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Matthew 27:31

in Matthew 27

After they had mocked Him, they removed the robe and put His own clothes back on Him. Then they led Him away to crucify Him.

BSB

The same verse in ASV and KJV ▾

ASV

And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.

KJV

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.

This verse in Matthew 27

Commentary

13 notes on this verse

A commentator

Jerome

Catena Aurea by Aquinas · Written before 420.

It is to be noted, that when Jesus is scourged and spit upon, He has not on His own garments, but those which He took for our sins; but when He is crucified, and the show of His mockery is completed, then He takes again His former garments, and His own dress, and immediately the elements are shaken, and the creature gives testimony to the Creator.

This site's exposition

gathered the whole company around Him

on Matthew 27:27-31

The soldiers gather "the whole company," a cohort of up to six hundred men. They mock his kingship with "a scarlet robe" for purple, "a crown of thorns," and a staff for a scepter. They kneel to say "Hail, King of the Jews," spit on him and strike his head.

This site's exposition

put His own clothes back

Jerome reads the change of clothes as a sign. Christ bore the mocking robe while He was scourged and spat upon, and He went to the cross in His own garments. John Gill notes that executions took place outside the city, as Leviticus 24:14 required for the blasphemer.

The record, by era

The Church Fathers3 voices

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

This is to be understood to have been done at the end of all, when He was led off to crucifixion after Pilate had delivered Him up to the Jews.

A commentator

Origen of Alexandria

Catena Aurea by Aquinas · Written before 253.

proposed

Of the cloak it is mentioned that they took it off Him, but of the crown of thorns the Evangelists have not spoken, so that there are now no longer those ancient thorns of ours, since Jesus has taken them from us upon His revered head.

A commentator

Jerome

Commentary on Matthew · Written before 420.

proposed

(Verse 31) And after they had mocked him, they stripped him of his cloak and dressed him in his own clothes, and led him away to be crucified. When Jesus is whipped, spat upon, and mocked, he does not have his own garments, but those which he had taken on for our sins. But when he is crucified and the spectacle of mockery and illusion is over, then he receives his former clothes again and puts on his own attire. And immediately the elements are disturbed, and the creature gives testimony to its Creator.

The Medieval Church2 voices

A commentator

Theophylact of Ohrid

Commentary on Matthew · Written before 1107.

proposed

And after they had mocked Him, they took the cloak 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 …

A commentator

Glossa Ordinaria

Catena Aurea by Aquinas · Written before 1274.

proposed

(non occ. Aug. de Cons. Ev. iii. 9.) After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.
5 more voices on this verse

The Medieval Church1 voice

A commentator

Thomas Aquinas

Commentary on Matthew · Written before 1274.

proposed

"And after they had mocked him, they took off the cloak from him and put on him his own garments and led him away to crucify him." After the mockery, the crucifixion is treated, and concerning this he does two things. First, he determines concerning …

The Puritans and the Awakening1 voice

And after that they had mocked him,....

The Nineteenth Century3 voices

A commentator

J.C. Ryle

1816–1900

Expository Thoughts on the Gospels: Matthew (1856)

proposed

These verses describe the sufferings of our Lord Jesus Christ after his condemnation by Pilate, his sufferings in the hands of the brutal Roman soldiers, and his final sufferings on the cross. They form a marvelous record. They are marvelous when we remember the sufferer—the eternal Son of God. They are marvelous when we remember the persons for whom these sufferings were endured. We and our sins were the cause of all this sorrow! He “died for our sins” ( 1 Corinthians 15:3 ). Let us observe in the first place the extent and reality of our Lord’s sufferings.

A commentator

J.C. Ryle

1816–1900

Expository Thoughts on the Gospels: Matthew (1856)

proposed

These verses describe the sufferings of our Lord Jesus Christ after his condemnation by Pilate, his sufferings in the hands of the brutal Roman soldiers, and his final sufferings on the cross. They form a marvelous record. They are marvelous when we remember the sufferer—the eternal Son of God. They are marvelous when we remember the persons for whom these sufferings were endured. We and our sins were the cause of all this sorrow! He “died for our sins” ( 1 Corinthians 15:3 ). Let us observe in the first place the extent and reality of our Lord’s sufferings. The catalogue of all the pains endured by our Lord’s body is indeed a fearful one: seldom has such suffering been inflicted on one body in the last few hours of a life. The most savage tribes, in their refinement of cruelty, could hardly have heaped more agonizing tortures on an enemy than were accumulated on the flesh and bones of our beloved Master. Never let it be forgotten that he had a real human body, a body exactly like our own, just as sensitive, just as vulnerable, just as capable of feeling intense pain. And then let us see what that body endured. Our Lord, we must remember, had already passed a night without sleep, and endured excessive fatigue. He had been taken from Gethsemane to the Jewish council, and from the Council to Pilate’s judgment hall. He had been twice placed on his trial, and twice unjustly condemned. He had been already scourged and beaten cruelly with rods. And now, after all this suffering, he was delivered up to the Roman soldiers, a body of men no doubt expert in cruelty, and, of all people, least likely to behave with delicacy or compassion. These hard men at once proceeded to work their will.
As they came out - That is, either out of the governor’s palace where he had been treated with such cruelty and contempt, or out of the gates of the city, to crucify him. A man of Cyrene - Cyrene was a city of Libya, in Africa, lying west of Egypt. There were many Jews there, and they were in the habit, like others, of going frequently to Jerusalem.

The words behind it

20 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Isaiah 53:7

    He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not…

    it leads to

    • Acts 8:32–33

      The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so He did not open His mouth.

    • Matthew 26:63

      But Jesus remained silent. Then the high priest said to Him, “I charge You under oath by the living God: Tell us if You are the Christ, the Son of God.”

    • 1 Peter 2:23

      When they heaped abuse on Him, He did not retaliate; when He suffered, He made no threats, but entrusted Himself to Him who judges justly.

    • Mark 14:61

      But Jesus remained silent and made no reply. Again the high priest questioned Him, “Are You the Christ, the Son of the Blessed One?”

    • Matthew 27:12–14

      And when He was accused by the chief priests and elders, He gave no answer.

  • Through

    Matthew 21:39

    So they seized him and threw him out of the vineyard and killed him.

    it leads to

    • Acts 2:23

      He was delivered up by God’s set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross.

  • Through

    Acts 7:58

    They dragged him out of the city and began to stone him. Meanwhile the witnesses laid their garments at the feet of a young man named Saul.

    it leads to

    • Acts 22:20

      And when the blood of Your witness Stephen was shed, I stood there giving my approval and watching over the garments of those who killed him.’

    • Acts 8:1

      And Saul was there, giving approval to Stephen’s death. On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.

Where this verse is studied

About Matthew

The Crucifixion — Gustave Doré (engraving), public domain
The Crucifixion — Gustave Doré (engraving), public domain
This page draws on 12 works. Open the list of works

This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Glossa Ordinaria, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homilies on the Gospel of Matthew; John Gill, Exposition of the New Testament (1746-1748); Origen of Alexandria, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.