TRV
Translation
King James Version
Likewise also the chief priests mocking him, with the scribes and elders, said,
Complete Jewish Bible
Likewise, the head cohanim jeered at him, along with the Torah-teachers and elders,
Berean Standard Bible
In the same way, the chief priests, scribes, and elders mocked Him, saying,
American Standard Version
In like manner also the chief priests mocking him, with the scribes and elders, said,
World English Bible Messianic
Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said,
Geneva Bible (1599)
Likewise also the hie Priests mocking him, with the Scribes, and Elders, and Pharises, said,
Young's Literal Translation
And in like manner also the chief priests mocking, with the scribes and elders, said,
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In the KJVVerse 24,171 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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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.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.42
“Let him come down from the cross, and we will believe in him.” What a deceitful promise! Which is greater: to come down from the cross while still alive or to rise from the tomb while dead? He rose, and you do not believe. Therefore, even if he came down from the cross, you would not believe. Further, it seems to me that this would usher in the evil spirits. As soon as the Lord was crucified, they sensed the power of the cross and realized their own strength was broken. They were acting in this way to get him to come down from the cross. But the Lord, knowing the snares of his adversaries, remained on the cross that he may destroy the devil.
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 27:41 vividly portrays the continued humiliation of Jesus on the cross, specifically highlighting the active participation of the Jewish religious elite—the chief priests, scribes, and elders—in mocking him. This verse underscores their profound spiritual antagonism and blindness, as the very leaders who should have recognized the Messiah instead joined the chorus of scorn, further emphasizing the depth of Christ's suffering and the tragic rejection by his own people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several powerful literary devices in this verse. The use of Irony is profound: the very religious leaders who claimed to uphold God's law and awaited the Messiah are the ones actively participating in the mockery and execution of the Son of God. Their spiritual blindness is a tragic inversion of their sacred office. Repetition of the theme of mockery, which began with the soldiers and passersby, emphasizes the universality of Jesus' humiliation, showing that scorn came from all strata of society. This cumulative effect highlights the immense suffering Jesus endured. The specific naming of "chief priests," "scribes," and "elders" serves as Synecdoche, where a part (these specific leaders) represents the whole (the Jewish religious establishment and, tragically, a significant portion of the nation that rejected its Messiah). This also functions as a form of Characterization, vividly portraying the hardened hearts and spiritual enmity of those in power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:41 powerfully illustrates the theological truth of humanity's profound spiritual blindness and resistance to divine revelation, particularly when it challenges established power structures and self-righteousness. The leaders' mockery of Jesus, the very embodiment of God's redemptive plan, reveals a deep-seated rejection of God's chosen way. Their actions underscore the severity of sin and the extent to which human pride can distort truth, even leading those ostensibly devoted to God to oppose His Son. This scene serves as a stark reminder that true faith requires humility and a willingness to surrender to God's authority, rather than imposing one's own expectations upon Him.
REFLECTION AND APPLICATION
The scene depicted in Matthew 27:41 is a sobering mirror reflecting the human heart's capacity for spiritual blindness and hostility towards divine truth. It challenges us to examine our own hearts for any vestiges of self-righteousness or pride that might prevent us from fully embracing Christ and His challenging call. Just as the religious leaders failed to recognize God in their midst because He did not conform to their preconceived notions of power and glory, we too can miss God's work if we cling to our own agendas or comfort zones. This verse calls us to humility, urging us to be open to God's surprising ways and to recognize Jesus not just as a historical figure, but as the living Lord who endured ultimate scorn for our salvation. It compels us to consider how we respond to those who are suffering, especially when they are unjustly accused or marginalized. Do we join the chorus of critics, or do we stand in solidarity with the suffering Christ, embodying His compassion and truth?
Questions for Reflection
FAQ
Why were the chief priests, scribes, and elders present at the crucifixion, and why did they mock Jesus?
Answer: The chief priests, scribes, and elders were present at the crucifixion primarily to ensure the execution of the one they had condemned as a blasphemer and a threat to their authority and the Roman peace. Their presence was a public display of their victory over Jesus. They mocked him because his claims to be the Messiah and Son of God directly challenged their religious authority and interpretations of prophecy. They saw his crucifixion as definitive proof that he was a fraud, and their taunts, particularly those recorded in Matthew 27:42-43, were designed to further discredit him in the eyes of the public, reinforcing their narrative that he was a false claimant who could not even save himself.
CHRIST-CENTERED FULFILLMENT
Matthew 27:41, depicting the mockery of Jesus by the religious elite, finds its profound Christ-centered fulfillment in the very nature of Christ's redemptive work. The scorn and humiliation Jesus endured were not accidental but were integral to his mission as the suffering servant prophesied in Isaiah 53. His willingness to be "despised and rejected of men" and to be "numbered with the transgressors" (as seen in Isaiah 53:3, 12) demonstrates the depth of his self-emptying love. This ultimate act of humility, where the Son of God allowed himself to be scorned by those he came to save, perfectly fulfills the divine plan for atonement. Through his humiliation, Christ perfectly identified with humanity's fallen state, bearing the full weight of sin's shame and curse, ultimately triumphing over it through his resurrection. As Philippians 2:8-9 declares, because he "humbled himself and became obedient to death—even death on a cross," God "highly exalted him." Thus, the mockery at the cross, far from being a sign of defeat, was the necessary prelude to his glorious exaltation and the means by which he secured salvation for all who believe, transforming the ultimate act of human rejection into the ultimate act of divine love.