Matthew 27:44

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Matthew 27:44 in Multiple Translations

Berean Standard Bible BSB

In the same way, even the robbers who were crucified with Him berated Him.

King James Version KJV

The thieves also, which were crucified with him, cast the same in his teeth.

American Standard Version ASV

And the robbers also that were crucified with him cast upon him the same reproach.

Bible in Basic English BBE

And the thieves who were on the crosses said evil words to him.

Free Bible Version FBV

The rebels who were crucified with him also insulted him in the same way.

Geneva Bible 1599 GNV

The selfe same thing also ye theeues which were crucified with him, cast in his teeth.

Young's Literal Translation YLT

with the same also the robbers, who were crucified with him, were reproaching him.

World English Bible WEB

The robbers also who were crucified with him cast on him the same reproach.

Noah Webster Bible WBS

The thieves also who were crucified with him, cast the same in his teeth.

Douay-Rheims 1899 DRV

And the selfsame thing the thieves also, that were crucified with him, reproached him with.

Translation for Translators T4T

And the two bandits who had been crucified with him also insulted him, saying similar things.

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Berean Amplified Bible — Matthew 27:44

BAB

Word Study

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Matthew 27:44 Interlinear (Deep Study)

BIB

GRK το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτον

το ho G3588 the/this/who Art-ASN

δ de G1161 then Conj

αυτο autos G846 it/s/he Pron-ASN

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

λησται lēstēs G3027 robber/rebel Noun-NPM

οι ho G3588 the/this/who Art-NPM

συσταυρωθεντες sustauroomai G4957 to crucify with Verb-APP-NPM

αυτω autos G846 it/s/he Pron-DSM

ωνειδιζον oneidizō G3679 to revile Verb-IAI-3P

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

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Greek Word Reference — Matthew 27:44

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δ de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αυτο autos G846 "it/s/he" Pron-ASN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λησται lēstēs G3027 "robber/rebel" Noun-NPM

A robber or rebel is someone who takes things by force, as seen in Matthew 21:13 and 26:55. This word is also used to describe the thieves crucified with Jesus, highlighting the contrast between their actions and Jesus' innocence.

Definition: λῃστής, -οῦ, ὁ (Ep. ληίς = λεία, booty), [in LXX for גְּדוּד, etc. ;] a robber, brigand: Mat.21:13 (LXX) Mat.26:55 27:38, 44, Mrk.11:17 14:48 15:27, Luk.10:30, 36 19:46 22:52, Jhn.10:1, 8 18:40, 2Co.11:26.† SYN.: κλέπτης, q.v (AS)

Usage: Occurs in 15 NT verses. KJV: robber, thief See also: 2 Corinthians 11:26; Luke 22:52; Matthew 27:44.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

συσταυρωθεντες sustauroomai G4957 "to crucify with" Verb-APP-NPM

To crucify with means to suffer or die with someone, like Jesus on the cross. It's used in John 19:32 and Romans 6:6 to describe the Christian's mystical death with Christ.

Definition: συν-σταυρόω (Rec. συσ-), -ῶ, to crucify together with: pass., with dative, Jhn.19:32; id. before σύν, Mat.27:44, Mrk.15:32. Metaphorical, of the mystical death of the Christian with Christ: Rom.6:6, Gal.2:20 (Eccl.).† (AS)

Usage: Occurs in 5 NT verses. KJV: crucify with See also: Galatians 2:20; Mark 15:32; Romans 6:6.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ωνειδιζον oneidizō G3679 "to revile" Verb-IAI-3P

To speak badly of someone, like insulting or mocking them, as seen in Matthew 5:11 and Mark 15:32.

Definition: ὀνειδίζω (ὄνειδος), [in LXX chiefly for חָרַף pi. ;] to reproach, upbraid: absol., Jas.1:5; with accusative of person(s) (in cl. more frequently with dative of person(s); Bl., § 34, 2; WM, 278), Mat.5:11, Mrk.15:32, 34, WH, mg., Luk.6:22, Rom.15:3" (LXX) ; τ. πόλεις, Mat.11:20; pass., 1Ti.4:10, WH, mg., 1Pe.4:14; with accusative of thing(s), Mrk.16:14; with dupl. accusative, Mat.27:44.† (AS)

Usage: Occurs in 10 NT verses. KJV: cast in teeth, (suffer) reproach, revile, upbraid See also: 1 Peter 4:14; Mark 16:14; James 1:5.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Matthew 27:44

Show Verse Quote Highlights

Context
Cross References
Matthew 27:44 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 27:44
Jamieson-Fausset-Brown on Matthew 27:44
Matthew Poole's Commentary on Matthew 27:44
Trapp's Commentary on Matthew 27:44
Ellicott's Commentary on Matthew 27:44
Adam Clarke's Commentary on Matthew 27:44
Cambridge Bible on Matthew 27:44
Barnes' Notes on Matthew 27:44
Whedon's Commentary on Matthew 27:44
Sermons on Matthew 27:44

Context — The Crucifixion

42“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. 43He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’”

44In the same way, even the robbers who were crucified with Him berated Him.

45From the sixth hour until the ninth hour darkness came over all the land. 46About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

Cross References

	Reference	Text (BSB)
1	Matthew 27:38	Two robbers were crucified with Him, one on His right hand and the other on His left.
2	Mark 15:32	Let the Christ, the King of Israel, come down now from the cross, so that we may see and believe!” And even those who were crucified with Him berated Him.
3	Luke 23:39–43	One of the criminals who hung there heaped abuse on Him. “Are You not the Christ?” he said. “Save Yourself and us!” But the other one rebuked him, saying, “Do you not even fear God, since you are under the same judgment? We are punished justly, for we are receiving what our actions deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when You come into Your kingdom!” And Jesus said to him, “Truly I tell you, today you will be with Me in Paradise.”
4	Job 30:7–9	They cried out among the shrubs and huddled beneath the nettles. A senseless and nameless brood, they were driven off the land. And now they mock me in song; I have become a byword among them.
5	Psalms 35:15	But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing.

Matthew 27:44 Summary

[This verse shows that Jesus was rejected and berated by everyone, even those who were being punished for their crimes. He was treated with contempt and disrespect, even though He had done nothing wrong, as seen in Matthew 27:41-43. This fulfills the prophecy in Isaiah 53:3, which says that the Messiah would be despised and rejected by men. Jesus' love and forgiveness are extended even to those who are sinful and rebellious, as seen in Luke 23:34, where Jesus prays for those who are crucifying Him.]

Frequently Asked Questions

Why did the robbers who were crucified with Jesus berate Him?

The robbers who were crucified with Jesus berated Him because they were hardened in their sin and did not recognize Jesus as the Son of God, similar to the Pharisees and other leaders who rejected Him, as seen in Matthew 27:41-43 and John 1:11.

Is it significant that the robbers berated Jesus in the same way as the leaders?

Yes, it is significant because it shows that the rejection of Jesus was universal, from the leaders to the common people, and even to those who were being punished for their crimes, highlighting the depth of human sinfulness and rebellion against God, as seen in Romans 3:23.

How does this verse relate to Jesus' statement that He would be rejected by men?

This verse fulfills Jesus' statement in Luke 17:25, where He said that He would suffer and be rejected by men, and it also fulfills the prophecy in Isaiah 53:3, which says that the Messiah would be despised and rejected by men.

What can we learn from the fact that Jesus was berated by those who were crucified with Him?

We can learn that Jesus' love and forgiveness are not limited to those who are righteous or deserving, but are extended even to those who are sinful and rebellious, as seen in Luke 23:34, where Jesus prays for those who are crucifying Him.

Reflection Questions

What would it have been like to be in Jesus' place, being berated and rejected by those around Him?
How do I respond when I am rejected or criticized by others, and what can I learn from Jesus' example in this situation?
In what ways do I identify with the robbers who berated Jesus, and how can I turn from my own sin and rebellion against God?
What does this verse reveal about the nature of human sin and rebellion against God, and how does it point me to the need for salvation through Jesus Christ?

Gill's Exposition on Matthew 27:44

The thieves also,.... One or other of them, not both; an Hebrew way of speaking, as Drusius (b) observed: so it is said of Jonah, Jonah 1:5, that he was "gone down into the sides of the ship"; not

Jamieson-Fausset-Brown on Matthew 27:44

They gave him vinegar to drink mingled with gall: and when he had tasted thereof he would not drink They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

Matthew Poole's Commentary on Matthew 27:44

Ver. 39-44. Mark relates this part of the history with no material circumstance differing from Matthew, . Luke saith, , And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? and we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. John saith, . Now there stood by the cross of Jesus his mother, and his mother’ s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished. Matthew and Mark relate more particularly what abuses our Saviour suffered while he hung dying upon the cross: 1. From passengers. 2. From the chief priests, scribes, and elders. Nothing is more inhuman than to mock such as are in the most extreme and utmost misery, and it is what we seldom hear from the worst of men; but for the chief priests and elders, the magistrates and rulers of the Jews, to be guilty of such a barbarous behaviour, is amazing. That not the ordinary priests only, but the chief priests, that is, either such as had been in the office of high priest, or else some of the most ancient and grave men of the priests; that, not the hot headed young men amongst the Jews, but the elders of Israel, should be so rude, as not only to behave themselves indecently to a man in the most extreme misery, whom they ought to have pitied, and for whom they ought at this time to have been praying, but also forgetting all reverence to God, to say, He trusted in God, let him deliver him now, if he will have him; jeering all faith and trusting in God, and as it were defying God’ s power, and saying with Nebuchadnezzar, , Who is that God that shall deliver you out of my hands?

Trapp's Commentary on Matthew 27:44

44 The thieves also, which were crucified with him, cast the same in his teeth. Ver. 44. The thieves also] Both of them railed at first, till one of them was converted by a miracle (for it was one of those seven miracles wherewith Christ would honour the ignominy of his cross). Then till either they both reviled our Saviour, or the better of them seemed, at least by his silence, for a season to consent to the other. In whose example we see that every fool hath a bolt to shoot at afflicted godliness. Every cur is ready to fall upon the dog that he seeth worried; and every passenger to pull a branch from a tree that is felled. But there is no small cruelty in composing comedies out of the tragedies of the church, and so to draw blood from that back which is yet blue from the hand of the Almighty. God threateneth Edom for but looking upon Jacob’ s affliction in the day of their calamity, Obadiah 1:13.

Ellicott's Commentary on Matthew 27:44

(44) The thieves also . . . cast the same in his teeth.—Literally, reviled Him. On the change which afterwards came over one of them, see Note on Luke 23:40.

Adam Clarke's Commentary on Matthew 27:44

Verse 44. The thieves also - cast the same in his teeth.] That is, one of the robbers; for one, we find, was a penitent, Lu 23:39-40. See this form of expression accounted for, on Matthew 26:8.

Cambridge Bible on Matthew 27:44

44. The thieves also … cast the same in his teeth] They would naturally catch at the thought that the deliverer failed to give deliverance. St Luke alone relates that “one of the malefactors which were hanged railed on him … the other answering rebuked him.” It is by no means impossible that the penitent robber may have seen and heard Jesus in Galilee.

Barnes' Notes on Matthew 27:44

The thieves also - The robbers, or highwaymen. Luke says Luke 23:39 that one of them did it, and that the other reproved him and was penitent.

Whedon's Commentary on Matthew 27:44

44. The thieves also — Jesus has had the thief Barabbas preferred before him. He has been placed by the people below the lowest criminals. He is now placed by the executioners between these the chief of criminals.

Sermons on Matthew 27:44

	Sermon	Description
	The Loss of All Things for Christ's Sake by J.C. Philpot	J.C. Philpot preaches about the miraculous grace of God in saving sinners, emphasizing the deep conviction of sin and the need for sovereign grace to rescue souls from destruction.
	The Offense of the Cross by Neil Rhodes	In this sermon, the speaker discusses the controversy surrounding a movie about Jesus and the power of the cross. They emphasize that while the movie may be seen as foolishness to
	Saints Alive by Warren Wiersbe	In this sermon, the speaker discusses the three basic wars that every human being faces: the war within oneself, the war with others, and the war with God. The speaker references J
	(Following the Footsteps of Christ) the Crucifixion by Willie Mullan	In this sermon, the preacher starts by expressing his love for singing and mentions that they will be focusing on the first and fourth verses of a particular song. The song talks a
	(The Truth Will Set You Free) Freedom From Some Bad Habits by Zac Poonen	In this sermon, the speaker emphasizes the importance of having faith and recognizing that God is eager to give. He encourages the audience to come before God with faith and worshi
	The Father’s Cup: A Crucifixion Narrative by Rick Gamache	In this sermon transcript, the preacher vividly describes the crucifixion of Jesus Christ. Jesus is seen walking towards Golgotha, the Skull, where he will be crucified alongside t
	(Luke) 01a - Introduction Cont. by Ed Miller	In this sermon, the speaker discusses the Gospel of Luke and its portrayal of Jesus reaching out to the needy, humble, and broken. The sermon highlights the impact of a movie based