PrevMatthew 27:39Next

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 27:39 mean?

Explanation

Matthew 27:39 speaks of the moment when Jesus was crucified on the cross, and those who passed by hurled insults at him.

This action of reviling him and wagging their heads was a gesture of scorn and mockery.

Literally, it paints a picture of those walking by the cross where Jesus was hanging, shaking their heads disparagingly, and speaking words of derision.

On a deeper level, this reflects the fulfillment of prophecy and the extreme humiliation and suffering that Christ endured.

It also signifies the lack of understanding among the witnesses regarding Jesus's mission and the nature of the Messiah they were expecting.

Top Rated Matthew Books

Historical Context

The verse is set during the crucifixion of Jesus around 30-33 AD in Roman-occupied Judea.

Crucifixion was not only a method of execution but also a tool of public humiliation used by the Romans.

The act of mocking a condemned man was not unusual, as it served as a stern warning to those who witnessed the punishment.

During this time, the Jewish people were expecting a triumphant, political Messiah who would liberate them from Roman oppression.

Instead, they encountered in Jesus a figure who taught about a spiritual Kingdom and who allowed himself to be captured and killed without resistance.

Theological Insights

From a Christian theological perspective, this verse illustrates the fulfillment of Old Testament prophecies, such as Psalm 22:7-8, which foretell the mockery that the Messiah would face.

Additionally, the degradation Jesus experienced highlights the belief in his role as a suffering servant as described in Isaiah 53.

It also emphasizes the depth of Jesus's sacrifice for the sins of humanity, demonstrating a key Christian tenet: through his humiliation and death, Jesus offered redemption to believers.

Different denominations and theological traditions may emphasize various aspects of this event. Protestant theology tends to highlight the notion of substitutionary atonement, while Catholic teaching often focuses on the unity of Christ's suffering with human suffering and redemptive sacrifice.

Practical Applications

The verse serves as a reminder for Christians to display humility and patience in the face of humiliation or persecution.

It is also a call to have empathy for those who are scorned and to be mindful not to mock or marginalize others.

Furthermore, it can inspire believers to stand firm in their faith and convictions, even when facing ridicule or opposition.

Cross-References

Psalm 22:7-8: "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,"
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."

Language Study

In this verse, the word "reviled" translates from the Greek word "ἐβλασφήμουν" (eblasphēmoun), which means to speak evil against or to blaspheme.

The term "wagging" comes from the Greek "κινοῦντες" (kinountes), which means to move or to wave, indicating a physical gesture of shaking the head in this context. This act was a cultural sign of contempt and disbelief.

Cultural and Religious Comparisons

Cultural parallels can be drawn with other ancient practices of mocking the defeated, as seen in Roman triumphs where captives were paraded and scorned.

In terms of religious comparisons, many mythological figures endure ordeals or humiliations, but the Christian narrative is unique in portraying the divine willingly subjecting itself to human cruelty and death.

Scientific Perspectives

From a scientific psychological perspective, the verse can be viewed in the context of group behavior and the dynamics of public shaming. Social psychologists study how individuals in groups can engage in actions, such as ridicule, that they might not perform individually.

The verse could also be related to studies on suffering and resilience, expanding on how belief systems and personal convictions can provide strength in adverse circumstances.

Commentaries

Biblical scholars and theologians throughout history have offered various interpretations of this verse:

John Calvin spoke of it as a great stumbling block to the Jews but necessary for Christians to understand the nature and extent of Christ's suffering.
William Barclay noted the tragic irony of the mockers fulfilling the very scriptures they claimed to defend.
Matthew Henry emphasized the cruelty of the mockers and the dignity with which Jesus endured their taunts, highlighting the patience and forgiveness exemplified by Christ.

Present-day commentators might incorporate discussions on the ethical use of mockery and how the societal contexts of public shaming have evolved or remained constant throughout history.

Matthew 27

Matthew 27

What does Matthew 27:39 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 27:39 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?