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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 27:30 mean?

Explanation

Matthew 27:30 describes an act of humiliation and violence against Jesus by the Roman soldiers after his condemnation.

The verse captures the cruelty of the soldiers' mockeries as they had just placed a crown of thorns on Jesus' head and clothed him in a purple robe to mock his claim of being "King of the Jews".

Spitting was an act of contempt in the ancient world, symbolizing extreme disrespect.

Taking the reed (a makeshift scepter they had given him) and striking him on the head would have not only been painful, especially with the crown of thorns, but it also served to further degrade him.

This verse is part of the Passion narrative and highlights the suffering and humiliation that Jesus endured before his crucifixion.

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Historical Context

Matthew 27:30 is found within the context of the events leading up to the crucifixion of Jesus.

The verse reflects Roman methods of torture and humiliation practiced in the first century.

Crucifixion was not just a means of execution but also a form of public shaming and deterrence.

The mocking actions described were part of the wider Roman practice of ridiculing those sentenced to death, particularly rebels and traitors.

The cultural norm of the time held that kings and those of high status were to be treated with respect and honor, making the actions toward Jesus, who was claimed to be the King of the Jews, particularly insulting and degrading.

Theological Insights

In Christianity, this verse is often seen as a reflection of Jesus' fulfillment of the Messianic prophecies, where the Messiah would suffer for humanity's sins.

Theologically, the spitting and striking can represent the sin and brokenness of humanity for which Jesus is believed to be atoning.

From a Christological perspective, Jesus' silent endurance of such mistreatment is viewed as an example of perfect obedience to God's will and a model of patience in suffering.

Different Christian traditions might emphasize varying aspects of this suffering, such as the physical pain, spiritual anguish, or the humbling nature of the abuse.

Practical Applications

This verse can have practical applications in three main areas of Christian life:

Compassion: Acting with compassion towards those who suffer and are humiliated, as Jesus showed compassion even to those who crucified him.
Patience in Suffering: Encouraging believers to endure hardship and mockery with patience and faith, drawing strength from Jesus' example.
Forgiveness: Jesus' response to his tormentors is seen as an ultimate act of forgiveness, setting an example for believers to forgive those who wrong them.

Cross-References

Isaiah 50:6 - "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting."
Matthew 26:67 - "Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,"
Mark 15:19 - "And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him."

Language Study

The original Greek language offers a more nuanced understanding of some key terms in this verse:

"Spit" (Greek: ἐνέπτυσαν): This word specifically means to spit directly upon something or someone, showing contempt and desecration.
"Reed" (Greek: κάλαμον): This suggests a thin, stick-like object, which could be used both for the purpose of mock regalia and as a weapon to strike.
"Smote" (Greek: ἔτυπτον): This verb implies repeated striking or beating, indicating a violent action rather than a single blow.

Cultural and Religious Comparisons

Similarities can be found within other ancient traditions where gods or heroes suffer or sacrifice themselves.

In various cultures, the abuse of deities or semi-divine figures is sometimes a part of their mythos, such as the trials of the Sumerian god Dumuzid or the Egyptian god Osiris.

The mocking and suffering of a divine figure who becomes a source of salvation for their people is a motif that resonates in different religious narratives, although the specific context and interpretation of Jesus' suffering are unique to Christianity.

Scientific Perspectives

The scientific perspective might look at the physiological impact of being struck on the head or the effects of severe stress and trauma, as Jesus would have experienced.

Research from modern medicine and psychology could shed light on the compounding effects of physical trauma and emotional torment, such as those Jesus endured, on the human body and psyche.

commentaries

Christian commentators and theologians have long reflected on this passage and its significance:

Augustine of Hippo: He argues that the mockeries of Christ reflect the foolishness of the world in the face of divine wisdom and sacrificial love.
John Calvin: Calvin highlights the enduring patience of Christ, emphasized by his not turning away from insults and spit but freely offering himself to suffer.
Matthew Henry: Henry’s commentary stresses that the soldiers' cruel treatments are expressions of mankind’s sin, showing the necessity of Christ’s sacrifice.
William Barclay: Barclay points out the irony and tragedy of the mocking scene, where the soldiers unwittingly declare the truth of Christ’s kingship through their mockery.

Matthew 27

Matthew 27

What does Matthew 27:30 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 27:30 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?