Worthy.Bible » YLT » Matthew » Chapter 27 » Verse 25

Matthew 27:25 Young's Literal Translation (YLT)

25 and all the people answering said, `His blood `is' upon us, and upon our children!'

Cross Reference

Acts 5:28 YLT

saying, `Did not we strictly command you not to teach in this name? and lo, ye have filled Jerusalem with your teaching, and ye intend to bring upon us the blood of this man.'

Joshua 2:19 YLT

and it hath been, any one who goeth out from the doors of thy house without, his blood `is' on his head, and we are innocent; and any one who is with thee in the house, his blood `is' on our head, if a hand is on him;

1 Thessalonians 2:15-16 YLT

who did both put to death the Lord Jesus and their own prophets, and did persecute us, and God they are not pleasing, and to all men `are' contrary, forbidding us to speak to the nations that they might be saved, to fill up their sins always, but the anger did come upon them -- to the end!

Acts 7:52 YLT

which of the prophets did not your fathers persecute? and they killed those who declared before about the coming of the Righteous One, of whom now ye betrayers and murderers have become,

Ezekiel 18:14-32 YLT

And -- lo, he hath begotten a son, And he seeth all the sins of his father, That he hath done, and he feareth, And doth not do like them, On the mountains he hath not eaten, And his eyes he hath not lifted up Unto idols of the house of Israel, The wife of his neighbour he hath not defiled, A man -- he hath not oppressed, A pledge he hath not bound, And plunder he hath not taken away, His bread to the hungry he hath given, And the naked he covered with a garment, From the afflicted he hath turned back his hand, Usury and increase he hath not taken, My judgments he hath done, In My statutes he hath walked, He doth not die for the iniquity of his father, He doth surely live. His father -- because he used oppression, Did violently Plunder a brother, And that which `is' not good did in the midst of his people, And lo, he is dying in his iniquity. And ye have said, Wherefore hath not the son, Borne of the iniquity of the father? And -- the son judgment and righteousness hath done, All My statutes he hath kept, And he doeth them, he surely liveth. The soul that doth sin -- it doth die. A son doth not bear of the iniquity of the father, And a father doth not bear of the iniquity of the son, The righteousness of the righteous is on him, And the wickedness of the wicked is on him. And the wicked -- when he turneth back From all his sins that he hath done, And he hath kept all My statutes, And hath done judgment and righteousness, He doth surely live, he doth not die. All his transgressions that he hath done Are not remembered to him, In his righteousness that he hath done he liveth. Do I at all desire the death of the wicked? An affirmation of the Lord Jehovah, Is it not in his turning back from his way -- And he hath lived? And in the turning back of the righteous from his righteousness, And he hath done perversity, According to all the abominations That the wicked hath done, he doth -- thus he liveth, All his righteousnesses that he hath done are not remembered, For his trespass that he hath trespassed, And for his sin that he hath sinned, For them he doth die. And ye have said, Not pondered is the way of the Lord. Hear, I pray you, O house of Israel, My way -- is it not pondered? Are not your ways unpondered? In the turning back of the righteous from his righteousness, And he hath done perversity, And he is dying by them, for his perversity That he hath done he dieth. And in the turning back of the wicked From his wickedness that he hath done, And he doth judgment and righteousness, He his soul doth keep alive. And he seeth and turneth back, From all his transgressions that he hath done, He doth surely live, he doth not die, And the house of Israel have said, Not pondered is the way of the Lord, My ways -- are they not pondered? O house of Israel -- are not your ways unpondered? Therefore, each according to his ways I judge you, O house of Israel? An affirmation of the Lord Jehovah, Turn ye back, yea, turn yourselves back, From all your transgressions, And iniquity is not to you for a stumbling-block, Cast from off you all your transgressions, By which ye have transgressed, And make to you a new heart, and a new spirit, And why do ye die, O house of Israel? For I have no pleasure in the death of the dying, An affirmation of the Lord Jehovah, And turn ye back and live!

Hebrews 10:28-30 YLT

any one who did set at nought a law of Moses, apart from mercies, by two or three witnesses, doth die, of how much sorer punishment shall he be counted worthy who the Son of God did trample on, and the blood of the covenant did count a common thing, in which he was sanctified, and to the Spirit of the grace did despite? for we have known Him who is saying, `Vengeance `is' Mine, I will recompense, saith the Lord;' and again, `The Lord shall judge His people;' --

Matthew 23:30-37 YLT

and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. So that ye testify to yourselves, that ye are sons of them who did murder the prophets; and ye -- ye fill up the measure of your fathers. `Serpents! brood of vipers! how may ye escape from the judgment of the gehenna? `Because of this, lo, I send to you prophets, and wise men, and scribes, and of them ye will kill and crucify, and of them ye will scourge in your synagogues, and will pursue from city to city; that on you may come all the righteous blood being poured out on the earth from the blood of Abel the righteous, unto the blood of Zacharias son of Barachias, whom ye slew between the sanctuary and the altar: verily I say to you, all these things shall come upon this generation. `Jerusalem, Jerusalem, that art killing the prophets, and stoning those sent unto thee, how often did I will to gather thy children together, as a hen doth gather her own chickens under the wings, and ye did not will.

Matthew 21:44 YLT

and he who is falling on this stone shall be broken, and on whomsoever it may fall it will crush him to pieces.'

Ezekiel 24:7-9 YLT

For her blood in her midst hath been, On a clear place of a rock she hath set it, She hath not poured it on the earth, To cover it over with dust. To cause fury to come up to take vengeance, I have put her blood on a clear place of a rock -- not to be covered. Therefore, thus said the Lord Jehovah: Wo `to' the city of blood, yea, I -- I make great the pile.

Ezekiel 22:2-4 YLT

`And thou, son of man, dost thou judge? dost thou judge the city of blood? then thou hast caused it to know all its abominations, and thou hast said: Thus said the Lord Jehovah: The city is shedding blood in its midst, For the coming in of its time, And it hath made idols on it for defilement. By thy blood that thou hast shed thou hast been guilty, And by thine idols that thou hast made thou hast been defiled, And thou causest thy days to draw near, And art come in unto thine years, Therefore I have given thee a reproach to nations, And a derision to all the lands.

Exodus 20:5 YLT

Thou dost not bow thyself to them, nor serve them: for I, Jehovah thy God, `am' a zealous God, charging iniquity of fathers on sons, on the third `generation', and on the fourth, of those hating Me,

Psalms 109:12-19 YLT

He hath none to extend kindness, Nor is there one showing favour to his orphans. His posterity is for cutting off, In another generation is their name blotted out. The iniquity of his fathers Is remembered unto Jehovah, And the sin of his mother is not blotted out. They are before Jehovah continually, And He cutteth off from earth their memorial. Because that he hath not remembered to do kindness, And pursueth the poor man and needy, And the smitten of heart -- to slay, And he loveth reviling, and it meeteth him, And he hath not delighted in blessing, And it is far from him. And he putteth on reviling as his robe, And it cometh in as water into his midst, And as oil into his bones. It is to him as apparel -- he covereth himself, And for a continual girdle he girdeth it on.

2 Kings 24:3-4 YLT

only, by the command of Jehovah it hath been against Judah to turn `them' aside from His presence, for the sins of Manasseh, according to all that he did, and also the innocent blood that he hath shed, and he filleth Jerusalem with innocent blood, and Jehovah was not willing to forgive.

1 Kings 2:32 YLT

and Jehovah hath turned back his blood on his own head, who hath fallen on two men more righteous and better than he, and slayeth them with the sword, -- and my father David knew not -- Abner son of Ner, head of the host of Israel, and Amasa son of Jether, head of the host of Judah;

2 Samuel 3:28-29 YLT

And David heareth afterwards and saith, `Acquitted `am' I, and my kingdom, by Jehovah, unto the age, from the blood of Abner son of Ner; it doth stay on the head of Joab, and on all the house of his father, and there is not cut off from the house of Joab one having an issue, and leprous, and laying hold on a staff, and falling by a sword, and lacking bread.'

2 Samuel 1:16 YLT

and David saith unto him, `Thy blood `is' on thine own head, for thy mouth hath testified against thee, saying, I -- I put to death the anointed of Jehovah.'

Deuteronomy 19:13 YLT

thine eye hath no pity on him, and thou hast put away the innocent blood from Israel, and it is well with thee.

Deuteronomy 19:10 YLT

and innocent blood is not shed in the midst of thy land which Jehovah thy God is giving to thee -- an inheritance, and there hath been upon thee blood.

Numbers 35:33 YLT

`And ye profane not the land which ye `are' in, for blood profaneth the land; as to the land, it is not pardoned for blood which is shed in it except by the blood of him who sheddeth it;

Commentary on Matthew 27 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 27

Mt 27:1-10. Jesus Led Away to PilateRemorse and Suicide of Judas. ( = Mr 15:1; Lu 23:1; Joh 18:28).

Jesus Led Away to Pilate (Mt 27:1, 2).

For the exposition of this portion, see on Joh 18:28, &c.

Remorse and Suicide of Judas (Mt 27:3-10).

This portion is peculiar to Matthew. On the progress of guilt in the traitor, see on Mr 14:1-11; Joh 13:21-30.

3. Then Judas, which had betrayed him, when he saw that he was condemned—The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies' power: and if so, his remorse would come upon him with all the greater keenness.

repented himself—but, as the issue too sadly showed, it was "the sorrow of the world, which worketh death" (2Co 7:10).

and brought again the thirty pieces of silver to the chief priests and elders—A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!

4. Saying, I have sinned in that I have betrayed the innocent blood—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, nor would he have been so stung with remorse as not to be able to keep the money and survive his crime.

And they said, What is that to us? see thou to that—"Guilty or innocent is nothing to us: We have Him now—begone!" Was ever speech more hellish uttered?

5. And he cast down the pieces of silver—The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.

in the temple—the temple proper, commonly called "the sanctuary," or "the holy place," into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet—"I cast them to the potter in the house of the Lord" (Zec 11:13).

and departed, and went and hanged himself—For the details, see on Ac 1:18.

6. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury—"the Corban," or chest containing the money dedicated to sacred purposes (see on Mt 15:5).

because it is the price of blood—How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.

9. Then was fulfilled that which was spoken by Jeremy the prophet, saying—(Zec 11:12, 13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mt 21:4, 5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from Lightfoot: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mt 16:14; because he stood first in the volume of the prophets (as he proves from the learned David Kimchi) therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of Jeremy, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Lu 24:41), 'All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms,' or the Book of Hagiographa, in which the Psalms were placed first."

Mt 27:11-26. Jesus Again before PilateHe Seeks to Release Him but at Length Delivers Him to Be Crucified. ( = Mr 15:1-15; Lu 23:1-25; Joh 18:28-40).

For the exposition, see on Lu 23:1-25; Joh 18:28-40.

Mt 27:27-33. Jesus Scornfully and Cruelly Entreated of the Soldiers, Is Led Away to Be Crucified. ( = Mr 15:16-22; Lu 23:26-31; Joh 19:2, 17).

For the exposition, see on Mr 15:16-22.

Mt 27:34-50. Crucifixion and Death of the Lord Jesus. ( = Mr 15:25-37; Lu 23:33-46; Joh 19:18-30).

For the exposition, see on Joh 19:18-30.

Mt 27:51-66. Signs and Circumstances Following the Death of the Lord JesusHe Is Taken Down from the Cross, and BuriedThe Sepulchre Is Guarded. ( = Mr 15:38-47; Lu 23:47-56; Joh 19:31-42).

The Veil Rent (Mt 27:51).

51. And, behold, the veil of the temple was rent in twain from the top to the bottom—This was the thick and gorgeously wrought veil which was hung between the "holy place" and the "holiest of all," shutting out all access to the presence of God as manifested "from above the mercy seat and from between the cherubim"—"the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest" (Heb 9:8). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled "upon and before the mercy seat seven times" (Le 16:14)—to signify that access for sinners to a holy God is only through atoning blood. But as they had only the blood of bulls and of goats, which could not take away sins (Heb 10:4), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled; and once a year access to God through an atoning sacrifice was vouchsafed—in a picture, or rather, was dramatically represented, in those symbolical actions—nothing more. But now, the one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied; and so the moment the Victim expired on the altar, that thick veil which for so many ages had been the dread symbol of separation between God and guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"—"the Holy Ghost this signifying, that the way into the holiest of all was NOW made manifest!" How emphatic the statement, from top to bottom; as if to say, Come boldly now to the Throne of Grace; the veil is clean gone; the mercy seat stands open to the gaze of sinners, and the way to it is sprinkled with the blood of Him—"who through the eternal Spirit hath offered Himself without spot to God!" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on Heb 10. 19-22.

An Earthquake—The Rocks Rent—The Graves Opened, that the Saints Which Slept in Them Might Come Forth after Their Lord's Resurrection (Mt 27:51-53).

51. and the earth did quake—From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.

and the rocks rent—"were rent"—the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.

52. And the graves were opened; and many bodies of the saints which slept arose—These sleeping saints (see on 1Th 4:14) were Old Testament believers, who—according to the usual punctuation in our version—were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life … should be the First that should rise from the dead" (Ac 26:23; 1Co 15:20, 23; Col 1:18; Re 1:5).

and went into the holy city—that city where He, in virtue of whose resurrection they were now alive, had been condemned.

and appeared unto many—that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (2Ki 13:21)—which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death.

The Centurion's Testimony (Mt 27:54).

54. Now when the centurion—the military superintendent of the execution.

and they that were with him watching Jesus, saw the earthquake—or felt it and witnessed its effects.

and those things that were done—reflecting upon the entire transaction.

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. There was no medium between those two. See, on the similar testimony of the penitent thief—"This man hath done nothing amiss"—Luke 23. 41.

The Galilean Women (Mt 27:55, 56).

55. And many women were there beholding afar off, which followed Jesus—The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."

from Galilee, ministering unto him—As these dear women had ministered to Him during His glorious missionary tours in Galilee (see on Lu 8:1-3), so from this statement it should seem that they accompanied him and ministered to His wants from Galilee on His final journey to Jerusalem.

56. Among which was Mary Magdalene—(See on Lu 8:2).

and Mary the mother of James and Joses—the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on Mt 13:55,56.

and the mother of Zebedee's children—that is, Salome: compare Mr 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.

The Taking Down from the Cross and the Burial (Mt 27:57-60).

For the exposition of this portion, see on Joh 19:38-42.

The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mt 27:61).

61. And there was Mary Magdalene, and the other Mary—"the mother of James and Joses," mentioned before (Mt 27:56).

sitting over against the sepulchre—(See on Mr 16:1).

The Sepulchre Guarded (Mt 27:62-66).

62. Now the next day, that followed the day of the preparation—that is, after six o'clock of our Saturday evening. The crucifixion took place on the Friday and all was not over till shortly before sunset, when the Jewish sabbath commenced; and "that sabbath day was an high day" (Joh 19:31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hastened to take their measures.

63. Saying, Sir, we remember that that deceiver—Never, remarks Bengel, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.

said, while he was yet alive—Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.

After three days—which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."

I will rise again—"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.

64. Command therefore that the sepulchre be made sure—by a Roman guard.

until the third day—after which, if He still lay in the grave, the imposture of His claims would be manifest to all.

and say unto the people, he is risen from the dead—Did they really fear this?

so the last error shall be worse than the first—the imposture of His pretended resurrection worse than that of His pretended Messiahship.

65. Pilate said unto them, Ye have a watch—The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.

go your way, make it as sure as ye can—as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.

66. So they went, and made the sepulchre sure, sealing the stone—which Mark (Mr 16:4) says was "very great."

and setting a watch—to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.