, a man of sorrows … Though the perception of the flesh would have led him to dread destruction, still in his heart faith remained firm, by which he beheld the presence of God, of whose absence he complains. … In short, during this fearful torture his faith remained uninjured, so that, while he complained of being forsaken, he still relied on the aid of God as at hand.
And certainly this was his chief conflict, and harder than all the other tortures, that in his anguish he was so far from being soothed by the assistance or favor of his Father, that he felt himself to be in some measure estranged from him. … in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks, a man of sorrows … Though the perception of the flesh would have led him to dread destruction, still in his heart faith remained firm, by which he beheld the presence of God, of whose absence he complains. … In short, during this fearful torture his faith remained uninjured, so that, while he complained of being forsaken, he still relied on the aid of God as at hand.
John Calvin, Commentaries, on 27:46; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 27:51Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying … the opening a way through the veil of his flesh for all believers into the most holy place.
Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying … the opening a way through the veil of his flesh for all believers into the most holy place.
John Wesley, Explanatory Notes upon the New Testament, on 27:51; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 27:3–4What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (Joh 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips
What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (Joh 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:4; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 27:54they feared greatly--convinced of the presence of a Divine Hand. … saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor.
they feared greatly--convinced of the presence of a Divine Hand. … saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:54; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Matthew 27
Matthew 27:3–56, World English Bible
Matthew 27 in the Bible · Told in the Story: Chapter 55, Before Pilate, Chapter 56, The Cross, Chapter 57, He Is Risen
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:46The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:45–50 (from On the Trinity); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:19Then is added something else which alone was enough to deter all from putting Him to death; "When he was set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man." For joined with the proof afforded by the events themselves, a dream was no light confirmation. … But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but "suffers many things because of him," so that sympathy with his wife would make the husband more slack to put Him to death.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:15–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:55–56These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:51–56; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 27:46The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Him; therein shewing how they who sin ought to mourn, when He who never sinned did thus mourn.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 27:45–50; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 27:46And certainly this was his chief conflict, and harder than all the other tortures, that in his anguish he was so far from being soothed by the assistance or favor of his Father, that he felt himself to be in some measure estranged from him. … in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks, a man of sorrows … Though the perception of the flesh would have led him to dread destruction, still in his heart faith remained firm, by which he beheld the presence of God, of whose absence he complains. … In short, during this fearful torture his faith remained uninjured, so that, while he complained of being forsaken, he still relied on the aid of God as at hand.
John Calvin, Commentaries, on 27:46; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 27:51Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to the bottom: so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view: God thereby signifying … the opening a way through the veil of his flesh for all believers into the most holy place.
John Wesley, Explanatory Notes upon the New Testament, on 27:51; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 27:3–4What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve (Joh 12:6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had so long witnessed, we may be sure that no such speech as this would ever have escaped his lips
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:4; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 27:54they feared greatly--convinced of the presence of a Divine Hand. … saying, Truly this was the Son of God--There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. The meaning, then, clearly is that He must have been what He professed to be; in other words, that He was no impostor.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:54; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.