Matthew 27:38-44

Reviling abuse and shame heaped upon Jesus

TEXT: 27:38-44

38 Then are there crucified with him two robbers, one on the right hand and one on the left. 39 And they that passed by railed on him, wagging their heads, 40 and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. 41 In like manner also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. 43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. 44 And the robbers also that were crucified with him cast upon him the same reproach.

THOUGHT QUESTIONS

a.

Men rightly marvel at the sad beauty of Jesus-' last words on the cross. Study them and pause to reflect how few they are. Then think on the words that Jesus, hanging there in His pain-wracked body, did NOT say.

b.

Why do you think two robbers were executed with Him?

c.

Why do you suppose the robbers reviled Jesus too? Did they know Him? If not, what could they have possibly had against Him to justify their railing?

d.

How would you harmonize their reviling with Luke's report of the penitent robber?

e.

In what way was Jesus severely tempted on the cross? Was Satan there that day?

f.

Do you think that the crowds or their rulers would have really believed Jesus, if He had performed the supreme miracle of ripping out the nails and leaping down from the cross? Why do you say that?

g.

In what sense is it true that those who mocked Jesus were saying more truth than they knew? That is, in what way do they unintentionally glorify Jesus?

h.

In contrast to the political charges the authorities had leveled against Jesus before Pilate, what do these openly religious accusations spat out at Him at the crucifixion reveal about those who tried to crucify Him on purely political grounds?

i.

Is there any evidence in the scoffers-' words that they had any misgivings about crucifying Jesus or that they had possibly made a tremendous mistake? Do you think they are putting up a bold front to keep their courage up and their doubts down?

j.

Since Jesus never once relented in His conviction that He was the Christ, what possible conclusions could His enemies have drawn about Him?

k.

Even if in quite another sense, we too are like the two robbers, crucified with him (Romans 6:6; Galatians 2:20). What is our commonest reaction to the shame, the scoffing and the pain that go with it? What should our reaction be?

1.

From Jesus-' refusal to grant their demand by descending from the cross and their conclusions about it, what may be learned (1) about the program of God; (2) about the validity of human resentment when God denies man's requests?

m.

From Jesus-' silence in the presence of their demands, what may be learned about Him?

PARAPHRASE AND HARMONY

They crucified two bandits with Him, one on His right and the other on His left. The people stood there, staring. Passers-by jeered at Him, shaking their heads and sneering, Aha! You were the one who was going to destroy the Temple and rebuild it in three days, were you? Save yourself! If you are God's Son, step down from the cross!
Similarly, even the rulers, the chief priests with the theologians and elders, sneered at Him, commenting to one another, He saved others, but he cannot even save himself? Let him save himself, if he is the Anointed of God, His Chosen One! Let this Christ, this King of Israel, come down from the cross now! If we could see him do that, we would believe in him! He trusts in God, does he? Let God rescue him now, that is, if He wants him! After all, he did say, -I am God's Son.-'
The soldiers too made fun of Him, by coming up and offering Him a drink of their sour wine, saying, If you are the King of the Jews, save yourself! In fact, there was the inscription over Him, which read: This is the King of the Jews.
Similarly, even the bandits that were crucified with Him also insulted Him. One of them hanging there, abused Him, Aren-'t you the Messiah? Save yourself and us too while you-'re at it!
But the other checked him, Have you no fear of God at all?! Both you and He are facing death and judgment before God. But with us it is a question of common justice, since we are getting what we deserve for what we did. But this man has done nothing improper. Jesus, remember me when you come into your kingly power.
I solemnly assure you, Jesus answered, you will be with me in Paradise this very day!
Standing by Jesus-' cross were four women: His mother and His maternal aunt, Mary the wife of Clopas, and Mary of Magdala. When Jesus saw His mother there and His dearest disciple, John, nearby, He addressed His mother, Lady, he is now to be your son. Then He said to the disciple, She is now your mother. So from that time on, the disciple took her into her own care and keeping.

SUMMARY

Passers-by, clergy, soldiers and fellow-sufferers alike taunted Jesus, daring Him to save Himself because of His claim to be the Messiah. Jesus remained silent until one of the bandits repented and asked to be part of Jesus-' Kingdom. This request Jesus granted. Then He turned His mother over to John to care for.

NOTES

He was numbered with the transgressors (Isaiah 53:12)

Matthew 27:38 Then are there crucified with him two robbers, one on the right hand and one on the left. After Jesus was crucified, His guards sat down to guard Him there (Matthew 27:36). It would appear, therefore, that, although the two robbers were part of the procession from the Praetorium to Golgotha (Luke 23:32 f.; John 19:18), they were crucified after Jesus (Then, tòte) by two other quaternions of soldiers, as if the raising of each cross required the combined strength of the men. However, it is probable that none of the soldiers rested until the crucifixion of all three was complete.

In the purpose of God Jesus was crucified between two sinners, one on the right hand and one on the left. Although men intended it quite otherwise, this providential arrangement pictures the true significance of the cross; our King Himself is the dividing line that separates the living from the dead, the sheep from the goats, the believing from the lost. (Cf. Matthew 25:33.) But He identified with us in our sins by dying among common sinners.

That these robbers (leistaì) are not revolutionaries or insurrectionists like Barabbas (see on Matthew 27:16), but common bandits (cf. Wars, II, 12, 5; 13, 2; 14, 1) is suggested by two considerations:

1.

To preserve the calm against predictable violence, were a Jewish folk hero to be crucified by Roman power, they could never permit that two real patriots be executed with Jesus. (Cf. notes on Matthew 27:16-21.)

2.

The self-incrimination of the repentant robber (Luke 23:41) is less understandable, if he considered crucifixion the just sentence for promoting a religio-patriotic revolution against Rome. Contrarily, if his own conscience condemned common banditry and highway robbery, his self-accusation makes better sense.

Luke's word, criminals (kakoùrgoi) apparently confirms this view (Luke 23:32 f., Luke 23:39). Therefore, to crucify Jesus between common criminals is to amplify His guilt by association, insinuating that He is no better than they.

All who see me mock me; they hurl insults, shaking their head (Psalms 22:7)

Matthew 27:39 And they that passed by railed on him, wagging their heads. If the crosses were located near a main road for maximum publicity of this exemplary punishment, then they that passed by would be many. By this characteristic gesture of wagging their heads (cf. Psalms 109:25; Isaiah 37:22; Jeremiah 18:16; Lamentations 1:12; Lamentations 2:15), they unintentionally fulfill prophecy (Psalms 22:6-7). Milling around the cross and snarling at Him like so many wild animals, they show their inhumanity. (Cf. Psalms 22:12 f., Psalms 22:16). Railed on him (eblasphémoun autòn), from the Christian standpoint, means they insulted the deity of Christ. But, because they repudiate His claims as false, in their own view they are hurling the abuse that He justly deserved. Nevertheless, they are inexcusable, because His divine credentials were completely adequate to convince the good and honest among them.

40 and saying, Thou that destroyest the temple and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. Because they misapply His cryptic Temple prophecy to the Jerusalem sanctuary, they presume that anyone who could replace that grand structure in just three days, could surely perform the smaller wonder of rescuing himself from a cross. Consequently, they wrongly interpret His inaction now as proof He had made exorbitant, unjustified claims.

But even as they poured ridicule on Him, by crucifying Him they were bringing about the true meaning of the very prophecy they misinterpreted, for He spoke of the temple of His body. God would rebuild it in three days. Jesus Himself was God's true dwelling among His people. Although they repudiated this Temple by crucifying Jesus, God would raise up that Dwelling of God, of which the Jerusalem temple was but a dim, feeble symbol. But by crucifying Jesus, they guaranteed the Temple's desolation, since their rejection would bring God's wrath upon them in that one generation. Thus, they would themselves destroy this temple [in Jerusalem] but after three days Jesus would resurrect a far more glorious Temple, the true dwelling place of God in the Spirit!

In the person of these worldlings, their lord, Satan, is back and launching one attack after another (Luke 4:13). If thou art the Son of God echoes Satan's original seduction and repeated here for the same reasons (cf. Matthew 4:3; Luke 4:13). They, like him, know of only one style of Sonship, that of self-interest, personal rights and self-vindication. They argue that a true Son of God would never agonize on a cross!

In the Jewish accusation note the absence of the article. Even without it, His claim to be the Son of God (huiòs toû theoû) is one of the bitter bones of contention for which they crucified Jesus. (Cf. also Matthew 27:43; see notes on Matthew 26:63 ff.) Yet they fully grasped His claim and crucified Him for it.

Apparently the presence or absence of the definite article made no significant theological difference for the Jews. (Cf. Matthew 26:40; Matthew 26:43; John 19:7 without article; however, Matthew 26:63; Mark 14:61 and Luke 22:70 f. have the definite article.) They crucified Jesus for claiming to be huiòs theoû or ho huiòs toû theoû. This animus had begun early (John 5:18). They understood the meaning of His words and repudiated it, but their understanding should be definitive enough for Christian theology too: He claimed to be, not a son of a god, but the Son of God. (Cf. Luke 1:35 in Greek.) Moreover, titles or names are definite whether or not they have the article (here: huiòs theoû). This grammatical understanding of the article also affects the centurion's view, as he heard the Jews use these terms.

MANY BULLS SURROUND ME;

STRONG BULLS OR BASHAN ENCIRCLE ME.

ROARING LIONS TEARING THEIR PREY

OPEN THEIR MOUTHS WIDE AGAINST ME. (Psalms 22:12 f.)

Matthew 27:41 In like manner also the chief priests mocking him, with the scribes and elders, said. Abandoning the dignity of their age and office, the revered leaders of Israel lower themselves to show their contempt in like manner, i.e. like uncultured, undisciplined passersby. The unsanctified fellowship of the nation's leaders appeared at Golgotha in person, their old, common fear now replaced with common childish glee and wisecracking. Perhaps they had originally intended not to attend the crucifixion, but when the offending title on the cross came to their attention and no appeals to Pilate could get it corrected, they determined to counteract its forceful influence by discrediting Him personally. To sway the impressionable crowds even then milling around Golgotha, they could transform the Nazarene's death into even more effective propaganda against Him and His movement.

FOR THE TRANSGRESSION OF MY PEOPLE HE WAS STRICKEN. (Isaiah 53:8)

Matthew 27:42 He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. They triumph over their former fears that He would use His undeniably miraculous power to save Himself. They can afford to do it now because He is so obviously helpless to do so just when He needed it most for Himself. They admit that He saved others? They objectively admit nothing. Just as they do not believe that He is the King of Israel, so they debate this proposition too: He saved others? Everyone talks about how He saved others from the common trials of life, from various sicknesses and even from death. The truth of these tales would be instantly and most certainly verified, if this miracle-worker could free Himself from His own woes! Although intellectually unable to account for the source of His power, they treat His miracles as spurious, judging everything in the light of His present failure to perform in this supposedly critical, definitive test.

It is at this point that the chasmic distance between our Lord and all human demagogues is most noticeable; these authorities had attempted to save their institutions, their positions and themselves from the certain dissolution they see must result from Jesus-' self-giving ministry (John 11:47-53). Nevertheless, by trying to save what they deemed the most important things in their lives, they lost them (Matthew 16:24 ff.). By sacrificing. Himself, He won everything.

He is the King of Israel: the Messiah. He had tacitly accepted this title as royal authority was attributed to Him during the Triumphal entry. For maximum effect Jesus-' detractors deliberately aired these popular views to show their groundlessness when applied to one who is now so obviously unable to realize all the glorious hopes predictable of a true King of Israel. Let him now come down from the cross, and we will believe on him. These hypocrites express their openness to become His disciples upon His immediate descent from the cross as the decisive, unmistakable credential they had always been asking for. (Cf. Matthew 12:38 ff.; Matthew 16:1 ff.; Mark 8:11 f.; John 2:18; John 6:30.) The power of this diabolical temptation lies in the self-assertive desire to perform His most telling miracle to date, which, in the estimation of sinful men, would shake these hypocrites like nothing else. But this is precisely the moment not to perform the self-vindicating miracle required. He must keep His mind on the true challenge: Let him come out of the tomb alive and victorious and we will believe on him. The true test of His identity is not their proposals, but the successful accomplishment of God's will!

Matthew 27:43 He trusteth on God; let him deliver him now; if he desireth him: for he said, I am the Son of God. The enemies maliciously worded their blasphemous railing to call to mind Psalms 22:8, perhaps just to explode the false martyrdom of Jesus and disprove His claims. To the words of the Psalm they add the word, now, demanding that God instantly test the worth of Jesus-' confident assertions by revealing their basis in some tangible way. They could safely apply Messianic prophecies to Him, since, in their view, He was indisputably incapable of fulfilling any Messianic texts like Psalms 22:8. It was the resurrection that would turn their own sword against them. The unhurried God could not be bullied into an untimely miracle that would compromise His eternal plan. Even so, the temptation is real: Jesus-' personal confidence in the faithfulness of God is put to the supreme test. (Cf. Psalms 22:4 f.; John 11:42.) This will give special poignance to His later cry of loneliness (Matthew 27:46).

I am the Son of God. (See notes on Matthew 27:40; Matthew 26:63 ff.) Their underlying argument is that God really cares about His true Son and would never leave Him to die, never subject Him to such an ignominious death as crucifixion. Jesus, however, is left to die. Therefore, He was not a true Son of God. Nevertheless, for good and sufficient reasons, God's mighty love made Him sacrifice this His only Son (John 3:16). Similarly, God's love for His saints does not always compel Him to deliver them from pain or death. Even their death can praise Him, as did the compelling example of Jesus.

The apparently unassailable logic of the Sanhedrists had as its special target the conviction of the masses who passed by. Their arguments would make sense to anyone who could be stampeded into deciding instantly before all the evidence was in. After all, if Jesus could not come down from the cross, or if God would not rescue Him, would not that prove Him an imposter?

Matthew 27:44 And the robbers also that were crucified with him cast upon him the same reproach. Robbers: see note on Matthew 27:38. There is no evidence that these bandits simply shared the crowd's malice toward Jesus. They may have known little about Him. Perhaps they angrily blame Jesus because His crucifixion was the reason they were being executed sooner than expected. Although the two reproach Jesus, only the impenitent one blasphemed. (Matthew: oneidizon, reproach, revile, heap insults upon, Arndt-Gingrich, 573; Luke: eblasphémei.)

There is no inconsistency with Luke's account of the penitent bandit. Matthew and Mark simply report how the two robbers began insulting him together. Luke does not assert that only one of them offended Jesus. Rather he tells that, when one of them did so, his fellow scolded him. Apparently, the marvelous conversion of the penitent robber began sometime during the three hours together with Jesus on the cross before the unnatural darkness. As time dragged by, the penitent's slow death forced him to reflect upon the state of his own soul, upon his own real guilt as opposed to Jesus-' guiltlessness and upon His marvelous self-control during agonies that the dying thief understood only too well. (Cf. Luke 23:40 f.) His reason calmed him. The other bandit, however, kept up his tirade, demanding: Save yourself and us (Luke 23:39)! Unrepentant, he wanted to escape his apparently sealed destiny and so incited Jesus to use His great, pretended powers to effect their release. The other bandit shamed him into silence by defending Jesus, Both you and He must soon stand before God. He has no sin to answer for, but does not the threat of divine justice warn you not to aggravate your guilt by mocking your fellow-sufferer?

This robber'S lone voice raised in protest against Jesus-' unjustifiable crucifixion is the only one recorded. No longer justifying himself, he cast in his lot with a King whose only visible throne was a roughhewn tree like his own. It is not known what this robber knew previously about Jesus-' mission and message. Nevertheless, while others remained unmoved even after Jesus arose from the dead, this man witnessed the King Himself being conquered by death and still surrendered his believing heart! No wonder that Jesus graciously assured him far more than he asked, a place with Him that very day in the invisible world where only believers enjoy the presence of God! (Cf. Luke 23:46; 2 Corinthians 12:2 f.; Revelation 2:7.)

Peter's comment on Jesus-' self-possession is most eloquent (1 Peter 2:23 f.). His silence is evidence of self-mastery and power over temptation. By His acceptance of whatever God's grace sent, He demonstrated total trust in God's provision (Matthew 6:25 ff.). In this most desperate situation He lived out His own doctrine of non-retaliation (Matthew 5:38 ff.). By this extremely convincing example He showed what it means to save one's life giving it away (Matthew 16:24 ff.). He did not respond to their cruel jibes, because it was a moral impossibility for Him to satisfy their demands and save a lost world too. He ignored their challenge because His mighty love and His will to save them held Him nailed to the cross,

But why should God remain shockingly silent and seemingly unperturbed, when, alone, His own dear Son was brutally tortured and killed by religious bigots who dared God to intervene? For those who have eyes to see it, He bared His patient heart fully as much by His refusal to interfere now as by His other revelations elsewhere. But the Father was not wholly absent or dispassionate. (Cf. Matthew 27:45; Matthew 27:51.) The living God sometimes appears silent and unfaithful to His promise to save, seeming to deny the rightness of the plan He Himself taught and the confidence of His children. But Jesus did not waiver. His death becomes an act of faith in the love of God, notwithstanding this seeming indifference of Heaven.

FACT QUESTIONS

1.

Describe the kind of robbers who were crucified with Jesus.

2.

What was the prophecy fulfilled by His being crucified with them?

3.

List all the various titles for Jesus mentioned in this section as these are hurled at Jesus to taunt Him. (You may include those reported by Mark and Luke too.)

4.

What prophecy was fulfilled by the reproaches of the people?

5.

List the various insulting statements by which the crowds taunted Jesus, explaining what they meant by them.

6.

Explain what Jesus-' refusal to accept the crowd's challenges proves about His true identity.