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.
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Matthew 27:28-30 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
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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.
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And they stripped him and put on him a purpyll roobe
and platted a croune of thornes and put vpon his heed and a rede in his ryght honde: and bowed their knees before him and mocked him saying: hayle kinge of the Iewes:
and spitted vpon him and toke the rede and smoote him on the heed.
Show all 3 translations
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And they stripped him, and put about him a skarlet robe,
And platted a crowne of thornes, and put it vpon his head, and a reede in his right hand, and bowed their knees before him, and mocked him, saying, God saue thee King of the Iewes,
And spitted vpon him, and tooke a reede, and smote him on the head.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (26)
- Isaiah 50:6 (v30) I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting.
- Isaiah 53:3 (vv29–30) He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face;…
- Matthew 20:19 (v29) and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”
- 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.
Show all 24 cross-references
- 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…
- Matthew 26:67 (v30) Then they spat in his face and beat him with their fists, and some slapped him,
- Psalms 69:19-20 (v29) You know my reproach, my shame, and my dishonor. My adversaries are all before you. Reproach has broken my heart, and I am full of…
- Mark 15:18 (v29) They began to salute him, “Hail, King of the Jews!”
- John 19:2-3 (v29) 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…
- Isaiah 49:7 (vv29–30) Yahweh, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers:…
- Isaiah 53:7 (v30) He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before…
- Jeremiah 20:7 (v29) Yahweh, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day.…
- Matthew 26:49 (v29) Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him.
- Matthew 27:37 (v29) They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.”
- Mark 15:19 (v30) They struck his head with a reed, and spat on him, and bowing their knees, did homage to him.
- Luke 23:36-37 (v29) The soldiers also mocked him, coming to him and offering him vinegar, and saying, “If you are the King of the Jews, save yourself!”
- Hebrews 12:2-3 (v29) looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
- Job 30:8-10 (v30) They are children of fools, yes, children of wicked men. They were flogged out of the land. “Now I have become their song. Yes, I am a…
- Psalms 35:15-16 (v29) But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t…
- Psalms 69:7 (v29) Because for your sake, I have borne reproach. Shame has covered my face.
- Isaiah 52:14 (v30) Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men—
- Micah 5:1 (v30) Now you shall gather yourself in troops, daughter of troops. He has laid siege against us. They will strike the judge of Israel with a rod…
- Luke 18:32-33 (v30) For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill him. On the third…
24 distinct cross-references across this passage (26 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
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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.
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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 vv28–30 28 And they stripped him, and put on him…
28 And they stripped him, and put on him a scarlet robe.
Ver. 28. And they stripped him] That we might be clothed with the rich and royal raiment of his righteousness, that fleece of the Lamb of God, who taketh away, &c.
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And put on him a scarlet robe] O’erworn and threadbare, no doubt; so to set him forth as a theatrical king, in contempt of him; but the kingdom of Christ came not by observation. He is an obscure king, as Melchisedec was, but yet a king, as he told Pilate; and this was that good confession witnessed by him, and celebrated by St Paul, 1Ti 6:13.
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.
John Gill 1763 · Public Domain On vv28–30 And when they had platted a crown of thorns,....…
And when they had platted a crown of thorns,.... What sort of thorn this crown was made of, whether of the bramble, or of the white thorn, is not very material (b): the word used in the Syriac version, is rendered by interpreters, "white thorns", and which were common in Judea: these, be they what they will, they made into the form of a crown, and
they put it upon his head; both to reproach him as a king, and to torture him as a man: however, it had its significance, and was an emblem of men, comparable to thorns; either of wicked men, and of his being encompassed with them at this time; or of good men, chosen out from among them, redeemed by him, and accounted as a royal diadem with him (c): or it might represent the sins of his people, which, like thorns, pierced him, and like a crown of them surrounded him every side; or else the many troubles he was exercised with, and through which he did, as his members do, enter the kingdom: and especially, his being made a curse for us, thorns and briers being the curse which was inflicted on the earth, for the sin of man: in this Christ was the antitype of the ram, caught by his horns among the thickets, which "Abraham" sacrificed in the room of his son. This may teach us many useful lessons: we may see what a curse sin brought upon man, and upon the earth for man's sake; and even upon the Messiah, in the stead of men: we may observe the difference between us and Christ: we are a crown of glory, and a royal diadem in his hand; we are crowned with loving kindness and tender mercies, and have a crown of righteousness, life, and glory, laid up for us, and he was crowned with thorns; as also the difference between Christ in his state of humiliation wearing such a crown, and his state of exaltation, in which he is crowned with glory and honour. The Jews acknowledge this circumstance of the sufferings of Jesus, though they ascribe it to the elders of Jerusalem; who, they say (d),
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"took thorns and made a crown of them, and put it upon his head.''
Which are the very words of the evangelist:
and a reed in his right hand, or "cane"; and Munster's Hebrew Gospel uses the word, "a cane", such as men walk with; and this may be confirmed from the barbarous use they afterwards made of it, by smiting him on the head with it: a "reed" indeed may fitly express the weakness of his kingdom in the eye of the world: but any cane or common staff, or stick, put into his hands in the room of a sceptre, would also signify the meanness of his kingdom, which was not of this world, and came not with observation: they meant to reproach him with it, but they will find one time or another, that he, has another sceptre, even a sceptre of righteousness, a staff of strength, a rod of iron, with which he will rule and break in pieces, all the wicked of the earth. However, we may learn from hence, Christ does not disdain to hold a reed in his hand: nor will he break the bruised reed, or discourage, or crush the weakest believer.
And they bowed the knee before him, and mocked him, saying, Hail, king of the Jews: being thus clad in a scarlet, or purple robe, or both; and having a crown of thorns on his head, and a reed instead of a sceptre in his hand, they carry on the mockery still further, and bend the knee to him, as to a prince just come to his throne, and salute as such; and in a mock way, wish him long life and prosperity: thus deriding him in his kingly office, as all such do, who call him Lord, Lord, but disregard his commands.
(b) Vid. Bartholin. de Spinea Corona, sect. 1. 2. (c) Vid. Paschal. de Coronis, l. 10. c. 12. p. 701, 702. (d) Toldos Jesu, p. 17.
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 v28 They put on him a scarlet robe - Such…
They put on him a scarlet robe - Such as kings and generals wore; probably an old tattered one.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28–30 Verse 28. Stripped him] Took off his mantle, or…
Verse 28. Stripped him] Took off his mantle, or upper garment.
A scarlet robe] Or, according to Mark and John, a purple robe, such as emperors and kings wore.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv28–29 A scarlet cloak. St. Mark and St. John call…
A scarlet cloak. St. Mark and St. John call it purple. But these colours are frequently taken promiscuously by writers. Scarlet is a lighter, and crimson a deeper red colour. (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 vv28–30 28. A scarlet robe — A kind of round…
28. A scarlet robe — A kind of round cloak, which was confined on the right shoulder by a clasp, so as to cover the left side of the body, worn by military officers and called paludamentum. Those of the emperors were purple. This cloak or robe, called by Matthew scarlet, is by Mark called purple. The two colours blend into each other, and the words are interchangeable. The scarlet dye, however, was made from a shrub; the purple from a shell-fish.
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 vv28–29 28. a scarlet robe] A soldier’s scarf, Lat. chlamys:…
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. (See Dict. of Ant.) St Mark has the less definite “purple;” St John “a purple robe.” Purple, however, is used by Latin writers to denote any bright colour.
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 vv28–30 (28) A scarlet robe.—Here again we have a technical…
(28) A scarlet robe.—Here again we have a technical word, the chlamys or paludamentum, used for the military cloak worn by emperors in their character as generals, and by other officers of high rank (Pliny, xxii. 2, 3). St. Mark and St. John call it purple (Mar_15:17; Joh_19:2); but the “purple “of the ancients was “crimson,” and the same colour might easily be called by either name. It was probably some cast-off cloak of Pilate’s own, or, possibly, that in which Herod had before arrayed Him (Luk_23:11). Philo records a like mockery as practised upon an idiot at Alexandria, who was there made to represent Herod Agrippa II. (in Flacc. p. 980). It was but too common a practice to subject condemned prisoners before execution to this kind of outrage. Here the point of the mockery lay, of course, in the fact that their Victim had been condemned as claiming the title of a King. They had probably seen or heard of the insults of like kind offered by Herod and his soldiers (Luk_23:21), and now reproduced them with aggravated cruelty.
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 vv28–30 They stripped him (ekdusantev). Some manuscripts read endusantev ,…
They stripped him (ekdusantev). Some manuscripts read endusantev , "when they had clothed him;" but this seems to have been derived from St. Mark, and to be here somewhat tautological. They had heard of his claim to be a King, so they determined to deride him with the mockery of royal honours. They tore his garments from his mangled form, thus opening afresh his half-dried wounds. Put on him a scarlet robe (clamuda kokkinhn). This was probably the short military woolen cloak worn by officers, in colour either scarlet or purple, and fastened by a buckle on the right shoulder. Some think it was a cast-off garment from the wardrobe of King Herod, which they found and appropriated to this purpose. Whatever it was, its bright hue was suitable for this mockery of regal splendour.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 And when they had platted a crown of thorns.
Mat_27:29-31
And when they had platted a crown of thorns.
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Mocked of the soldiers
The shameful spectacle! What element of scorn is lacking? Roman soldiers mocking a supposed rival of Caesar are sure to go to the utmost lengths in their derision. The spectacle is as cruel as it is derisive. Thorns and rough blows accentuate mockeries and scoffs. Roman legionaries were the brutalized instruments of a race noted for its ignorance of all tenderness; they wrought cruelties with a singular zest, being most at home in amusements of the most cruel kind.
I. Hers learn a lesson for your heart.
1. See what sin deserved. All laid on Him.
(a) Ridicule for its folly.
(b) Scorn for its pretensions.
(c) Shame for its audacity.
2. See how low your Saviour stooped for your sake.
(a) Made the substitute for foolish, sinful man; and treated as such.
(b) Scoffed at by soldiers of meanest grade.
(c) Made a puppet for men who play the fool.
3. See how your Redeemer loved you. He bears immeasurable contempt, in silence, to the bitter end.
4. See the grand facts behind the scorn.
(a) He is a King in very surety.
(b) Glorified by conquering earths sorrow.
(c) Rules by weakness.
(d) Makes men bow the knee.
(e) True Monarch of the Jews.
5. See that you honour and love Him in proportion to this shame and mockery. The more vile He has made Himself for us, the more dear He ought to be to us.
II. A lesson for the conscience.
1. Jesus may still be mocked.
(a) By deriding His people.
(b) By despising His doctrine.
(c) By resolves never fulfilled.
(d) By beliefs never obeyed.
(e) By professions never justified. (C. H. Spurgeon.)
The crown of thorns
According to the Rabbis and the botanists, there would seem to have been from twenty to twenty-five different species of thorny plants growing in Palestine; and different writers have, according to their own judgment or fancies, selected one and another of these plants as the peculiar thorns which were used upon this occasion. But why select one thorn out of many? He bore not one grief, but all; any and every thorn will suffice; the very dubiousness as to the peculiar species yields us instruction. It may well be that more than one kind of thorn was platted in that crown: at any rate sin has so thickly strewn the earth with thorns and thistles that there was no difficulty in finding the materials, even as there was no scarcity of griefs wherewith to chasten Him every morning and make Him a mourner all His days. The soldiers may have used pliant boughs of the acacia or shittim tree, that unrotting wood of which many of the sacred tables and vessels of the sanctuary were made; and, therefore, significantly used if such was the case. It may have been true, as the old writers generally consider, that the plant was the spina Christi, for it has many small and sharp spines, and its green leaves would have made a wreath such as those with which generals and emperors were crowned after a battle. But we will leave the matter; it was a crown of thorns which pierced His head, and caused Him suffering as well as shame, and that suffices us. (C. H. Spurgeon.)
The Christians crown, not gold but thorns
That thorn crown cures us of desire for the vain glories of the world, it dims all human pomp and glory till it turns to smoke. It takes the glitter from your gold, and the lustre from your gems, and the beauty from all your dainty gewgaws, to see that no imperial purple can equal the glory of His blood, no gems can rival His thorns. Show and parade cease to attract the soul, when once the superlative excellencies of the dying Saviour have been discerned by the enlightened eye. Who seeks for ease when he has seen the Lord Christ? If Christ wears a crown of thorns, shall we covet a crown of laurel? Even the fierce Crusader, when he entered into Jerusalem and was elected king, had sense enough to say, I will not wear a crown of gold in the same city where my Saviour wore a crown of thorns. Why should we desire, like feather-bed soldiers, to have everything arranged for our ease and pleasure? Why this reclining upon couches, when Jesus hangs on a cross? Why this soft raiment, when He is naked? Why these luxuries, when He is barbarously entreated? Thus the thorn crown cures us at once of the vain glory of the world, and of our own selfish love of ease. The worlds minstrel may cry, He, boy, come hither, and crown me with rosebuds! but the voluptuarys request is not for us. For us neither delights of the flesh nor the pride of life can have charms while the Man of Sorrows is in view. For us it remains to suffer and to labour, till the King shall bid us share His rest. (C. H. Spurgeon.)
Crowned with thorns
I. The crown of thorns was placed upon the brow of our Divine Redeemer in derision of His true kingly dignity. It suggests the worlds general treatment of His claims. Herods question-Art Thou a King? Christ claims this supremacy on the ground of His Divine fulness and sufficiency as our Redeeming God.
II. The crown of thorns reminds us of kingship over suffering, or the passive perfection of the Lord Jesus.
III. Of the disappointments which are inseparable from the earthly and the seen. (C. H. Davison.)
The crown of thorns
1. A striking exhibition of the intense love of Christ to guilty man.
2. The profound depth of His abasement.
3. The development of the nature of that kingdom which Christ came into this world to establish.
4. There is a description of the character, tendency, and issue of the affliction of the righteous. Afflictions prick and tear, but suffering is a crown.
5. An affecting image of the reality, extent, and the permanence of the dominion of Christ. (J. Clayton.)
The thorn crown
I. See what that age must have sunk to. We test forces in depravity by their resistance of good. Rome decadent! Do you know its wealth, armies, etc. It was withal corrupt, dying.
II. See what a limited power Christs enemies have. They can put thorns on His head, but none on His heart. How calm in all His sorrow. The keenest physical agony is little felt in the joyous sense of triumphant love for others.
III. See what suffering love can do.
IV. See what is the sin of the world today. Our rebellion is a crown of thorns on his heart.
V. See the altered verdict of the ages. The crown was then a mockery, now a royal symbol. Learn
(1) never to be carried away by a mere temporary judgment;
(2) what a contrast we have in the glorious vision of the Apocalypse, On His head were many crowns. (W. M. Statham.)
The crown of thorns
The crown of thorns symbolized-
I. That Christ was about to bear the curse for sinful man. Thorns were part of the original curse upon the soil.
II. That Christ was about to endure pain for sinful man. The piercing thorns were harbingers of the cruel spear and nails.
III. That Christ was about to conquer death for dying man. Christ was crowned before He came to the cross; undesignedly indicating His victory. (F. W. Brown.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv28–30 28. They stripped him. His clothing, stripped off at…
28. They stripped him. His clothing, stripped off at the scourging, had been replaced, but was now removed to wrap him in a mock royal mantle. Scarlet or purple were the royal colors.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v30 They spat on him
They spat on him
"using their spit, the soldiers spat on Jesus"
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translationWords
mock
crucify
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 v28 27:28-29 The scarlet robe was probably the cloak of…
27:28-29 The scarlet robe was probably the cloak of a soldier meant to emulate royal garb solely for the purpose of ridiculing Jesus. • Weaving thorn branches into a crown was a mockery of Jesus as king.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.