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Translation
King James Version
He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
Complete Jewish Bible
"He saved others, but he can't save himself!" "So he's King of Isra'el, is he? Let him come down now from the stake! Then we'll believe him!"
Berean Standard Bible
“He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him.
American Standard Version
He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him.
World English Bible Messianic
“He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.
Geneva Bible (1599)
He saued others, but he cannot saue him selfe: if he be ye King of Israel, let him now come downe from ye crosse, and we will beleeue in him.
Young's Literal Translation
`Others he saved; himself he is not able to save! If he be King of Israel, let him come down now from the cross, and we will believe him;
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In the KJVVerse 24,172 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
"So also [as others were passing along and blaspheming him] the chief priests and the scribes" were passing along. Thwarted by his power and authority, they said to him, "He saved others; he cannot save himself." In other words, they did not believe that he who was able to save others was much more able to save himself. They promised that they would "believe in" him as the king of Israel if they saw him "come down from the cross." But he had no mind to do anything unworthy of himself out of revenge or to do what they considered beyond belief and extraordinary.
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 42.) He saved others, but he cannot save himself. Even unwillingly, the scribes and Pharisees confess that he saved others. Therefore, your own judgment condemns you. For if he, who saved others, had wanted to, he could have saved himself.
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.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 21
Behold, there comes to mind what the Jews said in mockery to the crucified Son of God: "If he is the King of Israel, let him come down from the cross, and we will believe him." If he had then come down from the cross, yielding to the mockers, he would not have demonstrated to us the virtue of patience. But he waited a little, endured the insults, bore the ridicule, preserved his patience, and deferred their amazement; and he who was unwilling to come down from the cross rose from the tomb. Therefore it was a greater thing to rise from the tomb than to come down from the cross. It was a greater thing to destroy death by rising than to preserve life by coming down. But when the Jews did not see him come down from the cross at their taunts, when they saw him dying, they believed they had conquered him; they rejoiced that they had, as it were, extinguished his name. But behold, from his death his name has grown throughout the world—that death by which the faithless crowd believed they had extinguished it; and the one whose killing they celebrated, they now grieve as dead, because they recognize that he has attained his glory through suffering.
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 27:42 captures the cynical taunt of the chief priests, scribes, and elders as Jesus hangs on the cross. They mock His past acts of salvation, challenging Him to save Himself and descend from the cross as proof of His kingship, promising belief if He does so. This statement, while intended to ridicule, ironically articulates the profound truth of Christ's mission: He could not save others if He saved Himself, for His self-sacrifice was the very means of humanity's redemption.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:42 is rich with Irony, a central literary device here. The religious leaders, in their attempt to mock Jesus, unwittingly speak a profound theological truth: Jesus' ability to save others was predicated on His unwillingness to save Himself. This creates a powerful Paradox: His apparent weakness on the cross was, in fact, the ultimate demonstration of divine strength and love. The verse also employs Antithesis, contrasting "He saved others" with "himself he cannot save," highlighting the fundamental difference between human expectations of power and God's redemptive plan. The entire statement is an act of Mockery, intended to ridicule and discredit Jesus, yet it serves to underscore the depth of His sacrifice and the blindness of His accusers.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully encapsulates the central paradox of Christian theology: that salvation comes through suffering, and victory through apparent defeat. The religious leaders' demand for Jesus to save Himself reveals their profound misunderstanding of the Messiah's role, rooted in a worldly concept of power rather than the divine plan of redemptive suffering. Jesus' refusal to descend from the cross was not a sign of weakness, but the ultimate act of obedience to the Father's will, fulfilling prophecies of the suffering servant and laying the foundation for the new covenant. His "inability" to save Himself was the necessary condition for His ability to save all humanity, demonstrating that true power lies in self-giving love and sacrificial atonement. This moment underscores the radical nature of God's love, which chooses vulnerability and suffering as the path to reconciliation.
REFLECTION AND APPLICATION
Matthew 27:42 challenges us to re-evaluate our own understanding of power, faith, and God's work in the world. Just as the religious leaders demanded a spectacular sign for belief, we too can fall into the trap of dictating to God how He should act, or requiring certain outcomes before we fully trust Him. This verse reminds us that God's ways are often counter-intuitive to human logic; His greatest victories are frequently achieved through means that appear weak or foolish in the eyes of the world. Jesus' steadfast obedience, even unto death on the cross, calls us to embrace a faith that trusts God's character and purpose even when circumstances are difficult, painful, or seemingly contradictory to our expectations. It invites us to consider what "crosses" we are unwilling to bear, and how our desire for comfort or control might hinder our participation in God's redemptive work. True discipleship often involves self-denial and a willingness to suffer for the sake of others, mirroring the very heart of Christ's sacrifice.
Questions for Reflection
FAQ
Why didn't Jesus come down from the cross if He had the power to do so?
Answer: Jesus certainly possessed the power to descend from the cross; He had previously demonstrated authority over nature, sickness, demons, and even death. As He told Peter in Matthew 26:53, He could have called twelve legions of angels to His defense. His refusal to come down was not due to a lack of power, but a profound act of obedience to His Father's will and a fulfillment of His redemptive mission. He had come to earth specifically to die as an atoning sacrifice for the sins of humanity, establishing the new covenant through His blood (Matthew 26:28). To save Himself would have been to abandon the very purpose for which He was sent, leaving humanity without a means of salvation. His "cannot" was a "will not," born of divine love and unwavering commitment to the Father's plan.
CHRIST-CENTERED FULFILLMENT
The taunt of Matthew 27:42, "He saved others; himself he cannot save," finds its ultimate Christ-centered fulfillment not in Jesus' weakness, but in His unparalleled strength and love. The very "inability" to save Himself was the necessary condition for Him to become the Savior of the world. His steadfast endurance on the cross, despite having the power to escape, was the supreme act of obedience that accomplished atonement for sin. By refusing to come down, Jesus fulfilled the prophecies of the suffering servant (Isaiah 53:5-6), bearing the sin of humanity in His body (1 Peter 2:24). His death was not a defeat, but the strategic victory over sin and death, culminating in His glorious resurrection (Romans 6:9-10). Through His self-sacrifice, He inaugurated the new covenant (Hebrews 9:15), opened the way to God, and became the King not of a political Israel, but of a spiritual kingdom encompassing all who believe (Colossians 1:13-14). Thus, their mockery inadvertently declared the profound truth of the Gospel: Jesus saved us precisely because He did not save Himself.