TRV
Translation
King James Version
He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
Complete Jewish Bible
"He trusted God? So, let him rescue him if he wants him!s After all, he did say, `I'm the Son of God'!"
Berean Standard Bible
He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’”
American Standard Version
He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.
World English Bible Messianic
He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’”
Geneva Bible (1599)
He trusted in God, let him deliuer him nowe, if he will haue him: for he saide, I am the Sonne of God.
Young's Literal Translation
he hath trusted on God, let Him now deliver him, if He wish him, because he said--Son of God I am;'
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In the KJVVerse 24,173 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
(V. 43) If he is the king of Israel, let him come down now from the cross, and we will believe in him. He trusted in God; let Him deliver him now if He wants. For he said, 'I am the Son of God.' A fraudulent promise. What is more difficult, to come down from the cross while still alive, or to rise from the grave when dead? He has risen, and you did not believe. Therefore, even if he were to come down from the cross, you would not believe. But it seems to me that demons are sending him this message. For as soon as the Lord was crucified, they sensed the power of the cross and understood that their powers had been broken. And they are doing this in order for him to come down from the cross. But the Lord, knowing the snares of his adversaries, remains on the cross to destroy the devil.
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 27:43 captures the chilling taunt of the chief priests, scribes, and elders as Jesus hung upon the cross. Their words, "He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God," reveal a profound spiritual blindness and animosity. Unwittingly, their mockery highlights Jesus' unwavering trust in His Father and ironically fulfills ancient prophecy, underscoring the divine plan unfolding even amidst the deepest human depravity and misunderstanding.
CONTEXT
Literary Context: This verse is deeply embedded within the climactic narrative of Jesus' crucifixion in Matthew's Gospel. It immediately follows the general mockery from the religious leaders who challenged Jesus to "come down from the cross" if he was truly the "King of Israel" or the "Son of God" (Matthew 27:41-42). The specific taunt in Matthew 27:43 hones in on Jesus' core claim to divine sonship, a claim that was central to his condemnation by the Sanhedrin (Matthew 26:63-66). The verse emphasizes the leaders' persistent rejection of Jesus' identity, even in his most vulnerable state, and sets the stage for the cosmic events that follow, such as the darkness over the land and the tearing of the temple veil.
Historical & Cultural Context: The scene takes place during a Roman crucifixion, a brutal and public form of execution designed to inflict maximum pain and humiliation. The Jewish religious leaders, representing the established religious authority, were present at Golgotha, actively participating in the mockery rather than showing any compassion. Their taunt reflects their deeply ingrained expectations of a Messiah who would be a conquering king, a political deliverer, rather than a suffering servant. They could not conceive of a divine Son of God who would willingly submit to such a humiliating death. Furthermore, their challenge to God to "deliver him now" reflects a transactional understanding of divine intervention, believing that if Jesus were truly righteous or divine, God would immediately rescue him from suffering, thereby validating his claims in a worldly, miraculous fashion.
Key Themes: Matthew 27:43 contributes to several significant themes within Matthew and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Mockery and Scorn directed at Jesus, highlighting the intense opposition he faced from religious authorities who twisted his own words against him. Secondly, the verse directly confronts the Challenge to Jesus' Identity as the Son of God, which was the ultimate charge leading to his crucifixion (John 19:7). The mockers believed that his suffering disproved his divine claims. Thirdly, it underscores the profound Misunderstanding of Divine Will by those who expected a worldly deliverance, failing to grasp that God's plan involved the suffering and sacrificial death of His Son for the redemption of humanity, a concept deeply rooted in the prophecies of the suffering servant. Finally, and most remarkably, the very words of the mockers serve as a Fulfillment of Prophecy, echoing the lament found in Psalm 22:8, which speaks of those who trust in the Lord being delivered. This ironic fulfillment demonstrates God's sovereign control even over the actions of His adversaries.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes powerful use of Irony. The mockers' words, intended to humiliate and discredit Jesus, ironically affirm His genuine trust in God and, more profoundly, fulfill ancient prophecy, specifically Psalm 22:8. Their challenge, meant to expose a perceived weakness, instead highlights the strength of Jesus' unwavering faith and obedience to the Father's will. There is also evident Sarcasm and Taunt in their tone, as they use Jesus' own claims against Him in a mocking, derisive manner. This creates a stark Contrast between the spiritual blindness and malicious intent of the religious leaders and the divine purpose unfolding through Jesus' suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:43 profoundly illustrates the nature of God's sovereignty and the depth of Christ's obedience. The mockers' challenge, demanding a worldly deliverance, completely misses the theological reality that Jesus' suffering was not a sign of God's abandonment but the very heart of His redemptive plan. God's "deliverance" for His Son was not from the cross, but through the cross, culminating in resurrection and exaltation. This reveals that true faith and divine favor are not always expressed through immediate rescue from suffering, but often through perseverance in the midst of it, in alignment with God's higher purposes. The verse thus speaks to the mystery of suffering and the ultimate triumph of God's will over human opposition.
REFLECTION AND APPLICATION
Matthew 27:43 offers a poignant lesson for believers navigating a world that often misunderstands or actively opposes faith. Just as Jesus endured the ultimate scorn, we too may face ridicule, doubt, or challenges to our trust in God, especially when our circumstances seem to contradict our beliefs or when God's timing and methods differ from our expectations. This verse calls us to examine the nature of our own trust: do we trust God only when He delivers us in the way we expect, or do we trust Him even when His path involves suffering, sacrifice, or a seemingly unanswered prayer? Jesus' unwavering obedience to the Father's will, even unto death, demonstrates that true faith is not a guarantee of worldly comfort, but a steadfast commitment to God's sovereign plan, knowing that His ultimate purposes are always good and redemptive. It reminds us that God's wisdom and ways are infinitely higher than our own, and His greatest acts of deliverance often come through means we least expect.
Questions for Reflection
FAQ
Why did the religious leaders mock Jesus with these specific words?
Answer: The religious leaders mocked Jesus with these specific words to discredit His central claim of being the Son of God. They considered this claim blasphemous and sought to prove it false by challenging God to intervene and rescue Jesus from the cross. Their logic was that if God truly delighted in Jesus as His Son, He would not allow Him to suffer such a humiliating death. This taunt was designed to publicly expose Jesus as a fraud and to reinforce their rejection of Him as the Messiah, whom they expected to be a powerful, worldly deliverer, not a suffering servant.
How does this verse relate to Psalm 22:8?
Answer: Matthew 27:43 is a remarkable and direct fulfillment of Psalm 22:8, which prophetically describes the suffering Messiah. Psalm 22:8 states, "He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him." The words spoken by the mockers at the cross are almost identical to this ancient prophecy. This parallel highlights the divine orchestration of events, demonstrating that even the malicious words of Jesus' enemies were part of God's predetermined plan to fulfill Scripture and accomplish salvation. The mockers, in their spiritual blindness, unwittingly became instruments of prophecy.
CHRIST-CENTERED FULFILLMENT
Matthew 27:43, though a taunt, paradoxically points to the very heart of Christ's mission and His ultimate fulfillment. The mockers challenged Jesus to "deliver him now, if he will have him," implying that His suffering disproved His divine sonship. Yet, it was precisely because He was the Son of God that He willingly embraced the cross, not as a sign of abandonment, but as the means of humanity's deliverance. The Father's "having" or "delighting" in His Son was not expressed by snatching Him from suffering, but by allowing Him to fully accomplish the redemptive work. Jesus, the Lamb of God who takes away the sin of the world, perfectly trusted His Father's will, even to the point of death on the cross (Philippians 2:8). His "delivery" came not in escaping the cross, but in conquering death through His resurrection (Romans 6:9), and in His exaltation to the Father's right hand (Hebrews 12:2). Thus, the very taunt meant to invalidate His claim as the Son of God ultimately underscores the profound truth that His suffering was the Father's perfect plan for the salvation of all who would trust in Him.