Matthew 27:40

27:40 if you are the Son of God: This taunt recalls Jesus’ temptation at the very beginning of his public ministry (4:1-11), in which the devil appealed to Jesus’ privileged status in order to tempt him to avoid suffering (see also 16:21-23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 27:40. Λέγοντες, κ.τ.λ., saying, etc.) Seven scoffs of His enemies may be counted.[1197]—ἐν τρισὶν ἡμέραις, in three days) Yea, it was already now the first of them.—σῶσον, save) They use in mockery the name of Jesus; then that of “The Son of God,” and that of King, Mat 27:42-43, and His own words, Mat 27:40.—εἰ Υἱὸς εἶ τοῦ Θεοῦ, if thou art the Son of God) cf. ch. Mat 4:3.

[1197] The most heinous robber, when visited with capital punishment, is scarcely ever reviled besides; but the Son of GOD, when hanging on the cross, is most bitingly insulted by word of mouth and by writing, on the part of the rulers and the common people—the Jews, as well as also the Gentiles.—Harm., p. 568.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_27:40 Ἔλεγον δὲ τὰ τοιαῦτα κωμῳδοῦντες ὡς ψεύστην, Euthymius Zigabenus. We should not fail to notice the parallelism in both the clauses (in opposition to Fritzsche, who puts a comma merely after σεαυτόν, and supposes that in both instances the imperative is conditioned by εἰ υἱὸς εἶ τοῦ θεοῦ), ὁ καταλύων, κ.τ.λ. being parallel to εἰ υἱὸς εἶ τ. θ., and σῶσον σεαυτόν to κατάβηθι ἀπὸ τοῦ σταυροῦ.

ὁ καταλύων, κ.τ.λ.] is an allusion to Mat_26:61. For the use of the present participle in a characterizing sense (the destroyer, etc.), comp. Mat_23:37. The allegation of the witnesses, Mat_26:61, had come to be a matter of public talk, which is scarcely to be wondered at considering the extraordinary nature of it.

Observe, moreover, that here the emphasis is on υἱός (comp. Mat_4:3), while in Mat_27:43 it is on θεοῦ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 27:40 . ὁ καταλύων ( cf. ἡ ἀποκτείνουσα , Mat 23:37 ), this and the other taunts seem to be echoes of words said to or about Jesus at the trial, of which a report has already gone abroad among the populace. Whether the saying about destroying the temple was otherwise known can only be a matter of conjecture. εἰ υἱὸς εἶ τ . θ .: Jesus had confessed Himself to be the Son of God at the trial (Mat 26:64 ). κατάβηθι : the God of this world and all men of the world have but one thought as to Sonship; of course it means exceptional privilege . What can a Son of God have to do with a cross?

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 40. Thou that destroyest] Who didst pretend that thou couldst have destroyed the temple, and built it up again in three days. This malicious torturing of our Lord's words has been noticed before. Cruelty is obliged to take refuge in lies, in order to vindicate its infamous proceedings.

If thou be the Son of God] Or rather, Υἱος του Θεου A son of God, i.e. a peculiar favourite of the Most-High; not Ὁ Υἱος του Θεου, THE Son of God. "It is not to be conceived," says a learned man, "that every passenger who was going to the city had a competent knowledge of Christ's supernatural conception by the Holy Spirit, or an adequate comprehension of his character as the Messiah, and (κατ' εξοχην) THE SON OF GOD. There is not a single passiage where Jesus is designed to be pointed out as the MESSIAH, THE SON OF GOD, where the article is omitted: nor, on the other hand, is this designation ever specified without the article, thus, 'Ὁ Υἱος του Θεου. See Mt 16:16; Mt 26:63; Mt 28:19."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) Thou that destroyest the temple.—Our Lord had not been formally condemned on this charge, the evidence being insufficient, but it had clearly impressed itself on the minds of the people, and was probably that which most worked upon them to demand His death. The other words, “If thou be the Son of God,” referred to the actual condemnation on the ground of blasphemy (Mat_26:64-65). We may reverently think of the form of the taunt as having recalled that of the Temptation in the Wilderness. Then, as now, the words “If thou be the Son of God” were as a challenge from the Power of Evil. Now, as then, they were met by the strength of Faith. To accept the challenge would have been to show that He did not trust the Father, just as it would have been not faith, but want of faith, to have cast Himself from the pinnacle of the Temple, and therefore to disown His Sonship in the very act of claiming it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. Thou that destroyest the temple] This is the mockery of the Jewish populace, who have caught up the charges brought against Jesus before the Sanhedrin. The taunts of the soldiers are named by St Luke alone: “If thou be the King of the Jews, save thyself” (Mat_23:37).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Likewise also the chief priests,.... Who as they attended at his apprehension, and in their own council condemned him to death unanimously, and were very busy at his arraignment, examination, and trial before Pilate, and persuaded the people to be urgent for his crucifixion; they follow him to the cross to exult over him, and insult him, and to see that the execution was strictly performed: and forgetting their character, office, and education; and laying aside all humanity, decent, and good manners; instead of rebuking and restraining the populace from using him in an ill and unkind manner, they themselves stood

mocking him, with the Scribes and elders; who composed the whole sanhedrim of the nation. The Syriac, Arabic, and Persic versions, and several copies, read, "and the Pharisees": of which, no doubt, there were great numbers present, who had been indefatigable and implacable enemies of Christ every where, and to whom it must be a pleasing sight to see him hanging on the cross: these scoffed at him, gibed, and reproached him; anaid, as follows;

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Ver. 40. And saying, Thou that, &c.] Dogs will be barking at the moon (as these dead dogs do here at the Sun of righteousness), At peragit cursus surda Diana suos. Christ goes on with the work, nothing retarded by their jeers and buffooneries. Didicit ille maledicere et ego contemnere, said he in Tacitus, Non tantum habemus otii, P. C., said Augustus to the senate, when they informed him of what such and such had said against him, We are not at leisure to listen to every slight slander raised of us. And of Severus the emperor it is recorded, that his care was, what was to be done by him, not what was said or censured of him. {a} "Do well and hear ill," is written upon heaven’s gates, said that martyr. Railers are to be reckoned kill-Christs: words may more afflict than blows, Psa 42:3; Psa 42:10. As "with a murdering weapon in my bones," &c.

{a} Επιμελης ην των πρακτεων, αμελης των περι αυτου λεγομενων. Dio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thou that destroyest the temple ... - Meaning, Thou that didst boast that thou couldst do it. This was one of the things that had been falsely charged on him. It was intended for painful sarcasm and derision. If he could destroy the “temple,” they thought he might easily come down from the cross.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If thou be the Son of God. Behold these children of Satan, how they imitate the language of their father. That wicked fiend, tempting our divine Saviour, exclaimed, "if thou be the Son of God, cast thyself down:" and these his children say, "if thou be the Son of God, come down from the cross:" but, on the other hand, Jesus will not descend from the hard wood of the cross, because he is the Son of God; for, being God, he descended on earth, took upon himself human nature, to die thus for those who crucified him. (St. John Chrysostom)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

40. Thou that destroyest — Our Saviour’s real words did not express the destroying the temple, but rebuilding it if they destroyed it. There is a beautiful innocence in the words, which they have to pervert before they can make them condemnable. See note on Mat_26:21. Save thyself — Here is their strong argument. The people who had shouted but a day or two ago, “Hosanna to the Son of David,” now plainly see their mistake. If this man were divine, the Messiah, the Son of God, he would certainly never have been caught and crucified. So the chief priests are after all right, and this man is an impostor. See note on Mat_26:51. The fact that he is crucified is proof that he ought to be crucified. So are men worshippers of success. Come down from the cross — All his miracles, his lessons, and the perfection of his character, go for nothing unless he perform this test miracle. Let him show his superiority over his enemies, assert his power, and save his own life. If he does not, then he is so far from being the Messiah that he is justly crucified for maintaining himself to be so.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Saying. Some manuscripts (but not the best) insert oua after "saying." So the Vulgate (vah!) and other versions. But it seems to he derived from the parallel passage in Mark. What the evangelist gives is only a specimen of the insults hurled at the meek Sufferer, who looked for some to take pity, but there was none, and for comforters, but found none. (Psa_69:20) Thou that destroyest the temple, etc. They shamelessly revive the old accusation, (Mat_26:61Jo Mat_2:19) doubtless at the instigation of the Sanhedrists who mingled with the crowd (ver. 41). The saying rankled in the rulers" mind, and we see it playing a part later in the condemnation of Stephen. (Act_6:13, Act_6:14) Save thyself. Thou who boastest of thy power to destroy and rebuild this magnificent and solid temple, employ that power in delivering thyself from thy well deserved death. Little they knew that Christ was then fulfilling his own prediction, which would ere long be fully accomplished. As little did they understand that by his words ("I am able to destroy," instead of, "Destroy ye") they were bearing witness to the truth that he was voluntarily laying down his life, and that but for this surrender they could have had no power over him. If thou be the Son of God, etc. Some manuscripts and versions read the passage thus: "Save thyself, if thou be the Son of God, and come down from the cross." But the Received Text is most probably correct. These revilers are doing the devil"s work, and are quoting his words, (Mat_4:6) in thus taunting Jesus. They refer to our Lord"s own statement before Pilate, (Mat_26:64) thinking it expedient to keep this claim before the people"s mind. He might, indeed, have answered the jibe by coming down from the cross; but then, as Bishop Pearson says, in saving himself he would not have saved us.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

40. Thou that destroyest the temple. It is very remarkable that now, while this was receiving its real fulfillment, it should be made more public and more impressive by the insulting proclamation of his enemies. Hence the importance attached to it after the resurrection (John 2:22).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

40. ὁ καταλύων κ.τ.λ. This is the mockery of the Jewish populace, who have caught up the charges brought against Jesus before the Sanhedrin. The taunts of the soldiers are named by St Luke alone: ‘If thou be the King of the Jews, save thyself’ (Mat 23:37).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40. ὁ καταλύων] Notice the characterizing present participle, as ὁ πειράζων, ch. 4:3: thou puller down of.…

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 40. And saying, Thou destroyer of the temple, and builder (of it) in three days, save Thyself. If Thou art the Son of God, come down from the cross.] Mk. has: “Ah, Thou destroyer of the Temple, and builder of it in three days, save Thyself by coming down from the cross.”—ὁ καταλύων] See Moulton, p. 127, who translates “you would-be destroyer” —εἰ υἰὸς εἷ τοῦ θεοῦ] Lk. also has εἰ οὖτὸς ἐστιν ὁ Χριστὸς τοῦ θεοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.