Matthew 27:22-31 - The Stain Water Could Not Wash Away
No judge ought to have asked the crowd what he should do. But every man has to do with Christ. He is ever standing before the bar of conscience, and each of us must accept or condemn, do homage or crucify. If we do not pronounce for Him, we pronounce against Him; and there is a moment when our verdict becomes irrevocable. "What I have written, I have written." We are all writing our legend, and affixing it to the Cross for the universe to read, and a day comes when it is irreversible.
We may wash our hands after the deed of treachery is done, but water will not avail for Pilate, for Lady Macbeth, or for us. We need the blood of Christ, ere we can be cleansed from all sin, 1 John 5:6.
The King of men must wear a crown of the thorns with which sin is so closely identified. See Genesis 3:18. Only thus can the crown of universal empire be won! The robe of mockery must precede His Ascension vesture. The reed is appropriate, for it is through such that he wins and rules. See Isaiah 42:3; Isaiah 57:15. [source]
Chapter Summary: Matthew 27
1Jesus is delivered bound to Pilate 3Judas hangs himself 19Pilate, admonished of his wife, 20and being urged by the multitude, washes his hands, and releases Barabbas 27Jesus is mocked and crowned with thorns; 33crucified; 39reviled; 50dies, and is buried; 62his tomb is sealed and watched
Greek Commentary for Matthew 27:28
A scarlet robe [χλαμυδα κοκκινην] A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2 Maccabees 12:35; Josephus, Ant. V. 1, 10), a soldier‘s sagum or scarf. Carr (Cambridge Gk. Test.) suggests that it may have been a worn-out scarf of Pilate‘s. The scarlet colour There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between “stripped” He had been stripped for the scourging. If “clothed” is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple. [source]
Robe [χλαμύδα] The short military cloak which kings and emperors as well as soldiers wore. [source]
Luke 23:11Gorgeous [λαμπρὰν] Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple ( πορφύραν )and Matthew scarlet ( κοκκίνην )Apparel ( ἐσθῆτα )The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
Luke 23:11Lit., bright or brilliant. Compare Acts 10:30 ; Revelation 15:6 . Wyc. and Tynd., white. Mark has purple [ἐσθῆτα] The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
John 19:2Robe [ἱμάτιον] Better, as Rev., garment, since robe gives the impression of a trailing garment. See on Matthew 5:40. Matthew has χλαμύδα , a short military cloak (Matthew 27:28). Luke describes the garment as λαμπρὰν , gorgeous, bright or brilliant (Luke 23:11). [source]
John 19:1Took and scourged [ελαβεν και εμαστιγωσεν] First aorist active indicative of λαμβανω lambanō and μαστιγοω mastigoō (from μαστιχ mastix whip). For this redundant use of λαμβανω lambanō see also John 19:6. It is the causative use of μαστιγοω mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω periballō). In a purple garment Old adjective πορπυρεος porphureos from πορπυρα porphura purple cloth (Mark 15:17,Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
1 Corinthians 12:23We bestow [περιτίθεμεν] Elsewhere in the New Testament the word is used, without exception, of encircling with something; either putting on clothing, as Matthew 27:28; or surrounding with a fence, as Matthew 21:33; or of the sponge placed round the reed, as Mark 15:36; John 19:29. So evidently here. Rev., in margin, put on. The more abundant honor is shown by the care in clothing. [source]
1 Peter 3:3Let it be [εστω] Imperative third singular of ειμι eimi Not the outward adorning of plaiting the hair The use of ουχ ouch here rather than μη mē (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 The old adverb εχωτεν exōthen (from without) is in the attributive position like an adjective. Εμπλοκη Emplokē is a late word (from εμπλεκω emplekō to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing (περιτεσεως peritheseōs). Late and rare word (Galen, Arrian) from περιτιτημι peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on Old word from ενδυω enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
1 Peter 3:3Of wearing [περιτεσεως] Late and rare word (Galen, Arrian) from περιτιτημι peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. [source]
Revelation 17:3In the Spirit [εν πνευματι] Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3,Revelation 17:4; Revelation 18:12,Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6,Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Revelation 17:3Sitting [κατημενην] Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3,Revelation 17:4; Revelation 18:12,Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6,Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
What do the individual words in Matthew 27:28 mean?
Andhaving strippedHima robescarletthey put aroundHim
Greek Commentary for Matthew 27:28
A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2 Maccabees 12:35; Josephus, Ant. V. 1, 10), a soldier‘s sagum or scarf. Carr (Cambridge Gk. Test.) suggests that it may have been a worn-out scarf of Pilate‘s. The scarlet colour There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between “stripped” He had been stripped for the scourging. If “clothed” is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple. [source]
The short military cloak which kings and emperors as well as soldiers wore. [source]
Reverse Greek Commentary Search for Matthew 27:28
See on Matthew 27:28. Matthew adds the word for soldier's cloak. Mark has simply purple. [source]
Matthew 27:28 has “scarlet robe” which see for discussion as well as the note on Matthew 27:29 for the crown of thorns. [source]
Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple ( πορφύραν )and Matthew scarlet ( κοκκίνην )Apparel ( ἐσθῆτα )The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
Better, as Rev., garment, since robe gives the impression of a trailing garment. See on Matthew 5:40. Matthew has χλαμύδα , a short military cloak (Matthew 27:28). Luke describes the garment as λαμπρὰν , gorgeous, bright or brilliant (Luke 23:11). [source]
First aorist active indicative of λαμβανω lambanō and μαστιγοω mastigoō (from μαστιχ mastix whip). For this redundant use of λαμβανω lambanō see also John 19:6. It is the causative use of μαστιγοω mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω periballō). In a purple garment Old adjective πορπυρεος porphureos from πορπυρα porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
Elsewhere in the New Testament the word is used, without exception, of encircling with something; either putting on clothing, as Matthew 27:28; or surrounding with a fence, as Matthew 21:33; or of the sponge placed round the reed, as Mark 15:36; John 19:29. So evidently here. Rev., in margin, put on. The more abundant honor is shown by the care in clothing. [source]
Literally, We place around as if a garland (Mark 15:17) or a garment (Matthew 27:28). [source]
Imperative third singular of ειμι eimi Not the outward adorning of plaiting the hair The use of ουχ ouch here rather than μη mē (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 The old adverb εχωτεν exōthen (from without) is in the attributive position like an adjective. Εμπλοκη Emplokē is a late word (from εμπλεκω emplekō to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing (περιτεσεως peritheseōs). Late and rare word (Galen, Arrian) from περιτιτημι peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on Old word from ενδυω enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
Late and rare word (Galen, Arrian) from περιτιτημι peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. [source]
Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]