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Translation
King James Version
And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
Complete Jewish Bible
and saying, "So you can destroy the Temple, can you, and rebuild it in three days? Save yourself, if you are the Son of God, and come down from the stake!"
Berean Standard Bible
and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!”
American Standard Version
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.
World English Bible Messianic
and saying, “You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!”
Geneva Bible (1599)
And saying, Thou that destroyest ye Temple, and buildest it in three dayes, saue thy selfe: if thou be ye Sonne of God, come downe from ye crosse.
Young's Literal Translation
and saying, `Thou that art throwing down the sanctuary, and in three days building it , save thyself; if Son thou art of God, come down from the cross.'
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In the KJVVerse 24,170 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 132
There are various forms of blasphemy. One of them is uttered by those who do not understand or hear what is being said or acknowledge what is true. Now Jesus had said, "Destroy this temple, and in three days I will raise it up." But those who were passing along, like "false witnesses" against Jesus, related what he had not said, attacking him: "Aha, you who would destroy the temple and build it in three days, save yourself." The truth is, he will not destroy the temple, but what others destroy he will build, whether it be the "temple of his body," which the Jews delivered up to death, or the temple of his witnesses and all those who had God's word in them and who, because of the snares of the wicked, died out of love for God (for "the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear it will live"). And they lied not only when they said, "You who would destroy the temple," but also when they said, "And I will build it in three days." For he did not say that he would build the temple but raise it up. The verb build does not designate a sudden action, but "raise up" does.
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.
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SUMMARY
Matthew 27:40 captures the intense mockery directed at Jesus during his crucifixion, as passersby hurl insults and challenge his divine identity. They twist his earlier prophecy about destroying and rebuilding the temple, demanding he save himself and descend from the cross if he truly is the Son of God. This verse starkly highlights the profound human misunderstanding of Jesus' mission and the redemptive purpose of his suffering, contrasting worldly expectations of power with God's paradoxical path to salvation through sacrifice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:40 is rich with Dramatic Irony. The mockers believe they are exposing Jesus' weakness and fraudulent claims, but their words, particularly the reference to "destroying the temple and building it in three days" and the challenge to "save thyself," unwittingly highlight the very truth of Jesus' mission and impending resurrection. They demand a sign of power, but the greatest power is being displayed through his self-sacrifice. The "temple" itself functions as Symbolism, representing not just the physical edifice but, as Jesus clarified in John 2:21, his own body. His death would "destroy" this temple, and his resurrection would "rebuild" it, signifying the new spiritual reality ushered in by his sacrifice. The entire verse is a form of Taunt or Mockery, designed to humiliate and provoke. This verbal abuse parallels the physical abuse Jesus endures, underscoring the depth of his suffering and the complete rejection he faced from humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:40 stands as a poignant testament to the profound theological paradox at the heart of Christianity: God's strength is made perfect in weakness, and salvation comes not through worldly power but through self-sacrificial love. The mockers' demands for Jesus to save himself and descend from the cross reveal their limited, human understanding of divine power, which they equate with overt displays of might and freedom from suffering. Yet, it is precisely Jesus' refusal to yield to these taunts, his unwavering commitment to the Father's will even unto death, that accomplishes the ultimate act of salvation. His suffering is not a sign of defeat but the very means by which sin is atoned for and eternal life is secured for humanity. The "temple" prophecy, though twisted by his accusers, points directly to the central event of Christian faith: the death and resurrection of Christ, which establishes a new covenant and a new way for humanity to encounter God, no longer confined to a physical building but through the living Christ.
REFLECTION AND APPLICATION
The scene at the cross in Matthew 27:40 offers profound insights for contemporary believers. It challenges our own expectations of how God should act or how His power should be displayed. Like the mockers, we often look for God to intervene in ways that align with our human logic—to remove suffering, to provide immediate solutions, or to demonstrate overwhelming force. Yet, this verse reminds us that God's wisdom often operates in counter-intuitive ways, revealing His greatest love and power through humility, sacrifice, and apparent weakness. Jesus' steadfast endurance in the face of scorn and temptation to abandon His mission serves as a powerful model for us. It teaches us that faithfulness to God's will may involve enduring misunderstanding, false accusations, and even suffering, rather than seeking self-preservation or worldly validation. Our call is not to escape the cross, but to embrace it daily, trusting that God's purposes are being fulfilled even when circumstances seem bleak or contrary to our desires.
Questions for Reflection
FAQ
What was the "temple" Jesus was accused of destroying and rebuilding?
Answer: The mockers in Matthew 27:40 were referring to the magnificent physical temple in Jerusalem, which was the center of Jewish worship and national identity. They were twisting a statement Jesus made earlier in his ministry, recorded in John 2:19, where he said, "Destroy this temple, and in three days I will raise it up." However, as John 2:21 clarifies, Jesus "was speaking about the temple of his body." Thus, the prophecy was not about the literal building, but about his own death and resurrection, which would occur on the third day. The mockers, in their spiritual blindness, took his words literally and used them as a basis for false accusation during his trial (Matthew 26:61).
Why didn't Jesus "save himself" and come down from the cross?
Answer: Jesus did not come down from the cross because his purpose in coming to earth was not to save himself from suffering, but to save humanity through his suffering. His refusal to descend was the ultimate act of obedience to his Father's will and the fulfillment of his mission as the Lamb of God who takes away the sin of the world (John 1:29). If he had come down, he would have validated the world's expectation of a powerful, conquering Messiah who avoids pain, but he would not have accomplished the atonement necessary for humanity's salvation. His steadfastness on the cross, enduring the full wrath of God against sin, was the very act that demonstrated his true divine power and love, securing redemption for all who believe (Philippians 2:8).
CHRIST-CENTERED FULFILLMENT
Matthew 27:40, though a scene of profound human rejection and misunderstanding, paradoxically points to the very heart of Christ's redemptive work. The mockers' taunt, "Thou that destroyest the temple, and buildest [it] in three days," unwittingly foreshadows the central event of Christian faith: Jesus' death and resurrection. The "temple" Jesus spoke of was his own body, which would be "destroyed" through crucifixion and "raised" on the third day (John 2:21). This resurrection, occurring "in three days," is the ultimate vindication of his divine Sonship and the foundation of the New Covenant. Furthermore, the challenge to "save thyself" and "come down from the cross" highlights the profound contrast between worldly power and divine love. Jesus' refusal to save himself was not a sign of weakness but the supreme act of sacrificial love, through which he became the Savior of the world (1 John 4:14). His suffering on the cross, rather than being a defeat, was the victory over sin and death, establishing a new spiritual temple—the church, built upon his resurrected body, where God's presence now dwells among his people (Ephesians 2:20-22). Thus, the very words intended to mock and condemn Him ultimately underscore the glorious truth of His identity as the resurrected Lord and the source of eternal life.