Mat 27:35-44 | RWP

‏ Matthew 27:35-44

Watched him there ( ετηρουν αυτον εκε ). Imperfect tense descriptive of the task to prevent the possibility of rescue or removal of the body. These rough Roman soldiers casting lots over the garments of Christ give a picture of comedy at the foot of the Cross, the tragedy of the ages.

His accusation ( την αιτιαν αυτου ). The title ( τιτλος, Joh 19:19) or placard of the crime (the inscription, ε επιγραφη ) which was carried before the victim or hung around his neck as he walked to execution was now placed above ( επ' ανω ) the head of Jesus on the projecting piece ( χρυξ ιμμυρυς ). This inscription gave the name and home,

Jesus of Nazareth, and the charge on which he was convicted,

the King of the Jews and the identification,

This is. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (Joh 19:20), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, αιτια ) correctly told the facts of the condemnation.

Robbers ( ληιστα ). Not thieves ( κλεπτα ) as in Authorized Version. See Mt 26:55. These two robbers were probably members of the band of Barabbas on whose cross Jesus now hung.

Wagging their heads ( κινουντες τας κεφαλας αυτων ). Probably in mock commiseration. "Jews again appear on the scene, with a malice like that shewn in the trial before the Sanhedrin" (McNeile). "To us it may seem incredible that even his worst enemies could be guilty of anything so brutal as to hurl taunts at one suffering the agonies of crucifixion" (Bruce). These passers-by ( παρατηρουμενο ) look on Jesus as one now down and out. They jeer at the fallen foe.

If thou art the Son of God ( ε υιος ε του θεου ). More exactly, "If thou art a son of God," the very language of the devil to Jesus (Mt 4:3) in the early temptations, now hurled at Jesus under the devil's prompting as he hung upon the Cross. There is allusion, of course, to the claim of Jesus under oath before the Sanhedrin "the Son of God" ( ο υιος του θεου ) and a repetition of the misrepresentation of his words about the temple of his body. It is a pitiful picture of human depravity and failure in the presence of Christ dying for sinners.

The chief priests mocking ( ο αρχιερεις εμπαιζοντες ). The Sanhedrin in fact, for "the scribes and elders" are included. The word for mocking ( εμπαιζοντεσ, εν, and παιζω, from παις, child) means acting like silly children who love to guy one another. These grave and reverend seniors had already given vent to their glee at the condemnation of Jesus by themselves (Mt 26:67f.).

He saved others; himself he cannot save ( αλλους εσωσεν; εαυτον ου δυνατα σωσα ). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Mt 10:39).

Let him now come down ( καταβατω νυν ). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus ( επ' αυτον ) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.

Let him deliver him now ( ρυσασθω νυν ). They add the word "now" to Ps 21; 22:8. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb θελω here may mean

love as in the Septuagint (Ps 18:20; 41:12) or "cares for" (Moffatt), "gin he cares ocht for him" (Braid Scots).

The robbers also ( κα ο ληιστα ). Probably "even the robbers" (Weymouth) who felt a momentary superiority to Jesus thus maligned by all. So the inchoative imperfect ωνειδιζον means "began to reproach him."