Matthew 27:28

ἐκδύσαντες (or ἐνδ.) α.: taking off (or putting on) His clothes. If we adopt the former reading, the implied situation will be this: Jesus first stripped for scourging, then reclothed; then stripped again at the commencement of the mocking process. If the latter, this: Jesus after scourging led naked to the praetorium, there clothed, all but His upper garment, instead of which they put on χλαμύδα κ. (Meyer). χλαμ. κοκκίνην, a scarlet cloak, probably a soldier's sagum. Carr renders a soldier's scarf, and suggests that it may have been a worn-out scarf of Pilate's (Herod's, Elsner). The ridicule would be more lifelike if it was really a fine article that might be, or had been, worn by a potentate. πλέξαντες στ. ἐξ ἀ., weaving out of thorns a crown; not, say Meyer and Weiss, hard and sharp, so as to cause great pain, but young, flexible, easily plaited, the aim being to ridicule not to inflict torture. Possibly, but the soldiers would not make a point of avoiding giving pain. They would take what came first to band. κάλαμον, a reed; apparently under the gov. of ἐπέθηκαν, but really the object of ἔθηκαν, understood. γονυπετήσαντες : after the investiture comes the homage, by lowly gesture and worshipful salutation: χαῖρε βασιλεῦ τ. Ἰ. Hail, King of the Jews. A mockery of the nation in intention quite as much as of the particular victim. Loesner (Observ. ad N. T.) adduces from Philo. (in Flaccum, 6) a historic parallel, in which the youth of Alexandria treat similarly a half-witted person, Karabas, the real design being to insult Herod Agrippa. Schanz and Holtzmann also refer to this incident.