Exegetical and Hermeneutical Commentary of Matthew 27:15

Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.

15. the governor was wont to release unto the people a prisoner ] The origin of this custom is quite unknown; St Mark says, “as he had ever done unto them,” as if the custom originated with Pilate; St Luke has, “of necessity he must release;” St John, “Ye have a custom.”

No trace of this custom is found in the Talmud. But the release of prisoners was usual at certain festivals at Rome, and at Athens during the Panathenaic festival prisoners enjoyed temporary liberty. It is not, therefore, improbable that Herod the Great, who certainly familiarised the Jews with other usages of Greece and Rome, introduced this custom, and that the Roman governor, finding the custom established and gratifying to the Jews, in accordance with Roman practice (see Introd. p. 22 (3)) retained the observance of it.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Mat 27:15-18

Barabbas, or Jesus which is called Christ.

The release of Barabbas

I. It illustrates the evasion of personal responsibility. We always admire courage in the abstract. Look at the position of Pilate! I must sentence, gentlemen, you choose the culprit. We may be doing this same thing. How often we allow others to determine our duty. If my wife would be religious I would. Will you go if I will? Alone you must die and give an account to God.

II. The controlling power of prejudice over moral approbation. They were to forget all the munificence of Jesus because He outraged their prejudices.

III. The choice of Barabbas in the end exalts the eternal principles which underlie the government of God. The eternal plan of God is carried out in the death of Jesus.

IV. The attitude of Barabbas. Suppose he had refused release on the ground that it was not possible for him to live by the death of another. Some reject the substitution of Christ for themselves. (R. Jeffery, D. D.)

Releasing prisoners

No trace of this custom is found in the Talmud. But the release of prisoners was usual at certain festivals at Rome, and at Athens during the Panathenaic festival prisoners enjoyed temporary liberty. It is not, therefore, improbable that Herod the Great, who certainly familiarized the Jews with other usages of Greece and Rome, introduced this custom, and that the Roman governor, finding the custom established and gratifying to the Jews, in accordance with Roman practice, retained the observance of it. (A. Carr, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 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, 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

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, , “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.

Fuente: John Gill’s Exposition of the Entire Bible

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.

(259) “ D’autant que Dieu l’avoit ordonné pour estre celuy sur lequel seroyent mis tousles pechez du monde,, à fin que l’expiation et purgation en fust faite;” — “because God had appointed him to be the person on whom should be laid the sins of the world, in order that the expiation and cleansing of them might be accomplished.”

Fuente: Calvin’s Complete Commentary

(15) The governor was wont to release.It is not known when the practice began, nor whether it was primarily a Jewish or a Roman one. The fact that the release of criminals was a common incident of a Latin lectisternium, or feast in honour of the gods, makes the latter the more probable. If introduced by Pilate (and this is the only recorded instance of the practice) it was, we may believe, a concession intended to conciliate those whom his previous severities had alienated. Before this stage of the proceedings we have to place (1) the second conference between Pilate and the priests after his dialogue with our Lord (Luk. 23:4-5), and their definite charge of sedition, now urged for the first time; and (2) his attempt, catching at the word Galilee as the scene of our Lords work, to transfer the responsibility of judging to Herod (Luk. 23:6-12).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

15. Was wont Was accustomed. The Jewish nation was under the Roman government, and there would often be men in prison whose crime was some attempt in favour of Jewish liberty, or some popular offence against the Roman power. Hence, when the governor came down from Cesarea to Jerusalem, it would be a popular act to grant pardon to some turbulent patriot in prison for sedition.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now at the feast the governor was in the habit of releasing (was wont to release) to the crowd one prisoner, whom they would.’

Unsure what to do next Pilate then took advantage of a local custom in order to obtain Jesus’ release. We have no external evidence of this custom in connection with Palestine, although there is a hint of it in Rabbinic tradition, but the granting of amnesties in order to please the people was a fairly common practise among ancient rulers, and there are therefore no good grounds for denying this rather unique one. It was the kind of practise that could easily grow up as a means which was used in order to keep the people content. It is arguable that it could only apply to prisoners who had not yet been condemned.

However, the fact of this custom would mean that the crowd attracted to the Praetorium on this morning of the first day of the week would be likely to contain more than its fair share of Jewish belligerents who were wanting to obtain the release of a favoured figure. They had therefore in the main probably come specifically in order to obtain the release of Barabbas. Furthermore they were probably those who would show little favour towards Jesus Whom they probably saw as ‘soft on the Romans’.

Fuente: Commentary Series on the Bible by Peter Pett

Pilate Tries The Way Of Compromise And Ends Up Having To Give Way By Washing His Hands Of The Whole Situation In Declaration Of Jesus’ Innocence (27:15-26).

Matthew now confirms that the Chief Priests and Elders are the main causes of Jesus’ death, in that, having delivered Jesus to Pilate with the aim of having Him executed, it is they who press the charges, and they who arouse the Jerusalemites to call for His crucifixion and release ‘Jesus Barabbas’ (a reading found in Theta and f1 and a few versions and confirmed as early by Origen). At the same time he reveals that both Pilate and his wife see Jesus as innocent, the latter in a way that suggests supernatural intervention. Central to the passage is the question, ‘what then shall I do with Jesus Who is called Messiah?’, a question which produces the response, ‘Let Him be crucified’. Jerusalem has given its verdict.

Analysis.

a Now at the feast the governor had the normal practise of releasing (was wont to release) to the crowd one prisoner, whom they would. And they had then a notable prisoner, called Barabbas (Mat 27:15-16).

b When therefore they were gathered together, Pilate said to them, “Whom will you that I release to you? Barabbas, or Jesus who is called Christ?” For he knew that for envy they had delivered Him up (Mat 27:17-18).

c And while he was sitting on the judgment-seat, his wife sent to him, saying, “Do not have anything to do with that righteous man, for I have suffered many things this day in a dream because of Him” (Mat 27:19).

d Now the chief priests and the elders persuaded the crowds that they should ask for Barabbas, and destroy Jesus (Mat 27:20).

e But the governor answered and said to them, “Which of the two will you that I release unto you?” And they said, “Barabbas” (Mat 27:21).

f Pilate says to them, “What then shall I do to Jesus who is called Messiah?” They all say, “Let him be crucified.”

e And he said, “Why, what evil has he done?” But they cried out exceedingly, saying, “Let him be crucified” (Mat 27:22-23).

d So when Pilate saw that he prevailed nothing, but rather that a tumult was arising (Mat 27:24 a)

c He took water, and washed his hands before the crowd, saying, “I am innocent of the blood of this righteous man. You see to it” (Mat 27:24 b).

b And all the people answered and said, “His blood be on us, and on our children” (Mat 27:25).

a Then he released Barabbas to them, but he scourged Jesus and delivered him to be crucified (Mat 27:26).

Note that in ‘a’ Pilate was in the habit of releasing a prisoner in accordance with popular request, and in the parallel He releases Barabbas and not Jesus. In ‘b’ Pilate gives the choice to the crowd of either Barabbas or Jesus, and in the parallel the crowd take Jesus’ blood on their own heads. In ‘c’ his wife declares Jesus innocent before a ‘heavenly’ court, and in the parallel Pilate declares Jesus innocent before the representatives of the whole Jewish people. In ‘d’ the Chief Priests and Elders persuade the crowd, and in the parallel Pilate prevails nothing. In ‘e’ the crowds cry for the release of Barabbas in response to Pilate’s question, and in the parallel in response to Pilate’s question they cry for the crucifixion of Jesus. Centrally in ‘f they are faced up with what should be done with Jesus the Messiah, and they demand His crucifixion. Note also the repetition of ‘let Him be crucified’ in the second half of the chiasmus, a repetitive feature often found in the second part of Biblical chiasmi.

Fuente: Commentary Series on the Bible by Peter Pett

The offer to release Jesus:

v. 15. Now, at the feast the governor was wont to release unto the people a prisoner whom they would.

v. 16. And they had then a notable prisoner, called Barabbas.

v. 17. Therefore, when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

v. 18. For he knew that for envy they had delivered Him.

Pilate’s was a weak, vacillating, unreliable character. He did not have the courage of his convictions, nor was he a man to enforce respect for his opinions. Rulers of his kind are liable to be unduly lenient and yielding at one time, and correspondingly harsh and cruel at another. The custom had been established at Jerusalem to release to the people, at the time of the Passover, some prisoner whom they desired to set free. The weak governor bethought himself that this custom might come to his aid in solving this difficulty without antagonizing the Jews. He had in jail at that time a most notorious and infamous criminal by the name of Barabbas, a seditionist and murderer. Now Pilate reasoned: Surely they will prefer the gentle Jesus to this dangerous, murderous person. In that sense he put the matter before them, emphasizing the fact that Jesus is called the Christ, the Messiah. He thought the choice would be easy, not reckoning with mob psychology. He was shrewd enough to see, what must have been evident to the disinterested observer from the start, that the accusations named by the Jewish leaders were nothing but trumped-up charges, due to envy on their part, because the common people heard Jesus gladly, and many of them had come to the knowledge of the truth.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 27:15. Now at that feast, &c. Pilate had already sent Jesus to Herod, having learned that he belonged to Galilee; and Herod had sent him back to him. Luk 23:6-11. At former passovers the governor had courted the favour of the people, by gratifying them with the pardon of any one prisoner whom they pleased. There was no law to oblige him to this; but as acts of grace are generally popular things, this seems to have been first freely used by the Romans, to please their tributaries, and now by custom was in a manner established.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 27:15 ] on the occasion of the feast , i.e. during the feast-time (Khner, II. 1, p. 412; Winer, p. 374 [E. T. 500]); that the Passover is here meant is evident from the context .

As there is no allusion to this custom anywhere else (for an account of which, however, see Bynaeus, de morte Chr. III. p. 97 ff.), nothing whatever is known as to when it originated. But whether we date the custom back to the Maccabaean age or to an earlier period still (Ewald, Gesch. Chr. p. 570), or regard it as having been introduced [33] for the first time by the Romans (Grotius, Schleiermacher, Friedlieb) for the purpose of conciliating the Jews, we cannot fail to see in it a reference to that which is intended to be set forth by the Passover ( sparing mercy ), and applicable most probably to the 14th of Nisan (comp. on Joh 18:24 ; Joh 18:39 ).

[33] It may be mentioned as tending to favour this supposition, that while no trace of such a custom is met with in the Talmud, there is something to a certain modified extent analogous to it in the practice observed by the Romans at the feast of the lectisternia (Liv. Mat 5:14 ). Schoettgen detects an allusion to some such origin in Pesachim f. 91, 1, though this is very doubtful. Then, as for the statement of Josephus, Antt. xx. 9. 3, which is quoted by Keim, it cannot be said to imply the existence of any practice, and it refers besides to a case in which ten persons were liberated.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

Ver. 15. The governor was wont ] In remembrance, say some, of their deliverance from the Egyptian bondage. A custom it was, and therefore obtained; but an evil custom, and therefore should better have been abrogated. Custom without truth is but hoariness or mouldiness of error, saith one. And custom without righteousness is but antiquity of iniquity, saith another. A custom they have in Rome to this day, that if a cardinal meet a condemned person going to execution, and put his hat on the malefactor’s head, he is thereby set free. I see no sense for such a pardon. But the inhabitants of Berne in Germany gave a general pardon to most of their prisoners, and called home their banished that same day wherein the Reformation was received and established among them. a And they gave this reason for it. b Should some confederate prince pass through our coasts, we should for his sake pardon our offenders, upon promise of amendment. Now shall the King of kings, the Son of God, and our dear Brother, who hath done and suffered so much for us, come graciously unto us; and we not honour him this way also? Saul, for joy of his victory over the Ammonites, would not suffer such to be put to death as had spoken treason against him; for “today,” said he, “the Lord hath wrought salvation in Israel,” 1Sa 11:13 .

a Heidfeld

b Gravissimo hoc argumento usi. Scult. Annul.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 26. ] BARABBAS PREFERRED TO HIM. HE IS DELIVERED TO BE CRUCIFIED. Mar 15:6-15 .Luk 23:17-25Luk 23:17-25 .Joh 18:39-40Joh 18:39-40 . In the substance of this account the Four are in remarkable agreement. John gives merely a compendium, uniting in one these three attempts of Pilate to liberate Jesus, and omitting the statement of the fact of Barabbas being liberated, and Jesus delivered to them.

Fuente: Henry Alford’s Greek Testament

15. ] feast by feast; i.e. at every feast. This distributive force of is found both in local and temporal connexions: e.g. , house by house, , man by man, , day by day. See Bernhardy, Syntax, p. 240 f.

We have no other historic mention of this practice. Livy ( Mat 27:13 ) says of the feast of the Lectisternium, ‘vinctis quoque dempta in eos dies vincula.’

Fuente: Henry Alford’s Greek Testament

Mat 27:15-18 . Appeal to the people . Pilate, not inexperienced in Jewish affairs, nor without insight into the ways of the ruling class, suspects that there are two sides to this matter. The very accusation suggests that the accused may be innocently popular, and the accusers jealous. An existing custom gives the opportunity of putting this to the test.

Fuente: The Expositors Greek Testament by Robertson

Mat 27:15 . , at feast time ( singulis festis , Hermann, Viger , p. 633), not all feasts, but the passover meant. , was accustomed; time and circumstances of the origin of this custom unknown; a custom likely to arise sooner or later, as it symbolised the nature of the passover as a passing over (Weiss-Meyer), and helped to make the governor’s presence at that season wear a gracious aspect; on that account probably originating under the Romans.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 27:15-18

15Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16At that time they were holding a notorious prisoner, called Barabbas. 17So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18For he knew that because of envy they had handed Him over.

Mat 27:15 “the feast” This refers to the Passover, one of the three annual feasts which all Jewish males above the age of twenty were required to attend (cf. Leviticus 23).

“the governor was accustomed” There is no historical corroboration for this except Josephus, Antiquities of the Jews 20.9.3.

Mat 27:16-17 “Barabbas” Some later translations have ” Jesus Barabbas,” but this is not as much a textual option as a tradition. A good discussion is in Bruce Metzger’s A Textual Commentary on the Greek New Testament, pp. 67-68, from United Bible Societies. “Barabbas” meant son of a father or rabbi. He was truly guilty of the treasonous charge of which Jesus was accused.

Mat 27:18 “For he knew that because of envy they had handed Him over” Pilate tried several ways to release Jesus because of his contempt for the Jewish leaders and their manipulative practices.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

people = crowd.

would. Greek. thelo. App-102.

Fuente: Companion Bible Notes, Appendices and Graphics

15-26.] BARABBAS PREFERRED TO HIM. HE IS DELIVERED TO BE CRUCIFIED. Mar 15:6-15. Luk 23:17-25. Joh 18:39-40. In the substance of this account the Four are in remarkable agreement. John gives merely a compendium, uniting in one these three attempts of Pilate to liberate Jesus, and omitting the statement of the fact of Barabbas being liberated, and Jesus delivered to them.

Fuente: The Greek Testament

We are now to read about our Lord before Pontius Pilate.

Mat 27:15-30. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. 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. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! And they spit upon him, and took the reed, and smote him on the head.

Surely, mockery could have gone no further; we marvel at the boldness and ingenuity of their scorn. Oh, that we were half as earnest in seeking to honour him, as careful to think of everything that might make our homage perfect. But we, alas! too often fail to give him due honour and glory, even when others are all aflame with zeal to insult him.

Mat 27:31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

Perhaps they were afraid that he would die from sheer exhaustion and so, with a cruel mercy, they would keep him alive for the infliction of further tortures.

Mat 27:32. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

Any one of us might well have wished to have been Simon, yet we need not envy him.

There is a cross for every one who is a follower of the Crucified; may we have grace to carry it after him!

Mat 27:33-34. And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

He wholly abstained from that which might have lessened his pain. He came to suffer, and he intended to go through with all that he had undertaken. He would do nothing that would blunt the edge of the sacrificial knife. He forbids not the soothing draught to other sufferers who are in pain; but, as for himself, he will not partake of it.

Mat 27:35-37. And they crucified him, and parted his garment, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there, and set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

And so he is, and so he shall be, King of the Jews even on that cross, and never so royal as when he had surrendered everything for love of those whom he came to redeem.

Mat 27:38-43. Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

What pain this taunt must have caused to the Saviour! Because he is so pure, and never yields to temptation, we are very apt to forget that temptation was really temptation even to him, and that it grieved his pure and holy Soul thus to be tempted to turn aside from the path of perfect trust in his Father, and complete obedience to him. No doubt the pain of temptation is in inverse ratio to our willingness to yield to it. When we yield to temptation, we feel a pleasure in it; but when we are horrified at it, and start back from it, then we feel the pain of it. Oh, for a mind and heart, so perfectly subject to the will of God, that we should feel such a temptation as this to be the very agony of grief to us, as it was to our Lord!

Mat 27:44. The thieves also, which were crucified with him, cast the same in his teeth.

Nobody seemed to look upon him with any desire to help him, but even the lowest of the low would contribute their portion of mockery to increase his misery.

Mat 27:45-54. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost, and, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

John gives us some details of our Lord before Pilate which Matthew does not mention.

This exposition consisted of readings from Mat 27:15-54; and Joh 18:28-38.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 27:15. , …, But at the feast, etc.) This [custom of releasing a prisoner at the Feast] accorded with the deliverance from Egypt.-, feast) St John calls it expressly the Passover.-, had been wont) Even political customs subserve Divine Providence.-, one) i.e., one, and not more than one.

Fuente: Gnomon of the New Testament

Chapter 86

Barabbas A Picture of Substitution

Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. 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. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

(Mat 27:15-26)

There is nothing revealed in Holy Scripture that is more important than the gospel doctrine of Substitution. Men everywhere talk about substitutionary atonement, and speak much about Christ being the sinners Substitute. But their language is vague. Few seem to understand what the Bible teaches about substitution. In this study we will take a close look at the story of Barabbas. Here we have a clear illustration of the nature of Christs death. Our blessed Savior died as a substitutionary sacrifice to make atonement for the sins of his people, to redeem us from the curse of the law. Because Christ died in the place of Gods elect, all Gods elect must go free.

You are all familiar with the story of Barabbas. It is recorded by all four of the gospel writers. During the days of Israels subjection to Rome, a strange custom was regularly practiced. On the day of the Passover, the Roman governor released a guilty prisoner. No doubt, this was intended to be an act of benevolence on the part of the Roman authorities toward the Jews. The Jews probably accepted it as a significant compliment to their Passover celebrations. Since on that day the Jews were themselves delivered out of the land of Egypt, they may have thought it a most fitting thing for some prisoner to obtain his freedom.

Since some prisoner must be released on the Day of Atonement, Pilate thought that he now had opportunity to allow the Savior to go free, without compromising himself in the eyes of his superiors at Rome. So he asked the people which of the two they preferred, a notorious criminal or the holy Savior. Without hesitation or dissension, the crowd cried for the release of Barabbas and the death of Christ. Pilates last effort to release Christ had failed. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

The Man Barabbas

Who Barabbas was we do not know. His name signifies, His fathers son. Some mystics think that there is an indication here that he was particularly and specially the son of Satan. Others suppose that it was an endearing name, a name given to him because he was his fathers darling, a child indulged by his father, or as we would say, his daddys boy.

It is certain that overly indulged, spoiled children are likely to become griefs to their parents and a burden to society. Looking at the cases of Elis two sons, Absalom, and Barabbas, parents should take warning. Do not be too excessive in the indulgence and pampering of your children. John Trapp wrote, How many a Barabbas, brought to the gallows, blameth his fond father, and haply curseth him in hell!

Barabbas appears to have committed at least three crimes. He was imprisoned for murder, sedition, and robbery. We might well pity the father of such a son. This wretch is brought out and set in competition with the holy Son of God. And the poor inhabitants of Jerusalem were so hardened in their unbelief and sin, so thirsty for the innocent blood of Christ that they preferred this obnoxious creature to the man who is Gods own Fellow!

The Picture

This fact is very significant. There is more teaching in it than we might realize at first glance. In this act of freeing the guilty and binding the innocent, we have a vivid example of salvation by substitution. The guilty is set free and the innocent is put to death in his place. Barabbas is spared, and Christ is crucified. We have in this striking event a display of the manner in which God pardons and justifies the ungodly. He does it because Christ has suffered and died in their stead, the Just for the unjust. We deserve to die for the punishment of our sins; but a mighty Substitute has suffered our punishment. Eternal death is our due; but a glorious Surety has died for us. We are all in the position of Barabbas by nature. We are guilty, wicked, condemned, and shut up under the law. But, when we were without hope and without strength, in due time Christ died for the ungodly. And now God, for Christs sake, can be just and yet the Justifier of him which believeth in Jesus.

In the Old Testament rite of cleansing lepers two birds were used. One bird was killed and its blood was poured into a basin. The other bird was dipped into the blood of the slain bird, and then, with its wings covered with crimson, it was set free to fly into the open air. The slain bird typified our Savior, whose blood was shed at Mt. Calvary; and every soul that by faith is plunged into the…

Fountain filled with blood,

Drawn from Immanuels veins,

is set free, owing its life and liberty to the Savior, who was once for sinners slain. This is substitution. It comes to this: Barabbas must die, or Christ must die. You the sinner must perish, or Christ, the immaculate Lamb of God, must be slain. The incarnate God died that we might be delivered. The Lord Jesus Christ suffered in the place of sinners like Barabbas, satisfying the wrath and justice of God; and, like Barabbas, all those sinners for whom Christ made satisfaction must go free.

A Guilty Man

Barabbas was a man guilty of many offenses. We sometimes say that a man is as guilty as sin. Well Barabbas was as guilty as sin. His life was a life of riotousness and sin. He was tried in a court of law and found guilty of robbery, sedition, and murder. As such he is a fair representative of all men by nature. We could all be named Barabbas. We are all the sons of our father Adam. His image, his nature, and his character are reflected in us all.

Like Barabbas, we are all rebels. Barabbas stirred up sedition. He was a revolutionary. That is a modern name for rebels. He would not submit to authority. This is the problem with our race. We are proud, self-willed rebels. We hate authority. In our father Adam we rebelled against Gods command. We are born with a rebellious nature. In pride and self-will we rebelled all the days of our lives against Gods throne. We sinfully rebel against Gods holy law. Man acts like he does simply because God says, Dont do that. Man sees the good and refuses to do it simply because God says, Do it. And we are steadfast and persistent in our rebellion. As children, we rebel against parents and teachers. As adults, we rebel against moral and civil authority. Even as believers, we have a nature within us that rebels against everything holy and good (Rom 7:14-15; Rom 7:18).

Like Barabbas, we are all robbers. It was Adams determination to rob God of his authority, of his creation, and of his glory. And that is what man does by his sin. We have robbed God of his glory, refusing to worship him. We have robbed God of his honor, refusing to believe his Word. We have robbed God of his creation, stealing that which God has made for himself and using it for ourselves, without regard to him. We have robbed ourselves and our children of the blessedness of our original creation, of fellowship with God, of the image of God, of true freedom, of the favor of God, and of life itself. Through our sin and rebellion, our race is reduced to nothing but emptiness and vanity. Once we were princes of Gods creation. Now we are empty handed thieves (Eph 2:11-12).

And, like Barabbas, we are all murderers. In the course of his rebellion and robbery Barabbas had committed murder. So have we all. There is not a guiltless one among us. We have all committed multiple murders in our hearts. Envy, hatred, anger, wrath, and malice are in the eyes of Gods law equal to murder (Mat 5:21-22). We have infected our children with the deadly disease of sin. Sin is a plague of the heart. It is a family disease passed on from generation to generation. What is more, we are all guilty of the blood of the Son of God. Yes, we are guilty of slaughtering the Lord of Glory!

We must never forget what we are by nature (Mat 15:19). There is not an evil deed, or atrocious crime, or an infamous sin recorded on the pages of human history which does not reside in the heart of every man, woman, and child in the world. Yes, well could we all be named Barabbas. We are all the descendants of Adam. We are all of our father the devil. We are all, by nature, children of wrath. Read the book of Gods holy law. Read every commandment of the Almighty. By the law we stand judged. The verdict is guilty. Like Barabbas, we are men guilty of many offenses.

A Cursed Man

Barabbas was a prisoner, under the sentence of the law. He had been found guilty. The sentence was passed. Barabbas must die. On the day when the Jews observed their Passover, two thieves were to be crucified; and Barabbas would be crucified in the midst of them as the vilest of the three. He was bound hand and foot and cast into prison, to be held there as a cursed, condemned man until the day of his execution.

Try to picture Barabbas in the prison. He expected very soon to be taken out, nailed to a cross, and hung up to die, as the just payment for his crimes. He was held under the sentence of the law. That is just the condition of every person in the world by nature. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him (Joh 3:36). Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God (Rom 3:19) For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do themThe scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Gal 3:10; Gal 3:22-23) We all were by nature the children of wrath, even as others (Eph 2:3).

Mans bondage is as cruel and terrible as it is sure. Men today like to boast of their independence and freedom. We are told, Im going to do my own thing. But they are only doing exactly the same thing that men have been doing throughout history. Man is not free. He is in bondage. He is in bondage to religious tradition, social custom, and peer pressure. And man by nature is in bondage to sin. He is in bondage to his own nature, and the lusts of his own heart.

Man is in bondage to his sinful nature. Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accustomed to do evil (Jer 13:23). Men are taken captive by Satan at his will (2Ti 2:26). Man by nature is prone to every kind of evil. It is only the restraining grace of God that keeps you and me from practicing the wicked things that we pretend to abhor. And all who are without Christ are bound under the chains of darkness. Their will is held in captivity by the fetters of iniquity.

How often fallen man resolves to change. To some degree he even succeeds, reforming his outward behavior, breaking evil habits, and ceasing from the practice of outward vices. But his character, his nature, his will remains in bondage. He remains a bondman in chains of despair, and in the dark dungeon of hopeless helplessness.

Christ alone can set guilty prisoners free. If the Son therefore shall make you free, ye shall be free indeed! We were such as sit in darkness and in the shadow of death, being bound in affliction and iron. Then we cried unto the Lord in our trouble, and he saved us out of all our distresses. He brought us out of darkness and the shadow of death, and brake our bands in sunder! (Psa 107:10-14).

Mans sentence is fixed and immutable. The soul that sinneth, it shall die! God has spoken. There is no reprieve. There is no amnesty. There is no repeal. Gods law says the guilty must die. Gods holiness demands that the sinner must be slain. Gods justice requires the death of every transgressor.

Man by nature is under the sentence and curse of Gods holy law. Fallen man is not on probation. He is on death row. The God of heaven judges him guilty. His own conscience consents to the verdict. The sentence is passed. The only thing lacking is the appointed day of execution. We died spiritually in our father Adam (Rom 5:12). Physical death is the consequence of sin. And every unbelieving sinner must die eternally, because of Gods immutable law. Every sinner out of Christ is dead at law.

Is there, therefore, no hope for a sinner like Barabbas? Must all the guilty forever perish? Will God not have mercy? Is there anyway whereby God can be faithful to his holy law and yet pardon sin? Is there any means whereby God can both satisfy his justice and let the sinner live? God will not show mercy at the expense of his justice. But he will show mercy if justice can be satisfied in a Substitute. Blessed be the name of the Lord, there is hope for sinners, for God has found a Substitute!

A Substitute Provided

A substitute was provided to die in Barabbas place. The Roman soldier came and unlocked Barabbas prison door, took off his shackles, and said, Barabbas, youre free to go. Jesus of Nazareth is going to die in your place. That is real substitution. That One who suffered and died as Barabbas Substitute is our Substitute. His name is Jesus Christ, the Lord. He is Gods own, well-beloved Son. He is the only Substitute God can or will accept (Rom 3:24-26; 2Co 5:21; 1Pe 2:24).

The sinners Substitute must be a suitable person, able and willing to redeem. Whoever undertakes to reconcile a holy God and sinful men must himself be both God and man. He must be God, for only God is able to make infinite satisfaction. Yet, he must be man, for man must be punished. The Lord Jesus Christ is just such a Substitute. Being God, he is able to redeem. Being man, he is able to suffer. Being the God-man, he is an all-sufficient Redeemer, both able and willing to save. Someone once said, God could not die, and man could not satisfy; but the God-man has both died and satisfied.

In order to be a Substitute for others, our Redeemer must be perfect and sinless; and our blessed Savior knew no sin. Yet, the sinless One, the Lord Jesus Christ, was made sin for us and suffered the just punishment due to our sins as our Substitute. When the holy Lord God made Christ sin for us, sin was imputed to him, and he was slain in our place. God took his Son without the camp. God hung his Son up in our place between two thieves. God forsook his well-beloved Son. God killed his Son as our Substitute. And by a marvelous transfer of grace, all for whom Christ Jesus was made sin are made (caused to become) the very righteousness of God in him.

Barabbas Set Free

Because the Lord Jesus Christ died in his place, Barabbas was set free. The Son of God took Barabbas place at Calvary. Therefore, Barabbas did not die. There is a glorious truth here. All of those for whom the Son of God died at Calvary must be set free. It is not possible for the law to punish my Substitute and punish me too. Justice will not allow it. Not one soul for whom Jesus Christ died shall be found in hell. The cross of Christ can never be discovered a miscarriage. The blood of Christ cannot be spilled in vain. He shall see of the travail of his soul, and shall be satisfied. That is real substitution. Any doctrine that teaches that God will both punish Christ and punish those for whom Christ died is not substitution and is not the gospel.

From whence this fear and unbelief?

Hath not the Father put to grief

His spotless Son for me?

And will the righteous Judge of men,

Condemn me for that debt of sin,

Which, Lord, was charged on Thee?

Complete atonement Thou hast made,

And to the utmost farthing paid

Whateer Thy people owed:

Nor can His wrath on me take place,

If sheltered in Thy righteousness,

And sprinkled with Thy blood.

If Thou has my discharge procured,

And freely in my room endured

The whole of wrath divine:

Payment God cannot twice demand,

First at my bleeding Suretys hand,

And then again at mine.

Then turn, my soul, unto thy rest;

The merits of thy great High Priest

Have bought thy liberty.

Trust in His efficacious blood,

Nor fear thy banishment from God,

Since Jesus died for thee.

Understand this. The atoning death of Christ was a satisfactory substitution. It satisfied all the designs of his Father. It satisfied all the desires of his own soul. It satisfied all the demands of his law. And it satisfied all the debts of his people. That means that every guilty sinner for whom Jesus Christ died must be set free.

Fuente: Discovering Christ In Selected Books of the Bible

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

Fuente: The Treasury of Scripture Knowledge

7:15

Governor was wont to release means it was customary for him to do so. The feast of the pass-over was celebrated on the part of the civil powers by releasing a prisoner. There is little or no information available today as to when or how the custom started. Selection of the one to be favored was left to the. voice of the people or unofficial crowd, not to the chief priests or other officers.

Fuente: Combined Bible Commentary

Mat 27:15. Now at the feast, or a feast Annually at the Passover.

Was wont. Expressly mentioned by three Evangelists. When the custom arose is unknown, but it was undoubtedly designed to soften the Roman yoke. A turbulent people always sympathizes with criminals condemned by hated rulers. That they could choose the prisoner was a prominent feature.

Fuente: A Popular Commentary on the New Testament

Now at the feast, that is, the feast of the passover, which by way of eminency is called the feast, the governor used to release a prisoner (possibly by way of memorial of their deliverance out of Egypt); accordingly Pilate makes a motion to them, that Christ may be the prisoner set at liberty in honour of the feast; for he was sensible that what they did was out of envy and malice. As covetousness sold Christ, so envy delivered him. Envy is a killing and murdering passion: Envy slayeth the silly one, Job 5:2, that is, It slays the silly person who harbours this pestilent lust in his bosom, and is like a fire in his bones, continually preying upon him, causing him to pine away, and die miserably, because another lives happily.

To envy another man’s prosperity, is an argument of the worst simplicity: yea, farther, as envy slayeth the silly one, so it prompts and provokes the sinner to seek the slaying of simple and innocent ones. Envy wishes the envied person out of the way, yea, our of the world; and if need be, will not only wish it, but lend a lift towards it too; witness the chief priests here, whose envy was so conspicuous, that Pilate himself takes notice of it, and says, He knew that for envy they had delivered him.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 27:15-18. Now at that feast, &c. It had become a custom with the Roman governors, at the feast of the passover, to gratify the people with the pardon and release of any one prisoner they pleased. There was no law to oblige them to do this, nor is it certain when or how this custom arose. But as acts of grace are generally popular things, it is probable it originated with the Romans themselves, and that they introduced and continued it to please their tributaries. It was, however, a bad custom, being an encouragement to wickedness, and an obstruction to justice. And they had then a notable, , a remarkable, or notorious prisoner Who had really been guilty of the crime whereof they falsely accused Jesus; had made an insurrection, with accomplices, and committed murder in the insurrection; a crime which, though their impudence exceeded all bounds, they durst not lay to Christs charge. When they were gathered together About Pilates tribunal, and began with great noise and clamour to demand of him that he would do, at this passover, as he had always done upon the like occasion, Mar 15:8; and would discharge a prisoner, Pilate asked, Whom will ye that I release unto you? Barabbas or Jesus? Pilate, desiring to preserve the life of Jesus, of whose innocence he was fully convinced, in order to induce the people to ask for his release, proposes no other alternative than that scandalous and outrageous criminal who has just now been mentioned. For he knew that for envy, as well as from malice and revenge, they had delivered Jesus. That it was not his guilt, but his goodness that they were provoked at: and that they envied him because the people magnified him. Hence Pilate was willing to make the proposal to the people in such a form as might be most likely to secure his life.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CXXXI.

THIRD STAGE OF THE ROMAN TRIAL. PILATE

RELUCTANTLY SENTENCES HIM TO CRUCIFIXION.

(Friday. Toward sunrise.)

aMATT. XXVII. 15-30; bMARK XV. 6-19; cLUKE XXIII. 13-25; dJOHN XVIII. 39-XIX 16.

a15 Now at the feast [the passover and unleavened bread] the governor was wont {bused to} release unto them athe multitude one prisoner, whom they would. {bwhom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners.] a16 And they had then b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate’s government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.] 8 And the multitude went up and began to ask him to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate’s palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.] c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord’s accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced], b9 And a17 When therefore they were gathered together, bPilate answered them, saying, {c14 and said} unto them, bWill ye that I release unto you the King of the Jews? cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. d39 But ye have a custom, that I should release unto you one at the passover: c16 I will therefore chastise him, and release him. dWill ye therefore that I release unto you the King of the Jews? aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ? 18 For he knew {bperceived} athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.] c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas:– 19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew’s account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.] a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate’s wife suggests that the name and face of Jesus were not unknown to Pilate’s household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Csar attached much importance to dreams.] b11 But a20 Now the chief priests and the elders persuaded {bstirred up} the multitude, {amultitudes} bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus. 21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber. c20 And Pilate spake unto them again, desiring to release Jesus; [712] b12 And Pilate again answered and said {asaith} unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews? c21 but {b13 and} they cried out {cshouted} bagain, csaying, Crucify, crucify him. aThey all say, Let him be crucified. b14 And Pilate said unto them, cthe third time, Why, what evil hath this man {ahe} done? cI have found no cause of death in him: I will therefore chastise him and release him. aBut they cried out exceedingly, saying, bCrucify him. aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prtorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.] d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prtorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.] 2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; 3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord’s crown. See Act 22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.] 5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, Behold, the man! [It was Pilate’s original proposition to scourge Jesus and let him go ( Luk 23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate’s words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The “Ecce Homo” of Pilate is in some sense an echo of the words of the Father when he said, “This is my Son, my chosen: hear ye him.” In Jesus we behold the true man, the second Adam.] 6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him! [Thus Pilate’s expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, “ye” and “I” are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: “I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves.”] 7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy ( Lev 24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.] 8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh 18:2, Joh 18:5 (the same word being translated both “betrayed” and “delivered”), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate’s sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above– Psa 75:6, Psa 75:7, Isa 44:28, Rom 13:1); but Pilate’s sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers–those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.] 12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar’s friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate’s demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Csar’s standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.] 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.] 14 Now it was the Preparation of the passover [see 1Sa 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Csar of their choice would do to them ( Luk 19:41-44, Luk 23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.] c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate’s weak resistance by their clamor.] a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. 25 And all the people answered and said, His blood be on us, and on our children. [Pilate’s act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews ( Deu 21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.] b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done. a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will. d16 Then therefore bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John’s account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate’s soldiers, who first mocked him, as the next paragraph shows.] b16 And [718] a27 Then the soldiers of the governor took Jesus, bled him away within {ainto} the court, which is the Praetorium; and they called together aand gathered unto him the whole band. 28 And they stripped him, and put on him a scarlet robe. b17 And they clothe him with purple, a29 And they platted {bplatting} a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, b18 and they began to salute him, asaying, Hail, King of the Jews! 30 And they spat upon him, and took the reed b19 And they smote his head {aand smote him on the head.} bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prtorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]

[FFG 710-719]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

PILATE SEEKS TO RELEASE HIM IN LIEU OF BARABBAS

Mat 27:15-26; Mar 15:6-15; Joh 18:39-40; Luk 23:13-25. And Pilate, having called together the high priests, rulers, and the people, said to them, You have brought to me this Man as revolutionizing the people; and, behold, I, having judged Him in your presence, found nothing in this Man criminal of those things which you accuse against Him; neither did Herod; for I sent you to him, and, behold, nothing worthy of death has been done by Him. Therefore, having scourged Him, I will release Him. The cruelty of the Roman punishments actually beggars all description. This scourging which Pilate mentions was horrific in the extreme. Previously to the crucifixion of a man, they beat his naked body with thongs of rawhide, having in them steel points, which lacerated his flesh most excruciatingly, so that it was nothing uncommon for the poor victim to die during the scourging. Pilate, however, lights upon this as a dernier ressort to save the life of Jesus, thinking that a punishment so awful administered to an innocent man would certainly produce a reaction on the part of His enemies, constraining them to relax their apparently implacable animosity toward Him, so that they would consent to His release. Pilate, though a corrupt heathen ruler, in this matter underestimated the diabolical malice and hellish venom which was at that time the controlling principle of the big preachers and ruling elders, who were determined to have Him put to death. When the devil gets possession of religious people, they have in all ages proved more demoniacal than the wicked people of the world.

Mar 15:6-12. But during the feast he was accustomed to release unto them one prisoner, whom they demanded. There was one called Barabbas, having been bound along with the insurrectionists, who had committed murder in the insurrection. The rabble, roaring, began to ask as he was always accused to do unto them. Pilate responded to them, saying, Do you wish that I shall release unto you the King of the Jews? For he knew that the high priests had delivered Him through envy. It is said that Josephs brethren sold him to the Ishmaelites through envy. He was a beautiful type of Christ, sold for money, and suffered seven years in the loathsome State prison, thus vividly symbolizing Jesus, in His first coming, to suffer and to die. Finally, when promoted to the throne of Egypt, the ruling kingdom of the world, invested in royal robes, riding in a golden chariot, fifty couriers running before him, shouting, Bow the knee for the king cometh, how vividly does he emblematize our glorious King Jesus in His second advent, accompanied by the mighty angels, and crowned King of kings and Lord of Lords! Pilate is so anxious to release Jesus that he restricts their choice to the two Jesus and Barabbas. Then, coming before them, he seeks to forestall their verdict by shouting aloud, Shall I release unto you the King of the Jews?

Mat 27:19. He, sitting upon his tribunal, his wife sent to him, saying, Have thou nothing to do with that Righteous One; for I suffered many things this day in a dream on account of Him. In common parlance, the day includes the night. Of course, the woman had the dream during the night. Tradition has given us the character of this dream. It is said that when the courier arrived from their suburban home at Bethany, bringing a letter from Lucia Metella, the governors wife, in the midst of this momentously exciting trial, Pilate took it hurriedly, and aiming to read inaudibly, was so excited that his tremulous utterances were overheard. My Dear Husband, Be sure that you have nothing to do with that Righteous One; for this very day I saw Him, in a vision seated on high Olympus, and all the gods and goddesses hurling their crowns at His feet! I tell you, my husband, He is one of the gods. Of course, she and Pilate were Romans, believing in the many gods of the Roman Empire.

Luk 23:8-23. And the whole: multitude cried out saying, Take Him away; but release unto us Barabbas, who , on account of a certain insurrection and murder in the city, had been cast into prison, and Barabbas was a formidable robber chief, who had given them awful trouble, the Roman guards with difficulty having finally succeeded in arresting him, and thus breaking up his robber band. Then Pilate again called to them, wishing to release Jesus. And they continued to cry out, saying, Crucify Him! crucify Him! And the third time he said to them, For what evil has He done? I have found nothing worthy of death in Him; therefore, having scourged Him, I will release Him. You see Pilates plan was to move their sympathies and mitigate their cruel wrath by scourging Him, thinking they would then consent to His release.

And they continued to lie on, with great voices demanding that He should be crucified; and the voices of them and the high priests continued to wax stronger and stronger. As they were disappointed in their plan of killing Him in the night, and it is now eight oclock, the news flying on the wings of the wind, and all who hear of it rushing to the scene of action, crowding the streets and alleys and the flat roofs of the houses all around Pilates judgment-hall, the high priests, Sanhedrin, and ruling elders feel that the crisis is on them, and if some-thing is not done quickly, the mob will rise and take Him out of their hands. Hence they roar and roar as if they would split their throats, demanding of the governor His crucifixion.

Mat 27:24-26. And Pilate, seeing that he profits nothing, but the more is the uproar, taking water, washed his hands in presence of the multitude, saying, I am innocent, from the blood of this Just One; you shall see to it. And all the people, responding, said, His blood be upon us and our children. Then he released unto them Barabbas.

Luk 23:24-25. And Pilate decided that the request should be granted, and he released unto them the one who on account of sedition and murder had been cast into prison, and he delivered Jesus according to their choice. Contemporary history says that Pilate had but few soldiers in Jerusalem at that time comparatively with the ordinary force which he kept on hand, having recently been under the necessity of sending away a large detachment to quell an insurrection in Syria. He was therefore apprehensive of a bloody revolution, surging like the waves of the stormy sea, and every moment threatening to break out, deluge the judgment-hall in blood, blockade the streets with the slain, and wrap Jerusalem in a terrible civil war. Consequently, resorting to a principle long rulable, especially in Oriental despotisms, that one innocent man would better die than for many to lose their lives, and having repeatedly pronounced Jesus innocent, he signs His death-warrant as a mere peace measure, in order to prevent a bloody conflict, in which many would certainly perish.

Fuente: William Godbey’s Commentary on the New Testament

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 judge who condemns him, that we might see how the just dies for the unjust.

Fuente: Geneva Bible Notes

Evidently it had become traditional for Pilate to release one Jewish prisoner, that he had taken, as a favor to the Jews each Passover. He probably did this to improve relations with his subjects on a politically important occasion.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)