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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 27:29 mean?

Explanation

Matthew 27:29 describes the mocking of Jesus by the Roman soldiers after He had been condemned by Pontius Pilate.

The soldiers cruelly fashion a crown made of thorns and forcefully place it upon Jesus' head.

This crown is both a physical torture device and a symbol meant to parody the regal crown of a king.

They further mock His claim to kingship by giving Him a reed as a scepter, a flimsy and unworthy object compared to the rich ornamentation of a true sovereign's scepter.

The soldiers kneel in a pretense of reverence, sarcastically hailing Jesus as "King of the Jews," which highlights the contempt they hold for both Jesus and the Jewish people.

The act of mocking is a fulfillment of Old Testament prophecies concerning the Messiah’s suffering and rejection.

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Historical Context

The passage is situated in the narrative of Jesus' final hours before His crucifixion.

The mocking takes place after Jesus has been tried and condemned.

During these times, crucifixion was a common and brutal method of execution used by the Romans, particularly for slaves, revolutionaries, and those deemed traitors.

The use of the crown of thorns and the act of mocking a condemned prisoner was a form of psychological torture used to humiliate and degrade.

The Roman soldiers' behavior reflects the common disdain for those who were crucified, as well as widespread anti-Semitic attitudes that were part of Roman culture at the time.

Theological Insights

From a theological perspective, the mocking of Jesus as described in Matthew 27:29 is significant in several ways:

Christological Significance: Jesus’ submission to mockery fulfills the messianic prophecies of suffering (e.g., Isaiah 53) and asserts His role as the Suffering Servant.

It underscores the paradox of Jesus' kingship, His crown is not of gold but of thorns, symbolizing both the suffering and the redemption He brings.

Soteriological Implications: Soteriology, the study of salvation, sees Jesus’ suffering as integral to His redemptive work.

The crown of thorns alludes to the curse of thorns in Genesis (Gen 3:18) and suggests that Jesus is taking the curse upon Himself for the sake of humanity’s salvation.

Eschatological Perspectives: Eschatology deals with the end times, and some Christians interpret Jesus' acceptance of mockery as an example of the reversal of worldly values that will be realized in the fullness of God’s Kingdom. In the end, the mocked King will return in glory.

Practical Applications

The teachings of this verse can be applied to daily life in several ways:

Humility: Followers of Jesus might see this as a call to embrace humility, accepting insults and false judgments with patience and compassion.
Forgiveness: As Jesus forgave those who mocked and crucified Him, individuals are encouraged to forgive those who wrong them.
Empathy: This scenario invites believers to show empathy towards those who are humiliated or suffer injustice.

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."
Mark 15:17 - "And they clothed him with purple, and platted a crown of thorns, and put it about his head,"
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."
Genesis 3:17-18 - "...Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee..."

Language Study

Crown of Thorns (στέφανος τῶν ἀκανθῶν): The term "crown" (στέφανος) is used in the Greek to refer to a victor's crown, making the sarcasm more poignant as a victor's symbol becomes an instrument of pain.
Mocked (ἐνέπαιζον): The Greek verb “ἐνέπαιζον” refers to playing or jesting at someone, indicating the derision and scorn that Jesus endured.

Cultural and Religious Comparisons

Comparisons to other ancient myths and religions often reveal a pattern of gods or heroes suffering or dying before achieving victory or immortality. Such motifs are found in Egyptian, Greek, and Mesopotamian myths.

However, in the Christian narrative, Jesus' suffering is unique in its redemptive purpose and its historical claim, as opposed to the often allegorical nature of pagan myths.

Scientific Perspectives

Science does not typically address the veracity of religious texts or historical events framed within a theological context.

However, forensic science can provide insights into the physical effects of wearing a crown of thorns and being crucified, underscoring the intense suffering endured.

Commentaries

Various biblical scholars and theologians offer different perspectives on Matthew 27:29:

Traditional Commentary: Generally sees this event as fulfilling the scriptures concerning the Messiah and emphasizes Jesus' role as the redemptive Suffering Servant.
Historical-Critical Approach: This perspective might explore the Roman practice of crucifixion and the historical context of anti-Judaism to understand the behavior of the Roman soldiers.
Literary Analysis: Some commentators might examine the use of irony and contrast in this account, where the true nature of Jesus’ kingship is contrasted with the soldiers’ mocking representation.

Matthew 27

Matthew 27

What does Matthew 27:29 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 27:29 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?