TRV
Translation
Young's Literal Translation
and those passing by were speaking evil of him, wagging their heads,
See on the biblical-era map
In the KJVVerse 24,169 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 132
No one standing still or directly approaching him blasphemes Jesus. "Those who passed by blasphemed him," and those who stayed behind plucked food from the vineyard wall demolished by God. Concerning this it is written, "Why then have you broken down its walls, so that those who pass along the way pluck its fruit?" Therefore, as long as one does not pass along the way or avoid it and can say to God while standing, "You have set 'my feet upon a rock,' " one does not blaspheme Jesus. But if one should fall or pass by or cross over or turn away, one blasphemes God. Likewise, those who have fallen into evil works and those who have abandoned the "everlasting statutes" and the way of the heavenly church "are tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles."Now, if anyone should say that all heresies are "passing along" and turning away, that one will not be wrong. For this reason also those are held to be "passing along" and blaspheming Jesus who do not keep their head steady but are "wagging" it up and down. For they are not wise, nor do they have their eyes in their head where they belong, as we read in Ecclesiastes: "The wise man has his eyes in his head." Therefore those who pass by and turn away have need to blaspheme Jesus the Son of God, for "no one speaking by the Spirit of God ever says 'Jesus be cursed.' "59
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
What forgiveness then for them, when by the resurrection of His body they shall see the temple of God rebuilt within three days?
That both the thieves cast in His teeth the manner of His Passion, shows that the cross should be an offence to all mankind, even to the faithful.
John ChrysostomAD 407
Homily on the Gospel of Matthew 87
But nevertheless not even here doth their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.
And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, "Thou that destroyest the temple, and buildest it in three days come down from the cross." For since on telling Pilate to remove the accusation (this was the writing, "The king of the Jews"), they prevailed not, but he persevered in saying, "What I have written, I have written," they then endeavor by their derision of Him to show that He is not a king.
Wherefore they said those things, and also these. If "He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save," aiming hereby to bring discredit even on His former miracles. And again, "If He be Son of God, and He will have Him, let Him save Him."
O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.
Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Having stripped and crucified Christ, they go yet further, and seeing Him on the cross revile Him.
And as beginning to extenuate His former miracles, they add, Save thyself; if thou be the Son of God, come down from the cross.
(Hom. de Cruc. et Latr. ii.) But He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us.
He trusted in God, let him now deliver him, if he will. O most foul! Were they therefore not Prophets or righteous men, because God did not deliver them out of their perils? But if He would not oppose their glory, which accrued to them out of the perils which you brought upon them, much more in this man ought you not to be offended because of what He suffers; what He has ever said ought to remove any such suspicion. When they add, Because he said, I am the Son of God, they desire to intimate that He suffered as an impostor and seducer, and as making high and false pretences. And not only the Jews and the soldiers from below, but from above likewise. The thieves, which were crucified with him, cast the same in his teeth.
At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shows you by his wanton reproaches, that even after he was crucified he was a thief and a foe, but was afterwards totally changed.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
They revile him because they passed by that way, and would not walk in the true way of the Scriptures. They wagged their heads, because they had just before shifted their feet, and stood not upon a rock. The foolish rabble cast the same taunt against Him that the false witnesses had invented, Aha! thou that destroyest the temple of God and rebuildest it in three days.
Even the Scribes and Pharisees reluctantly confess that He saved others. Your own judgment then condemns you, for in that He saved others, He could if He would have saved Himself.
But unworthy of credit is that promise, And we will believe him. For which is greater, to come down while yet alive from the cross, or to rise from the tomb when dead? Yet this He did, and ye believed not; therefore neither would ye have believed if He had come down from the cross. It seems to me that this was a suggestion of the dæmons. For immediately when the Lord was crucified they felt the power of the cross, and perceived that their strength was broken, and therefore contrive this to move Him to come down from the cross. But the Lord, aware of the designs of His foes, remains on the cross that He may destroy the Devil.
Or it may be said that at first both reviled Him; but when the sun had withdrawn, the earth was shaken, the rocks were rent, and the darkness increased, one believed on Jesus, and repaired his former denial by a subsequent confession.
Or, in the two thieves both nations, Jews and Gentiles, at first blasphemed the Lord; afterwards the latter terrified by the multitude of signs did penitence, and thus rebukes the Jews, who blaspheme to this day.
JeromeAD 420
Commentary on Matthew
(Verse 39 seqq.) And those passing by were blaspheming him, shaking their heads, and saying, 'Vah! You who destroy the temple of God and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross.' Similarly, the chief priests, mocking with the scribes and elders, said, 'He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him; for he said, "I am the Son of God."' But he, mocking, says that the foolish people had produced false witnesses.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 55. 2.) From what source of error, O Jews, have ye sucked in the poison of such blasphemies? What teacher delivered it to you? What learning moved you to think that the true King of Israel, that the veritable Son of God, would be He who would not suffer Himself to be crucified, and would set free His body from the fastenings of the nails? Not the hidden meaning of the Law, not the mouths of the Prophets. Had ye indeed ever read, I hid not my face from the shame of spitting; (Is. 50:6.) or that again, They pierced my hands and my feet, they told all my bones. (Ps. 22:16.) Where have ye ever read that the Lord came down from the cross? But ye have read, The Lord hath reigned from the tree.e
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
PSEUDO-CHRYSOSTOM.d But attend to this speech of these children of the Devil, how they imitate their father's speech. The Devil said, If thou be the Son of God, cast thyself down; (Matt. 4:6.) and they say now, If thou be the Son of God, come down from the cross.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
Aha! is an interjection of taunt and mockery.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Had He then been prevailed on by their taunts to leave the cross, He would not have proved to us the power of endurance; but He waited enduring their mockery; and He who would not come down from the cross, rose again from the tomb.
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.
Copy as
Continue studying Matthew 27:39 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 27:39 vividly portrays the profound public humiliation endured by Jesus during His crucifixion. As He hung on the cross, not only were the Roman authorities and religious leaders present, but even ordinary individuals passing by joined in the chorus of scorn, reviling Him and expressing utter contempt through the ancient gesture of wagging their heads. This moment underscores the depth of Christ's suffering, encompassing not only physical torment but also intense emotional and psychological abuse, fulfilling ancient prophecies regarding the Messiah's rejection.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:39 employs several powerful literary devices. Symbolism is evident in the "wagging of their heads," a gesture deeply rooted in Old Testament prophecy and ancient Near Eastern culture as a symbol of utter contempt and derision. This physical act symbolically represents humanity's rejection of God's Son. There is also profound Irony in this scene: the Son of God, the rightful King of the universe, is mocked by His own creation, an act that paradoxically fulfills God's redemptive plan. Furthermore, the verse serves as an instance of Prophetic Fulfillment, directly echoing passages like Psalm 22:7 and Psalm 109:25, demonstrating Matthew's consistent emphasis on Jesus as the Messiah who fulfills the Scriptures. The vivid imagery also contributes to the Pathos of the scene, evoking deep sympathy for Christ's suffering and highlighting the immense cost of salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:39 serves as a stark reminder of the depth of human depravity and the extent to which humanity rejected its Creator and Redeemer. The public scorn and humiliation endured by Jesus underscore the immense cost of our salvation and His unwavering commitment to fulfilling God's redemptive plan. This scene reveals the sinfulness of humanity, which, rather than recognizing its Savior, chose to mock and revile Him. Theologically, it highlights the ultimate humility of God incarnate, who emptied Himself and endured the most profound shame for the sake of reconciling a lost world to a holy God. It is a testament to divine love that perseveres even in the face of ultimate rejection.
REFLECTION AND APPLICATION
Matthew 27:39 calls us to a deeper contemplation of Christ's unparalleled suffering and His willingness to endure the deepest forms of human scorn for our redemption. It challenges us to consider the nature of our own hearts and whether we, too, might be guilty of rejecting or trivializing His sacrifice through our actions or indifference. For believers, this verse offers profound comfort and strength: if our Lord endured such public humiliation, we should not be surprised or dismayed when we face ridicule or opposition for our faith. Rather, it encourages us to identify with Him in His suffering, knowing that He understands our pain and rejection. It compels us to respond with gratitude, humility, and a renewed commitment to live lives that honor the One who bore such shame for our sake, reminding us that true discipleship often involves embracing the cross and the scorn that may come with it.
Questions for Reflection
FAQ
What is the significance of "wagging their heads" in this verse?
Answer: The gesture of "wagging their heads" (Greek, kinéō kephalḗ) is an ancient idiom found in various biblical and ancient Near Eastern contexts. It signifies extreme contempt, scorn, derision, and often a sense of triumph over a defeated enemy. In Matthew 27:39, it underscores the profound public humiliation and disdain directed at Jesus, emphasizing the complete lack of sympathy or respect from those who witnessed His crucifixion. This gesture also holds significant prophetic fulfillment, directly echoing passages like Psalm 22:7 and Psalm 109:25, which foretold the Messiah's suffering and public mockery.
Why were ordinary passersby mocking Jesus, in addition to the religious leaders?
Answer: The fact that "they that passed by" joined in the mockery highlights the widespread nature of Jesus' rejection and the intense public fervor against Him. While the religious leaders had specific theological and political motives for wanting Jesus crucified, the general populace may have been swayed by the accusations against Him, disappointed that He did not fulfill their expectations of a conquering Messiah, or simply caught up in the mob mentality of a public execution designed to be a spectacle of shame. This detail emphasizes that Jesus' humiliation was not limited to His direct adversaries but was a broad societal rejection, underscoring the depth of His isolation and suffering for the sins of all humanity.
CHRIST-CENTERED FULFILLMENT
Matthew 27:39, with its depiction of Jesus enduring public scorn and mockery, finds its profound Christ-centered fulfillment in revealing the very heart of God's redemptive plan. The Son of God, who deserved all honor and praise, willingly subjected Himself to the ultimate humiliation, becoming the object of derision so that humanity might be reconciled to God. This scene is a powerful testament to Jesus as the Suffering Servant prophesied in Isaiah 53, who was "despised and rejected of men" (Isaiah 53:3). His silence in the face of such abuse, as noted elsewhere in the passion narrative, exemplifies His perfect obedience and trust in His Father's will, even unto death on a cross (Philippians 2:8). The mockery He endured was part of the divine plan for Him to be identified as the Lamb of God who takes away the sin of the world, bearing the shame and curse that rightfully belonged to us. Thus, this moment of profound human wickedness becomes the very means by which God's love and justice are perfectly demonstrated, paving the way for our salvation and the ultimate triumph of Christ over sin and death, as He looked beyond the shame to the joy set before Him (Hebrews 12:2).