Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. They stripped him, and put a scarlet robe on him.
Show the surrounding paragraph
Matthew 27:27-28 sits inside this longer paragraph.
Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. They stripped him, and put a scarlet robe on him. 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!” They spat on him, and took the reed and struck him on the head. When they had mocked him, they took the robe off him, and put his clothes on him, and led him away to crucify him.
Parallel Translations
-
Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him.
They stripped him, and put a scarlet robe on him.
-
Then the soudeours of the debite toke Iesus vnto the comen hall and gaddered vnto him all the company.
And they stripped him and put on him a purpyll roobe
Show all 3 translations
-
Then the souldiers of the gouernour tooke Iesus into the common hall, and gathered about him the whole band,
And they stripped him, and put about him a skarlet robe,
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (11)
- Mark 15:17 (v28) They clothed him with purple, and weaving a crown of thorns, they put it on him.
- Luke 23:11 (v28) Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
- John 18:28 (v27) They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they…
- John 18:33 (v27) Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”
- John 19:2-5 (v28) The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. They kept saying, “Hail, King of the…
Show all 11 cross-references
- Acts 10:1 (v27) Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment,
- Mark 15:16-20 (v27) The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. They clothed him with…
- Acts 23:35 (v27) “I will hear you fully when your accusers also arrive.” He commanded that he be kept in Herod’s palace.
- John 18:3 (v27) Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches,…
- John 19:8-9 (v27) When therefore Pilate heard this saying, he was more afraid. He entered into the Praetorium again, and said to Jesus, “Where are you from?”…
- Acts 27:1 (v27) When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On v28 Christ suffereth that reproach which was due to our…
Christ suffereth that reproach which was due to our sins; notwithstanding in the meantime by the secret providence of God, he is entitled King by them which did him that reproach.
They cast a cloak about him, and wrapped it about him, for it lacked sleeves.
Read full note →
John and Mark make mention of a purple robe, which is also a very pleasant red. But these profane and malapert saucy soldiers clad Jesus in this array, to mock him withall, who was indeed a true King.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27–28 27 Then the soldiers of the governor took Jesus…
27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
Ver. 27. Then the soldiers of the governor] "Barbarous and brutish men, skilful to destroy," Eze 21:31; "Let the young men arise and play before us," said Abner, 2Sa 2:14. It is but a sport to soldiers to kill and put men to tormentful ends. At the taking of Tripolis in Barbary, the Turkish soldiers having in their hands one John de Chabos, a Frenchman born in Dauphine, they brought him into the town; and when they had cut off his hands and nose, they put him quick into the ground to the waist, and there, for their pleasure, shot at him with their arrows, and afterwards cut his throat. What insolencies and cruelties they exercised upon our Saviour for our sakes, even the whole band of them, we should read with regret for our sins, the weapons and instruments of all his sufferings; and see through his wounds the naked bowels, as it were, of his love to our poor souls.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v27 Mark hath the same, Mar 15:17-20, only he saith…
Mark hath the same, Mar 15:17-20, only he saith they put upon him a purple robe. John seemeth to mention this a little out of order, Joh 19:1-3, as done before his condemnation; for though some think that Matthew and Mark rather mention these things out of their due order, yet the abuses seem more likely to be done to a person who was condemned, and so dead in law, than while he was upon his trial. Writers tell us that none might be crucified before he was scourged, and that not with rods, (which was the Jewish manner), but with whips (far more cruelly); but whether it was before or after condemnation we are not certain. He was condemned upon that article, that he should say, he was the King of the Jews. To mock him, therefore, they set a crown on his head, but of thorns; they put a sceptre into his hand, but it was of a reed; they bowed the knee before him, as was wont to princes; they put on him a robe of purple, or scarlet, both which were used by princes; in short they put upon him all the indignities and marks of scorn imaginable. When they had thus glutted themselves, they restore his own garment to him, and lead him away to the place of execution. Who can read these things with a believing heart and dry eyes, if he remembers, that our sins platted the crown of thorns set upon our Saviour’s head, and made the whips with which he was scourged? Our stomachs (when we read these things) are ready to rise against the pagan soldiers; but how little did they do in comparison of what Christ suffered for our sins! Who can read these things, and not be fortified against temptations from suffering if we will own the gospel and cause of Christ? Our sufferings will come much short of what Christ hath suffered for us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v27 The next part of our Lord’s sufferings consisted of…
The next part of our Lord’s sufferings consisted of cruel mockings. Our blessed Saviour had said, that he was the King of the Jews; not a temporal king, to reign over them with pomp and power, but a spiritual king, to rule in the hearts of his people; but the Jews, missing of their expectations of a temporal king in Christ, look upon him as and impostor; and accordingly they treat him as a mock king, putting a crown upon his head, but a very ignominious and painful one, a crown of thorns: a sceptre in his hand, but it was of a reed; and a robe of purple or scarlet, both of which were wont to do to princes.
Thus all the marks of scorn imaginable are put upon of blessed Redeemer: yet that which they did in jest, God did in earnest, for all these things were ensigns and marks of sovereignty; and Almighty God caused the regal dignity of his Son to appear and shine forth, even in the midst of his abasement.
Read full note →
Whence was all this jeering and sport, but to flout majesty? And why did Christ undergo all this ignominy, disgrace, and shame, but to show us what was due to us for our sins, and to give us an example to bear all the scorn, reproach, and shame imaginable for his sake, Who for the joy that was set before him, endured the cross, and despised the shame?
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv27–28 And they stripped him,.... Of his clothes; at least…
And they stripped him,.... Of his clothes; at least of his upper garment: for one man to spit upon another, as these soldiers afterwards did on Christ, or to strip him of his garment, according to the Jewish canons, were punishable with a fine of four hundred pence (z), which amounted to twelve pounds and ten shillings of our money; but the soldiers were in no danger of being prosecuted, for stripping Christ. This is one part of the low estate Christ submitted to: his clothes on his back seem to be all he had in this world, and of these he is stripped:
and put on him a scarlet robe, or "a red coat", as the Persic version renders it; very likely an old coat of one of their officers. The Evangelists Mark and John say it was "purple", Mar 15:17, and so the Arabic version renders it here: whether there were two garments put upon him, the one a purple vest, and the other a scarlet robe over it; or whether scarlet was used instead of purple, is not certain; which was a colour wore by kings, and a sign of imperial dignity (a); and therefore put upon Christ by way of mockery, upbraiding him with the character he bore, as king of the Jews. This was an emblem of his being clothed, as it were with our sins, which are as scarlet, and of his bloody sufferings in the human nature.
Read full note →
(z) Misn. Bava Kama, c. 8. sect. 6. (a) Alexander ab Alex. Genial. Dier. l. 1. c. 28.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv27–28 The whole troop - or cohort. This was a…
The whole troop - or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. Mark xv, 16 John xix, 2.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27–28 Verse 27. The common hall] Or, praetorium. Called so…
Verse 27. The common hall] Or, praetorium. Called so from the praetor, a principal magistrate among the Romans, whose business it was to administer justice in the absence of the consul. This place night be termed in English the court house, or common hall.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v27 Mat 27:27-30. Then the soldiers took Jesus — The…
Mat 27:27-30. Then the soldiers took Jesus — The soldiers, having received orders to crucify Jesus, carried him into the common hall, or prætorium, in Pilate’s palace, after they had scourged him. Here they added the shame of disgrace to the bitterness of his punishment; for, sore as he was, by reason of the stripes they had laid on him, they dressed him as a fool in an old purple robe, (Mark, John,) in derision of his being called King of the Jews. Then they put a reed into his hand, instead of a sceptre; and having made a wreath of thorns, they put it on his head for a crown, forcing it down in such a rude manner that his temples were torn, and his face besmeared with blood. It is certain that they intended by this crown to expose our Lord’s pretended royalty to ridicule and contempt; but, had that been all, a crown of straws might have served as well. They undoubtedly meant to add cruelty to their scorn; which especially appeared in their striking him on the head, (Mat 27:30.) when this crown was put on. If the best descriptions of the eastern thorns can be credited, they are much larger than any commonly known in these parts. Hasselquist, speaking of the naba, or nabka, of the Arabians, (Trav., p. 288,) says, “In all probability this is the tree which afforded the crown of thorns put on the head of Christ: it grows very common in the East, and the plant is extremely fit for the purpose; for it has many small, and most sharp spines, which are well adapted to give great pain. The crown might be easily made of these soft, round, and pliant branches, and, what in my opinion seems to be the greatest proof of it, is, that the leaves much resemble those of ivy, as they are of a very deep green: perhaps the enemies of Christ would have a plant somewhat resembling that with which emperors and generals were used to be crowned, that there might be calumny even in the punishment.” Bishop Pearce, Michaelis, and a late learned writer, indeed, have remarked, that ακανθων may be the genitive plural either of ακανθα, thorn, or of ακανθος, the herb called bear’s-foot, a smooth plant, and without prickles. But in support of the common version let it be observed, 1st, That in both Mark and John it is called στεφανος ακανθινος, a thorny crown. This adjective, both in sacred and classical use, plainly denotes thorny; “that it ever means bear’s-foot,” says Dr. Campbell, “I have seen no evidence. Thus in the LXX., Isa 34:13, in the common editions, the phrase, ακανθινα ξυλα, is used for prickly shrubs. 2d, That the word ακανθα, thorn, both in the right case, and in the oblique cases, occurs in several places of the New Testament and of the LXX., is unquestionable. But that in either the word ακανθος is found, has not been pretended. Not one of the ancient, or of the Oriental versions, or indeed of any versions known to me, favours this hypothesis. The Italic and the Syriac, which are the oldest, both render the word thorns. Tertullian, the first of the Latin fathers, mentions the crown as being of thorns, and speaks in such a manner as clearly shows that he had never heard of any different opinion, or even a doubt raised upon the subject, which is very strong evidence for the common translation. Add to this, that an eminent Greek father, Clement of Alexandria, a contemporary of Tertullian, understood the word in the same manner. It is absurd, says he, (Pæd., 50:2, c. 8,) in us who hear that our Lord was crowned with thorns, ακανθαις, to insult the venerable sufferer by crowning ourselves with flowers. Several passages, equally apposite, might be given from the same chapter, but not one word that betrays a suspicion that the term might be, or a suggestion that it ever had been, otherwise interpreted. To this might be added all the ancient commentators, both Greek and Latin. There is therefore here the highest probability opposed to mere conjecture.” To the Son of God, in this condition, the rude soldiers bowed the knee, and said, Hail, king of the Jews — Pretending respect, but really mocking him, and at the same time giving him severe blows, some with the reed, others with their hands. Those who smote him with the reed laid their blows upon the thorns, with which his head was crowned: thereby driving the prickles thereof afresh into his temples. Those who smote him with their hands, aimed at his cheeks or some part of his body. To see an innocent and virtuous man treated with such barbarity, one would suppose must have excited feelings of pity and sympathy in the minds of some, even of his unfeeling and hard- hearted enemies! Of this, however, if it took place, the evangelist’s are silent.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v27 See also Mar 15:15-20; Joh 19:1-3.
See also Mar 15:15-20; Joh 19:1-3.
Mat 27:27
Read full note →
Into the common hall - The original word here means, rather, the governor’s palace or dwelling.
The trial of Jesus had taken place outside of the palace. The Jews would not enter in Joh 18:28, and it is probable that courts were held often in a larger and more public place than would be a room in his dwelling. Jesus, being condemned, was led by the soldiers away from the Jews “within” the palace, and subjected there to their profane mockery and sport.
The whole band - The “band” or cohort was a tenth part of a Roman legion, and consisted of from 400 to 600 men, according to the size of the legion. Compare the notes at Mat 8:29.
Mat 27:28
And they stripped him - That is, they either took off all his upper garments or removed all his clothing, probably the former.
A scarlet robe - Mark says they clothed him in “purple.” The “scarlet” color was obtained from a species of fruit; “purple” from shell-fish.
See the notes at Isa 1:18. The ancients gave the name “purple” to any color that had a mixture of “red” in it, and consequently these different colors might be sometimes called by the same name. The “robe” used here was the same kind worn by Roman generals and other distinguished officers of the Roman army, and also by the Roman governors. It was made so as to be placed on the shoulders, and was bound around the body so as to leave the right arm at liberty. As we cannot suppose that Pilate would array him in a new and splendid robe, we must suppose that this was one which had been worn and cast off as useless, and was now used to array the Son of God as an object of ridicule and scorn.
Mat 27:29
Had platted - The word “platted” here means “woven together.” They made a “wreath” of a thorn-bush.
A crown - Or perhaps, rather, a wreath.
A crown was worn by kings, commonly made of gold and precious stones. To ridicule the pretensions of Jesus that he was a king, they probably plucked up a thornbush growing near, made it into something resembling in shape a royal crown, so as to correspond with the old purple robe, and to complete the mockery.
Of thorns - What was the precise species of shrub denoted here is not certainly known. It was, however, doubtless, one of that species that has sharp points of very hard wood. They could therefore be easily pressed into the slain and cause considerable pain. Probably they seized upon the first thing in their way that could be made into a crown, and this happened to be a “thorn,” thus increasing the sufferings of the Redeemer. Palestine abounds with thorny shrubs and plants. “The traveler finds them in his path, go where he may. Many of them are small, but some grow as high as a man’s head. The Rabbinical writers say that there are no less than 22 words in the Hebrew Bible denoting thorny and prickly plants.” Professor’s Hackett’s Illustrations of Scripture, p. 135. Compare Pro 24:30-31; Pro 15:19; Jer 4:3.
And a reed in his right hand - A reed is a straight, slender herb, growing in marshy places, and abundant on the banks of the Jordan. It was often used for the purpose of making staves for walking, and it is not improbable that this was such a staff in the possession of some person present. The word is several times thus used. See 2Ki 18:21; Isa 36:6; Eze 29:6. Kings commonly carried a “sceptre,” made of ivory or gold, as a sign of their office or rank, Est 4:11; Est 8:4. This “reed” or “staff” they put in his hand, in imitation of a “sceptre,” to deride, also, his pretensions of being a king.
And they bowed the knee - This was done for mockery. It was an act of pretended homage. It was to ridicule his saying that he was a king. The common mode of showing respect or homage for kings was by kneeling or prostration. It shows amazing forbearance on the part of Jesus that he thus consented to be ridiculed and set at naught. No mere human being would have borne it. None but he who loved us unto death, and who saw the grand results that would come from this scene of sufferings, could have endured such mockery.
Hail, King of the Jews! - The term “hail” was a common mode of salutation to a king, or even to a friend. It implies, commonly, the highest respect for office as well as the person, and is an invocation of blessings. Here it was used to carry on what they thought to be the farce of his being a king; to ridicule in every possible way the pretensions of a poor, unattended, unarmed man of Nazareth, as if he was a weak impostor or was deranged.
Mat 27:30
And they spit upon him - This was a token of the deepest contempt and insult.
See the notes at Mat 26:67.
And took the reed - The cane, probably so large as to inflict a heavy blow.
And smote him on the head - Not merely to injure him by the force of the blow, but to press the “thorns” into his head, and thus to add cruelty to insult.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv27–28 A Roman cohort properly consisted of 625 men; but…
A Roman cohort properly consisted of 625 men; but they were not always complete, nor all equally strong. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv27–28 27. The common hall — The Pretorium, or court.…
27. The common hall — The Pretorium, or court. See note on Mat_27:11.
Whole band — There were five cohorts of soldiers, comprising each about 600 men, retained by the governor at Cesarea, and one at Jerusalem. This one whole Roman cohort is therefore now summoned to perform or witness the degradation of the victim.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27–28 27. the common hall] i. e. “the Prætorium” (Mark),…
27. the common hall] i. e. “the Prætorium” (Mark), which meant originally (1) the general’s tent; (2) it was then used for the residence of the governor or prince, cp. Act_23:35; (3) then for an official Roman villa or country house; (4) barracks especially for the Prætorian guard; (5) the Prætorian guard itself (Php_1:13). The second meaning (2) is to be preferred here.
band] Greek speira, the thirtieth part of a Roman legion consisting of two centuries.
Read full note →
27–30. Jesus is mocked by the Roman Soldiers
St Luke, who records the mockery of Herod’s soldiers, perhaps as St Paul’s companion in the Prætorium at Rome makes no mention of this stain on the Roman soldiery.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27–28 (27) The common hall.—Literally, the Prætorium, a word which,…
(27) The common hall.—Literally, the Prætorium, a word which, applied originally to the tent of the prætor, or general, and so to the head-quarters of the camp. had come to be used, with a somewhat wide range of meaning, (1) for the residence of a prince or governor; or (2) for the barracks attached to such a residence (as in Php_1:13); or (3) for any house as stately. Here (as in Act_23:35) it appears to be used in the first sense. Pilate’s dialogue with the priests and people had probably been held from the portico of the Tower of Antony, which rose opposite the Temple Court, and served partly as a fortress, partly as an official residence. The soldiers now took the prisoner into their barrack-room within.
The whole band of soldiers.—The word used is the technical word for the cohort, or sub-division of a legion.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–28 Vers. 27-30. Jesus mocked by the soldiers. (Mar_15:16-19 Joh_19:2,…
Vers. 27-30. Jesus mocked by the soldiers. (Mar_15:16-19 Joh_19:2, Joh_19:3)
The soldiers of the governor. The brutal soldiers, far from feeling compassion for the meek Sufferer, take a fiendish pleasure in torturing and insulting him. They fling upon his bleeding body his upper garments, and take him into the common hall (praitwrion , the Praetorium). This name was applied to the dwelling house of the provincial governor, and here refers to the open court of the building, outside which the preceding events had taken place (see on ver. 2). The whole band (speiran), which usually signifies "a cohort", (Act_10:1) but sometimes only a maniple, which was a third part of the same (Polybius, 11:23:1). This is probably what is meant here, as they would not denude the barracks of all its occupants, who consisted of one cohort of about six hundred men (Josephus, "Bell. Jud:," 2:15:6). The soldiers summoned their comrades on guard at the palace or in the Tower of Antonia to come and join in the cruel sport. "The devil was then entering in fury into the hearts of all. For indeed they made a pleasure of their insults against him, being a savage and a worthless set" (Chrysostom, in loc. ).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv27–28 27. Then the soldiers … took Jesus into the…
27. Then the soldiers … took Jesus into the palace. After the scourging which was inflicted in the court (Mark 15:16). Josephus says that Pilate stayed, while in Jerusalem, in Herod's palace, on the northern brow of Zion, near the Jaffa gate. The whole band. The cohort (from 400 to 600 men) on duty at the palace. They gathered to mock the doomed prisoner.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v27 Mat_27:27. The common hall.—Literally, the Prætorium, a word which,…
CRITICAL NOTES
Mat_27:27. The common hall.—Literally, the Prætorium, a word which, applied originally to the tent of the prætor, or general, and so to the headquarters of the camp, had come to be used with a somewhat wide range of meaning,
Read full note →
(1) for the residence of a prince or governor; or
(2) for the barracks attached to such a residence (as in Php_1:13); or
(3) for any house as stately. Hero (as in Act_23:35) it appears to be used in the first sense. Pilate’s dialogue with the priests and people had probably been held from the portico of the Tower of Antony, which rose opposite the temple court, and served partly as a fortress, partly as an official residence. The soldiers now took the prisoner into their barrack-room within (Plumptre). The whole band.—The word used is the technical word for the cohort, or subdivision of a legion (ibid.).
Mat_27:28. A scarlet robe.—A soldier’s scarf; Lat. chlamys. It was generally worn by superior officers, but its use was not confined to them. This may have been a worn-out scarf belonging to Pilate; it is different from “the gorgeous robe” (Luk_23:11), which Herod’s soldiers put on Jesus. Scarlet was the proper colour for the military chlamys. St. Mark has the less definite “purple,” St. John, “a purple robe.” Purple, however, is used by Latin writers to denote any bright colour (Carr).
Mat_27:29. A crown of thorns.—It cannot be known of what plant this acanthine crown was formed. The nubk (zizyphus lotus) struck me, as it has struck all travellers in Palestine, as being most suitable both for mockery and pain, since its leaves are bright, and its thorns singularly strong; but though the nubk is very common on the shores of Galilee, I saw none of it near Jerusalem. There may, however, have been some of it in the garden of Herod’s palace, and the soldiers would give themselves no sort of trouble, but merely take the first plant that came to hand (Farrar).
Mat_27:32. Cyrene.—A city in north-eastern Africa. A large colony of Jews had settled there, as in other African and Egyptian cities, to avoid the oppression of the Syrian kings (Carr). Simon.—Why, we ask, out of the whole crowd that was streaming to and fro, on the way to the place of execution, did the multitude seize on him? St. Mark’s mention of him as the father of Alexander and Rufus (see Mar_15:21), suggests the thought that his sons were afterwards prominent as members of the Christian community. May we not infer that he was suspected even then of being a secret disciple, and that this led the people to seize on him, and make him a sharer in the humiliation of his Master? (Plumptre).
Mat_27:33. Golgotha.—The site is not certainly known, though Major Conder, R. E., who commanded the survey parties of the Palestine Exploration Fund, between 1872 and 1882, says: “It may be said to be generally agreed that the tradition preserved by the Jerusalem Jews is worthy of belief. This tradition, discovered by Dr. T. Chaplin, places the old “House of Stoning,” or place of public execution according to the law of Moses, on the top of the remarkable knoll outside the Damascus Gate, on the north side of Jerusalem. It was from this cliff that the criminal used to be flung before being stoned (according to the Talmud), and on it his body was afterwards crucified; for the spot commands a view all over the city, and from the slopes all round it the whole population of the town might easily witness the execution. Here, then, was the Hebrew place of crucifixion, and here, in all human probability, once stood the three crosses bearing the Saviour of men between the two thieves” (Primer of Bible Geography).
Mat_27:34. Vinegar.—Wine (R.V.).—The ordinary military wine, posca. Gall.—Some bitter ingredient fitted to stupefy.
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_27:27-34
Via crucis.—In Mat_27:26 of this chapter we are told of our Saviour’s being handed over to the Roman soldiery, for the purpose of crucifixion. In Mat_27:35, and what immediately follows, we have the crucifixion itself. In these intervening verses we are, therefore, shown Jesus on His way to the cross, and, in that connection, are asked to observe, on the one hand, how much He had to endure just previously to His death; and, on the other hand, how far He was affected thereby.
I. How much He had to endure.—Much, obviously, in the first place, in the way of acute bodily pain. If the “scourging” then inflicted (Mat_27:26) by order of Pilate, was at all like what was usual in such cases—it must have been a most terrible thing. Terrible, because of the instrument used—a thing of leather thongs, armed with many points of cruel metal or bone. Terrible, because of the manner of infliction, viz., straight down on the unprotected frame of the victim, as he stood quivering and naked-shouldered, with his hands fastened to a pillar in front. Terrible, because there was no merciful limit, as in the law of Moses, to the number of strokes. If one could describe, therefore, one would not like to describe, the amount and depth of laceration produced, and the consequently increasing agony caused by each successive descent of those thongs. We must simply remember, on this point, that what we can thus hardly bear to think of, the Master had to endure, and that the living body of the man, Jesus of Nazareth, was actually put to the torture described. Secondly, there must have been, at least, as much suffering of a mental description. These brutal legionaries evidently took no little delight in their task. To them it was a kind of sport, in which the whole cohort must join (Mat_27:27). First, therefore, they deprive their unresisting Prisoner of His usual outermost garment, and then invest Him, in bitter mockery, with a scarlet one in its stead (Mat_27:28). In the same spirit, they either weave together a crown of thorns (Mat_27:29), or take one already woven (Joh_19:5), and thrust it on to His head. After this, they place in His hand a feeble sceptre of “reed” (Mat_27:29), and offer Him, in contempt, the outward homage of body and lip—“bowing the knee and saying to Him, Hail, King of the Jews!” What a pleasure it is—what a safe pleasure—to mock that silent Man thus! Who ever saw such a King—such a sceptre—before? Soon, however, even these gross insults begin to weary upon them; probably because, in this instance, they are found to fail of their mark. Other, therefore, and even grosser outrages are resorted to next. Some present even go so far as to “spit” on that Holy One’s face. Others, again, with like wantonness of insult, “smite Him on the head” with the “reed” (Mat_27:30). In every way He is despised and rejected by these hangman-like souls. Nothing do they shrink from which seems to them fitted to heap indignity on His head.
II. How far the Saviour was affected thereby.—In one way, He was so overwhelmingly, viz., as to His bodily strength. Very affecting is the evidence which is supplied us of this. It is said to have been the ordinary rule, in cases of crucifixion, that the instrument of crucifixion should be carried by the victim who was about to suffer thereon. It was part of such a man’s punishment in this way to carry his punishment with him. We find, accordingly, in one account (Joh_19:17) that this method of procedure was attempted at first with our Lord. But we also find, from other accounts (Mat_27:32; Mar_15:21; Luk_23:26), that it was found impossible to go on with it. Another man’s strength, therefore, had to be “impressed” to carry the cross of the Saviour. Evidently this was because His own strength was found unequal now to the task. We say this, on the one hand, because of the well-known utter impossibility of resisting the strength of utter bodily weakness. The most iron will, the hardest heart, has to submit to its strength. And we say it, on the other hand, because we believe that the men concerned in this instance would have given way to nothing less than such irresistible strength. Evidently they see that Jesus cannot carry His cross. Evidently we see, therefore, how His previous sufferings have told on His frame. Though He has never complained of them, never resented them, never deprecated them for a moment, they have succeeded in penetrating to the very spring of His bodily life. So far as that is concerned, in fact, we may almost say of Him that He is already half dead. On the other hand, those sufferings, so far as His will is concerned, have not told on Him at all. Very significant and marked, in this connection, is the contrast we find here. Roman custom appears to have allowed one mitigation only in regard to the torture of crucifixion. The man about to die by it was allowed to partake of a mixture which was believed to have the power of making its torture more easy to bear. When those who brought Jesus to the place of crucifixion found themselves there, some among them offered Him a “cup” of this kind (Mat_27:33-34). But such an offer is not one which He will allow Himself to accept. While He, therefore, so far respects it as to “taste” the mixture in question—and so, perhaps, make sure of its nature—He will not avail Himself of its help. The distinction seems plain. In that other matter, where He was called upon to make use of His strength, having no strength to make use of, He submitted to be helped. In this case, where He only has to endure, He refuses help, because He is able to do what is asked. The meaning, also, seems plain. Nothing shall be done by Him to diminish the bitterness of what He has to go through. On this point His will is as strong as though He had not suffered at all!
How admirable, therefore, and how affecting, also, is the picture before us! So much so in both ways, that one can hardly determine in which way the most! Perhaps, however, the story is most affecting when we look back at it from this point. For then we see, as we have said, how much the Saviour’s previous sufferings must have told on His strength, and what a long and wearying fever of torture He must have already gone through. On the other hand, there is, perhaps, most to admire here when we look forward from this point. Much of His previous suffering, if we may not say most, was in the way of anticipation. The worst of all, however, in that way remains still to be faced; and faced, moreover, in that extreme bodily weakness which has Him now in its grasp. Yet He neither shrinks from it now, nor allows it to be mitigated in any degree. The less He is physically able, the more He is morally determined, to encounter it all. Never, it is said, was there any sorrow like that coming then upon Him! Never any human being at once less fit, and more ready, to face it! Is there anything in the way of fortitude to go beyond this?
HOMILIES ON THE VERSES
Mat_27:29. The crown of thorns.—Reflect on:—
I. The fact.—
1. He was and is a King.
2. His Kingship was attained through sorrow.
3. His reign was begun in sorrow.
II. The explanation.—This may be reached in some degree by observing three things:—
1. The nature of Christ’s sorrow.—
(1) In His Divine nature He was holy, and He came into a world of sin.
(2) In His human nature He was one with His fellow-men without sharing their love of sin and bluntness of conscience. He bore the world’s sin, and it broke His heart.
2. The spirit in which Christ bore sorrow.—His suffering was a supreme act of sacrifice. In it He offered Himself to God (Heb_9:14).
3. The purpose of Christ’s sorrow.—He suffered from sin that He might destroy sin.
Practical lessons.—
1. Repentance.
2. Grateful reverence.
3. Submission.—W. F. Adeney, M.A.
The mockery of Christ.—The Jews mocked Christ’s offices.
I. His prophetical office.—“Prophesy who smote Thee.”
II. His priestly office.—“He saved others,” etc.
III. His kingly office.—“Hail, King of the Jews.”—Richard Ward.
Mat_27:32. The cross enforced or chosen.—Here we have Simon and Christ: one compelled to bear the cross, the other choosing to bear it. And I want you to notice that whilst it is probable there is some cross or other which every one of us is compelled to carry, there is a cross which we may choose to carry; and there are a few simple lessons which may be learnt from the contrast.
I. There is always something accidental about the cross which one is compelled to carry.—We name one or two of these crosses, and we find they bring to view the mere accidents of life.
1. Sickness.
2. Absence of success in the work of life, or in some special work which has been undertaken.
3. The powers of their life are felt by some to be so limited, that it is the very smallness of faculty which seems to be a cross, and a great cross.
4. How many men are not content with the position they occupy!
II. When we have now to speak of the cross which may be chosen, we are coming to the life indeed, getting below the mere surface of things. We may see three principles, learning from the life of our Saviour, in such a cross.
1. It is one chosen from love to some others than ourselves.
2. It is borne in quiet submission to the will of the Father.
3. It springs from hatred of sin and sorrow for sin.
Lessons.—
1. Sometimes the cross which is not compelled to be borne may be put down. There is no merit in bearing a cross, so far as the mere bearing is concerned.
2. The cross which we are really compelled to carry we may choose to carry.
3. The cross goes with the bearing of it. We choose it, would rather not have it away, and it gradually ceases to be a cross. The cross of Christ becomes His throne.—T. Gasquoine, B.A.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v27 Connecting Statement:
Connecting Statement:
This begins the account of Jesus' crucifixion and death.
Read full note →
company of soldiers
"group of soldiers"
stripped him
"pulled off his clothes"
scarlet
bright red
a crown of thorns
"a crown made of thorny branches" or "a crown made of branches with thorns on them"
a staff in his right hand
They gave Jesus a stick to hold to represent a scepter that a king holds. They did this to mock Jesus.
Hail, King of the Jews
They were saying this to mock Jesus. They were calling Jesus "King of the Jews," but they did not really believe he was a king. And yet what they were saying was true. (See: Irony)
Hail
"We honor you" or "May you live a long time"
translationWords
robe
crown
thorn
staff
right hand
mock
hail
King of the Jews
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv27–28 27:27-31 In the Jewish trial Jesus was mocked as…
27:27-31 In the Jewish trial Jesus was mocked as a prophet (26:67-68); here he is mocked as a king.
27:27 The governor’s soldiers were auxiliary troops recruited from non-Jewish residents of Palestine. • Their headquarters was located at the official residence of the governor in Jerusalem (the Antonia Fortress on the northwest corner of the Temple compound).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.