Matthew 26:66

KJV

What think ye? They answered and said, He is guilty of death.

KJV (with Strong's)

What {G5101} think {G1380} ye {G5213}? They answered {G611} and {G1161} said {G2036}, He is {G2076} guilty {G1777} of death {G2288}.

Complete Jewish Bible

What is your verdict?" "Guilty," they answered. "He deserves death!"

Berean Standard Bible

What do you think?” “He deserves to die,” they answered.

American Standard Version

what think ye? They answered and said, He is worthy of death.

Commentary

### SUMMARY
Matthew 26:66 records the chilling and pivotal verdict of the Jewish high court, the Sanhedrin, against Jesus. Following Jesus's profound affirmation of His divine identity as the Son of Man, the high priest Caiaphas declared His words blasphemous, prompting the assembled council to unanimously condemn Jesus as "guilty of death," thereby sentencing Him to capital punishment under their interpretation of the Mosaic Law. This moment marks the culmination of the religious leaders' determined efforts to eliminate Jesus, setting in motion the final events leading to His crucifixion.

### CONTEXT
* **Literary Context:** This verse is the climax of Jesus's night trial before the Sanhedrin, as detailed in [Matthew 26:57-68](/matthew/26-57-68 "Matthew 26 - Jesus's Trial Before the Sanhedrin"). Having been arrested in Gethsemane, Jesus was brought to the house of Caiaphas, the High Priest. The council sought false testimony against Him but failed to find consistent witnesses. Frustrated, Caiaphas directly challenged Jesus, asking if He was [the Christ, the Son of God](/matthew/26-63 "Matthew 26:63 - Caiaphas's Question"). Jesus's unequivocal response, affirming His identity and prophesying His return as the [Son of Man coming on the clouds of heaven](/matthew/26-64 "Matthew 26:64 - Jesus's Affirmation"), was immediately seized upon by Caiaphas as blasphemy. The tearing of Caiaphas's robes, a dramatic gesture signifying outrage, immediately preceded the council's pronouncement in [Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Caiaphas's Reaction"), setting the stage for their unanimous verdict of death.
* **Historical & Cultural Context:** The trial of Jesus before the Sanhedrin was fraught with legal irregularities according to Jewish law, including being held at night and on a feast day, and the immediate pronouncement of a death sentence without a day's delay. The Sanhedrin was the supreme Jewish judicial and legislative body, composed of 71 members, including chief priests, elders, and scribes. Under Roman occupation, the Sanhedrin retained authority over many internal Jewish affairs, but they did not have the right to carry out capital punishment without Roman approval, as seen later when they bring Jesus to Pilate ([John 18:31](/john/18-31 "John 18:31 - Jewish Leaders to Pilate")). Blasphemy, specifically claiming to be God or the Messiah in a way that was perceived as a challenge to God's uniqueness, was considered a capital offense under Mosaic Law ([Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Law on Blasphemy")). The Jewish leaders interpreted Jesus's claim to divinity as such, making the verdict of "guilty of death" the ultimate condemnation in their legal system.
* **Key Themes:** This verse powerfully underscores several critical themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it highlights the **unjust judgment and condemnation** of Jesus, revealing the profound corruption and spiritual blindness of human systems when confronted with divine truth. Despite Jesus's innocence, the religious leaders were driven by envy, fear, and a predetermined agenda to eliminate Him, refusing to acknowledge His true identity as the Messiah. Secondly, it exemplifies the **rejection of the Messiah** by His own people, particularly by those in religious authority who were meant to recognize and welcome Him. This rejection, though tragic, was paradoxically part of God's sovereign plan. Thirdly, the verdict of death directly contributes to the **fulfillment of prophecy**, particularly those concerning the suffering servant in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"), who would be unjustly judged and silenced, leading to an atoning sacrifice for humanity's sins.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **think (Greek, _dokéō'_):** From G1380, this verb means "to think" or "to seem." In Caiaphas's question, "What think ye?", it functions as a direct appeal for the Sanhedrin members' judgment and opinion on Jesus's self-declaration. It solicits their official verdict, indicating a formal process, albeit one marred by prejudice.
* **guilty (Greek, _énochos'_):** From G1777, this adjective signifies being "liable to" a condition, penalty, or imputation. Here, "guilty of death" (énochos thanatou) is a definitive legal pronouncement, meaning "liable to the death penalty" or "deserving of death." It indicates that Jesus's perceived offense (blasphemy) carried the highest possible legal consequence under Jewish law.
* **death (Greek, _thánatos'_):** From G2288, this noun refers to literal or figurative death. In this context, it unequivocally means the physical penalty of capital punishment. The Sanhedrin's verdict was a formal declaration that Jesus's actions and claims warranted His execution, a decision they would then seek to enforce through Roman authority.

#### Verse Breakdown
* **"What think ye?":** This is the High Priest Caiaphas's direct appeal to the assembled members of the Sanhedrin, immediately following Jesus's clear affirmation of His divine identity and Caiaphas's dramatic tearing of his robes. It is a rhetorical question designed to elicit a unanimous or near-unanimous condemnation, framing the situation as an undeniable act of blasphemy that demands the death penalty.
* **"They answered and said, ":** This phrase indicates the collective response of the Sanhedrin members. While the text doesn't specify every individual's voice, it conveys a consensus or overwhelming agreement among the council. Their immediate answer highlights the swiftness and apparent unanimity of their judgment, indicating a predetermined outcome rather than a fair deliberation.
* **"He is guilty of death.":** This is the formal verdict rendered by the Sanhedrin. It is a legal pronouncement stating that Jesus is liable to the death penalty because, in their view, His claim to be the Son of God and the coming Son of Man constituted blasphemy, a capital offense under their interpretation of Mosaic Law. This verdict sets the stage for Jesus's transfer to Pilate and His eventual crucifixion.

#### Literary Devices
Matthew 26:66 employs several powerful literary devices. **Dramatic Irony** is profoundly present, as the religious leaders, in their attempt to condemn Jesus to death, unknowingly fulfill God's redemptive plan, setting in motion the events that will lead to eternal life for many. The very ones who claim to uphold God's law condemn the Son of God, the source of life, to death. The verse also utilizes **Legal Language**, with phrases like "What think ye?" and "guilty of death," which are formal judicial terms. This legalistic framing underscores the gravity of the proceedings and the official nature of the verdict, even as the trial itself was a travesty of justice. Furthermore, the verse serves as a powerful **Foreshadowing**, directly predicting and necessitating Jesus's crucifixion. The Sanhedrin's verdict is the immediate precursor to His delivery to Pilate and His ultimate sacrifice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The Sanhedrin's verdict in Matthew 26:66 is a profound theological statement about human rebellion against divine truth and God's sovereign plan. It reveals the depth of spiritual blindness and the corrupting influence of power, as the very religious leaders entrusted with guiding God's people rejected and condemned His Son. This moment underscores the radical nature of Jesus's claims to divinity, which were perceived as blasphemy by those who refused to believe. Yet, even in this act of profound injustice, God's redemptive purpose was unfolding. The condemnation of the innocent Son of God was a necessary step in the divine plan to provide atonement for the sins of humanity, transforming a human act of injustice into a pivotal moment of divine grace. This verdict, though humanly evil, was divinely ordained to bring about salvation.

* [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant's Silence")
* [Mark 14:64](/mark/14-64 "Mark 14:64 - Parallel Account of the Verdict")
* [John 19:7](/john/19-7 "John 19:7 - Jewish Demand for Jesus's Death")

### REFLECTION AND APPLICATION
Matthew 26:66 serves as a stark reminder that divine truth often faces rejection and condemnation from the world, even from those in positions of religious authority. For believers today, this verse challenges us to consider our own response to Jesus's claims. Are we willing to embrace His identity as the Son of God, even when it means standing against prevailing opinions or societal norms? The Sanhedrin's verdict highlights the danger of spiritual blindness and the perversion of justice when human agendas supersede divine truth. It calls us to examine our hearts for any prejudice or self-interest that might hinder our full acceptance of Christ. Furthermore, this verse deepens our appreciation for Jesus's immense sacrifice. He willingly submitted to this unjust condemnation, knowing that it was the path to provide redemption for us. His acceptance of the death sentence, though innocent, underscores His boundless love, His perfect obedience to the Father's will, and the immeasurable cost of our salvation. It compels us to live lives worthy of such a sacrifice, marked by humility, obedience, and a steadfast commitment to truth, even in the face of opposition.

#### Questions for Reflection
* **How does the Sanhedrin's verdict challenge my understanding of justice and truth in the world today?**
* **In what ways might I, like the Sanhedrin, be tempted to reject or misinterpret divine truth due to my own biases or preconceived notions?**
* **What does Jesus's willing acceptance of an unjust death sentence teach me about the nature of His love and sacrifice for humanity?**

### FAQ

**Why did the Sanhedrin declare Jesus "guilty of death"?**

Answer: The Sanhedrin declared Jesus "guilty of death" because they interpreted His direct affirmation of being [the Christ, the Son of God](/matthew/26-63 "Matthew 26:63 - Caiaphas's Question") and the [Son of Man coming on the clouds of heaven](/matthew/26-64 "Matthew 26:64 - Jesus's Affirmation") as blasphemy. Under their understanding of Jewish law, specifically [Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - Law on Blasphemy"), claiming to be God or equating oneself with God was considered a capital offense punishable by death. They saw Jesus's claims as a direct challenge to God's uniqueness and therefore deemed Him worthy of the highest penalty.

**Was the Sanhedrin's trial of Jesus legal according to Jewish law?**

Answer: No, the Sanhedrin's trial of Jesus was highly irregular and violated numerous principles of Jewish law. Key violations included: it was held at night ([Matthew 26:57](/matthew/26-57 "Matthew 26:57 - Jesus Led to Caiaphas")), on a feast day (Passover), and a capital case could not be decided on the same day it was heard; a day's delay was required for deliberation. Furthermore, they sought false witnesses ([Matthew 26:59-60](/matthew/26-59-60 "Matthew 26:59-60 - False Witnesses")), and the High Priest Caiaphas acted as both prosecutor and judge, tearing his robes in a dramatic display of outrage before a verdict was even formally rendered ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Caiaphas's Reaction")). These procedural flaws indicate a predetermined outcome driven by the leaders' desire to condemn Jesus.

### CHRIST-CENTERED FULFILLMENT
The Sanhedrin's verdict in Matthew 26:66, "He is guilty of death," is a pivotal moment in the Christ-centered narrative of salvation. Far from being a defeat, this unjust condemnation by human authorities was a necessary step in God's sovereign plan for the redemption of humanity. Jesus, the innocent [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly submitted to this death sentence, not because He was truly guilty of any sin, but because He was taking upon Himself the guilt of all humanity. His perfect obedience, even to the point of a shameful death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humiliation")), was the ultimate act of love and atonement. Through His condemnation, humanity is offered justification; through His death, we receive life. This verdict, a manifestation of human sin and rebellion, paradoxically became the means by which God's righteousness was fully displayed and the way for all who believe to be reconciled to Him ([Romans 5:8-10](/romans/5-8-10 "Romans 5:8-10 - God's Love in Christ's Death")). The "guilty of death" verdict pronounced by man was transformed by God into the very foundation of eternal life for those who trust in the One who died for them ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 19:7

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

Acts 7:52

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Leviticus 24:11

And the Israelitish woman's son blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: (and his mother's name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)

Leviticus 24:16

And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.

James 5:6

Ye have condemned [and] killed the just; [and] he doth not resist you.

Acts 13:27

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].

Acts 13:28

And though they found no cause of death [in him], yet desired they Pilate that he should be slain.