TRV
“The Mocking and Scourging”· Matthew 27:26–31
Translation
King James Version
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.
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.
World English Bible Messianic
When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him.
Geneva Bible (1599)
Thus when they had mocked him, they tooke the robe from him, and put his owne rayment on him, and led him away to crucifie him.
Young's Literal Translation
and when they had mocked him, they took off from him the cloak, and put on him his own garments, and led him away to crucify him .
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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.
For a Jew was not worthy to bear Christ's cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him.
Such is the place of the cross, set up in the centre of the earth, that it might be equally free to all nations to attain the knowledge of God.
Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.
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.
For after "they had mocked Him, they led Him to crucify Him," it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments amongst them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.
They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.
And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.
(Hom. de Cruc. et Lat. ii.) The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.
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.
Let none think that John's narrative contradicts this place of the Evangelist. John says that the Lord went forth from the prætorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus' cross. We must suppose that as Jesus went out of the prætorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it.
Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour.
I have heard Calvary expoundedb as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one. Without the city outside the gate are the places where criminals are executed, and these have got the name of Calvary, that is, of the beheaded. And Jesus was crucified there, that where the plot of criminals had been, there might be set up the flag of martyrdom. But Adam was buried near Ebron and Arbee, as we read in the volume of Jesus the son of Navec.
The bitter vine makes bitter wine; this they gave the Lord Jesus to drink, that that might be fulfilled which was written, They gave me also gall for my meat. (Ps. 69:21.) And God addresses Jerusalem, I had planted there a true vine, how art thou turned into the bitterness of a strange vine? (Jer. 2:21.)
(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.
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.
For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted 'obedient,' and a Cyrenean 'an heir;' whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God.
(Hom. in. Ev. xxxii. 3.) Or otherwise; By Simon who bears the burden of the Lord's cross are denoted those who are abstinent and proud; these by their abstinence afflict their flesh, but seek not within the fruit of abstinence. Thus Simon bears the cross, but does not die thereon, as these afflict the body, but in desire of vain-glory live to the world.
Golgotha is a Syriac word, and is interpreted Calvary.
(non occ. Aug. de Cons. Ev. iii. 9.) After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.
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 27:31 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). 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). 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). 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. 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
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.
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.
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.
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.
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
FAQ
Why did the soldiers put Jesus' own clothes back on Him after mocking Him?
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) 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. 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"?
The phrase "led him away to crucify him" in Matthew 27:31 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. He is the one foretold by John the Baptist as the "Lamb of God, which taketh away the sin of the world" and through His suffering, He provides the cleansing blood that makes propitiation for our sins (Hebrews 9:22). 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).