PrevMatthew 27:44Next

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 27:44 mean?

Explanation

The verse Matthew 27:44 from the King James Version of the Bible describes an event during the crucifixion of Jesus Christ. It tells us that not only the crowd and the religious leaders mocked Jesus, but the thieves who were crucified alongside Him joined in as well.

The phrase "cast the same in his teeth" is an idiomatic expression meaning to hurl insults or to reproach him in the same manner as others were doing.

This verse highlights the universal scorn that Jesus faced during His crucifixion, even from those who themselves were in a position of suffering and helplessness.

Top Rated Matthew Books

Historical Context

Matthew 27:44 takes place during the crucifixion of Jesus, a pivotal event in Christian tradition, which likely occurred around 30-33 A.D.

At the time, crucifixion was a common Roman method of execution reserved for slaves, pirates, and enemies of the state.

The Gospel of Matthew is one of the four canonical gospels and was written to a primarily Jewish audience.

Its authorship is traditionally ascribed to Matthew the apostle, though many modern scholars debate this.

The gospel tends to emphasize the fulfillment of Hebrew prophecy, presenting Jesus as the Messiah.

Theological Insights

Different theological perspectives read this verse in varied ways:

Traditional Christian theology sees this verse as fulfilling the prophecy of Jesus being "numbered with the transgressors" (Isaiah 53:12).
Some scholars interpret the mockery from the thieves as part of the humiliating aspects of Jesus' crucifixion, demonstrating the total abasement and identification with sinners that Jesus underwent.
Liberation theology might highlight the irony of Jesus, who preached good news to the poor and freedom to the oppressed, being mocked by fellow sufferers rather than being recognized as a savior.
Others view this account as showcasing the moral fallibility and degradation of humans when faced with societal pressure, as even those in great suffering may neglect opportunities for repentance or solidarity.

Practical Applications

The practical applications of this verse include:

It can serve as a reminder to offer compassion and solidarity to those who are suffering, instead of judgment or scorn.
This verse might inspire reflection on how individuals might participate in societal pressures to mock or disdain the vulnerable.
For Christians, it represents a call to humility, reminding believers that Christ endured mockery and that following Him may also involve facing ridicule.

Cross-References

Here are related verses from the King James Version of the Bible:

Mark 15:32: "Let Christ the King of Israel descend now from the cross, that we may see and believe.

And they that were crucified with him reviled him."

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."
Isaiah 53:12: "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."

Language Study

The phrase "cast the same in his teeth" comes from the Greek “ὠνείδιζον” (oneidizon), which means "to reproach," "revile," or "to insult." This term is expressive and indicates a very intense form of mockery, almost as if the insults were tangible things being hurled at Jesus.

Cultural and Religious Comparisons

In the cultural context of Roman executions, crucifixion was a public spectacle intended to humiliate the condemned and serve as a deterrent to others. Comparisons can be drawn to other cultures where public executions or other forms of severe punishment served similar societal functions.

Religious interpretations in other faiths have different viewpoints on the crucifixion. For example, Islam generally denies the crucifixion of Jesus, while some sects of Judaism might see the event as a result of Jesus's perceived blasphemy rather than a preordained sacrificial act.

Scientific Perspectives

The scientific perspective on this verse would primarily center on the historicity and manner of crucifixion as a form of execution.

Archaeological findings and historical records support the practice of crucifixion in the Roman Empire, and medical experts often discuss the extreme physical trauma it inflicted upon the condemned.

Commentaries

Numerous biblical scholars and theologians have provided commentaries on this verse:

John Calvin notes the depth of Jesus' suffering, extending even to being insulted by those who should have been sympathizing with His plight.
Albert Barnes comments on the cruelty of human nature evidenced by the fact that those suffering would still mock Jesus instead of commiserating with Him.
The Cambridge Bible for Schools and Colleges suggests that the agreement among the thieves to mock Jesus points to a temporary hardening of heart under extreme anguish.
The Pulpit Commentary reflects on the fulfillment of prophecy and the aspect of Jesus being counted among transgressors, highlighting His innocence in contrast to the guilt of the thieves.

Matthew 27

Matthew 27

What does Matthew 27:44 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 27:44 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?