How does Matthew 27:28 reflect the fulfillment of Old Testament prophecy? Text of Matthew 27:28 “They stripped Him and put a scarlet robe on Him.” Historical and Cultural Setting Roman execution squads routinely disrobed condemned men both to humiliate and to facilitate scourging. First-century writings such as Quintilian’s “Declamations” describe the custom of dressing a prisoner in mock regalia to ridicule rival kings. The Gospels record that Jesus was flogged in the praetorium of Pontius Pilate; excavations around the Antonia Fortress in Jerusalem have uncovered pavement games and dice scratched into the flagstones—matching the soldiers’ gambling for His clothes (Matthew 27:35)—corroborating the historical backdrop. Psalm 22 and the Stripping of Garments Psalm 22:16-18 foretells, “They pierce My hands and feet… They divide My garments among them, and cast lots for My clothing.” Matthew links this Psalm repeatedly (27:35). The stripping in v. 28 is the first stage; the casting of lots follows in v. 35, completing the prophecy. Dead Sea Scrolls 4QPsᵃ precisely preserves Psalm 22 centuries before Christ, demonstrating that the prophecy predates the Crucifixion and was not retro-fitted by later editors. Isaiah 52:13 – 53:3 and the Mock Coronation Isaiah pictures the Servant “marred beyond human likeness” (52:14) and “despised and rejected by men” (53:3). Dressing Jesus in a royal-looking military chlamys (scarlet/purple cloak) parodies kingship and fulfills Isaiah’s forecast of scornful rejection. Papyrus 1QIsaᵃ (Great Isaiah Scroll, ca. 125 BC) preserves these verses virtually identical to modern texts, affirming textual reliability. Zechariah’s Shepherd-King Zechariah 12:10 says Israel will “look on Me, the One they have pierced,” while 13:7 predicts the striking of the Shepherd. The soldiers’ mock homage—including the robe (Matthew 27:28-29) and blows to the head (27:30)—echo Zechariah’s imagery of a wounded monarch. Symbolism of the Scarlet Robe Scarlet (Greek kokkinos) evokes Isaiah 1:18: “Though your sins are like scarlet, they shall be white as snow.” In God’s sovereignty the color chosen for ridicule becomes a visual sermon: the Sin-Bearer wears the hue of human guilt just before shedding the blood that cleanses it (Hebrews 9:22). Typological Parallels to Joseph and David • Joseph’s multicolored robe was stripped by brothers who then mocked and sold him (Genesis 37)—a messianic foreshadowing repeated here. • David was mocked by enemies who “wag their heads” (Psalm 22:7); Matthew quotes this verse in 27:39, tying Davidic typology to Jesus’ experience beginning with the robe. Archaeological and Extra-Biblical Corroboration The 1968 discovery of Yehohanan’s crucified remains (Giv’at HaMivtar) verified Roman nails through heels and a crucifixion posture matching Gospel descriptions, supporting the notion that Matthew’s graphic details arise from eyewitness memory, not legend. Tacitus (Annals 15.44) and Josephus (Ant. 18.63-64) confirm Jesus’ execution under Pilate, situating the prophecy-fulfillment event firmly in history. Theological Implications 1. Substitution: the Servant bears our scarlet sin. 2. Kingship: the mock robe ironically testifies that He truly is King (cf. Matthew 27:11). 3. Prophetic unity: Psalms, Isaiah, and Zechariah converge centuries apart yet converge precisely at Calvary, displaying divine authorship of Scripture. Cumulative Case for Fulfillment Matthew 27:28 is not an isolated curiosity; it is a mosaic tile in a vast prophetic portrait. The stripping, the scarlet cloak, the soldiers’ taunts, and the later lottery for His garments together mirror Psalm 22 & 69, Isaiah 52-53, and Zechariah 12-13. Multiple independent Old Testament strands converge on a single historical moment and person—Jesus of Nazareth—validating His messianic identity and underscoring the trustworthiness of Scripture. |
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