Matthew 27:31Meaning & Commentary from the Church Fathers

He is struck upon the head as well. It seems that the blows to His head from the scepter did not inflict substantial damage; this is often understood to indicate that the fleshly frailty of the Gentiles, which Christ had once held, is now comforted in God the Father, who is the head (see 1 Cor. 11:3). Amidst all this scorn, while Christ is mocked, He remains a figure of admiration.

Upon that Cross rests the weight of the sins of all humanity, borne by the Lamb of God, whom the Forerunner proclaimed, saying: “Behold the Lamb of God, who takes away the sin of the world” (John 1:29). On this tree, the Lamb of God carries my transgressions and yours, dear friend, transgressions that could have condemned us to the depths of hell. Such a heavy load is beyond the capacity of not only the air but even the earth itself to sustain; it risks dragging down the one who bears it to the very pit of hell, unless this Immaculate and Pure Lamb intervenes. Thus, the Lamb of God has taken our sins upon Himself, bearing them for our sake so that we may be freed from their grasp. “He Himself bore our sins in His own body on the tree, that we, being delivered from sins, might live unto righteousness,” proclaims the apostle (1 Pet. 2:24). “And Jesus, that He might sanctify men by His blood, suffered outside the gate” (Heb. 13:12). Let us, therefore, follow Christ, taking up our own Cross and, burdened by our sins, ascend toward Calvary.

They stripped Him of the royal robe and clothed Him in His own attire, leading Him towards His crucifixion. The Romans carried out death sentences guarded by soldiers. Thus, the Roman troops took charge of Jesus, condemned to die. Before escorting Him to the place of execution, they removed His royal robe and put His own garments back on Him. The royal robe remained on Jesus for a significant time: it was with Him during the mockery in the court of the Praetorium, throughout Pilate's trial, and during the final judgment, having enough time to adhere to the wounds of the Sufferer. How did the Sufferer react when they took it off Him and re-dressed Him, causing further distress to His wounds! The Evangelists do not mention that His crown of thorns was removed from the head of the Savior. However, tradition depicts the Lord adorned with a crown of thorns while on the cross. To remove the crown would have meant alleviating His pain, and the Roman soldiers were not known for their compassion; besides, they wanted to present a false image of kingship through Jesus. The removal of the robe was another issue, dictated by monetary motives. What must it have been like for the Savior when, prior to taking off His robe and garments, they took the crown from His head only to place the thorns back upon Him! An ancient writer remarks: ‘The Evangelists intended for us to contemplate the significance of the crown, once placed and never taken away. I believe that the crown of thorns remained atop Jesus’ head, so that no further thorns – that is, the penalties for sin – might remain upon us after being borne by the glorious head of Jesus.'

Just as Isaac carried the wood for his own sacrifice, our Redeemer bore His cross, being led to His crucifixion outside the city gates, where such executions typically occurred. Along the way, He was joined by two criminals, also condemned to die upon a cross. "For if with the green tree" (meaning Himself) "they do this, then with the dry tree" (referring to the chief priests and scribes, and their children), "what will happen?" (Lk. 23:28-31). Prior to His death, the Lord felt sorrow for the impending destruction of the Jewish people, and as He was led to His execution by this very people, with a heart full of compassion, He spoke of repentance.

Hence, it is likely that the cross of our Lord Jesus Christ resembled other crucifixes of that era. Typically, crosses were constructed from logs or planks, consisting of a vertical post planted into the ground with a transverse beam affixed at or just below the top of the post. Centrally located on the post was a support, known as a seat, intended for the one being crucified. It is uncertain whether a footrest was also fixed to the post for the feet to be nailed, as the earliest writers do not provide this detail. Above the head of the condemned, a sign was affixed that declared His name and the charges against Him in black lettering.

Regarding the crucifixion process, it unfolded as follows: the cross was anchored in the earth securely, ensuring it would remain stable. The individual being crucified was hoisted onto the cross; His hands were fastened to the horizontal beam and tied with rope, while His body was aligned along the vertical post, with His feet also secured. Subsequently, nails were driven through His hands and feet into the cross. At times, the cross would be laid flat, the victim affixed to it, and then the entire assembly would be raised and planted into the ground. These crosses were not positioned very high; the Evangelists Matthew, Mark, and John confirm that a soldier offered Jesus a sponge soaked in vinegar on a hyssop branch, indicating that the soldier could not reach Him directly. Given that hyssop canes were relatively short, measuring about one and a half cubits, it follows that from the ground to the feet of the crucified Jesus was approximately the same distance. Those subjected to crucifixion did not die quickly, with some lingering for days in excruciating pain. This was the fate chosen for the Savior by the people.

During the procession to Golgotha, two criminals condemned to death were held in custody, set to be crucified alongside Jesus. They were escorted to the Praetorium and joined Jesus on the way to Golgotha. By custom, those sentenced to death were required to carry their crosses to the site of execution, thus Jesus and the criminals bore their crosses. Likely, a Roman centurion led the march, followed by the condemned men under guard by a small contingent of soldiers, behind whom came the victorious Sanhedrin and a large throng of spectators from the Praetorium. A smaller group of Jesus’ friends and followers trailed the procession, which included His Mother, Mary Magdalene, Mary the wife of Cleopas (John 19:25), Salome (Mark 15:40), and the Apostle John. Weakened from a night without rest, mental anguish, and flogging, Jesus struggled under the weight of His cross, which was presumably close to a hundred pounds. Although its weight was partially alleviated by dragging on the ground, it still posed a tremendous burden for the weary Christ, causing Him to stumble.

Had there not been an urgency to hasten the execution, had they been able to delay until Jesus regained some strength, the chief priests would have delighted in His weakness; however, this very weakness instilled in them a sense of anxiety. "What if this Man," they pondered, "dies before reaching Calvary? He would evade the disgraceful execution!" Thus, fearing they might not witness the brutal demise of their Accuser, the chief priests instructed the Roman centurion to relieve Jesus of His burden. The centurion and his soldiers were unconcerned about ensuring the condemned would live to experience their execution; the timing and manner of death were irrelevant to them.

To maintain the pace of the execution, the soldiers compelled a man named Simon of Cyrene, who happened upon them, to carry the cross, thus granting him the profound honor of aiding in the transport of the atoning instrument. The portrayal of this harrowing procession was deeply moving, prompting many women, unable to endure the scene, to weep profusely. Jesus noticed their grief and urged them not to weep for Him, but rather for themselves and for the impending tribulations facing the Jewish people and the promised land. Alongside Him were two criminals, led to execution; Pilate, by crucifying them, aimed to instill fear among others involved in banditry, which was rampant and often spiraled into political upheaval. Upon reaching the execution site, all three crosses were laid upon the ground, with Jesus’ cross, as the chief prisoner, placed in the center for heightened humiliation. Stripped of His garments, the most agonizing moment of the execution ensued—He was nailed to the cross. His hands were spread across the beam, and a large iron nail was driven through His palms into the wood by the pounding of a hammer. A similar nail was driven through His feet, and then the soldiers strained to raise the cross with its living burden, setting it in the prepared hole. In this moment of unimaginable agony, the Savior’s voice broke through, offering a plea for forgiveness for His cruel executioners: ‘Father, forgive them, for they know not what they do’ (Luke 23:34). It is evident how intense the suffering was for the one being crucified; however, the pain was compounded by the agonizing reality that victims might linger on the cross for extended periods, often crying out for death, which they viewed as a release. Such was the fate that befell Christ; although His suffering was hastened by all He had previously endured, He still hung on the cross from noon until nearly sunset before He ‘gave up the spirit.’

Christian scholar Adrichomius, active during the late sixteenth and early seventeenth centuries, narrates that Pilate's decree took the form: “Jesus of Nazareth, disruptor of the nation, despiser of Caesar and false Messiah, as demonstrated by the testament of His people's elders, lead to the place of execution and, in mockery of royal authority, crucify Him between two thieves.” Indeed, the first centurion, Quirilius Cornelius, was ordered to escort Him to execution, an act strictly prohibited to both high and low, as decreed by Pilate. The witnesses who attested to the death sentence included Daniel Robani, John Zerubbabel, Raphael Robani, and Capetus the scribe. Jesus was to be conducted out of Jerusalem through the Struenea gate.

A similar account emerged, reported by Dr. Tesmar in the 49th year of our century, indicating that this decree was inscribed in Hebrew on a stone slab, which was dispatched to each tribe. This relic was unearthed in 1820 during excavations in Aquileia, Naples, and later reclaimed by art commissioners accompanying the French army. Prior to the military campaign in Southern Italy, the slab was held by the Carthusians, safeguarded in an ebony box. In gratitude for past donations to the French, the Carthusians retained the slab and a transcription was made by the commission. Denon subsequently instructed that a replica of the inscription be produced, which was sold for a substantial sum.

The origins of this document are shrouded in uncertainty. The phrase ‘the same slab was sent to every tribe’ resonates with Justin’s account of Jewish envoys proclaiming a godless aberration had arisen from the delusion surrounding Jesus of Galilee, content announcing an atheistic and lawless heresy. Eusebius also noted that the Jews dispatched letters filled with vitriol against Christ. Hence, it seems plausible that the Jews contributed to the formulation of Pilate's decree, although establishing its inception date remains elusive.

In Aquileia, excavation led to the discovery of a marble box containing a lengthy variant of Pilate’s condemnation, entitled the “Death Sentence of Pilate, word for word.” The challenge remains in the absence of authentic records pertaining to Pilate’s notification to Emperor Tiberius regarding the trial and crucifixion on that solemn Friday. Tertullian expressly recounts that Pilate reported these matters to Tiberius regarding Jesus. Given Pilate’s precarious standing under Jewish scrutiny, he may have preferred to report the episode directly rather than through a Syrian legate, as there was no governor in Syria at the time of Christ's death.

No verifiable documentation from this period has emerged regarding this notification. The numerous so-called ‘letters’ attributed to Pilate—and their various forms, in Greek and Latin—fail to withstand scrutiny concerning authenticity. The ‘Acts of Pilate,’ deemed apocryphal by Eusebius, is one such example. For instance, a brief and seemingly popular version of the ‘letter’ states: “Pontius Pilate to Claudius. Recently, I personally witnessed that the Jews have severely wronged themselves and their progeny through their envious acts. Their forebears were promised a Holy One from heaven, to be their king, sent through a virgin: hence, during my tenure, when He came to Judea and performed numerous miracles, including restoring sight to the blind, cleansing lepers, and raising the dead, the Jewish leaders, overtaken by envy, seized Him and brought Him before my court, accompanied by misleading accusations, asserting He was a sorcerer against their law. I, convinced by their accusations, yielded Him to their will for scourging and, ultimately, they crucified Him while a guard ensured His burial. Nevertheless, on the third day, my soldiers witnessed His resurrection, leading the Jews to bribe them into claiming His disciples stole His body, which some confirmed after receiving payment while despite the money, they could not silence the truth.”

While attempting to capture the details of both trials, it is clear that the unjust night trial conducted by domestic authorities contrasts sharply with the trial before Pilate, where the latter was convinced of the earnestness of the defendants and inclined towards acquittal. However, despite this stark difference in context, the outcomes were regrettably identical. The primary players remained the same; the chief priests, scribes, and elders of the people, who had long decided on Christ’s death.

There, in the dark recesses of night, they bore the mantle of judges, manipulating the law while fabricating a semblance of justice. Conversely, Pilate, though not viewed as a just judge, succumbed to political expediency rather than upholding the truth, thus effectively turning the judgment process against Christ into a farce.

Had a conscientious individual occupied Pilate’s position, rather than succumbing to political pressures, the outcome may well have favored justice over condemnation. Pilate, despite repeatedly expressing his belief in Jesus' innocence, ultimately chose self-preservation and yielded to the mob's outcry, condemning an innocent man because of his own interests.

Imagining a hypothetical leader who, despite knowing the truth, allows public sentiment to dictate a wrongful verdict raises significant moral questions. This leads us to probe whether a ruling judge, convinced of an accused individual's innocence, could capitulate to the demands of the crowd threatening his well-being. This reflects a complete abandonment of ethical principles.

The Jewish legal framework provided for death sentences in cases of severe transgressions, such as idolatry and certain illicit actions, encapsulated in measures against those whose actions provoked divine anger. Inflicted punishments—the result of collective will—commanded capital punishment in extreme cases, particularly those invoking divine disapproval. While capital offenses were executed periodically, the death penalty necessitated a thorough trial and the testimony of witnesses.

Crucifixion, however, was not a form of execution prescribed by Jewish law. It was, rather, a grotesque punishment associated with servitude and reserved for the vilest offenders. The cross represents the utmost humiliation, a tangible symbol of Christ's sacrifice. The Romans executed crucifixions en masse; the practice was well-documented through various historical accounts. Noteworthy is that crucifixion was reserved for the malefactors or insurrectionists, leaving respectability and Roman rights intact.

Should Judaic authority have thus judged Jesus, he would have been subjected to stoning under the Sanhedrin for blasphemy; yet the legal landscape had shifted under Roman rule. His situation was thus transformed into one reflective of political treason, with the leaders of the case leveraging the charges to frame Him as a rebel against Roman authority, demanding crucifixion as the ultimate punishment.

Upon Pilate’s declaration of the sentence, preparations for Christ's crucifixion swiftly commenced. Soldiers stripped Jesus of the royal garment that had mocked His kingship, returning His clothing back. The enduring crown of thorns—an implement of mockery—remained upon His head through the agony of His crucifixion. Following this degradation, the condemned was forced to bear the very cross upon which He would be nailed.

At times, historical speculation contemplates the material from which this cross was crafted. During the Crusades, a wave of religious fervor swept Europe, leading to the proliferation of legends regarding the origins of the wood used for the cross, with various claims regarding its discovery and significance found in both the Old Testament and Christian tradition.

The narratives variations included connections of the cross’s wood back to biblical figures, imaginings of it growing from the Tree of Life or being brought from Paradise—a tale echoing throughout medieval Europe. These legends would ultimately serve to enhance the allure and gravity of the crucifixion story across Christendom, binding faith with an enduring narrative power. However, the definitive nature of the tree's wood, though historically significant, remains a matter of conjecture, as does whether the cross itself bore any embellishment.

Crucifixion instruments were typically erected in haste with minimal ornamentation—an arrangement of vertical and horizontal beams to create a cross shape, irrespective of the wood’s source. The Romans utilized multiple forms of crosses for executions, engaging in a methodical practice indicative of their military and judicial system. Most importantly, the physical cross upon which Christ faced His sacrifice is of theological rather than material importance—it is the symbol of redemption, pain, and ultimately victory over sin and death through His Resurrection.

Thus, the collective teachings and accounts from sacred writings and Christian tradition converge to affirm not only the fact of Christ’s crucifixion but also the significance of its generational interpretation within the community of faith.

With the Sabbath approaching and the major feast of Passover and Unleavened Bread imminent (John 19:31), the hypocritical keepers of the Law were further motivated to expedite the execution. Their initial hesitance, out of concern for public backlash (Matt. 26:4, 5), now turned to a perceived necessity due to the favorable sentiments of the crowd. The sinless Lamb, appointed as an offering for the sins of humanity before the world’s creation through the eternal wisdom of the triune God (1 Pet. 1:19, 20; 2:24), was handed over to the soldiers, who were typically tasked with implementing judicial sentences in Roman territory. They stripped the Divine sufferer of the robe that signified reproach and clothed Him in His own attire, likely so that all present in Jerusalem, including those casually observing the procession to the place of crucifixion, could identify Him whom they had often seen in the temple and the streets. The means of His execution was ready. Two thieves awaited Him in the street, sentenced to be executed alongside Him. By Roman custom, the condemned bore their own instruments of their demise to the site of execution just outside the city (Num. 15:35-36; 2 Sam. 21:13; Acts 7:58; Heb. 13:12). The Jews, recalling Moses' admonition (Deut. 21:23), according to St. John Chrysostom's insights, could hardly bear to touch the accursed tree of the cross. In a parallel to Isaac, who bore the wood for his sacrifice (Gen. 22:6), our Redeemer carried the timber of the cross for His own offering. The Divine Bearer of the Cross, in St. John Chrysostom's reflection, "went forth bearing the cross as a sign of triumph over death." Viewed as a derision by the wicked, Saint Leo the Great observed, it revealed itself as a profound mystery for the faithful, for the mightiest Victor over evil displayed His trophy of victory with noble grace while steadfastly upholding the emblem of salvation designated for the reverence of all nations. The remarkable procession of the cross of the Advocate of the New Covenant (Heb. 12:24), the Author and Finisher of faith, Jesus, who faced taunting from sinners (v. 2:3), was unveiled. This was a moment for the disciples and all who yearned for redemption in Jerusalem (Luke 2:38) to recall His foreknowledge, “Blessed is he that shall not be offended in Me” (Matt. 11:6). The one who knew no sin nor spoke deceitfully (1 Pet. 2:22), who traveled throughout cities and villages proclaiming the Kingdom of Heaven while performing acts of goodness and healing every illness (Matt. 4:23; Acts 10:38), was triumphantly received in Jerusalem just days prior with joyful praises of "hosanna" (Matt. 21:9-10). Now, the Redeemer of fallen humanity, who descended to the ultimate depths of humiliation—death on a cross (Phil. 2:8)—trudged through the streets of Jerusalem bearing the heavy burden of the cross alongside two criminals. The route led to the west, towards the gates of judgment where the condemned were customarily escorted outside the city. Our Lord Jesus Christ, having endured nearly twenty-four hours of relentless interrogation, humiliation, and atrocious scourging, grew weary from the toll of His suffering and bent under the weight of the cross.