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Matthew 27

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

And they took counsel, and bought with them the potter's field, to bury strangers in.

Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

And gave them for the potter's field, as the Lord appointed me.

And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

And when he was accused of the chief priests and elders, he answered nothing.

Then said Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word; insomuch that the governor marvelled greatly.

Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

And they had then a notable prisoner, called Barabbas.

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

For he knew that for envy they had delivered him.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

And they spit upon him, and took the reed, and smote him on the head.

And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

And sitting down they watched him there;

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

And the graves were opened; and many bodies of the saints which slept arose,

And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

What does Matthew 27:28 mean?

Explanation

Matthew 27:28 describes a moment during the Passion of Jesus Christ where he is mocked and mistreated by the Roman soldiers.

After being condemned by Pontius Pilate, Jesus is handed over to the soldiers to be crucified.

As part of their mockery, they strip him of his own garments and cloak him with a scarlet robe.

The scarlet robe is likely meant to mimic the robe of a king and is part of the cruel jest, as Jesus was accused of claiming to be the King of the Jews.

The act of stripping Jesus of his clothes also serves to humiliate him, while the scarlet robe symbolizes royalty and power, thereby creating a stark contrast to mock his claim to kingship.

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Historical Context

The event described in Matthew 27:28 occurs during the final hours before the crucifixion of Jesus.

During this period in Roman-occupied Judea, it was common for condemned prisoners to be publicly mocked and humiliated before execution.

The Roman soldiers were likely following a cruel tradition of taunting those who were to be crucified.

Crucifixion itself was a punishment reserved for slaves, rebels, and the lowest classes, and part of the intent was to degrade and dehumanize the individual.

The soldiers' actions are indicative of the political tensions and the Roman authorities' desire to quash any insurrection or threat to their power.

Theological Insights

From a theological standpoint, Matthew 27:28 serves several purposes. For one, it fulfills Old Testament prophecies that the Messiah would be despised and rejected, such as in Isaiah 53:3.

Moreover, this humiliation is seen by Christians as an example of Jesus' willingness to suffer and be humbled for the sake of humanity's salvation.

In Christian thought, the mockery of Jesus with the scarlet robe is a paradox; though he appears powerless and mocked, it is through this very humiliation and subsequent crucifixion that Jesus is believed to conquer sin and death.

The event foreshadows the ultimate victory of the resurrection.

Practical Applications

This verse can teach the importance of humility and the strength found in enduring suffering for a greater good.

For believers, Jesus' humiliation is a call to accept mistreatment and mockery with grace, trusting in God's ultimate plan and justice.

It reminds Christians to not seek external validation or power, but instead to find worth in following Christ’s example of service and sacrifice.

It also encourages empathy towards those who are marginalized and mistreated, prompting believers to act with compassion and justice.

Cross-References

Isaiah 53:3 , "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."
Matthew 27:29 - "And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!"
John 19:2-3 - "And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands."
Philippians 2:7-8 - "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Language Study

The key words in this verse, in their original Greek language, are as follows:

"stripped" (ἐκδύσαντες, ekdysantes): This is the act of taking off or removing clothes, which in this context signifies humiliation.
"put on" (περιτίθησιν, peritithēsin): Means to place or put on, indicating the act of cloaking or dressing Jesus with the robe.
"scarlet robe" (χλαμύδα κοκκίνην, chlamyda kokkinēn): The "scarlet" color implies a bright red, which in ancient times could denote royalty or status.

"Chlamys" is a type of short cloak or mantle which could be worn by soldiers or officials, again playing into the mock-royalty aspect.

The Greek verbiage underlines the intentional action of humiliation contrasted with a pretense of honor.

Cultural and Religious Comparisons

Comparatively, many ancient cultures had practices of mocking or degrading enemies to demonstrate power and control.

This is not unique to the Roman culture.

In some cases, this mockery would take the form of dressing the individual in garb symbolic of their supposed crimes or claims.

In the context of other religious traditions, there are figures who undergo humiliation or sacrificial trials, such as the trials of Osiris in Egyptian mythology or the sufferings of various saints and martyrs across different religious landscapes.

Scientific Perspectives

Although there are no direct scientific perspectives on the verse itself, the practice of public shaming and humiliation can be studied through the lenses of psychology and sociology.

Research in these fields examines the effects of such treatment on individuals and groups, often considering the long-term impact on mental health and social dynamics.

Understanding the historical accuracy of crucifixion practices and the garments of that period can also be informed by archaeological discoveries and historical research.

Commentaries

Various biblical scholars and theologians have provided interpretations of Matthew 27:28:

Classic commentaries by Matthew Henry or John Gill frame the event as a fulfillment of prophecy and a representation of Jesus' redemptive suffering.
Contemporary scholars might focus on the historical and cultural aspects, considering what the actions of the Roman soldiers reveal about power dynamics and the use of public humiliation as a form of control.
Theological commentators from different denominations might emphasize the aspect of Jesus' kingship being mocked here, yet point out that this mock coronation actually prefigures his true kingship after the resurrection.

Matthew 27

Matthew 27

What does Matthew 27:28 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:28 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?