Matthew 27:31

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].

KJV (with Strong's)

And {G2532} after {G3753} that they had mocked {G1702} him {G846}, they took {G1562} the robe {G5511} off {G1562} from him {G846}, and {G2532} put {G1746} his own {G846} raiment {G2440} on {G1746} him {G846}, and {G2532} led {G520} him {G846} away {G520} to {G1519} crucify {G4717} him.

Complete Jewish Bible

When they had finished ridiculing him, they took off the robe, put his own clothes back on him and led him away to be nailed to the execution-stake.

Berean Standard Bible

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.

American Standard Version

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.

Commentary

### SUMMARY
Matthew 27:31 marks the somber transition from the Roman soldiers' cruel mockery of Jesus within the Praetorium to His public procession towards crucifixion. After subjecting Him to profound humiliation by dressing Him in a mock royal robe and crowning Him with thorns, the soldiers strip Him of the scarlet garment, restore His own clothes, and lead Him away to Golgotha, signaling the commencement of His final, agonizing journey to the cross.

### CONTEXT
* **Literary Context:** This verse immediately follows a deeply disturbing scene of abuse and degradation in the Praetorium. Pilate, having declared Jesus innocent yet yielding to the crowd's demands, scourged Him and delivered Him to be crucified ([Matthew 27:26](/matthew/27-26 "Matthew 27:26 - Pilate Delivers Jesus")). The Roman soldiers then took Jesus into the governor's headquarters, gathering the whole cohort around Him. There, they stripped Him, dressed Him in a scarlet robe, placed a crown of thorns on His head, and a reed in His right hand. They knelt before Him in mocking homage, hailing Him as "King of the Jews," spitting on Him, and striking Him repeatedly ([Matthew 27:27-30](/matthew/27-27-30 "Matthew 27:27-30 - The Soldiers Mock Jesus")). Verse 31 signals the end of this specific phase of private, concentrated abuse and the beginning of the public execution process, leading directly to the forced carrying of the cross by Simon of Cyrene and the arrival at Golgotha ([Matthew 27:32-33](/matthew/27-32-33 "Matthew 27:32-33 - The Road to Golgotha")). It serves as a crucial narrative pivot, moving from the internal chambers of power to the public arena of suffering.

* **Historical & Cultural Context:** Roman crucifixion was a brutal form of public execution reserved primarily for slaves, rebels, and the lowest classes, designed to inflict maximum pain, humiliation, and deter rebellion. The Praetorium was the Roman governor's official residence, often a fortress or palace, where such private interrogations and initial punishments occurred. The soldiers' actions—scourging, stripping, dressing in a mock robe, and crowning with thorns—were standard elements of Roman humiliation tactics, particularly for those accused of treason or sedition against the emperor. Dressing Jesus in a "scarlet robe" (likely a military cloak, *chlamys*) and mocking Him as "King of the Jews" was a direct affront to His supposed claim of kingship, turning a political accusation into a spectacle of scorn. The act of returning His own "raiment" (ordinary clothes) was practical, allowing Him to be publicly recognizable as the condemned man, but it also underscored the return to a state of vulnerability and commonality before His ultimate degradation on the cross. This public display was intended to send a clear message about the fate of those who challenged Roman authority.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the **Profound Humiliation and Suffering** of Christ. The transition from the mock robe to His own garments, though a practical step, emphasizes the relentless and escalating nature of His suffering, both physical and emotional. He is stripped of even the pretense of dignity, prepared for the ultimate public shame. Secondly, it underscores the **Fulfillment of Prophecy** and God's **Sovereign Plan**. Jesus' suffering, including His rejection and mockery, aligns precisely with Old Testament prophecies concerning the Suffering Servant, particularly those found in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"). The entire Passion narrative, including this moment, demonstrates that these events were not random but part of God's predetermined plan for humanity's salvation. Lastly, the verse serves as the immediate **Preparation for Crucifixion**, marking the final steps towards the atoning sacrifice. It signifies the irreversible march towards Golgotha, where the ultimate act of redemption would occur, echoing the themes of sacrifice and divine purpose found throughout the Gospels and the New Testament.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **mocked (Greek, _empaízō_):** Derived from *en* (in) and *paízō* (to play), this word signifies to jeer at, ridicule, or make sport of someone. It conveys a deep sense of contempt and scorn, indicating that the soldiers' actions were not merely playful but deliberately cruel and intended to degrade Jesus. This mockery was a calculated act of humiliation, not a childish game.
* **took...off (Greek, _ekdýō_):** From *ek* (out of) and the base of *dýnō* (to sink), this verb specifically means to cause to sink out of, or to divest, especially of clothing. It emphasizes the forceful removal of the mock robe, symbolizing the stripping away of any false pretense of kingship and a return to His vulnerable, human state before the final act of execution.
* **put...on (Greek, _endýō_):** From *en* (in) and *dýnō* (in the sense of sinking into a garment), this verb means to invest with clothing. In contrast to *ekdýō*, it signifies the act of dressing or clothing. Here, it refers to the soldiers putting Jesus' own ordinary "raiment" back on Him, preparing Him for the public procession, where His identity as the condemned man would be clear.
* **raiment (Greek, _himátion_):** A neuter noun referring to a dress, specifically an outer garment or cloak. In this context, it denotes Jesus' ordinary clothes, distinguishing them from the "scarlet robe" (Gk. *chlamýs*) that had been placed on Him for mockery. The return to His own "raiment" signifies a return to His common appearance before His public execution, emphasizing His humility and the stripping away of any external markers of status or even mock kingship.

#### Verse Breakdown
* **"And after that they had mocked him,"**: This clause establishes the temporal sequence, linking the verse directly to the preceding scene of intense abuse in the Praetorium. The soldiers' "mockery" was comprehensive, involving physical abuse, verbal taunts, and symbolic degradation, all designed to humiliate Jesus as a false king.
* **"they took the robe off from him,"**: This action signifies the end of the specific "mock king" charade. The "robe" (Gk. *chlamýs*, a military cloak, likely scarlet) was a prop in their cruel play. Its removal indicates a shift from the internal, theatrical humiliation to the practical preparations for the public execution.
* **"and put his own raiment on him,"**: The soldiers replace the mock robe with Jesus' personal, ordinary "raiment" (Gk. *himátion*, His usual outer garments). This was a practical step for the public procession, allowing Him to be recognized as the condemned man and to carry His cross (or have it carried for Him). It also subtly emphasizes His return to a state of vulnerability, stripped of even the mock dignity they had temporarily imposed.
* **"and led him away to crucify [him]."**: This final clause states the ultimate purpose and destination. The phrase "led him away" (Gk. *apágō*) implies a forceful removal, a march under guard. The infinitive "to crucify" makes clear the grim and predetermined end of this journey, highlighting the direct and intentional path towards His atoning death.

#### Literary Devices
Matthew 27:31 is rich with **Irony** and **Symbolism**. The primary irony lies in the contrast between the soldiers' intent and the divine reality. They mock Jesus as a king, yet His true kingship is profoundly demonstrated through His suffering and obedience, leading to His ultimate exaltation. The act of stripping the mock robe and returning His own **Symbolizes** the stripping away of all earthly pretense and the profound humility of Christ, who, though divine, emptied Himself for humanity. The scarlet robe itself was a **Symbol** of false royalty and the soldiers' contempt, while His own "raiment" **Symbolizes** His identification with humanity in its weakness and suffering. The entire scene, leading to the crucifixion, is a powerful act of **Foreshadowing**, pointing directly to the ultimate sacrifice on the cross and the redemptive power of His suffering. There is also a stark **Contrast** between the private, controlled environment of the Praetorium and the public, exposed journey to Golgotha, emphasizing the transition from hidden abuse to open execution.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:31 is a poignant reminder of the depths of Christ's humiliation and suffering, which are central to the doctrine of atonement. The soldiers' actions, though driven by human cruelty, were providentially woven into God's redemptive plan. Jesus, the sinless Son of God, willingly submitted to this indignity, not as a victim of circumstance, but as the obedient Lamb of God, fulfilling the divine will to bear the sins of humanity. His willingness to be stripped, mocked, and led to a shameful death underscores the immense cost of salvation and the boundless love of God, who did not spare His own Son. This moment highlights the theological truth that Christ's suffering was not merely physical pain, but a comprehensive humiliation that encompassed His social, emotional, and spiritual being, making His sacrifice complete and all-sufficient.

* [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humiliation and Obedience")
* [Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Our Faith")
* [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant's Silence")

### REFLECTION AND APPLICATION
Matthew 27:31 invites us to pause and reflect on the profound depth of Jesus' suffering and His unwavering commitment to His divine mission. He endured not only physical torture but also profound psychological and emotional abuse, culminating in the ultimate public humiliation. His willingness to be stripped of the mock robe and then clothed in His ordinary garments before being led to His death speaks volumes about His humility and His complete surrender to the Father's will. For believers, this scene serves as a powerful reminder of the immense cost of our redemption and the love that propelled Christ to the cross. It challenges us to confront our own pride, embrace humility in the face of adversity, and find strength in surrendering to God's purposes, even when they lead through difficult paths. Just as Jesus moved from private suffering to public sacrifice, we are called to live out our faith openly, bearing witness to His transformative power in our lives, regardless of the scorn or challenges we may face.

#### Questions for Reflection
* **How does Jesus' willingness to endure such humiliation challenge my own understanding of strength and dignity?**
* **In what ways am I called to embrace humility and surrender to God's will, even when it involves personal discomfort or public perception?**
* **How does reflecting on the progression of Jesus' suffering, from mockery to crucifixion, deepen my appreciation for His sacrifice for my salvation?**
* **What "mock robes" or false identities do I need to "take off" in my life to more fully embrace my true identity in Christ and follow Him?**

### FAQ
**Why did the soldiers put Jesus' own clothes back on Him after mocking Him?**

Answer: The primary reason was practical. After the soldiers' cruel sport of dressing Jesus in a mock royal robe and crowning Him with thorns, they needed to prepare Him for the public execution. Roman custom dictated that condemned individuals would typically wear their own clothes or a simple garment during the procession to the crucifixion site. Stripping Him of the scarlet robe and putting His own "raiment" ([Matthew 27:31](/matthew/27-31 "Matthew 27:31 - Jesus Led Away")) back on Him allowed Him to be publicly identifiable as the condemned man, and also made it easier for Him to carry the crossbeam, or for Simon of Cyrene to carry it for Him, as recounted in [Matthew 27:32](/matthew/27-32 "Matthew 27:32 - Simon of Cyrene Carries the Cross"). This act also underscored the transition from the private, theatrical humiliation within the Praetorium to the public spectacle of execution.

**What is the significance of Jesus being led away "to crucify him"?**

Answer: The phrase "led him away to crucify him" in [Matthew 27:31](/matthew/27-31 "Matthew 27:31 - Jesus Led Away to Crucifixion") signifies the irreversible and intentional progression towards Jesus' atoning death. It marks the culmination of the legal proceedings and the beginning of the execution phase. The act of being "led away" (Greek *apágō*) implies a forceful removal under guard, emphasizing Jesus' status as a condemned criminal in the eyes of the Roman authorities. The explicit mention of "to crucify him" leaves no doubt about the grim purpose of this procession. Theologically, this moment is profoundly significant as it represents Jesus' willing submission to the Father's plan, moving towards the ultimate sacrifice that would provide redemption for humanity, a sacrifice foreshadowed throughout the Old Testament and fulfilled in His death on the cross.

### CHRIST-CENTERED FULFILLMENT
Matthew 27:31, though a scene of profound human cruelty and degradation, finds its ultimate fulfillment in the Christ-centered narrative of salvation. The act of Jesus being stripped of the mock royal robe and clothed in His ordinary "raiment" before being led to crucifixion powerfully prefigures His role as the Lamb of God, who willingly lays down His life for the sins of the world. Just as the Old Testament sacrificial system required a spotless lamb to be offered, Jesus, the perfect and sinless Son of God, allowed Himself to be stripped of all earthly dignity, becoming the ultimate sacrifice. His journey from the Praetorium to Golgotha, marked by this change of clothes, is the physical manifestation of His divine mission to bear the full weight of human sin and shame. This moment underscores the truth that Christ's suffering was not a random tragedy but a purposeful act of atonement, where the King of Glory humbled Himself to the point of death on a cross, as described in [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death"). He is the one foretold by John the Baptist as the "[Lamb of God, which taketh away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God")" and through His suffering, He provides the cleansing blood that makes propitiation for our sins ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood There Is No Remission")). Thus, even in His deepest humiliation, Jesus is revealed as the triumphant Christ, whose obedience unto death secures eternal life for all who believe, demonstrating God's love for us in that "while we were yet sinners, Christ died for us" ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 53:7

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

1 Kings 21:13

And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

1 Kings 21:10

And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.

Acts 7:58

And cast [him] out of the city, and stoned [him]: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

Matthew 21:39

And they caught him, and cast [him] out of the vineyard, and slew [him].

Hebrews 13:12

Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

Numbers 15:35

And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.