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Text -- Matthew 27:11-23 (NET)

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Jesus and Pilate
27:11 Then Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” Jesus said, “You say so.” 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed. 27:15 During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” 27:18 (For he knew that they had handed him over because of envy.) 27:19 As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!” 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Barabbas a man
 · Jews the people descended from Israel
 · Pilate the Roman governor of Judea who allowed Jesus to be crucified


Dictionary Themes and Topics: Sanhedrim | SAYEST | RELEASE | Pilate, Pontius | PROCURATOR | PILATE; PONTIUS | PERSUADE; PERSUASION | NOTABLE | King | Judge | Jesus, The Christ | JUDGMENT SEAT | JESUS CHRIST, THE ARREST AND TRIAL OF | JESUS CHRIST, 4E2 | Homicide | HOW | GOVERNOR | GOD, 3 | DREAM; DREAMER | ARMENIAN VERSIONS, OF THE BIBLE | more
Table of Contents

Word/Phrase Notes
Robertson , Wesley , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 27:11 - -- Now Jesus stood before the governor ( ho de Iēsous estathē emprosthen tou hēgemonos ). Here is one of the dramatic episodes of history. Jesus s...

Now Jesus stood before the governor ( ho de Iēsous estathē emprosthen tou hēgemonos ).

Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb estathē , not estē (second aorist active), is first aorist passive and can mean "was placed"there, but he stood, not sat. The term hēgemōn (from hēgeomai , to lead) was technically a legatus Caesaris , an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law.

Robertson: Mat 27:11 - -- Art thou the King of the Jews? ( Su ei ho basileus tōn Ioudaiōṉ ). This is what really mattered. Matthew does not give the charges made by the ...

Art thou the King of the Jews? ( Su ei ho basileus tōn Ioudaiōṉ ).

This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luk 23:2) nor the private interview with Pilate (Joh 18:28-32). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. So here was one more. By his answer ( thou sayest ) Jesus confesses that he is. So Pilate has a problem on his hands. What sort of a king does this one claim to be? Thou (su ) the King of the Jews?

Robertson: Mat 27:14 - -- And he gave him no answer, not even to one word ( kai ouk apekrithē autōi pros oude hen rhēma ). Jesus refused to answer the charges of the Jew...

And he gave him no answer, not even to one word ( kai ouk apekrithē autōi pros oude hen rhēma ).

Jesus refused to answer the charges of the Jews (Mat 27:12). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word."This silent dignity amazed Pilate and yet he was strangely impressed.||

Robertson: Mat 27:17 - -- Barabbas or Jesus which is called Christ? ( Barabbān ē Iēsoun ton legomenon Christoṉ ). Pilate was catching at straws or seeking any loophole...

Barabbas or Jesus which is called Christ? ( Barabbān ē Iēsoun ton legomenon Christoṉ ).

Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted "Christ"for Pilate to be a claim to be King of the Jews in opposition to Caesar, "a most unprincipled proceeding"(Bruce). So he bethought him of the time-honoured custom at the passover of releasing to the people "a prisoner whom they wished"(desmion hon ēthelon ). No parallel case has been found, but Josephus mentions the custom ( Ant. xx. 9, 3). Barabbas was for some reason a popular hero, a notable (episēmon ), if not notorious, prisoner, leader of an insurrection or revolution (Mar 15:7) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. So Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, "whom do you wish that I release?"(tina thelete apolusō̱ ), either two questions in one (asyndeton) or the ellipse of hina before apolusō . See the same idiom in Mat 27:21. But Pilate’ s question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ?

Robertson: Mat 27:18 - -- For envy ( dia phthonon ). Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people...

For envy ( dia phthonon ).

Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people. He may have heard of the events of the Triumphal Entry and the Temple Teaching. The envy, of course, came primarily from the leaders.

Robertson: Mat 27:19 - -- His wife ( hē gunē autou ). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any ...

His wife ( hē gunē autou ).

Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man"(tōi dikaiōi ekeinōi ) and her psychical sufferings increased Pilate’ s superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (epi tou bēmatos ) up over the pavement.

Robertson: Mat 27:20 - -- Persuaded ( epeisan ). The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered ...

Persuaded ( epeisan ).

The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered in pressing the question, they used all their arts to get the people to "ask for themselves"(aitēsōntai , indirect middle ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

Robertson: Mat 27:22 - -- What then shall I do unto Jesus which is called Christ? ( ti oun poiēsō Iēsoun ton legomenon Christoṉ ). They had asked for Barabbas under th...

What then shall I do unto Jesus which is called Christ? ( ti oun poiēsō Iēsoun ton legomenon Christoṉ ).

They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah"on the Sunday morning of the Triumphal Entry now shout

Robertson: Mat 27:22 - -- Let him be crucified ( staurōthētō ). The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is ...

Let him be crucified ( staurōthētō ).

The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is popular favour. But all the while Pilate is shirking his own fearful responsibility and trying to hide his own weakness and injustice behind popular clamour and prejudice.

Robertson: Mat 27:23 - -- Why, what evil hath he done? ( ti gar kakon epoiēsen ;). This was a feeble protest by a flickering conscience. Pilate descended to that level of ar...

Why, what evil hath he done? ( ti gar kakon epoiēsen ;).

This was a feeble protest by a flickering conscience. Pilate descended to that level of arguing with the mob now inflamed with passion for the blood of Jesus, a veritable lynching fiasco. But this exhibition of weakness made the mob fear refusal by Pilate to proceed. So they "kept crying exceedingly"(perissōs ekrazon , imperfect tense of repeated action and vehemently) their demand for the crucifixion of Jesus. It was like a gladiatorial show with all thumbs turned down.

Wesley: Mat 27:11 - -- Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing t...

Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.

Wesley: Mat 27:15 - -- Every year, at the feast of the passover. Mar 15:6; Luk 23:17; Joh 18:39.

Every year, at the feast of the passover. Mar 15:6; Luk 23:17; Joh 18:39.

Wesley: Mat 27:18 - -- As well as from malice and revenge; they envied him, because the people magnified him.

As well as from malice and revenge; they envied him, because the people magnified him.

Wesley: Mat 27:22 - -- The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent th...

The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed within the compass of a few years it turned dreadfully upon themselves.

Clarke: Mat 27:11 - -- Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent

Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent

Clarke: Mat 27:11 - -- Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assum...

Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on Mat 27:2 (note).

Clarke: Mat 27:12 - -- He answered nothing - An answer to such accusations was not necessary: they sufficiently confuted themselves.

He answered nothing - An answer to such accusations was not necessary: they sufficiently confuted themselves.

Clarke: Mat 27:14 - -- Marveled greatly - Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them; but Pil...

Marveled greatly - Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them; but Pilate, who had no interest to serve by it, was deeply affected. This very silence was predicted. Isa 53:7.

Clarke: Mat 27:15 - -- The governor was wont to release - Whence this custom originated among the Jews is not known, - probably it was introduced by the Romans themselves,...

The governor was wont to release - Whence this custom originated among the Jews is not known, - probably it was introduced by the Romans themselves, or by Pilate, merely to oblige the Jews, by showing them this public token of respect; but if it originated with him, he must have had the authority of Augustus; for the Roman laws never gave such discretionary power to any governor.

Clarke: Mat 27:16 - -- A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mar 15:7, some ...

A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mar 15:7, some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τινα θελετε απο των δυω απολυσω υμιν, ΙΝ τον βαραββαν, η ΙΝ τον λεγομενον ΧΝ : Which of the two do ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of Jesus in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honored with the name of the Redeemer of the world. See Birch in New Test.

Clarke: Mat 27:18 - -- For envy - Δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released...

For envy - Δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus

Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbor in our breast. Let it be remembered that malice as often originates from envy as it does from anger.

Clarke: Mat 27:19 - -- I have suffered many things - in a dream - There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing ...

I have suffered many things - in a dream - There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority. See Mat 27:2.

Clarke: Mat 27:20 - -- Ask Barabbas - Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had...

Ask Barabbas - Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead.

Clarke: Mat 27:21 - -- They said, Barabbas - What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now the...

They said, Barabbas - What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews, - they were a Swinish Multitude.

Clarke: Mat 27:22 - -- What shall I do then with Jesus? - Showing, hereby, that it was his wish to release him.

What shall I do then with Jesus? - Showing, hereby, that it was his wish to release him.

Clarke: Mat 27:23 - -- What evil hath he done? - Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn...

What evil hath he done? - Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn him

Clarke: Mat 27:23 - -- But they cried out the more - What strange fury and injustice! They could not answer Pilate’ s question, What evil hath he done? He had done no...

But they cried out the more - What strange fury and injustice! They could not answer Pilate’ s question, What evil hath he done? He had done none, and they knew he had done none; but they are determined on his death.

Calvin: Mat 27:11 - -- Mat 27:11.Now Jesus stood before the governor Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be d...

Mat 27:11.Now Jesus stood before the governor Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be dragged before the judgment-seat of a profane man, to be tried on the charge of a capital offense, as a malefactor in chains; yet we ought to remember that; our salvation consists in the doctrine of the cross, which is

folly to the Greeks, and an offense to the Jews,
(1Co 1:23.)

For the Son of God chose to stand bound before an earthly judge, and there to receive sentence of death, 253 in order that we, delivered from condemnation, may not fear to approach freely to the heavenly throne of God. If, therefore, we consider what advantage we reap from Christ having been tried before Pilate, the disgrace of so unworthy a subjection will be immediately washed away. And certainly none are offended at the condemnation of Christ, 254 but those who are either proud hypocrites, or stupid and gross despisers of God, who are not ashamed of their own iniquity.

So then, the Son of God stood, as a criminal, before a mortal man, and there permitted himself to be accused and condemned, that we may stand boldly before God. His enemies, indeed, endeavored to fasten upon him everlasting infamy; but we ought rather to look at the end to which the providence of God directs us. For if we recollect how dreadful is the judgment-seat of God, and that we could never have been acquitted there, unless Christ had been pronounced to be guilty on earth, we shall never be ashamed of glorying in his chains. Again, whenever we hear that Christ stood before Pilate with a sad and dejected countenance, let us draw from it grounds of confidence, that, relying on him as our intercessor, we may come into the presence of God with joy and alacrity. To the same purpose is what immediately follows: he did not answer him a single word. Christ was silent, while the priests were pressing upon him on every hand; and it was, in order that he might open our mouth by his silence. For hence arises that distinguished privilege of which Paul speaks in such magnificent terms, (Rom 8:15,) that we can boldly cry, Abba, Father; to which I shall immediately refer again.

Art thou the King of the Jews? Although they attempted to overwhelm Christ by many and various accusations, still it is probable that they maliciously seized on the title of King, in order to excite greater odium against him on the part of Pilate. For this reason Luke expressly represents them as saying, we have found him subverting the nation, and forbidding to give tribute to caesar, saying that he is the Christ, A King Nothing could have been more odious than this crime to Pilate, whose greatest anxiety was to preserve the kingdom in a state of quietness. From the Evangelist John we learn that he was accused on various grounds; but it is evident from the whole of the narrative that this was the chief ground of accusation. In like manner, even at the present day, Satan labors to expose the Gospel to hatred or suspicion on this plea, as if Christ, by erecting his kingdom, were overturning all the governments of the world, and destroying the authority of kings and magistrates. Kings too are, for the most part, so fiercely haughty, that they reckon it impossible for Christ to reign without some diminution of their own power; and, therefore, they always listen favorably to such an accusation as that which was once brought unjustly against Christ.

On this account Pilate, laying aside all the other points, attends chiefly to the sedition; because, if he had ascertained that Christ had in any way disturbed the public peace, he would gladly have condemned him without delay. This is the reason why he asks him about the kingdom. According to the three Evangelists, the answer of Christ is ambiguous; but we learn from John (Joh 18:36) that Christ made an open acknowledgment of the fact which was alleged against him; but, at the same time, that he vindicated himself from all criminality by denying that he was an earthly king. But as he did not intend to take pains to vindicate himself, as is usually the case with criminals, the Evangelists put down a doubtful reply; as if they had said, that he did not deny that he was a king, but that he indirectly pointed out the calumny which his enemies unjustly brought against him.

Calvin: Mat 27:12 - -- 12.He answered nothing If it be asked why the Evangelists say that Christ was silent, while we have just now heard his answer from their mouth, the r...

12.He answered nothing If it be asked why the Evangelists say that Christ was silent, while we have just now heard his answer from their mouth, the reason is, that he had a defense at hand, but voluntarily abstained from producing it. And, indeed, what he formerly replied about the kingdom did not arise from a desire to be acquitted, but was only intended to maintain that he was the Redeemer anciently promised,

before whom every knee ought to bow, (Isa 45:23.)

Pilate wondered at this patience; for Christ, by his silence, allowed his innocence to be suspected, when he might easily have refuted frivolous and unfounded calumnies. The integrity of Christ was such that the judge saw it plainly without any defense. But Pilate wished that Christ might not neglect his own cause, and might thus be acquitted without giving offense to many people. And up to this point, the integrity of Pilate is worthy of commendation, because, from a favorable regard to the innocence of Christ, he urges him to defend himself.

But that we may not, like Pilate, wonder at the silence of Christ, as if it had been unreasonable, we must attend to the purpose of God, who determined that his Son—whom he had appointed to be a sacrifice to atone for our sins—should be condemned as guilty in our room, though in himself he was pure. Christ therefore was at that time silent, that he may now be our advocate, and by his intercession may deliver us from condemnation. He was silent, that we may boast that by his grace we are righteous. And thus was fulfilled the prediction of Isaiah, (Isa 53:7,) that he was led as a sheep to the slaughter.

And yet he gave, at the same time, that good confession, which Paul mentions, (1Ti 6:12,) a confession not by words, but by deeds; not that by which he consulted his own advantage, but that by which he obtained deliverance for the whole human race.

Calvin: Mat 27:15 - -- Mat 27:15.Now the governor was wont at the festival Here is described to us, on the one hand, the insatiable cruelty of the priests, and, on the other...

Mat 27:15.Now the governor was wont at the festival Here is described to us, on the one hand, the insatiable cruelty of the priests, and, on the other, the furious obstinacy of the people; for both must have been seized with astonishing madness, when they were not satisfied with conspiring to put to death an innocent man, if they did not also, through hatred of him, release a robber. Thus wicked men after having once begun to fall, are driven headlong by Satan, so that they shrink from no crime, however detestable, but, blinded and stupefied, add sin to sin. There can be no doubt that Pilate, in order to prevail upon them through shame, selected a very wicked man, by contrast with whom Christ might be set free; and the very atrocity of the crime of which Barabbas was guilty ought justly to have made the resentment of the people to fall on him, that by comparison with him, at least, Christ might be released. But no disgrace makes either the priests, or the whole nation, afraid to ask that a seditious man and a murderer should be granted to them.

Meanwhile, we ought to consider the purpose of God, by which Christ was appointed to be crucified, as if he had been the basest of men. The Jews, indeed, rage against him with blinded fury; but as God had appointed him to be a sacrifice (κάθαρμα) to atone for the sins of the world, 259 he permitted him to be placed even below a robber and murderer. That the Son of God was reduced so low none can properly remember without the deepest horror, and displeasure with themselves, and detestation of their own crimes. But hence also arises no ordinary ground of confidence; for Christ was sunk into the depths of ignominy, that he might obtain for us, by his humiliation, an ascent to the heavenly glory: he was reckoned worse than a robber, that he might admit us to the society of the angels of God. If this advantage be justly estimated, it will be more than sufficient to remove the offense of the cross.

The custom of having one of the prisoners released by the governor on the festival, to gratify the people, was a foolish and improper practice, and, indeed, was an open abuse of the worship of God; for nothing could be more unreasonable than that festivals should be honored by allowing crimes to go unpunished. God has armed magistrates with the sword, that they may punish with severity those crimes which cannot be tolerated without public injury; and hence it is evident that lie does not wish to be worshipped by a violation of laws and punishments. But since nothing ought to be attempted but by the rule of his word, all that men gain by methods of worshipping God which have been rashly contrived by themselves is, that under the pretense of honoring, they often throw dishonor upon Him. We ought therefore to preserve such moderation, as not to offer to God any thing but what he requires; for he is so far from taking pleasure in profane gift that they provoke his anger the more.

Calvin: Mat 27:19 - -- 19.While he was sitting on the judgment-seat Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the c...

19.While he was sitting on the judgment-seat Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no doubt that she suffered these torments, not in a natural way, (such as happens to us every day,) but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred up this woman, in order to retard the redemption of mankind; which is in the highest degree improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to put Christ to death. We ought to conclude, on the contrary, that God the Father took many methods of attesting the innocence of Christ, that it might evidently appear that he suffered death in the room of others, — that is, in our room. God intended that Pilate should so frequently acquit him with his own mouth before condemning him, that in his undeserved condemnation the true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people, in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And, indeed, by the terrors which his wife, had suffered during the night, God compelled him to defend the innocence of his own Son; not to rescue him from death, but only to make it manifest, that in the room of others he endured that punishment which he had not deserved. As to dreams, which serve the purpose of visions, we have spoken elsewhere.

Calvin: Mat 27:20 - -- 20.But the chief priests and elder’s persuaded the multitude The Evangelist points out the chief instigators of the wicked proceedings; not that th...

20.But the chief priests and elder’s persuaded the multitude The Evangelist points out the chief instigators of the wicked proceedings; not that the foolish credulity of the people, who were influenced by others, admits of any excuse; but for the purpose of informing us that they were not, of their own accord, hostile to Christ, but that, having sold themselves to gratify the priests, they forget all justice and modesty, 260 as well as their own salvation. Hence we learn how pernicious is the influence of wicked men, who can easily turn in every direction, to all kind of wickedness, the giddy and changeful multitude. Yet we must attend to the design of the Evangelist, which was to show, that the death of Christ was so eagerly demanded by the voice of the people, not because he was universally hated, but because the greater part of them, ambitiously desirous to follow the inclination of their rulers, threw aside all regard to justice, and might be said to have sold and enslaved their tongue to the wicked conspiracy of a few.

Calvin: Mat 27:22 - -- 22.What then shall I do with Jesus? Perceiving that they are so blinded by madness, that they do not hesitate, to their own great dishonor, to rescue...

22.What then shall I do with Jesus? Perceiving that they are so blinded by madness, that they do not hesitate, to their own great dishonor, to rescue a robber from death, Pilate resorts to another expedient for touching them to the quick, and bringing them to a sound mind. He argues that the death of Christ would bring disgrace on themselves, because it had been commonly reported of Jesus, that he was the King and the Christ. As if he had said, “If you have no compassion for the man, pay some regard, at least, to your own honor; for it will be generally thought by foreigners, that he was put to death for a chastisement to you all.” 261 Yet even this did not abate the fierceness of their cruelty, or hinder them from proceeding to manifest a greater degree of opposition to the public interests than of private hostility to Christ. Thus, according to Mark, Pilate, in order to wound them still more deeply, says that even themselves call Jesus the King; meaning, that this title was constantly used, as if it had been his ordinary surname. Yet, throwing aside all shame, they obstinately insist on the murder of Christ, which brought along with it the disgrace of the whole nation. The Evangelist John (Joh 14:15) states a reply, which the other three Evangelists do not mention; namely, that they had no king but Caesar. Thus they choose rather to be deprived of the hope of the promised redemption, and to be devoted to perpetual slavery, than to receive the Redeemer, whom God had offered to them.

Defender: Mat 27:14 - -- Again Jesus refused to reply to false witnesses (Mat 27:63; Isa 53:7)."

Again Jesus refused to reply to false witnesses (Mat 27:63; Isa 53:7)."

TSK: Mat 27:11 - -- Jesus stood : Mat 10:18, Mat 10:25; Mar 15:2; Luk 23:3; Joh 18:33-36 Thou sayest : Mat 26:25, Mat 26:64; Mar 14:62; Joh 18:37; 1Ti 6:13

TSK: Mat 27:12 - -- Mat 27:14, Mat 26:63; Psa 38:13, Psa 38:14; Isa 53:7; Mar 15:3-5; Joh 19:9-11; Act 8:32; 1Pe 2:23

TSK: Mat 27:13 - -- Hearest : Mat 26:62; Joh 18:35; Act 22:24

TSK: Mat 27:14 - -- marvelled : Psa 71:7; Isa 8:18; Zec 3:8; 1Co 4:9

marvelled : Psa 71:7; Isa 8:18; Zec 3:8; 1Co 4:9

TSK: Mat 27:15 - -- Mat 26:5; Mar 15:6, Mar 15:8; Luk 23:16, Luk 23:17; Joh 18:38, Joh 18:39; Act 24:27, Act 25:9

TSK: Mat 27:16 - -- a : Mar 15:7; Luk 23:18, Luk 23:19, Luk 23:25; Joh 18:40; Act 3:14; Rom 1:32

TSK: Mat 27:17 - -- Whom : Mat 27:21; Jos 24:15; 1Ki 18:21 or : Mat 27:22; Mar 15:9-12; Joh 19:15

TSK: Mat 27:18 - -- he : Gen 37:11; 1Sa 18:7-11; Psa 106:16; Pro 27:4; Ecc 4:4; Isa 26:11; Mar 15:10; Act 5:17, Act 7:9, Act 13:45; Jam 4:5 envy : Or, malice φθονο...

he : Gen 37:11; 1Sa 18:7-11; Psa 106:16; Pro 27:4; Ecc 4:4; Isa 26:11; Mar 15:10; Act 5:17, Act 7:9, Act 13:45; Jam 4:5

envy : Or, malice φθονος [Strong’ s G5355], probably from φθινω , to decay, wither, pine away, according to that of Solomon. Pro 27:4

TSK: Mat 27:19 - -- his : Gen 20:3-6, Gen 31:24, Gen 31:29; Job 33:14-17; Pro 29:1 that just : Mat 27:4, Mat 27:24; Isa 53:11; Zec 9:9; Luk 23:41, Luk 23:47; 1Pe 2:22; 1J...

TSK: Mat 27:20 - -- persuaded : Mar 15:11; Act 14:18, Act 14:19, Act 19:23-29 should : Luk 23:18-20; Joh 18:40, Joh 19:15, Joh 19:16; Act 3:14, Act 3:15

TSK: Mat 27:22 - -- What : Mat 27:17; Job 31:31; Psa 22:8, Psa 22:9; Isa 49:7, Isa 53:2, Isa 53:3; Zec 11:8; Mar 14:55; Mar 15:12-14; Luk 23:20-24; Joh 19:14, Joh 19:15; ...

TSK: Mat 27:23 - -- Why : Gen 37:18, Gen 37:19; 1Sa 19:3-15, 1Sa 20:31-33, 1Sa 22:14-19 But : Mat 21:38, Mat 21:39; Act 7:57, Act 17:5-7, Act 21:28-31, Act 22:22, Act 22:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 27:11 - -- And Jesus stood before the governor - Many things are omitted by Matthew, in the account of this trial, which are recorded by the other evangel...

And Jesus stood before the governor - Many things are omitted by Matthew, in the account of this trial, which are recorded by the other evangelists. A much more full account is found in Joh 18:28-40.

And the governor asked him ... - This question was asked On account of the "charge"which the Jews brought against Jesus, "of perverting the nation, and forbidding to give tribute to Caesar,"Luk 23:2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. See the notes at Mat 27:1. "They"had condemned him for "blasphemy,"but they well knew that Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which they had professed to find him guilty, to excite the jealousy of the Roman governor, and to procure his death on a charge of treason against the Roman emperor.

Thou sayest - That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate as a full confession of his guilt. It was what they had accused him of. But it might be doubtful whether, in the confusion, they heard the confession; or, if they did, Jesus took away all occasion of triumph by explaining to Pilate the "nature"of his kingdom, Joh 18:36. Though he acknowledged that he was a king, yet he stated fully that "his kingdom was not of this world,"and that therefore it could not be alleged against him as treason against the Roman emperor. This was done "in the palace,"apart from the Jews, and fully satisfied Pilate of his innocence, Joh 18:23.

Barnes: Mat 27:12 - -- When he was accused ... - To wit, of perverting the nation, and of forbidding to give tribute to Caesar, Luk 23:2, Luk 23:5. Probably this was ...

When he was accused ... - To wit, of perverting the nation, and of forbidding to give tribute to Caesar, Luk 23:2, Luk 23:5. Probably this was done in a tumultuous manner and in every variety of form.

He answered nothing - He was conscious of his innocence. He knew that they could not prove these charges. They offered no testimony to prove them, and, in conscious innocence, he was silent.

Barnes: Mat 27:13 - -- They witness against thee - This means, rather, that they accused him. They were not "witnesses,"but accusers. These accusations were repeated ...

They witness against thee - This means, rather, that they accused him. They were not "witnesses,"but accusers. These accusations were repeated and pressed. They charged him with exciting the people, teaching throughout, all Judea from Galilee to Jerusalem, and exciting the nation to sedition, Luk 23:5.

Barnes: Mat 27:14 - -- To never a word - That is, not at all. He said nothing. This is, an emphatic way of saying that he answered nothing. There was no need of his r...

To never a word - That is, not at all. He said nothing. This is, an emphatic way of saying that he answered nothing. There was no need of his replying. He was innocent, and they offered no proof of guilt. Besides, his appearance was full evidence in his favor. He was poor, unarmed, without powerful friends, and alone. His life had been public, and his sentiments were well known, and the charge had on the face of it the aspect of absurdity. It deserved, therefore, no answer.

Marvelled greatly - Wondered exceedingly, or was much surprised. He was probably more surprised that he bore this so meekly, and did not return railing for railing, than that he did not set up a defense. The latter was unnecessary - the former was unusual. The governor was not accustomed to see it, and was therefore greatly amazed.

It was at this time that Pilate, having heard them speak of Galilee Luk 23:5, asked if he was a Galilean. Having ascertained that he was, and being probably desirous of freeing himself from any further trouble in the affair, under pretence that he belonged to Herod’ s jurisdiction, he sent Jesus to Herod, who was then at Jerusalem attending the feast of the Passover, Luk 23:6-12. Herod, having examined him, and finding no cause of death in him, sent him back to Pilate. Pleased with the respect which had been shown him, Herod laid aside his enmity against Pilate, and they became friends. The cause of their friendship does not appear to be at all that they were united in opposing the claims of Jesus to be the Messiah, but the respect which Pilate had shown in sending Jesus to him.

Barnes: Mat 27:15-23 - -- See also the parallel places in Mar 15:6-14; Luk 23:17-23; Joh 18:39-40. Mat 27:15 At that feast - The feast of the Passover. The go...

See also the parallel places in Mar 15:6-14; Luk 23:17-23; Joh 18:39-40.

Mat 27:15

At that feast - The feast of the Passover.

The governor was wont to release ... - that is, was "accustomed"to release.

From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews during the heavy oppression of the Romans would serve to conciliate their favor, and to keep the nation from sedition. It might happen often that when persons were arraigned before the Romans on charge of sedition, some special favorite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned.

Mat 27:16

A notable prisoner - The word "notable"means one that is "distinguished"in any way either for great virtues or great crimes.

In this place it evidently means the latter He was perhaps the leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Luk 23:19.

Mat 27:17

Whom will ye that I release ... - Pilate was satisfied of the innocence of Jesus, Luk 23:13-16

He was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer Him to an odious and infamous robber and murderer. Had the people been left to themselves it would probably have been done.

Jesus, which is called Christ - That is, Jesus, who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released if he was presented to them as the Messiah. Mark Mar 15:9 adds that he asked them whether they would that he should release "the King of the Jews?"It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who "was called the Christ,"expecting that they would be moved by the claims of the Messiah - claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the "King of the Jews"probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There Jesus stood, apparently a poor, inoffensive, unarmed, and despised man. Herod had set him at naught and scourged him, and sent him back. The charge, therefore, of the priests, that he was a "king"opposed to the Roman emperor, was supremely ridiculous; and Pilate, expecting that the people would see it so, hoped also that they would ask that he might be released.

Mat 27:18

For he knew that for envy ... - This was envy at his popularity.

He drew away the people from them. This Pilate understood, probably, from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was under obligation to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made. that Jesus should be condemned to die. At the same time. it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his "full belief"that there was no fault in him.

Mat 27:19

When he was set down on the judgment-seat - Literally, "While he was sitting."This message was probably received when he had resumed his place on the judgment-seat, after Jesus had been sent to Herod.

See the notes at Mat 27:14.

His wife sent unto him - The reason why she sent to him is immediately stated - that she had a dream respecting him. We know nothing more of her. We do not know whether she had ever seen the Saviour herself, but it would seem that she was apprised of what was taking place, and probably anticipated that the affair-would involve her husband in trouble.

Have thou nothing to do ... - That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family if he condemned the innocent.

That just man - The word "just,"here, has the sense of "innocent,"or not guilty. She might have been satisfied of his innocence from other sources as well as from the dream.

I have suffered many things ... - Dreams were considered as indications of the divine will, and among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind was probably agitated with the subject. She was satisfied of the innocence of Jesus; and, knowing that the Jews would make every effort to secure his condemnation, it was not unnatural that her mind should be excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure, if possible, his release.

This day - It was now early in the morning. The Jewish "day"began at sunset, and she employed the usual language of the Jews respecting time. The dream was, in fact, in the night.

Mat 27:20

Persuaded the multitude - The release of a prisoner was to be to the people, not to the rulers.

The rulers, therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence, in a popular tumult, among a flexible and changing multitude, they easily excited those who, but a little before, had cried Hosanna, to cry, Crucify him.

Mat 27:21

Whether of the twain? - Which of the two, Jesus or Barabbas?

Mat 27:23

And the governor said, Why? - Luke informs us that Pilate put this question to them "three times,"so anxious was he to release him.

He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him and let him go. He expected, probably, by causing him to be publicly whipped, to excite their compassion, to satisfy "them,"and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred "justice to popularity,"and acted as became a magistrate in acquitting the innocent.

Let him be crucified - See the notes at Mat 27:39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamor.

Poole: Mat 27:11 - -- Mark hath the same, Mar 15:2 ; so hath Luke, Luk 23:3 . John relates it more distinctly, Joh 18:29-32 : Pilate then went out unto them, and said, W...

Mark hath the same, Mar 15:2 ; so hath Luke, Luk 23:3 . John relates it more distinctly, Joh 18:29-32 : Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

The other evangelists seem to have given us the story of this our Saviour’ s first appearance before Pilate summarily. John seems to have given us it more orderly and particularly. It is the course of all judicatures to require the accusers to speak first. Pilate therefore asketh what accusation they had brought against him. Their answer was very malapert, If he had not been a malefactor, &c. What was this to the purpose? Suppose him never so great a malefactor, must it not appear he is so before a judge condemns him? These accusers (as it seemeth) were of the same mind that the papists are, that the civil magistrate is to be executioner to the church; and when the ecclesiastical power hath condemned a man for heresy or blasphemy, the civil magistrate hath nothing to do, but without his own hearing the cause to put the person to death. But they met with a more equal judge, though he were a heathen. Say ye so, saith he, Take him, then, and judge him according to your law. This he either speaks as deriding them, and scorning what they would have put him upon; or else not thinking he had deserved any thing worthy of death, knowing they might without him scourge him, or inflict some lighter punishments. They reply, It is not lawful for us to put any man to death. It is very questionable in what sense they spake this. Those that affirm that the power of judging and determining in capital causes was before this time taken from the Jews, must affirm that Stephen was put to death in a popular tumult, for he was after this stoned to death by the Jews, Act 7:59 ; which is not probable, considering what we read of him, Act 6:13,15 , called before the council, and witnesses used against him, and have no record of any notice the civil magistrate took of the fact as a disorder. I therefore rather think their meaning was, This is with us a feast day, on which it is not lawful for us to put any to death without thy consent. Or, it is not lawful for us to put any to death for any civil cause, for saying he is our king; for it is manifest by the question which Pilate first put to him upon his second coming into the hall, mentioned Joh 18:33 , in which all the other three evangelists agree, that they had charged him with saying, that he was the King of the Jews; to which all that he replied, which is recorded by Matthew, Mark, and Luke, is, Thou sayest it. I am not bound to accuse myself; who witnesses this against me? But John saith that our Saviour said, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Our Saviour, by this answer to Pilate’ s question, seems to vindicate his right not to be condemned without witness, which, if others had told Pilate this, they were bound to have produced. Pilate tells him, he had it not of himself, he was no Jew, but they were those of his own nation who had delivered him to him; and therefore asketh him what he had done. Then our Saviour openeth himself, not denying that he was the King of the Jews, but telling him he was no king of this world; his kingdom was a spiritual kingdom, and he might know what King he was by his retinue, and those who took his part; for if he had laid claim to any secular kingdom, he should have had some appearing to take his part, and to fight for him to deliver him from his enemies, but he saw he had none. Pilate laying hold of his words, replies, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? Our Saviour still useth prudence, and keeps himself upon a close guard. It had been dangerous for him directly to have owned himself a king. He therefore only tells Pilate, that he said he was a king, and that he came into the world to bear testimony to the truth; and further adds, that every one who was of the truth did hear his voice. This poses Pilate, who had no notion of that truth which Christ spake of; he goes out as it were deriding him, saying, What is truth? Presently he goeth out to the Jews, Mat 27:38 , and tells them he found in him no fault at all, and offers to release him; but this we shall meet with in our evangelist by and by: the passages hereto mentioned are only related by John; excepting only the question,

Art thou the King of the Jews? and our Saviour’ s answer,

Thou sayest it which is reported by all.

Poole: Mat 27:12-14 - -- Ver. 12-14. Mark saith much the same, Mar 15:3-5 . These things were before Pilate went out to the people, and told them that he found no fault in hi...

Ver. 12-14. Mark saith much the same, Mar 15:3-5 . These things were before Pilate went out to the people, and told them that he found no fault in him at all, and offered to release Barabbas unto them. Then seemeth to me to follow in order what we have in Luk 23:5-17 , in these words: And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. The constant charge which, we shall observe, was laid upon all the ministers of the gospel from Christ’ s time. Tertullus the Roman advocate thus charged Paul, &c. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged to Herod’ s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. After the death of Herod the Great, who died soon after our Saviour was born, (as we heard before), the sceptre departed from Judah, there were no more kings. The government of Jewry was turned into a tetrarchy, divided into four provinces, each of which had a governor, who was called the tetrarch of that province. You have the division and the names of the tetrarchs, Luk 3:1 , where you will find that Herod was tetrarch of Galilee. Our Saviour being taken within the jurisdiction of Pilate, it seemeth not to have been necessary for Pilate to have sent him to Herod, but a compliment to satisfy his curiosity. For, saith Luke, when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. This is now all historical, and hath in it nothing difficult. Christ had spent most of his time in Galilee, (which was Herod’ s tetrarchy), though Herod had not seen him, yet he had heard much of him, and had the curiosity to desire to see him, hoping that our Saviour would have wrought some miracle before him. But he failed in his expectation. He propounds several questions to him. Our Saviour being not before a proper judge, answereth him nothing. So as there was nothing done, only the chief priests and scribes followed him with incessant clamours. Herod and his guard vilify and mock him, put him on a gorgeous robe, and send him back to Pilate. All the effect of this was, Herod was pleased with Pilate’ s compliment, and from that day was reconciled to Pilate, though there had been a former enmity betwixt them; only, as we shall hear hereafter, Herod decreeing nothing against Christ, Pilate made some use of it, in his endeavours to have delivered our Saviour.

Poole: Mat 27:15-18 - -- Ver. 15-18. Mark saith, Mar 15:6-11 , Now at that feast he released unto them, one prisoner, whomsoever they desired. And there was one named Ba...

Ver. 15-18. Mark saith, Mar 15:6-11 , Now at that feast he released unto them, one prisoner, whomsoever they desired. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud began to desire him to do as he had ever done unto them. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the chief priests had delivered him for envy. But the chief priests moved the people, that he should rather release Barabbas unto them.

Luke hath this passage of the history more fully, Luk 23:13-18 : And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him. No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was cast into prison.)

John saith, Joh 18:38-40 , that when he went out he told them he found no fault in him at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews. Then cried they all again, saying, not this man, but Barabbas. Now Barabbas was a robber.

The history is plain: Pilate discerned, upon his before mentioned examination of Christ, that our Saviour had done nothing amiss, but was only loaded with the malice and envy of the chief priests and scribes; this made him resolve to do what in him lay to deliver him. He first tells them that they had brought him before him, accused him of many things, but had proved against him nothing criminal; that he had sent him to Herod, in whose jurisdiction he had lived, but neither did Herod find any fault in him. Now there was a custom, that ever at the passover the governor released a prisoner at the request of the people. The people desired he would keep their old custom in this particular. Pilate propounds to them to release the King of the Jews. The chief priests influence the people to declare their dissatisfaction at that, and to name one Barabbas, a prisoner who was a robber, and had been guilty of an insurrection, and of murder committed in the insurrection: accordingly the people cry out, Not this man, but Barabbas. This makes him again to return to the judgment seat.

Poole: Mat 27:19-20 - -- Ver. 19,20. Matthew only mentions this passage of Pilate’ s wife; whether it was when Pilate sat upon the judgment seat the second time, (the st...

Ver. 19,20. Matthew only mentions this passage of Pilate’ s wife; whether it was when Pilate sat upon the judgment seat the second time, (the story of which we have heard), or afterward, is uncertain; nor is it material. She doubtless refers to some late dream, which possibly she might have after her husband was gone from her, for he was called early. Whether this dream was caused by God for a further testimony of Christ’ s innocency, or were merely natural, cannot be determined. But still the cry holdeth, Not him, but Barabbas. So much influence had the wicked priests upon the people.

Poole: Mat 27:21-23 - -- Ver. 21-23. Mark hath the same, Mar 15:12-14 . So also Luke saith, Luk 23:20-23 , Pilate therefore, willing to release Jesus, spake again to them...

Ver. 21-23. Mark hath the same, Mar 15:12-14 . So also Luke saith, Luk 23:20-23 , Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

John, Joh 19:1-12 , hath yet more circumstances relating to the latter part of this trial, which follow: Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’ s friend: whosoever maketh himself a king speaketh against Caesar. I have not given the reader at one view what all the evangelists say, as thinking it scarce possible from them all to set down the order how things passed at this trial; but only, that I might take notice of what was remarkable in it, related from one or other of them. The reason of our reading so often of Pilate’ s going out, and then again coming on to the judgment seat, seemeth to be because, as we heard before, the Jews would not come into Pilate’ s house, but stood at the door; and, on the other side, I conceive that he could not proceed judicially but sitting upon the tribunal, or seat of judgment. So as, though he could proceed in judgment within the house, with the attendance of his own servants, soldiers, and officers; yet, when he had any thing to propound to the Jews, he went out. We cannot think that the evangelists report all the things the Jews objected against our Saviour, nor all the questions by Pontius Pilate propounded to him. For the evangelists tell us, summarily, that they accused him of many things, and Pilate saith, Hearest thou not how many things they witness against thee? There was, it seems, but one thing that they most insisted upon, that was, his making himself a king, as to which we heard before how our Lord cleared himself. In the whole process of this trial these things are remarkable:

1. Our Saviour’ s silence.

2. Pilate’ s equity.

3. The rage and madness of the chief priests, scribes, and people.

Our Saviour’ s silence confirms to us that piece of the law of nature, that no man is bound to accuse himself. Pilate’ s equity appears in many things: He would not condemn him without a particular hearing of his cause himself, he would not force him to accuse himself; he accepts our Saviour’ s vindication of himself, as to the great thing wherewith he was charged; he twice declares that he found no fault in him; he studies expedients to deliver an innocent person from their rage; he sends him to Herod, and obtains his concurrent suffrage to his innocency; he offereth to release him according to a custom they had at the passover to deliver one, whomsoever they desired; when this would not do, he caused him to be scourged, then brings him out to them again, hoping to have moved them to compassion by that lighter punishment of him.

The rage and madness of the Jews, principally of the chief priests and scribes, appeared in their urging to have had our Saviour condemned without hearing; their excessive clamours against him; their preferring one before him who was a robber, a murderer, one that had made a public insurrection; their insisting so much upon the kind of death that he should die, viz. by crucifying him, though in that they did both fulfil the counsel of God, who had determined that he should be made a curse for us, and it was written, Cursed is every one that hangeth on a tree, Gal 3:13 , and what himself had prophesied, that he should be delivered to the Gentiles, and they should mock, and scourge, and crucify him, Mat 20:19 . But that which is most remarkable is, the providence of God, for the evidencing of our Saviour’ s innocency. Pilate’ s wife calls him a just man. Pilate twice tells them that he found no fault in him. They are able to say nothing when Pilate asks them, What evil hath he done? Herod objects nothing against him. He is merely condemned upon the brutish clamour and rage of the rabble, incensed and set on fire by the chief priests and Pharisees. The art of these his adversaries is also observable, because it is the same which the enemies of the gospel, deriving from this first pattern, have ever since observed in the execution of their malice against the preachers aud faithful professors of the gospel. They durst not insist upon the doctrine which our Saviour preached, which was the true cause of their malice against him, but bring him under a charge of treason and sedition, as if he had gone about to make himself a king in opposition to the Roman emperor; though there was not the least pretence for any such thing, and if there had, none who considereth that they were a conquered people, and how zealous they upon all occasions showed themselves for their civil liberties, can imagine they had any great kindness for Caesar. It is very observable, that malice against religion and godliness, and a desire of the extirpation of it, and the professors of it, is the predominant lust in the hearts of wicked men. To serve this, they not only deny their own reason, and principles of common justice, but deny themselves likewise in some other lusts. And herein they show themselves the true seed of the serpent, and the children of the devil, whose works they do; who, though he be the proudest spirit, yet, to destroy a soul, will abate his pride, truckle to a poor witch, and go upon her errands.

Lightfoot: Mat 27:16 - -- And they had then a notable prisoner, called Barabbas.   [Barabbas.] Bar Abba; a very usual name in the Talmudists: "R. Samuel Barabba,...

And they had then a notable prisoner, called Barabbas.   

[Barabbas.] Bar Abba; a very usual name in the Talmudists: "R. Samuel Barabba, and R. Nathan Barabba." Abba Bar Abba; In the Jerusalem dialect it is very often uttered Bar Ba; "Simeon Bar Ba." "R. Chaijah Bar Ba." This brings to my mind what Josephus relates to have been done in the besieging of the city, When huge stones were thrown against the city by the Roman slings, some persons sitting in the towers gave the citizens warning by a sign to take heed, crying out in the vulgar dialect, 'The Son cometh;' that is, Bar Ba. The Son of man indeed then came in the glory of his justice and his vengeance, as he had often foretold, to destroy that most wicked and profligate nation.

Lightfoot: Mat 27:19 - -- When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many t...

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.   

[Have thou nothing to do with that just man.] "When king Sapores went about to afflict Rabbah, his mother sent to him, saying, Have thou nothing to do with that Jew;" etc.

Haydock: Mat 27:11 - -- Jesus stood before the governor. By comparing the four evangelists together Pilate condescended to come out to the priests, and asked them, what acc...

Jesus stood before the governor. By comparing the four evangelists together Pilate condescended to come out to the priests, and asked them, what accusations they brought against this man? They replied first in general terms: (John xviii. 30.) If he were not a malefactor, we would not have delivered him up to thee. Take him you, said Pilate, and judge him according to your law. They answered: It is not permitted us to put any one to death. After this they accused him of raising tumults, and forbidding to give tribute to Cæsar; (Luke xxiii. 2; a manifest falsehood; see Matthew xxii,) and that he said, he is Christ, the king. Upon this Pilate called him into the palace before him, and said: Art thou the king of the Jews? Jesus owned he was: but first asked Pilate, if he said this of himself, or by the suggestion of others; which was to insinuate, that this information of his being a king came from his malicious adversaries; and that Pilate, having been so long governor, could not but know that he had never set himself up for king, or pretended to any kingly power. However, Pilate replied somewhat peevishly: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done? Jesus then told Pilate, that his kingdom was not of this world. This abundantly satisfied Pilate: who needed not trouble his head about any spiritual kingdom, or such as was not of this world. Jesus speaking of truth, Pilate asked him after a slight manner, what is truth? but perhaps, without waiting for any answer, went presently out, and told the Jews, that he found no cause nor crime in Jesus. (Witham) ---

The Judge of every living creature was arraigned by permission of his heavenly Father, before the petty judge of Judea, and suffers himself to be interrogated by him, though every question proposed was either put out of ridicule, or some equally base motive. (Origen) ---

Our divine Saviour confessed himself to be a king; but that he might give no umbrage either to Jew or Gentile, he at the same time declared, that his kingdom was not of this world. (St. John Chrysostom)

Haydock: Mat 27:14 - -- The governor wondered exceedingly at Jesus's patience and silence: and he saw very well that it was envy that excited the Jewish priests against hi...

The governor wondered exceedingly at Jesus's patience and silence: and he saw very well that it was envy that excited the Jewish priests against him. (Matthew xxvii. 18.) But they went on charging him, that he stirred up the people, even from Galilee to Jerusalem. Pilate hearing that he was of Galilee, laid hold on this occasion, and sent him to Herod Antipas, who was tetrarch of Galilee; and being a Jew was come up to Jerusalem at this great feast. Herod was glad to see Jesus brought to him, hoping to see him do some miracle in his presence: but finding him silent, and that he did not satisfy his curiosity, he contemned him, and ordered him to be clothed in such a garment as might make him laughed at for a fool, or a mock king; and in this dress, sent him back through the streets to Pilate. (Witham) ---

The president admires the constancy and courage of his soul; and though, perhaps, he saw it was necessary to declare him guilty of the accusation; yet, beholding the heavenly wisdom and gravity that appeared in his countenance and the heavenly composure in which he stood, he could not conceal his admiration at his conduct. So that it seemed to him most miraculous, that a man brought to the bar, and tried for a capital crime, should stand without fear at the approach of death, which men commonly so much dread. (Origen)

Haydock: Mat 27:15 - -- Upon the solemn day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any o...

Upon the solemn day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any one criminal whose life they should petition for: and to induce them to beg for Jesus, he put in the balance with him one Barabbas a famous malefactor, a seditious murderer, says St. Mark; a robber, or thief, says St. John. (Witham) ---

Pilate, wishing to release the innocent Jesus, that he might not give the Jews a possibility, as he thought, of refusing his offer, puts the murderer Barabbas in competition with the innocent Lamb of God. (St. John Chrysostom)

Haydock: Mat 27:19 - -- In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as ...

In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as on this occasion, that there might be a public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)

Haydock: Mat 27:20 - -- That they should ask Barabbas. All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all ther...

That they should ask Barabbas. All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all therefore, that seek after iniquity, ask for Barabbas, and put Jesus away. But all who walk in the paths of virtue, ask for Jesus, and destroy Barabbas. Pilate wishing on this occasion to shew the Jews the enormity of their crime, again puts the question, which will you have of the two? And again, What shall I do with Jesus, who is called Christ? But, they being enraged that Pilate should declare Jesus to be the Christ, all in the frantic fury exclaimed, Let him be crucified. (Origen)

Haydock: Mat 27:21 - -- Which ... of the two, said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned ...

Which ... of the two, said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned for Barabbas. It was no small disappointment to Pilate. What then, said he, shall I do with Jesus? They all answer, let him be crucified. In St. Luke, crucify him, crucify him. What evil hath he done? replied Pilate; and this he repeated thrice, according to St. Luke, xxiii. 22. ---

Here in order followed the cruel scourging of our blessed Saviour, which Pilate consented to, in hopes to move the people to compassion. This was executed with the utmost cruelty. For they assembled the whole band of soldiers, commonly about 600. And they made him one wound from head to foot. Then a scarlet or purple coat was thrown over his shoulders: and platting or wreathing a crown of thorns, i.e. twisting sharp thorns, with some resemblance of a crown, they violently pressed it down on his head; and struck him at their pleasure with a reed, or cane, which they had placed in his hand, instead of a sceptre; and kneeling in derision, said, Hail, king of the Jews. ---

When the soldiers had treated Jesus in this barbarous manner, Pilate himself presented him in this condition to the people saying, Behold the man. He imagined their fury would not be changed into pity: but they still cried out, Crucify him! crucify him! Take him you, said Pilate, and crucify him; for I find no crime in him. The Jews then answered: We have a law: and according to our law, he must die; because he hath made himself the Son of God. At this Pilate was more afraid, lest perhaps he should be of the progeny of the gods, as the Romans fancied their heroes to be. He returned back to the palace and asked Jesus again: whence art thou? Jesus gave him no direct answer, yet told him, he could have not power over him, unless it had been granted him from above. Pilate was still very desirous to set him at liberty, especially when his wife sent a message to him to have nothing to do with that just man, for that she had suffered much in a dream on his account. (Matthew xxvii. 19.) ---

The Jews perceived Pilate's great inclination to set Jesus at liberty: they therefore tell him in plain terms, that if he doth dismiss this man, he is no friend to Cæsar: for every one, they say, that pretends to be a king, contradicts Cæsar. This moved Pilate more than any thing whatsoever, and prevailed with him both against justice and his own conscience, to condemn Jesus. He feared lest some private information might be presented against him to Tiberius Cæsar. He presently mounted the judgment-seat in a public place, and said to the Jews: behold your king. They cry out, away with him, crucify him. Shall I crucify your king? said Pilate. They reply: we have no king but Cæsar; thus renouncing their Messias. At this Pilate yielded; and (ver. 24,) washed his hand, and said: I am innocent of the blood of this just man: look you to it. (Witham)

Gill: Mat 27:11 - -- And Jesus stood before the governor,.... Pilate who sat; for so was the custom for the judge to sit, and those that were judged, to stand, especially ...

And Jesus stood before the governor,.... Pilate who sat; for so was the custom for the judge to sit, and those that were judged, to stand, especially whilst witness was bore against them f.

"Says R. Bo, in the name of Rab Hona, the witnesses ought to stand whilst they bear witness. Says R. Jeremiah, in the name of R. Abhu, also הנידונין צריכן להיות עומדין, "those that are judged ought to stand", whilst they receive their witness.''

And again g,

"how do they judge? the judges sit, והנידונין עומדין, and "they that are judged stand".''

Think what a sight was here, the eternal Son of God in human nature, the Lord of life and glory, the Prince of the kings of the earth, standing before an Heathen governor! he before whom Pilate must stand, and even all men, small and great, another day; all must appear, and stand before the judgment seat of Christ; he himself stands at the bar of men! the reason of this was, because he stood in the legal place, and stead of his people: he became their substitute from everlasting, was made under the law in time, and was subject to its precept, and its penalty: and though he had no crimes of his own to answer for, he had the sins of his people on him; on account of which he stood before the governor, to receive the sentence of condemnation on himself; that so sin being condemned in his flesh, the whole righteousness of the law might be fulfilled in them: he stood here, that they might stand before God, and at the throne of his grace with boldness and intrepidity; a new, and living way to it being opened for them, through his blood and sacrifice; and that they might stand before him, the judge of all the earth, with confidence, and not be ashamed at his coming.

And the governor asked him, saying, art thou the king of the Jews? for the Jews had suggested to Pilate, that Jesus had given out that he was Christ a king; and he being Caesar's procurator, it became him strictly to inquire into this matter, lest there should be any encroachment made on his master's dignity, authority, and dominions, and he himself should suffer blame; wherefore, he does not ask Jesus, whether he said he was the king of the Jews, or others said so of him, but whether he was their king: he knew he was not in fact; but his question was, whether he was so in right; or if he thought he was, what claim he made, and what he did to support it:

and Jesus said unto him; thou sayest; which is all one as if he had said, "I am"; see Mat 26:25, compared with Mar 14:62, and that this was the sense of his answer is clear from Joh 18:36, though, at the same time, he let him know that his kingdom was not of this world; that he was not a temporal king, nor did he lay any claim to any earthly dominions; and therefore neither he, nor his master Caesar, had anything to fear from him: he was only a king in a spiritual sense, over the Israel of God; such as received him, as the Messiah, and believed in his name.

Gill: Mat 27:12 - -- And when he was accused of the chief priests and elders,.... As that he was a perverter of the people, a stirrer of sedition, discord, and rebellion a...

And when he was accused of the chief priests and elders,.... As that he was a perverter of the people, a stirrer of sedition, discord, and rebellion among them; that he taught them not to give tribute to Caesar, and set up himself for a king; all which he had done not in one place only, but throughout all the land of Judea, from Galilee to Jerusalem; see Luk 23:2,

he answered nothing; the things laid to his charge being notoriously false, and known to be so by all the people; and the evidence with which they were supported being so slender, the judge could never receive it; he therefore judged it unnecessary, and not worth a while to return an answer to them: besides, he knew they were bent upon his death, and that, should he set aside these charges, as he easily could, they would invent new ones, and so increase their sin, and their condemnation: but the chief reason of all, of his silence, was, he had the sins of his people to answer for, and the time of his dying for them was now come, and for which he was ready; and therefore would say nothing to remove these false charges, and retard his death.

Gill: Mat 27:13 - -- Then saith Pilate unto him,.... Observing he made no reply to the accusations of the chief priests and elders, and in order to draw something out of h...

Then saith Pilate unto him,.... Observing he made no reply to the accusations of the chief priests and elders, and in order to draw something out of him,

hearest thou not how many things they witness against thee? art thou deaf? or dost thou not take in what is alleged against thee? dost thou not consider the nature of these charges? how many, and of what kind the depositions are now made by persons of such rank and figure? art thou under no concern to make answer to them?

Gill: Mat 27:14 - -- And he answered him to never a word,.... He made no reply to anyone thing which Pilate suggested to him, though it seems to have been in a kind and fr...

And he answered him to never a word,.... He made no reply to anyone thing which Pilate suggested to him, though it seems to have been in a kind and friendly way, and with a view to his good:

insomuch that the governor marvelled greatly; that a man, who at other times had such fluency of speech, and readiness of expression, who both for matter and words, and also weight and authority, spake as never man did: and who had so often silenced the Scribes and Pharisees, men of the greatest learning among the Jews, of which Pilate, doubtless, had knowledge, should say nothing in his own defence; and especially when the charges brought against him were of a capital nature, and touched his life, and yet were so easy to be refuted, and proved to be false ones: and what might increase his wonder, was, that he should take no notice of them, nor return an answer to them, considering by whom they were brought; not by the common people, but by the sanhedrim of the nation, and that before him the Roman governor, who had power to crucify or release him: and above all, he marvelled at the patience of Jesus, that he could hear such notorious falsities, and which so affected his character, and his life, and say nothing to them; and at the fortitude of his mind, at his being so regardless of his life, and fearless of death.

Gill: Mat 27:15 - -- Now at that feast,.... The Syriac, Arabic, and Ethiopic versions read, "at every feast": which looks as if the authors of these versions thought the ...

Now at that feast,.... The Syriac, Arabic, and Ethiopic versions read, "at every feast": which looks as if the authors of these versions thought the sense was, that the following custom was used at each feast in the year, at the feasts of pentecost, and tabernacles, and passover; whereas it was only at the feast of the passover; and which is meant by the feast here, as is clear from Joh 18:39. It was but once a year that this was done; at every returning passover; and so the Persic version renders it, "every year on the day of the feast"; that is, of the passover, and which was frequently called by way of emphasis, חג, "the feast":

the governor was wont to release unto the people a prisoner, whom they would. It was not a law, but a custom; it was not enjoined by the law of Moses; for they that sinned against that; died without mercy: nor is it agreeable to strict justice, that there should be such a release of criminals; nor was it a Jewish custom, as an emblem of their deliverance out of Egyptian bondage. I have not met with the least trace of any such custom of theirs at the time of the pass over in any of their writings; but it seems to be a Roman one: and from all the accounts of the evangelist, it appears to be peculiar to the Roman governor, who, either by the order of Caesar, or of himself, introduced such a custom to get the favour of the people; for it was to them the release was made, and the person, whom they pleased; and this being repeated annually for some time, was expected by them, and at last became necessary.

Gill: Mat 27:16 - -- And they had then a notable prisoner,.... The Vulgate Latin reads, "he had"; that is, Pilate, who had committed him to prison, and under whose power h...

And they had then a notable prisoner,.... The Vulgate Latin reads, "he had"; that is, Pilate, who had committed him to prison, and under whose power he was: for the Jews had lost all authority of this kind, at least in capital cases. This prisoner is called a "notable" one; that is, a famous, or rather an infamous one: he was a thief, and a robber, and had been guilty of sedition; had made, or joined with others in an insurrection, and had committed murder in it; and so, on more accounts than one, was deserving of death: nor could it be otherwise expected by himself, or others, but that he should die: his name was

called Barabbas; that is, as the Syriac version reads it, בר אבא, which signifies "the son of a father": a father's child that was spoiled and ruined, and a child of his father the devil. This was a name common among the Jews. Frequent mention is made of R. Abba h, and Bar Abba is the son of Abba: hence we read of Abba Bar Abba i, and of R. Samuel Bar Abba k and of R. Simeon Bar Abba l, and of R. Chijah Bar Abba m. In Munster's Hebrew Gospel it is read רבה בר, "Bar Rabbah, the son of a master"; and so Jerom says, that in the Gospel according to the Hebrews it is interpreted, "the son of their master"; but the former is the right name, and the true sense of the word. The Ethiopic version adds, "the prince", or "chief of robbers, and all knew him"; and the Arabic, instead of a "prisoner", reads, a "thief", as he was.

Gill: Mat 27:17 - -- Therefore when they were gathered together,.... Meaning not the chief priests and elders; for these were together before, but the common people; and s...

Therefore when they were gathered together,.... Meaning not the chief priests and elders; for these were together before, but the common people; and so the Persic version renders the words, when the people increased into a multitude: for it was to them the release of a prisoner was to be made, and so the proposal of one; and it was at their option, who should be the person; for it was "whom they would", as in Mat 27:15, and where the Ethiopic version adds, "and should choose".

Pilate said unto them, whom will ye that I should release unto you? Barabbas, or Jesus, which is called Christ? He puts it to them, whom they would choose to have released, Barabbas, the thief and robber, the seditious person and murderer, or Jesus, whom some called the Christ, the Messiah, the king of the Jews. Pilate on purpose proposed such an infamous person along with him, not doubting but they would have preferred him, whatever were their prejudices against him, before such a scandalous person as Barabbas; and whatever good will they might secretly have to put Jesus to death, and release Barabbas, yet he thought they could not, for shame, speak out their sense, and desire him, and not Jesus. His view was not to reproach Christ, by joining him with so wicked a man, but in order to save him.

Gill: Mat 27:18 - -- For he knew that for envy they had delivered him. He saw in their countenances, and by their charges against him, and by the whole of their conduct, t...

For he knew that for envy they had delivered him. He saw in their countenances, and by their charges against him, and by the whole of their conduct, that it was not out of any regard to Caesar, or to the peace and tranquillity of the civil government, or to strict justice; but from envy, at his popularity, at his fame and credit, the honour, glory, and applause he had among the people, on account of his doctrine, and miracles, that they had delivered him up into his hands; and therefore Pilate might the rather hope to succeed in this scheme of his to release him, by proposing him with so notorious a person to the populace, when the one, as he might reasonably judge, was abhorred by them, and the other had got great credit and esteem among a large number of them. The Persic version here adds the people's answer; "they answered, release Barabbas, but deliver Jesus to us".

Gill: Mat 27:19 - -- When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench,...

When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus:

his wife sent unto him: her name, according to the Ethiopians, was Abrokla n; who might be a Jewess, as the wife of Felix was, Act 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:

saying, have thou nothing to do with that just man; meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason,

for I have suffered many things this day, in a dream, because of him. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, as the chief priests coming over night to desire a band of soldiers to take Jesus, and the discourse they might have with Pilate about him; which things might run in her mind in her sleep; yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge, and by his wife.

Gill: Mat 27:20 - -- But the chief priests and elders persuaded the multitude,.... Among whom the choice lay who should be released. This they did not by haranguing them, ...

But the chief priests and elders persuaded the multitude,.... Among whom the choice lay who should be released. This they did not by haranguing them, or making a public oration to them; but by sending their servants, or proper persons among them, telling them that Jesus had been examined before the sanhedrim that morning, and was found to be a blasphemer; and that the whole court had unanimously condemned him to death, and therefore it became them to act according to their decree: and besides, should this man be set free, they might suggest to them, since he has given out that he is the king Messiah, the Romans hearing of it, will be jealous of such a person, and come and take away both our place and nation, or deprive us of the privileges we have remaining: with such sort of arguments as these, it may be supposed they worked upon the common people. The Persic version reads, "commanded", instead of "persuaded",

that they should ask Barabbas to be released to them,

and destroy Jesus; for nothing short of that would satisfy them: they thirsted after his blood, and were bent upon his death: to release Barabbas, if Jesus was not destroyed, would not answer their end: they desired Barabbas's liberty for no other reason, but for the sake of the destruction of Jesus.

Gill: Mat 27:21 - -- The governor answered and said unto them,.... A second time, after some time had been allowed and taken up to consider of the matter, and which the ch...

The governor answered and said unto them,.... A second time, after some time had been allowed and taken up to consider of the matter, and which the chief priests and elders improved among the people against Jesus.

Whether of the twain will ye that I release unto you? for as these two were proposed, one of them must be released; and it lay in the breast of the people to choose which they would:

they said, Barabbas; so that Christ was not only numbered among, and reckoned with transgressors, but he was accounted worse than the worst of them; a seditious person, a robber, and a murderer was preferred before him: see Act 3:14.

Gill: Mat 27:22 - -- Pilate saith unto them,.... As one astonished at their choice: he could not have thought they would have asked the life of so vile a wretch, that had ...

Pilate saith unto them,.... As one astonished at their choice: he could not have thought they would have asked the life of so vile a wretch, that had been guilty of such capital crimes, crimes to be abhorred by all men:

what shall I do then with Jesus, which is called Christ? Surely you would not have me put him to death, and that for no other reason but this, because he is called either by himself or others, Christ, or the Messiah, or the king of the Jews!

they all say unto him, let him be crucified; which was a Roman punishment, inflicted on the meanest and worst of men; as wicked servants, thieves, robbers, and cut-throats o; and so was not only a torturing and painful death, but a very shameful and ignominious one; yea, an accursed one: in this they all agreed, being instigated to it by the chief priests and elders.

Gill: Mat 27:23 - -- And the governor said, why, what evil hath he done?.... What reason can be given, why he should be crucified? what sin has he committed, that deserves...

And the governor said, why, what evil hath he done?.... What reason can be given, why he should be crucified? what sin has he committed, that deserves such a death? From whence it is clear, that of all the things they had accused him, they had not, in Pilate's account, given proof of one single action, that was criminal, nor had he done any: he came into the world without sin, he did none in it; he knew no sin, nor could any be found in him, by Satan, nor his accusers, nor his judge:

but they cried out the more, saying, let him be crucified: the more they saw Pilate inclined to favour him, and pleaded for him, and attested his innocence; the more clamorous, outrageous, and urgent they were to have him crucified.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 27:11 The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

NET Notes: Mat 27:15 The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probabl...

NET Notes: Mat 27:16 Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restr...

NET Notes: Mat 27:17 See the note on Christ in 1:16.

NET Notes: Mat 27:18 This is a parenthetical note by the author.

NET Notes: Mat 27:19 Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ o...

NET Notes: Mat 27:21 Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation....

NET Notes: Mat 27:22 See the note on crucified in 20:19.

Geneva Bible: Mat 27:11 ( 2 ) And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. (...

Geneva Bible: Mat 27:15 ( 3 ) Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would. ( 3 ) Christ is first acquitted by the same j...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 27:1-66 - --1 Christ is delivered bound to Pilate.3 Judas hangs himself.19 Pilate, admonished of his wife,20 and being urged by the multitude, washes his hands, a...

Maclaren: Mat 27:4-24 - --See Thou To That!' I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent o...

Maclaren: Mat 27:11-26 - --The Sentence Which Condemned The Judges And Jesus stood before the governor: and the governor asked Him. saying, Art Thou the King of the Jews? And J...

MHCC: Mat 27:11-25 - --Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God ha...

Matthew Henry: Mat 27:11-25 - -- We have here an account of what passed in Pilate's judgment-hall, when the blessed Jesus was brought thither betimes in the morning. Though it was n...

Barclay: Mat 27:11-26 - -- See Comments for Matthew 27:1-2

Constable: Mat 26:1--28:20 - --VII. The crucifixion and resurrection of the King chs. 26--28 The key phrase in Matthew's Gospel "And it came ab...

Constable: Mat 26:57--27:27 - --3. The trials of Jesus 26:57-27:26 Matthew stressed Jesus' righteousness for his readers by high...

Constable: Mat 27:11-26 - --The trial before Pilate 27:11-26 (cf. Mark 15:2-15; Luke 23:3-25; John 18:33-19:16) Pilate was a cruel ruler who made little attempt to understand the...

College: Mat 27:1-66 - --MATTHEW 27 K. TRANSITION TO THE ROMAN AUTHORITIES (27:1-2) 1 Early in the morning, all the chief priests and the elders of the people came to the de...

McGarvey: Mat 27:11-14 - -- CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) aMATT. XXVII. 11-14; bMARK XV. 2-5;...

McGarvey: Mat 27:15-30 - -- CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) aMATT. XXVII. 15-30; bMARK XV. 6-19...

Lapide: Mat 27:1-32 - --1-66 CHAPTER 27 Ver. 1. But when the morning was come (Syr. when it was dawn ), all the chief priests, &c. "See here," says S. Jerome, "the eag...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 27 (Chapter Introduction) Overview Mat 27:1, Christ is delivered bound to Pilate; Mat 27:3, Judas hangs himself; Mat 27:19, Pilate, admonished of his wife, Mat 27:20. and b...

Poole: Matthew 27 (Chapter Introduction) CHAPTER 27

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 27 (Chapter Introduction) (Mat 27:1-10) Christ delivered to Pilate, The despair of Judas. (Mat 27:11-25) Christ before Pilate. (Mat 27:26-30) Barabbas loosed, Christ mocked. ...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 27 (Chapter Introduction) It is a very affecting story which is recorded in this chapter concerning the sufferings and death of our Lord Jesus. Considering the thing itself,...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 27 (Chapter Introduction) The Man Who Sentenced Jesus To Death (Mat_27:1-2; Mat_27:11-26) Pilate's Losing Struggle (Mat_27:1-2; Mat_27:11-26 Continued) The Traitor's End ...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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