November 12

Matthew 27; Mark 15 (biblegateway.com)

The Crucified Savior

After comforting His disciples, praying for them, and submitting to the Father’s will, the Gospel record now brings us to the crucifixion of Christ. The betrayal, trials, suffering, and death of Jesus unfold according to God’s redemptive plan, revealing the depth of His love and the cost of our salvation.

Matthew 27 — Jesus’ Trial, Crucifixion, Death, and Burial

As Matthew 27 begins, morning comes, and the chief priests and elders of the people take counsel against Jesus to put Him to death (v. 1). They bind Him, lead Him away, and deliver Him to Pontius Pilate, the Roman governor (v. 2). Judas, seeing that Jesus is condemned, is seized with remorse. He returns the thirty pieces of silver to the chief priests and elders, confessing that he has betrayed innocent blood (v. 3–4). His sorrow, however, is regret rather than true repentance, for instead of turning to Christ for mercy, Judas turns away in despair.

The religious leaders dismiss him coldly, revealing their hypocrisy. They show concern for ceremonial restrictions about “blood money” while ignoring the greater sin of condemning the innocent. Judas throws the silver into the temple and goes out and hangs himself (v. 5). The priests, declaring that it is unlawful to place the money in the treasury, use it instead to purchase the potter’s field as a burial place for foreigners (v. 6–7). This act fulfills prophetic imagery that intertwines the messages of Zechariah and Jeremiah, both of whom spoke of betrayal, corruption, and divine judgment.

In Zechariah 11:12-13, the prophet portrays a symbolic act in which he serves as a shepherd over an unfaithful people. When they reject him, they weigh out thirty pieces of silver, the price of a slave (Exodus 21:32), as his wages. God then tells him to throw the money “to the potter” in the house of the Lord, signifying Israel’s contempt for their true Shepherd and the worthlessness of their devotion. Matthew sees this imagery fulfilled perfectly in Judas’s betrayal and the priests’ use of the blood money to buy a potter’s field, showing that Israel’s rejection of Christ mirrors the rejection of God in Zechariah’s day.

Jeremiah adds a broader prophetic backdrop. In Jeremiah 19, the prophet is told to purchase a potter’s jar and go to the Valley of Hinnom, a place associated with death and judgment, to proclaim coming destruction upon Judah for shedding innocent blood. Later, in Jeremiah 32, he buys a field as a sign of hope that restoration will one day follow judgment. Both themes, judgment for bloodguilt and the purchase of land as a sign of divine purpose, come together in Matthew’s account. What appears to be a desperate and shameful transaction becomes another testimony to God’s sovereign control over history.

The priests’ superficial scruples over temple funds expose their spiritual blindness, as they are careful about coins but careless about justice. Judas’s despair and the leaders’ deceit stand in stark contrast to Jesus’ steadfast obedience, reminding believers that outward religion without a heart of truth leads to ruin, while genuine repentance turns to Christ in faith and finds mercy that no amount of guilt can erase.

Pilate now becomes the central human instrument in the trial of Jesus, and Matthew reveals both the injustice of the proceedings and the sovereign purpose of God working through them. Pontius Pilate, the Roman governor of Judea, was known for his cruelty and political pragmatism. He held the authority to pronounce capital judgment, yet he is portrayed as a man torn between conviction and compromise. Jesus stands before him, and Pilate asks, “Are You the King of the Jews?” (v. 11). This question carries both political and spiritual weight. To Rome, such a claim could sound like rebellion; to Israel, it touched on messianic hope. Jesus replies simply, “You say so,” affirming the truth of the charge but on His own terms. He is indeed King, yet His kingdom is not of this world (John 18:36).

While the chief priests and elders hurl accusations against Him, Jesus remains silent (v. 12–13). His calm restraint fulfills Isaiah 53:7, where the Suffering Servant is described as “oppressed and afflicted, yet He opened not His mouth.” His silence is not weakness but a willing submission to the Father’s redemptive will. Every insult and false charge moves the plan of salvation toward its ordained end. Pilate marvels greatly that Jesus makes no defense (v. 14). In the face of earthly authority, the true King stands composed and resolute, trusting the justice of heaven rather than the verdicts of men. Matthew’s account reminds believers that the cross was not a tragedy of chance, but the triumph of divine purpose, with Christ, the innocent One, standing silent so the guilty might be forgiven.

At the feast, it was customary for the Roman governor to release one prisoner chosen by the people, a gesture meant to appease the crowds during Passover and maintain public favor (v. 15). Pilate sees in this custom an opportunity to release Jesus without openly defying the religious leaders. He offers them a clear contrast: Barabbas, a notorious prisoner involved in insurrection and murder (Mark 15:7; Luke 23:19), or Jesus, who is called the Christ (v. 16–17). Pilate assumes the choice will be obvious, that surely the crowd would prefer to free the One known for healing, teaching, and righteousness over a violent criminal guilty of rebellion against Rome.

Pilate knows the motives behind the leaders’ accusations. He recognizes that they have delivered Jesus out of envy, not concern for justice (v. 18). His instincts tell him that Jesus is innocent, and his conscience is stirred further when his wife sends an urgent message: “Have nothing to do with that righteous Man, for I have suffered greatly today in a dream because of Him” (v. 19). This divine warning heightens the tension, presenting Pilate with a clear moral choice, one that will test his courage and integrity.

Meanwhile, the chief priests and elders move quickly to manipulate the crowd, persuading them to ask for Barabbas and demand Jesus’ crucifixion (v. 20). When Pilate asks what he should do with Jesus, who is called the Christ, they cry out together, “Let Him be crucified!” (v. 21–22). The scene reveals how swiftly public opinion can turn and how easily human hearts can be swayed by pressure and persuasion. The same crowd that once welcomed Jesus with shouts of “Hosanna” now calls for His death. Pilate’s indecision and the leaders’ deceit converge to fulfill God’s sovereign plan, where the innocent Son of God is condemned so the guilty might go free.

Pilate questions the crowd again, asking, “Why, what evil has He done?” but they shout all the more, “Crucify Him!” (v. 23). The voices of rage drown out the voice of reason. Seeing that a riot is forming and fearing for his position, Pilate gives in to the pressure. Wanting to distance himself from responsibility, he takes water and washes his hands before the crowd, declaring, “I am innocent of this man’s blood; see to it yourselves” (v. 24). The gesture was a Jewish symbol of innocence (Deuteronomy 21:6–9), but for Pilate it is an empty act. Water could not cleanse the guilt of condemning the righteous Son of God. Moral neutrality in the face of truth is never true innocence.

The people respond with chilling words: “His blood be on us and on our children!” (v. 25). In their blindness, they accept responsibility for the death of their own Messiah, not realizing that the very blood they invoke in judgment is the only blood that can bring redemption. Pilate releases Barabbas, the guilty rebel, and delivers Jesus to be scourged and crucified (v. 26). Innocence is condemned, guilt is freed, and in this exchange the gospel’s heart is displayed: the sinless One takes the place of the guilty so that sinners might go free. Yet Pilate’s cowardice and the crowd’s rebellion stand as warnings that the fear of man and the desire for approval can lead people to reject what they know is right.

Before Jesus is led to Calvary, Matthew pauses to reveal the soldiers’ cruel mockery, showing that the Savior’s suffering includes not only physical agony but also the humiliation and rejection of those He came to save. The governor’s soldiers take Jesus into the praetorium, the governor’s headquarters, and gather the whole cohort around Him (v. 27). They strip Him, clothe Him in a scarlet robe, twist together a crown of thorns, and press it onto His head (v. 28–29). The thorns recall the curse pronounced on the earth because of sin (Genesis 3:18), now pressed into the brow of the One who bears the world’s curse. They kneel before Him in cruel imitation of worship, saying, “Hail, King of the Jews!” They spit on Him and strike Him on the head with a reed, adding physical torture to their mockery (v. 30). After they finish their humiliation, they remove the robe, put His own garments back on Him, and lead Him away to crucify Him (v. 31). The true King is crowned with thorns, robed in mockery, and paraded to die, yet through His suffering, God’s redeeming purpose moves toward its glorious fulfillment.

On the way to the crucifixion site, the soldiers compel Simon of Cyrene, a man from North Africa who is likely in Jerusalem for the Passover, to carry Jesus’ cross (v. 32). Roman law allowed soldiers to press bystanders into service, and Simon is forced into this grim duty. Jesus, weakened by the brutal scourging and loss of blood, is likely unable to carry the beam Himself. What begins as an unwanted burden becomes, for Simon, and for all who would follow Christ, a picture of discipleship: to take up the cross and follow Him (Luke 9:23).

Arriving at Golgotha, meaning “Place of a Skull,” the soldiers offer Jesus wine mixed with gall, a bitter substance meant to dull pain, but He refuses it (v. 33–34). The offer fulfills Psalm 69:21, yet His refusal shows His resolve to drink the full cup of suffering prepared by the Father. He will face death fully conscious, willingly enduring the agony of the cross for the redemption of sinners.

They crucify Him there, driving the nails through His hands and feet, the Roman instrument of torture and death meant for the vilest offenders. As they divide His garments and cast lots for His clothing, the soldiers unknowingly fulfill Psalm 22:18, a prophecy written a thousand years earlier (v. 35–36). Every detail moves under God’s sovereign direction; even in the cruelty of men, His redemptive plan unfolds.

Above His head, they place the written charge: “THIS IS JESUS, THE KING OF THE JEWS” (v. 37). Pilate’s inscription, meant as mockery, becomes a divine proclamation of truth. Two criminals are crucified with Him, one on the right and one on the left (v. 38). In this, the Righteous One is “numbered with the transgressors” (Isaiah 53:12). The sinless Savior hangs between sinners, bearing their shame and their curse, revealing that His mission is not for the righteous but for those in desperate need of mercy.

Even in these moments, Scripture is fulfilled, and Jesus endures suffering without retaliation, showing His complete obedience to the Father’s will. Yet the mockery does not end here, for as He hangs on the cross, He will face scorn not only from the soldiers, but also from those passing by and from the very leaders who condemned Him.

Those who pass by hurl insults at Him, shaking their heads and saying, “You who would destroy the temple and rebuild it in three days, save Yourself!” (v. 39–40). The religious leaders join in, taunting, “He saved others; He cannot save Himself” (v. 42). Their sarcasm is bitter, yet in it they unwittingly speak the truth. He could have saved Himself, but chose not to, in order to save others. The cross is not weakness but willing obedience. Love holds Him there, not the nails. The Son of God refuses deliverance so that sinners might be delivered.

As they mock, the Scriptures are fulfilled, for Psalm 22:7-8 foretold, “All who see me mock me; they make mouths at me; they wag their heads; ‘He trusts in the Lord; let Him deliver Him.’” Their scorn confirms His identity as the true Son in whom the Father delights. Even the criminals crucified beside Him join in the derision (v. 44), though one will later turn in repentance, revealing that grace can reach even the most hardened heart.

Here, the Holy One endures the full measure of human contempt. He bears shame and reproach that He does not deserve, taking upon Himself the penalty and curse of sin so that those who believe might be made righteous. The crowds, the rulers, and the thieves alike reveal humanity’s rejection of God’s mercy, yet Christ’s silence and suffering display the depth of divine love, a love that endures scorn to bring salvation.

From noon until 3 p.m., darkness covers the land (v. 45), a visible sign of judgment and the weight of sin being borne by Christ. At about 3 p.m., Jesus cries with a loud voice, “My God, My God, why have You forsaken Me?” (v. 46), quoting Psalm 22:1. Jesus’ cry of forsakenness expresses the real anguish of bearing sin under God’s judgment, for on the cross He stood in the place of sinners and felt the separation sin produces. He endured what sin deserves so that believers would not have to. Yet this forsakenness was relational in experience, not in essence; the Father did not stop loving the Son, nor was the Trinity divided.

He endured this suffering for all, offering salvation to every person and securing redemption for all who will believe in Him. Some misunderstood His cry, thinking He was calling Elijah (v. 47). Someone offered Him sour wine on a sponge to prolong His strength, but others waited to see if Elijah would come to save Him (v. 48–49). Jesus cries out again and yields His spirit (v. 50). His life is not taken from Him; He lays it down willingly, showing His authority even in death.

At that moment, the temple veil is torn in two from top to bottom (v. 51), signifying that access to God is now opened through Christ’s sacrifice, for God Himself removed the barrier and made the way of salvation available to all who will come to Him through Christ. The tearing of the veil also pointed to the end of the temple system and foreshadowed the judgment Jesus had foretold—its destruction, that “not one stone would be left on another” (Matthew 24:1-2; Matthew 23:38; John 2:19-21).

The earth shakes, rocks split, tombs open, and many saints’ bodies are raised, appearing to many after His resurrection, giving a preview of the resurrection to come (v. 51–53). This was not the full resurrection that will occur at Christ’s return, but a foretaste that affirmed His victory over death and the future bodily resurrection promised to all believers (1 Corinthians 15:20–23; 1 Thessalonians 4:13–18).

When the centurion and those with him see the earthquake and what happens, they fear greatly and declare, “Truly this was the Son of God!” (v. 54). Women who followed Jesus from Galilee, who had ministered to Him, watch from a distance (v. 55–56). Heaven, earth, and even hardened hearts testify to the truth of His person and the significance of His death.

In His death, Scripture is fulfilled, the way to God is opened, and hearts are awakened to His true identity; and even in His burial, God continues to unfold His redemptive plan leading toward resurrection hope.

As evening approaches, Joseph of Arimathea, a respected member of the Council and a disciple of Jesus, asks Pilate for Jesus’ body (v. 57–58). Pilate grants the request after confirming Jesus is dead. Joseph wraps the body in a clean linen cloth and lays Him in his own new tomb, which had been cut in the rock (v. 59–60). He rolls a great stone to close it, and Mary Magdalene and the other Mary sit opposite the tomb, witnessing where He is laid (v. 61). The burial fulfills Scripture, for the Suffering Servant was to be “with a rich man in His death” (Isaiah 53:9), confirming that Christ truly died, entered the grave, and shared fully in our humanity, even to the point of burial.

The next day, the chief priests and Pharisees request that Pilate secure the tomb, remembering Jesus’ words about rising on the third day (v. 62–63). Though they had rejected His teaching, they took His words seriously enough to fear the impact if the tomb were found empty. They worry His disciples may steal the body and claim He has risen (v. 64). Pilate grants them a guard, and they seal the stone and set a watch (v. 65–66). Their attempt to prevent any possibility of a resurrection testimony only results in a stronger witness when Christ rises, for the guarded and sealed tomb removes any natural explanation for the empty grave.

Matthew 27 brings us to the foot of the cross, where the holiness of God and the seriousness of sin meet the depth of Christ’s obedience and love. Betrayed, unjustly tried, mocked, and crucified, Jesus willingly endures the cross to accomplish salvation for all who will believe.

Every detail unfolds under God’s sovereign plan, fulfilling Scripture and revealing Him as the spotless Lamb of God who bears our sin and suffers the judgment we deserved. The torn veil declares that the way to the Father is now open, and through His death, the power of sin and death is broken. The cost of our redemption is great, yet so is the love that held Christ there.

Though His body is placed in a sealed tomb, the story is not over. Even in the silence of the grave, God is at work, preparing to vindicate His Son and reveal the victory of the resurrection, bringing life, hope, and assurance to all who trust in Him.

Mark 15 — Jesus’ Trial Before Pilate, Crucifixion, Death, and Burial

Matthew’s Gospel closes with the death and burial of Jesus, the stone rolled into place, the guards keeping watch, and the disciples scattered in grief. Yet even in that silence, God’s plan continues to move forward. As Mark 15 begins, the scene shifts back to the morning of the crucifixion, showing the same events through Mark’s clear, fast-paced perspective. His account draws attention to the human side of the story: the tension, the cruelty, and Christ's steadfast obedience amid injustice. Where Matthew highlights prophecy fulfilled, Mark shows the cost of that fulfillment lived out in real time. Together, they remind us that the suffering and death of Jesus were not accidental, but the deliberate, loving act of the One who gave His life so that sinners might live.

Morning has come, and the chief priests, elders, and scribes finalize their plan to have Jesus condemned by Rome (v. 1). They bind Him and deliver Him to Pilate, the Roman governor, whose authority alone can authorize execution. Mark’s account moves quickly, showing the tension and immediacy of the moment. Pilate questions Jesus, “Are You the King of the Jews?” and Jesus replies simply, “You say so” (v. 2). His quiet response affirms the truth of His kingship, though not in the worldly sense Pilate expects. The true King stands before human power, calm and resolute in submission to the Father’s will.

While the chief priests hurl accusations, Jesus remains silent (v. 3–5). His silence fulfills Isaiah 53:7, the prophecy of the Suffering Servant who would be “oppressed and afflicted, yet opened not His mouth.” His restraint is not weakness, but strength under control, obedience carried out in love. Pilate was amazed at His composure.

As Matthew also records, it was Pilate’s custom during the feast to release one prisoner chosen by the people (v. 6). Seeing a possible way to release Jesus without direct conflict with the Jewish leaders, he presents them with a choice: Barabbas, a well-known criminal guilty of rebellion and murder, or Jesus, the one called Christ (v. 7–9). Pilate knows Jesus has been delivered out of envy (v. 10), yet his attempt to reason with the crowd fails. The chief priests stir up the people to demand the release of Barabbas instead (v. 11).

When Pilate asks what he should do with “the King of the Jews,” the crowd shouts back, “Crucify Him!” (v. 12–13). Pilate presses further, “Why, what evil has He done?” but they only cry out more fiercely, “Crucify Him!” (v. 14). Seeing that resistance could lead to unrest, Pilate yields to the crowd’s will. He releases Barabbas and delivers Jesus to be scourged and crucified (v. 15).

Mark’s record echoes Matthew’s but adds to its immediacy; the pace is swift, the emotions raw, and the injustice unmistakable. The sinless is condemned, and the guilty goes free. Yet behind every decision and every cry of the crowd stands the purpose of God. Jesus willingly endures what humanity deserves, so that forgiveness might be offered to all.

The soldiers lead Jesus into the Praetorium, the governor’s headquarters, and call together the whole battalion (v. 16). They clothe Him in a purple robe, twist together a crown of thorns, and place it on His head (v. 17). Kneeling before Him, they mock Him, saying, “Hail, King of the Jews!” They strike His head with a reed, spit on Him, and bow in false homage (v. 18–19). After they finish their mockery, they remove the robe, put His own garments back on Him, and lead Him out to crucify Him (v. 20). The One who truly reigns is mocked as a king, yet He endures without retaliation.

On the way, they compel Simon of Cyrene, the father of Alexander and Rufus, to carry His cross (v. 21). Mark includes these names, likely because they were known among early believers. They bring Jesus to Golgotha, “Place of a Skull” (v. 22). They offer Him wine mixed with myrrh, a mixture commonly understood to have a numbing effect and traditionally given to lessen the pain of crucifixion, but Jesus refuses to take it (v. 23).

They crucify Him, dividing His garments and casting lots for them, fulfilling Scripture (v. 24). It is the third hour, about 9 a.m., when they crucify Him (v. 25). The written charge against Him reads: “THE KING OF THE JEWS” (v. 26). Two criminals are crucified with Him, one on His right and one on His left (v. 27). The Holy One is numbered with transgressors, fulfilling what was written (Isaiah 53:12).

Those who pass by hurl insults at Him, shaking their heads and saying He should save Himself and come down from the cross if He is truly who He claimed to be (v. 29–30). The chief priests and scribes mock Him among themselves, saying that He saved others but cannot save Himself. Let the Christ, the King of Israel, come down now from the cross so they may see and believe (v. 31–32). Even those crucified with Him revile Him. He is surrounded by scorn, yet remains steadfast in obedience to the Father.

And when the sixth hour had come, there was darkness over the whole land until the ninth hour (v. 33). This supernatural darkness mirrors what Matthew records, a visible sign of divine judgment and the burden of sin being borne by Christ. Creation itself testifies that something beyond human comprehension is taking place. At about three o’clock, Jesus cries out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?” (v. 34). Quoting Psalm 22:1, His cry reveals the deep anguish of bearing the world’s sin under God’s judgment. The forsakenness He feels is real, though not absolute; the Father never ceases to love the Son, but Jesus experiences the full weight of separation caused by sin so that believers would never have to.

Those standing nearby misunderstand and say that He is calling for Elijah (v. 35). Someone runs, fills a sponge with sour wine, puts it on a reed, and offers Him a drink, while others say to wait and see if Elijah will come to take Him down (v. 36). Jesus cries out with a loud voice and breathes His last (v. 37).

At that moment, the curtain of the temple is torn in two from top to bottom (v. 38). God Himself removes the barrier, showing that access to His presence is now opened through the finished work of Christ. A hardened Roman centurion, standing opposite Jesus, sees how He dies and declares, “Truly this Man was the Son of God!” (v. 39). The testimony of a Gentile soldier contrasts with the rejection of Israel’s leaders.

Women look on from a distance, including Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome, who followed and ministered to Him in Galilee, along with many other women who came with Him to Jerusalem (v. 40–41). Even in His death, faithful witnesses remain near. They remain when others flee, witnessing His suffering with devotion and sorrow. Their quiet faithfulness contrasts sharply with the cruelty of those who mocked Him, reminding readers that true discipleship endures even when hope seems lost.

Evening approaches, and because it is the day of Preparation, Joseph of Arimathea, a respected member of the council, who was himself waiting for the kingdom of God, courageously goes to Pilate and asks for Jesus’ body (v. 42–43). Pilate is surprised that Jesus is already dead and summons the centurion to verify it (v. 44–45). Once confirmed, Pilate grants the body to Joseph.

Joseph buys a linen shroud, takes the body down from the cross, and wraps it carefully for burial (v. 46). Joined by Nicodemus, as John records (John 19:39–40), he lays the Lord in a tomb hewn from rock, a new tomb, unused, symbolizing purity and honor. A large stone is rolled against the entrance, sealing it shut. Even in these quiet, somber acts, Scripture is fulfilled: “They made His grave with the wicked and with a rich man in His death” (Isaiah 53:9). The One condemned among criminals is buried with dignity, watched over by those whose faith is beginning to awaken.

Nearby, Mary Magdalene and Mary, the mother of Joses, observe where He is laid (v. 47). Their presence ensures that the place of burial is known beyond doubt, setting the stage for the events of resurrection morning. What seems final is only a pause in the story. The burial of Jesus confirms His true humanity and real death, yet it also prepares the way for the greatest truth yet to be revealed, that the tomb will not remain sealed.

Mark 15 vividly portrays the suffering, crucifixion, and burial of Jesus with striking clarity and urgency. The innocent Son of God stands condemned before human authority so that the guilty might go free. He endures mockery, scourging, and the agony of the cross, fulfilling Scripture and displaying perfect obedience to the Father’s will.

At midday, darkness covers the land. His cry of abandonment reveals the weight of sin He bears, and the torn temple curtain declares that access to God has been opened through His sacrifice. The centurion’s confession, the devotion of the women who remain near, and Joseph’s courageous act of love all bear witness to His true identity and worth. The chapter closes in the quiet of the tomb—not in defeat, but in divine pause, waiting for the dawn of resurrection morning, when death itself will be conquered.

Conclusion

Matthew 27 and Mark 15 draw us to the foot of the cross, where the love of God is displayed most clearly. Jesus willingly bore our sin, suffering in our place so that we could be forgiven and reconciled to God. The torn veil proclaims a powerful truth: through Christ, the way to the Father is open to all who believe.

For believers today, these chapters call for reflection, gratitude, and worship. The cross is not merely a historical event; it is the foundation of our faith and the source of our hope. As we remember the price Jesus paid, we are reminded of the seriousness of sin, the greatness of His love, and the call to take up our cross and follow Him. The Savior who died for us is worthy of our lives, our devotion, and our obedience.

The darkest day in history became the doorway to salvation, because by His death, we live.