But Did He Die?

Matthew 27:11-54

INTRODUCTION

​As we approach Matthew 27:11-54, we encounter the profound narrative of Jesus' trial, crucifixion, and death. It is a sequence of events that stands at the heart of Christian faith. This passage not only recounts the culmination of Jesus' earthly ministry but also invites us to reflect deeply on themes of injustice, sacrifice, and redemption. From His interrogation before Pilate to the moment He breathed His last on the cross, each event fulfills ancient prophecies and reveals the extent of God's love for humanity. As we delve into this scripture, let us open our hearts to the weight of these moments and the transformative power they hold for our lives today.

Matthew 27:11–54 ESV

Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” But when he was accused by the chief priests and elders, he gave no answer. Then Pilate said to him, “Do you not hear how many things they testify against you?” But he gave him no answer, not even to a single charge, so that the governor was greatly amazed. Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. And they had then a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” For he knew that it was out of envy that they had delivered him up. Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.” Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!” So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” And all the people answered, “His blood be on us and on our children!” Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified. Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole battalion before him. And they stripped him and put a scarlet robe on him, and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” And they spit on him and took the reed and struck him on the head. And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. And when they came to a place called Golgotha (which means Place of a Skull), they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. And when they had crucified him, they divided his garments among them by casting lots. Then they sat down and kept watch over him there. And over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.” Then two robbers were crucified with him, one on the right and one on the left. And those who passed by derided him, wagging their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.” So also the chief priests, with the scribes and elders, mocked him, saying, “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’ ” And the robbers who were crucified with him also reviled him in the same way. Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” And some of the bystanders, hearing it, said, “This man is calling Elijah.” And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. But the others said, “Wait, let us see whether Elijah will come to save him.” And Jesus cried out again with a loud voice and yielded up his spirit. And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”

SCRIPTURAL ANALYSIS

While narratively part of a tragic sequence, each verse is layered with symbolism and echoes of Old Testament prophecy. In the context of its time, the passage not only served as a record of an execution but also as a profound statement about the nature of divine justice and the promise of a transformative, inclusive covenant between God and all of humanity.

VERSES 11-28

Jesus’ appearance before Pontius Pilate illustrates a key encounter between Roman authority and the emerging claims about Jesus’ identity. Pilate’s direct question about “King of the Jews” highlights the political charge inherent in such a claim. Jesus’ silence in response to the religious leaders’ charges reflects both a fulfillment of prophetic imagery (echoing “He was oppressed, and he suffered…” from Isaiah 53) and a deliberate refusal to engage in a self-justifying defense.

Pilate's astonishment at Jesus’ complete silence is significant. In the highly rhetorical atmosphere of ancient trials, speaking out was expected. Jesus’ refusal to defend himself not only fulfills messianic prophecies but also starkly contrasts with the behavior of a typical defendant, thus intensifying the mystery of Jesus’ identity and mission.

The custom of releasing a prisoner was meant to placate the people and prevent uprisings. Barabbas is introduced as a well-known insurrectionist and rebel. His notoriety heightens the contrast between him and Jesus. By swaying the crowd to choose Barabbas over Jesus, the religious leaders reveal the intense social and political currents at play.

The unanimous cry for crucifixion from the assembled crowd shows how public sentiment—whether manipulated or genuinely impassioned—had turned decisively against Jesus. Crucifixion was a brutal and shameful death reserved for criminals and rebels, making this demand a clear political and social rejection of Jesus’ message and identity.

Pilate’s retreat and subsequent summoning of the Jewish leaders indicate his attempt to manage an increasingly volatile situation. The tension between Roman legalism and Jewish religious law is laid bare here. Pilate ultimately capitulates to the demands of the crowd and the local authorities.

VERSES 28-37

The act of stripping Jesus and dressing him in a scarlet robe is rich in symbolism. Scarlet, a color associated with royalty and wealth, is here used ironically to mock Jesus’ claim to kingship. It also underscores the cruel inversion of honor: what should be a regal garment becomes an instrument of ridicule.

The soldiers’ creation of a crown of thorns and use of a reed as a scepter serve as a grotesque parody of royal regalia. This public mockery is steeped in both Roman and Jewish cultural symbols, turning symbols of honor into instruments of ridicule. The act of spitting on and further humiliating Jesus reinforces the dehumanizing nature of crucifixion as a punishment.

Golgotha’s name, meaning “Place of a Skull,” suggests an association with death and execution. The location likely had a grim reputation, chosen for its visual reminder of mortality—a fitting setting for a Roman crucifixion intended as a public deterrent to rebellion.

Dividing the garments by casting lots directly recalls multiple Old Testament prophecies (for example, Psalm 22) and serves as a literary marker of fulfillment. The inscription was meant to serve as a public proclamation of the crime for which Jesus was being executed. Yet its wording becomes a paradox: while intended as an accusation, many later reinterpret it as a declaration of his true identity.

VERSES 38-44

The presence of two criminals crucified alongside Jesus situates his death within the broader context of Roman punitive measures. Crucifixion was a penalty for insurrection and sedition. And yet here we also find Jesus.

Not only the common people but also the religious authorities join in the mockery of Jesus as he suffers on the cross. The leaders demand a miraculous rescue as proof of his messianic claims. In doing so, they expose their expectation of a political savior rather than a spiritual redeemer, a misunderstanding that would have profound theological ramifications for early Christian thought. The mockers dismiss any notion of divine intervention because they don’t believe in who Jesus claims to be.

VERSES 45-54

The supernatural darkness that envelops the land for three hours would have been understood in the ancient world as a cosmic sign—a divine response to the injustice taking place. Such occurrences, while rare, were laden with symbolic meaning. Jesus’ anguished cry, rendered in Aramaic, directly quotes Psalm 22—a lament that poignantly captures the depth of his suffering and alienation. This connection to Hebrew scripture fulfills prophecy, and it reflects a moment of profound theological mystery where divine abandonment and fulfillment of scripture converge. In a culture where prophetic figures like Elijah were expected to appear in times of crisis, some bystanders interpret Jesus’ cry as a call for divine intervention.

The final cry and the voluntary surrender of his spirit mark the climax of the crucifixion narrative. In the Roman context, a loud cry at the moment of death was not unusual; however, for early Christians, this moment signified the fulfillment of the divine plan. It encapsulates the paradox of a suffering servant who, somehow through apparent defeat, ushers in a new covenant.

The tearing of the temple curtain is laden with symbolic meaning. In the Jewish temple, the curtain separated the Holy of Holies, where God’s presence dwelt, from the rest of the sanctuary. It's tearing symbolizes the removal of the barrier between God and humanity, inaugurating a new era of direct access to the divine.

The appearance of resurrected saints in Jerusalem serves as a dramatic sign of the transformative power unleashed by Jesus’ death and resurrection. It validates his claim to divine sonship and prefigures the new reality that the early Christian community would proclaim—a reality in which death is defeated and divine presence is accessible to all.

The confession of the centurion, a Roman officer representing the empire's might, marks a pivotal moment. His declaration, made in the context of witnessing inexplicable natural and supernatural events, transcends cultural and religious boundaries. It signals that even those firmly embedded in the structures of power can be moved to acknowledge a higher truth. This acknowledgment, emerging from the very agents of Roman authority, underscores the universal significance of the events that have unfolded. This death was for all people.

TODAY’S KEY TRUTH Jesus Died for You.

APPLICATION

Before we explore the meaning of Jesus' death, let’s take a look at the most recent false claim made about the crucifixion and establish the historical reality of it. Over the centuries, many different false claims against the crucifixion have been made. All have failed to stand the test of time, history, and reason. The most recent false claim is that “Jesus Didn’t Die on the Cross.” It is also called the Swoon Theory.

The "Swoon Theory" posits that Jesus did not actually die from crucifixion but merely lost consciousness and later revived in the tomb. This theory suggests that, after enduring severe physical trauma, Jesus managed to recover without medical assistance, roll away the heavy stone sealing his tomb, and appear to his disciples as if resurrected. However, this hypothesis faces significant challenges when considering the extent of Jesus' injuries and the circumstances of his burial.​

Before crucifixion, Jesus underwent a brutal flogging that caused deep lacerations, substantial blood loss, and likely induced hypovolemic shock. The act involved nails driven through the wrists and feet, leading to excruciating pain and respiratory distress. Victims often endured hours of severe pain, muscle cramps, and asphyxiation. ​

Jesus' body was tightly wrapped in linen and placed in a tomb sealed with a large stone. The cool, damp environment and lack of medical care would have made the perfect breeding ground for infection, making survival and self-rescue highly improbable. ​

Experts conclude that the combination of severe scourging, crucifixion, and the spear wound to Jesus' side resulted in death. The Journal of the American Medical Association states that interpretations based on historical and medical evidence indicate Jesus was dead when taken down from the cross. ​History also tells us that the Romans were the world’s best at execution.

It is implausible that someone who had suffered such extensive injuries could recover unaided, move the tomb's stone, and convince others of a triumphant resurrection. The physical state required to inspire belief in his resurrection contrasts sharply with the debilitated condition he would have been in if he had merely revived.​ Imagine Jesus, He didn’t have a resurrected body but only one beaten, mutilated, and abused, standing in front of the disciples saying, “You too can have this.” Not very inspiring.

The "Swoon Theory" does not align with the historical and medical evidence surrounding Jesus' crucifixion and burial. The accounts and analyses strongly support the reality of Jesus' death, which is central to Christian belief in his resurrection.​ Despite all the attempts to deny the truth, Jesus died. His lifeless body was taken down from the cross and placed in a tomb. Jesus was dead.

Jesus Died for You.

CONCLUSION

So, with Jesus clearly deceased, the obvious question becomes, who is responsible? Was it the Jews who caused Jesus’ death? Was it Pilate? Who was ultimately responsible for Jesus’ death?

We never learn the names of the Roman soldiers who drove the nails into Jesus’ hands and feet. We don’t know the names of the Roman soldiers who raised the cross from the ground. Who are the faceless men who executed Jesus' punishment on the cross? Why do we not know their names?

It’s because we are all guilty of putting Jesus on the cross. It wasn’t just the Romans. It wasn’t just the Jews. It wasn’t just Pilate. It was our sin that nailed Jesus to the cross. We drove those nails in. We struck Jesus on the body and head. We put Jesus on that cross. Our sin, our selfishness, and our pride were the real whips, the real nails, and the real crown of thorns. While He willingly went, we crucified Jesus.

Jesus Died for You.

Reading these verses, it is interesting to see people's different reactions to Jesus and his crucifixion. Most of the Pharisees and the Roman soldiers were despicable. Barabbas was disrespectful. Most of the disciples were fearful. John and some women came close to the cross and stayed faithful. Simon, who helped carry the cross, changed from not wanting any part to fully identifying with Jesus. One criminal on the cross mocked Jesus, and another repented.

But the person’s reaction that I found most fascinating was Pilate’s.

Verse 24—When Pilate saw that he was getting nowhere and that an uproar was starting, he took water and washed his hands in front of the crowd. "I am innocent of this man's blood," he said. It is your responsibility!"

I think Pilate’s reaction is the most common one among people today. Most people don’t hate Jesus. Most are not intentionally disrespectful. Most aren’t afraid, but most won’t repent or come close to the cross. Most people do what Pilate did – they admire Jesus, but they wash their hands clean of Jesus’ blood. Apathetic, disinterested, or plain uncaring, most people keep Jesus at arm's length. Pilate put his own safety, his own career, and his own reputation first. And so do a lot of Americans. And even more disheartening, so do many Christians.

Our world wants Jesus' benefits without the burden of being a disciple. They want peace without surrender, blessings without obedience, and heaven without a cross. That’s not genuine faith. That denies the fundamental foundation of our faith.

Jesus Died for You.

Jesus died for you. Why? So that through your confession and the forgiveness you receive, your relationship with God can be restored and made whole. That’s why Jesus died for you.

Jesus’ death on the cross wasn’t just a moment in history—it was a personal sacrifice for you. In Matthew 27, we see His love poured out through suffering. He endured the cross so you could know life. Receive His love today. Jesus died for you because you matter to Him. He died for you, bearing your sin, your shame, and your judgment. His sacrifice opens the way to forgiveness, freedom, and eternal life. You can choose Him today, knowing He already chose you.

Jesus Died for You.