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“The Mocking and Scourging”· Matthew 27:26–31
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Historical interpretation
Six Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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That scarlet robe was prefigured by the scarlet sign mentioned in Joshua the son of Nun, which Rahab used for her safety, and mentioned in Genesis, which was placed on the hand of one of Tamar's newborn sons in token of the future Passion of Christ. So now, in taking up the "scarlet robe," he took upon himself the blood of the world, and in that thorny "crown" plaited on his head he took upon himself the thorns of our sins. As to the robe, it is written that "they stripped him of the scarlet robe." But as to the crown of thorns, the Evangelists mention nothing further. Apparently they wanted us to determine what happened to that crown of thorns placed on his head and never removed. My belief is that the crown of thorns disappeared from the head of Jesus, so that our former thorns no longer exist now that Jesus has removed them from us once and for all on his own distinguished head.
Or otherwise; The Lord having taken upon Him all the infirmities of our body, is then covered with the scarlet coloured blood of all the martyrs, to whom is due the kingdom with Him; He is crowned with thorns, that is, with the sins of the Gentiles who once pierced Him, for there is a prick in thorns of which is woven the crown of victory for Christ. In the reed, He takes into His hand and supports the weakness and frailty of the Gentiles; and His head is smitten therewith that the weakness of the Gentiles sustained by Christ's hand may rest on God the Father, who is His head.
The beaten Lord is dressed in a scarlet robe, a purple cloak and a crown of thorns, and a reed is placed on his right hand. Bending their knees before him, they mock him. Having taken upon himself all the infirmities of our bodies, he is covered with the scarlet blood of all the martyrs destined to reign with him, and he is cloaked with the high honor of the prophets and patriarchs in purple cloth. He is also crowned with thorns, that is, with the former sins of the remorseful Gentiles, so that glory might derive from the destructive and useless things, plaited on his divine head, which they contrive. The sharp points of the thorns aptly pertain to the sins from which a crown of victory is woven for Christ. The reed symbolizes the emptiness and weakness of all those Gentiles, which is held firm in his grasp. His head, moreover, is struck. As I believe, not much harm was done to his head from being struck with the reed; however, the typical explanation for this is that the bodily weakness of the Gentiles that was previously held in Christ’s hand finds comfort now in God the Father, for he is the head. But amid all this, while Christ is mocked, he is being adored.
It was not as though those men had the power [to do these deeds]. Rather, it seemed good to God that these events occur for the redemption of humanity. The “Lord of glory” was treated shamefully for us because of the dishonor due to us. He is now glorified while the day of the righteous is always mocked by the ignorant. Since the cloak was tinged with the color of blood, those murdering him dressed him with it, though they did not realize the significance of what they were doing. Instead, they clothed Jesus … in scarlet cloth and bound his hand with the symbol of one of the sons of Tamar and Judah. The cloak itself [represents] the blood shed by the world and by the people in it. The Savior was put to death for the salvation of all. But they who are choked by “worries, wealth and pleasure” have received the word of God but have not borne fruit. They weave thorns together and crown Jesus with them, dishonoring him.… Those who deemed his kingdom to be of little value placed a reed in his right hand.
These things were done to mock Jesus. But now we know these things happened through a heavenly mystery. Wickedness was at work among the former; among the latter, the mystery of faith and the light of truth. In the purple tunic Christ is dressed as king; and in the scarlet robe, as prince of martyrs, he is resplendent as precious scarlet in his sacred blood. He receives the crown as conqueror, for crowns are usually bestowed upon conquerors. He is adored as God by people on bended knees. Therefore he is vested in purple as king, in scarlet as prince of martyrs; he is crowned as conqueror, is hailed as Lord and is adored as God.We can recognize in the purple cloak also the church, married to Christ the king and resplendent with regal glory. Hence it is called by John in the Revelation a “royal nation.” As to this purple cloth, we read in the Song of Solomon: “His whole bed is purple.” For Christ rests on that bed where he is able to find purple cloth, that is, royal faith and a beautiful spirit.…
The crown of thorns which the Lord received on his head stands for our community, which came to faith from the Gentiles. At one time we were thorns—that is to say, sinners. Believing now in Christ, we have become a crown of righteousness, for we no longer cause pain or harm to the Savior. Rather, we surround his head with our profession of faith while we praise the Father in the Son, because the head of Christ is God, as the apostle says. This is the crown foretold by David in a psalm: “You placed a crown of precious stones on his head.” We were thorns at one time, but after we were included in the crown of Christ, we became precious stones. For he, who raised up children of Abraham from stones, made precious stones out of thorns.
This scriptural passage did not consider of trivial importance the fact that a reed was placed in the Lord’s right hand. Note what David says about Christ in the psalm: “My tongue is the pen of a ready writer.” As he was about to suffer, therefore, he took up the reed in his right hand, so that with a heavenly notation he might pardon us our misdeeds or inscribe his law in our hearts with divine letters. As he says through the prophet: “I will put my law within them.” … We may also infer other things about the reed, for it has many spiritual meanings. A reed that is hollow and without pith connotes the Gentile people, who were once without the pith of God’s law, empty of faith and devoid of grace. Therefore this type of reed, that is, the Gentile people, is put in the Lord’s right hand, for his left hand already contained the Jewish people who were persecuting him.
As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature.
And the insults were different, and varied For that Divine Head at one time they buffeted, at another they insulted with the crown of thorns, at another they smote with the reed, men unholy and accursed!
What plea shall we have after this for being moved by injuries, after Christ suffered these things? For what was done was the utmost limit of insolence. For not one member, but the whole entire body throughout was made an object of insolence; the head through the crown, and the reed, and the buffeting; the face, being spit upon; the cheeks, being smitten with the palms of the hands; the whole body by the stripes, by being wrapped in the robe, and by the pretended worship; the hand by the reed, which they gave him to hold instead of a sceptre; the mouth again by the offering of the vinegar. What could be more grievous than these things? What more insulting?
For the things that were done go beyond all language. For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, "His blood be on us and on our children," and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross. and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.
(Hom. lxxxvii.) What should we henceforth care if any one insults us, after Christ has thus suffered? The utmost that cruel outrage could do was put in practice against Christ; and not one member only, but His whole body suffered injuries; His head from the crown, the reed, and the buffetings; His face which was spit upon; His cheeks which they smote with the palms of their hands; His whole body from the scourging, the stripping to put on the cloak, and the mockery of homage; His hands from the reed which they put into them in mimicry of a sceptre; as though they were afraid of omitting aught of indignity.
He had been styled King of the Jews, and the Scribes and Priests had brought this charge against Him, that He claimed sovereignty over the Jewish nation; hence this mockery of the soldiers, taking away His own garments, they put on Him a scarlet cloak to represent that purple fringe which kings of old used to wear, for the diadem they put on Him a crown of thorns, and for the regal sceptre give Him a reed, and perform adoration to Him as to a king.
All these things we may understand mystically. For as Caiaphas said that it is expedient that one man should die for the people, (John 11:50.) not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews.
(Verse 27 onwards) Then the soldiers of the governor took Jesus into the praetorium and gathered the whole cohort around him. And they stripped him and put a scarlet robe around him. And twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!' The soldiers, since Jesus had been called the King of the Jews and the scribes and priests had accused him of claiming to be the ruler of the people of Israel, did this mockingly. They dressed him in the scarlet robe as a symbol of royalty, put a crown of thorns on his head, gave him a reed as a scepter, and pretended to worship him as a king. But we must understand all these things mystically. For just as Caiphas said, 'It is necessary for one man to die for all' (John 11:50), not knowing what he was saying, so these people, whatever they did, although they had different intentions, nevertheless gave us, who believe, the sacraments. In the scarlet robe, he bears the bloody works of the Gentiles; in the crown of thorns, he undoes the ancient curse; with the pen, he kills poisonous animals. Whether he held the pen in his hand to write the sacrilege of the Jews.
(ubi sup.) Hence we understand what Mark means by clothed him with purple; (Mark 15:17.) instead of the royal purple, this scarlet cloak was used in mockery; and there is a shade of purple which is very like scarlet. Or it may be, that Mark spoke of the purple which the cloak contained, though its colour was scarlet.
(ubi sup.) But Matthew seems to introduce this here as recollected from above, not that it was done at the time Pilate gave Him up for crucifixion. For John puts it before. He is given up by Pilate.
(Quaest. Ev. ii. in fin.) That they took from off the Lord in His passion His own garment, and put on Him a coloured robe, denotes those heretics who said that He had a shadowy, and not a real body.
Or otherwise, By the scarlet robe is denoted the Lord's flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared in the likeness of sinful flesh. (Rom. 8:3.)
Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.
They smite the head of Christ with a reed, who speak against His divinity, and endeavour to maintain their error by the authority of Holy Scripture, which is written by a reed. They spit upon His face who reject in abominable words the presence of His grace, and deny that Jesus is come in the flesh. And they mock Him with adoration who believe on Him, but despise Him with perverse works.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 27:28 vividly portrays a moment of profound humiliation and suffering for Jesus, as Roman soldiers strip Him of His own clothes and mockingly dress Him in a scarlet robe. This act of degradation, preceding His crucifixion, underscores the depths of His voluntary suffering and the contempt with which He was treated by His captors, serving as a cruel parody of His true kingship.
Context
Literary Context
This verse is situated within the Passion narrative, immediately following Pilate's decision to release Barabbas and hand Jesus over to be crucified (Matthew 27:26). The soldiers, having taken Jesus into the Praetorium, or common hall (Matthew 27:27), gather a whole cohort around Him. The act of stripping and reclothing Jesus is the first step in a series of escalating abuses, including a crown of thorns, a reed scepter, and spitting, all designed to ridicule His claim to kingship before His eventual crucifixion (Matthew 27:29-31). This scene serves as a stark contrast to the divine authority Jesus consistently demonstrated throughout His ministry, highlighting the profound reversal of roles as the Son of God is subjected to human scorn.
Historical & Cultural Context
The Praetorium was the Roman governor's official residence, often including a courtyard or barracks where soldiers were stationed. Roman soldiers were known for their brutality and often engaged in cruel sport with prisoners, especially those accused of sedition or crimes against the emperor. The public stripping and redressing of a prisoner was a common form of humiliation, designed to dehumanize the individual and assert the absolute power of the captors. The choice of a "scarlet robe" was particularly significant; while purple was the color of emperors and high-ranking officials, scarlet was also associated with royalty, military commanders, and wealth. By dressing Jesus in such a garment, the soldiers were not merely mocking a king, but specifically ridiculing the "King of the Jews," a title they likely viewed with disdain and as a challenge to Roman authority. This act was a theatrical performance intended to degrade Jesus before a crowd of soldiers, emphasizing His perceived powerlessness.
Key Themes
Matthew 27:28 contributes significantly to several key themes within the Gospel. Firstly, it powerfully illustrates the theme of Mockery and Humiliation, showing the extent to which Jesus was subjected to scorn and physical abuse. This deliberate degradation was a calculated insult, designed to ridicule His identity as the Messiah and "King of the Jews" (Matthew 27:11). Secondly, it highlights the theme of Mock Kingship, where the symbols of royalty (robe, crown, scepter) are twisted into instruments of derision, emphasizing the soldiers' disbelief in Jesus' spiritual authority and heavenly kingdom, which stood in stark contrast to their understanding of earthly power (John 18:36). Finally, this scene, while not a direct fulfillment of a single prophecy, aligns with the broader Old Testament theme of the Suffering Servant (Isaiah 53:3-7), who would be despised, rejected by men, and bear the iniquities of others, willingly enduring shame and suffering for a greater purpose.
Exposition and Analysis
Key Word Analysis
From ek (out of) and the base of dýnō (to sink); to cause to sink out of, specifically as of clothing, to divest. This word emphasizes the forceful removal of Jesus' own garments, leaving Him exposed and vulnerable. It signifies a complete disrobing, a public act of degradation that left Him without personal possessions or dignity, a common practice for those about to be executed.
From kókkos (from the kernel-shape of the insect); crimson-colored. This refers to a brilliant red or crimson dye, often derived from the kermes insect. The color scarlet was historically associated with wealth, power, and royalty, making its use here a direct and cutting parody of Jesus' claims to kingship.
Of uncertain derivation; a military cloak. This was typically a short, flowing cloak worn by soldiers, officers, or sometimes by magistrates. It was not a royal robe in the traditional sense, but a common military garment, which further underscores the soldiers' intent to mock Jesus as a "king" in their own crude, military fashion. The choice of this specific type of cloak, rather than a true royal garment, highlights the contempt and ridicule inherent in their actions.
Verse Breakdown
"And they stripped him"
This phrase describes the initial act of physical humiliation. The Roman soldiers forcefully removed Jesus' own clothes, leaving Him exposed. This act was not merely practical (to prepare Him for a different garment or crucifixion) but deeply symbolic, representing the stripping away of His dignity, privacy, and personal identity. It was a common practice to strip prisoners before torture or execution, rendering them utterly vulnerable and dehumanized.
"and put on him a scarlet robe"
Following the stripping, the soldiers immediately clothed Jesus in a "scarlet robe." This action was a deliberate, theatrical gesture of mockery. The scarlet color, associated with royalty and power, combined with the nature of the chlamys (a military cloak), transformed a symbol of authority into an instrument of scorn. This act was designed to ridicule Jesus' claims to kingship, turning a sacred truth into a cruel joke in the eyes of His tormentors. It was a visual parody, setting the stage for further abuse and highlighting the soldiers' contempt for His divine claims.
Literary Devices
Matthew 27:28 effectively employs several literary devices to convey its powerful message. Symbolism is prominent, with the "scarlet robe" serving as a central symbol. While scarlet was a color of royalty and authority, here it is used ironically to symbolize mock kingship and profound humiliation. The robe itself, a chlamys or military cloak, further emphasizes this mockery, as it is a soldier's garment rather than a king's regalia, highlighting the soldiers' crude and contemptuous parody. Irony pervades the scene: Jesus, the true King of Kings and Lord of Lords, is treated as a powerless pretender. The very act designed to strip Him of dignity paradoxically underscores His true, spiritual kingship, which is not of this world and does not rely on earthly pomp. The soldiers believe they are debasing Him, but in reality, they are unwittingly fulfilling prophecy and demonstrating the depth of His sacrificial love. This scene also contains elements of Foreshadowing, as this public humiliation anticipates the ultimate triumph of Christ. His suffering and apparent defeat on the cross will ultimately lead to His exaltation and vindication as the true King, whose reign is eternal and spiritual, not earthly and temporary.
Theological and Thematic Connections
Matthew 27:28 is a profound theological statement on the nature of Christ's suffering and kingship. It reveals the extent of human depravity and the depth of God's love, as the Son of God willingly endures ultimate humiliation for the salvation of humanity. This scene underscores that Jesus' kingdom is not of this world, nor does His power manifest in earthly might or outward splendor. Instead, His true kingship is revealed through humility, self-sacrifice, and obedience to the Father's will, even unto death. The mockery endured by Jesus highlights the radical inversion of values in God's kingdom, where true strength is found in weakness, and true glory in suffering.
Reflection and Application
Matthew 27:28 invites believers to gaze deeply into the heart of Christ's sacrifice. His willingness to endure such profound indignity, to be stripped bare and mocked as a pretender, was not a sign of weakness but of immense strength and unwavering love. He did not cling to His divine prerogatives but emptied Himself for our sake, demonstrating that true power is found in humble obedience and self-giving. For us, this means understanding that following Christ may involve enduring misunderstanding, ridicule, or even rejection from a world that does not recognize His kingdom's true nature. It challenges us to embrace humility, to find our identity not in worldly accolades or power, but in Christ's suffering and resurrection. When we face trials or humiliation, we can find solace and strength in knowing that our Savior has walked this path before us, perfectly modeling how to endure with grace and unwavering faith, trusting in God's ultimate vindication.
Questions for Reflection
FAQ
Why did the soldiers put a scarlet robe on Jesus, and not a purple one, as other Gospels mention?
Matthew's description of a "scarlet robe" (Matthew 27:28) and Mark's and John's accounts of a "purple robe" (Mark 15:17 and John 19:2) are not contradictions but rather complementary descriptions. In the ancient world, "purple" could encompass a range of deep red to violet hues, and "scarlet" was a brilliant red. Both colors were associated with royalty, wealth, and high status, as the dyes were extremely expensive and difficult to produce. The specific shade was less important than the symbolic intent: the soldiers chose a garment that looked royal or aristocratic to mock Jesus' claims to kingship. It's possible the robe was a faded military cloak, or that the terms were used somewhat interchangeably for a color that conveyed mock dignity. The core message remains the same: it was a deliberate, cruel parody of royal attire.
Christ-Centered Fulfillment
Matthew 27:28, though a scene of profound humiliation, finds its ultimate Christ-centered fulfillment in the paradoxical nature of Jesus' kingship and His redemptive mission. The stripping and reclothing in a mock royal robe vividly prefigures the "suffering servant" prophesied in Isaiah, who would be "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). This act of debasement, intended to strip Jesus of all dignity, is precisely what allows Him to identify fully with the humiliated and outcast of humanity, bearing their shame and sin. His kingship, unlike earthly dominions, is not established through outward displays of power but through radical humility and self-sacrifice. As Paul writes in Philippians 2:7-8, Jesus "made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!" The scarlet robe, a symbol of ridicule, becomes a poignant reminder that the King of Glory chose the path of suffering to secure our salvation, ultimately leading to His exaltation "far above all rule and authority, power and dominion" (Ephesians 1:21). This scene, therefore, is not merely about Jesus' suffering, but about the unique way His divine sovereignty is expressed through self-emptying love, making Him the perfect High Priest who can sympathize with our weaknesses (Hebrews 4:15) and the triumphant King who reigns from the cross.