Exegetical and Hermeneutical Commentary of Matthew 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 things this day in a dream because of him.
19. the judgment seat ] = “the tribunal,” generally a raised platform in the Basilica or court where the judges sat; here a portable tribunal, from which the sentence was pronounced; it was placed on a tesselated pavement called Gabbatha (Joh 19:13).
his wife ] Claudia Procula or Procla: traditions state that she was a proselyte of the gate, which is by no means unlikely, as many of the Jewish proselytes were women. By an imperial regulation provincial governors had been prohibited from taking their wives with them. But the rule gradually fell into disuse, and an attempt made in the Senate (a. d. 21) to revive it completely failed. Tac. Ann. iii. 33, 34. The dream of Pilate’s wife is recorded by St Matthew only.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 27:19
His wife sent unto him saying, Have thou nothing to de with that just man.
Pilates wife
I. The testimony of women to Christ.
II. The testimony of dreams to Christ.
III. The testimony of suffering to Christ-Have thou nothing to do with that just man: for I have suffered many things, etc. The wife failed; but it was well to have tried. (G. T. Coster.)
The dream of Pilates wife
I. Let us observe her dream as a sign that various obstacles are placed in the way of completing sin.
II. Let us observe the dream as a sign that continuance in sin depends upon injustice done to Jesus Christ. (D. G. Watt, M. A.)
It is easier to do right than wrong
Is there one of you who would seriously maintain that it is easier to drive a horse and cart over a steep embankment than it is to drive along the road on the top of the embankment? Oh yes, you say, the former is easier! It is but a plunge, and you have done it. But then, you must consider how many obstacles you have to overcome before you can take the plunge, and- these obstacles make it a harder thing to go over than to go along the road. The beaten road says: I am the way; you must not leave me. You will have to overcome the obstacle which that clear statement raises. There is certain damager to limb and life-you will have to overcome the obstacle which respect for your own safety raises. The horse, if it has been properly driven, will back off from sharp descent. You will have to overcome the obstacle which the animal raises. Putting together the forces which are exerted by such matters, you will acknowledge that it is not fair to say that it is easier to drive over a precipice than it is to drive along the road which skirts its summit. Just so is it with us in life. Right and wrong solicit us. It may appear more easy to submit to the representations of evil impulses than to those of good; but, however it may appear, remember that before you can yield to the former you must have cast off the restraint of a law of God; you must have stifled your desires to be truly happy; you must have broken away from the influences which proceed from those of your friends who stand in awe of the Christ of God. (D. G. Watt, M. A.)
The warning word to be welcomed
Put not this word from you. If-to use one of Dr. Paysons illustrations-you should see at this moment a very fine, an almost invisible thread coming down from heaven and attaching itself to you, and knew it came from God, what would you do? Would you dare to thrust it away? Now, this word of appeal is like such a thread. It is weak and frail, and you can easily brush it away. But will you? No! Welcome it, and it will enlarge and strengthen itself until it becomes a golden thread to bind you to that just Man-the Saviour-and to bind you for ever. (G. T. Coster.)
Pilates wife
The wickedness of Pilate forced him to assume all the appearance of weakness. How striking the testimony given by enemies to our Lord; He is to die as a malefactor with the judges verdict in His favour.
I. The great principle of conscience was not dormant in Pilate, but on the contrary acted with faithfulness and vigour. Whatever the sensuality and tyranny of this Roman he had not succeeded in silencing conscience. The enormity of his sin is also enhanced by the warning he received through his wife.
II. We consider God as acting upon Pilate to deter him from committing a great crime, and therefore to leave him without excuse in the commission. God has nothing to do with causing the wicked actions he overrules. No man can take refuge in Gods foreknowledge of his sins, as having made them unavoidable. It left Pilate as free as if there had been no foreknowledge.
III. How the method used by God was eminently fitted to prevail with Pilate, and how it cut off all excuse when he gave up Jesus to the multitude. It may seem singular that the vision was to Pilates wife, and net to Pilate himself. Would not the admonition have been more likely to prevail if directly conveyed to him? But to please his wife may have been a motive in addition to obedience to the vision. God took this course because the Roman governor was probably most accessible through his affections. It is far from an unfrequent thing that God causes His warnings to be conveyed through the channel of the affections. One member of the family is saved in order to impress another. If this does not succeed, there remains no more likely method. Let not men think it would be better if they were acted upon directly by the gospel.
IV. How greatly it increased the criminality of Pilate that the message of his wife reached him at the very moment of his taking his place on the judgment seat. It was precisely when his convictions were urging him to release Christ, that there came to him a testimony to His innocence. When men are tempted God sends seasonable aids and disposes events for their strength and victory. The whole judicature of conscience is constructed on the principle of counsel being given at the precise moment when temptation is urgent. It remonstrates at the moment the bait allures. What a scene will it be when this Roman stands forth to answer for himself at the tribunal of Christ. How changed their condition. Christ will then be in glory and power. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 the evils which should pursue Pilate if this innocent blood should be shed by his authority. See Mt 27:2.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Matthew only mentions this passage of Pilates 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 Christs 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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,
Ac 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.
n Ludolph. Lex. Ethiop. p. 541.
Fuente: John Gill’s Exposition of the Entire Bible
His wife ( ). 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” ( ) 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 ( ) up over the pavement.
Fuente: Robertson’s Word Pictures in the New Testament
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.
Fuente: Calvin’s Complete Commentary
(19) The judgment seat.The chair of judgment was placed upon a Mosaic pavement, and was indispensable to the official action of any provincial ruler. (Comp. Note on Joh. 19:13.)
His wife sent unto him.Under the old regime of the Republic provincial governors were not allowed to take their wives with them; but the rule had been relaxed under the Empire, and Tacitus records (Ann. iii. 33, 34) a vain attempt to revive its strictness. Nothing more is known of the woman thus mentioned; but the Apocryphal Gospel of Nicodemus (ii. 1) gives her name as Procula, and states that she was a proselyte to Judaism. The latter fact is probable enough. About this time, both at Rome and in other cities, such, e.g., as Thessalonica and Bera (Act. 17:4; Act. 17:12), Jews had gained considerable influence over women of the higher classes, and carried on an active work of proselytism.
With that just man.The word is striking, as showing the impression which had been made on Pilates wife by all she had seen or heard. As contrasted with priests and scribes, He was emphatically the just, the righteous One.
In a dream because of him.Questions rise in our minds as to the nature of the dream. Was it, as some have thought, a divine warning intended to save her husband from the guilt into which he was on the point of plunging? Did it come from the Evil Spirit, as designed to hinder the completion of the atoning work? Was it simply the reflection of the day-thoughts of a sensitive and devout woman? We have no data for answering such questions, but the very absence of data makes it safer and more reverential to adopt the last view, as involving less of presumptuous conjecture in a region where we have not been called to enter. What the dream was like may be a subject for a poets oras in a well-known picture by a living artistfor a painters imagination, but does not fall within the province of the interpreter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. The judgment seat He seats himself in order to pronounce the amnesty or release of Jesus or some other person. He makes every effort in his power to induce the Jews to demand the release of Jesus, but they prefer the outlaw to the just and holy one. Judgment seat Or tribunal erected in the open court or area before the palace, with the people before it. His wife Her name Claudia Procula, and tradition says she was converted to Christianity by this dream. It is one of those minute coincidences which mark the accurate knowledge of the author of this Gospel, that it was only just at this time that Roman governors were allowed to have their wives with them. That just man That innocent man. This day Perhaps it was a morning dream, occurring to her after Pilate had gone forth upon the business which now occupied him. Morning dreams were held as specially prophetic. Stern as was the character of Pilate, it is clearly evident, as our comment on John will more fully show, that he was not a little affected by the circumstances of the trial and death of Jesus. Nor is the thought to be of course rejected that the same divine power that warned Joseph of Jesus’s birth by a dream, may have warned Pilate by the same means to beware of a share in his death.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.” ’
Meanwhile a further event took place which added to his confusion. He received a note from his wife. She may well have been informed about the case briefly when Pilate was called on to examine it, and servant’s gossip would soon let her know that it was Jesus Who was being arraigned. And it is very likely that she had herself heard Jesus preaching and had been impressed by Him. Bored Roman matrons often took an interest in such things. Thus the thought that this ‘righteous man’ was being brought in for trial would certainly help to explain from a human point of view why she had nightmares about it as she lay there and wondered what was going on. Especially as she knew that He was a Jewish prophet and had amazing powers. These nightmares might well then have been seen by her as sent by the gods, and have thus resulted in this warning sent to her husband before he had passed his judgment. It was a very superstitious age, and it is quite likely that she would not want her husband involved in condemning someone who was so clearly a favourite of the gods. Nor need we doubt that God was in it in order to emphasise Jesus’ innocence.
‘Judgment seat (bema).’ This is the first mention of his official ‘seat of judgment’ which was probably placed, when it was required, outside his official residence while he was in Jerusalem (the Praetorium). This last may have been the fortress Antonia, or more likely it was Herod the Great’s official main palace on the western hill of the city overlooking the remainder of Jerusalem. The Bema had probably already been set up in order for him to offer the freeing of a prisoner to the Passover crowd in accordance with the custom.
“Do not have anything to do with that righteous man.” Literally ‘nothing to you and that righteous man’, in other words having responsibility for what happens to Him is best avoided, for He is not really a candidate for being judged. It is not so much Jesus that she is concerned about, as what the repercussion might be on herself and her husband. ‘Righteous man’ was a phrase regularly used of men of exceptional goodness and piety in the pagan world.
In Scripture dreams are regularly the means by which the less favoured are seen as receiving a word from God, or from the gods. Compare Joseph and the Magi (Mat 1:20; Mat 2:12-13; Mat 2:19; Mat 2:22). Here we have another connection with chapter 2 (compare also ‘King of the Jews’ (Mat 27:11, compare Mat 2:2), reference to Jeremiah the prophet (Mat 27:9, compare Mat 2:17), reference to Jesus the Galilaean (Mat 26:69, compare Mat 2:22); reference to Jesus the Nazarene (Mat 26:71 compare Mat 2:23); and comments on Mat 27:3; Mat 27:5 relating to chapter 2). Thus Jesus is to be seen as fulfilling His destiny as laid down in chapters 1-2. But we should note that Pilate’s wife did not receive a message as such, she simply suffered great spiritual torment. In that sense her dream is not strictly parallel with those in chapter 2.
Fuente: Commentary Series on the Bible by Peter Pett
The dream of Pilate’s wife:
v. 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 things this day in a dream because of Him. Here was an interlude. The first force of the attack against Jesus had spent itself, and there was a lull in the storm. The question of Pilate was before the people. And therefore the governor, who had spent some time in the inner room with Jesus in the effort to get at the bottom of the matter, took the opportunity to sit down on the official judgment-chair, which stood elevated upon a stone pavement. He awaited the decision of the people in order to render judgment accordingly. Here he received a warning from an unexpected quarter, for his wife, terrified by a dream she had had the night before, sent to him, beseeching him to have nothing to do with the proceedings against Jesus. She calls Him a just man and wants justice for Him. But apparently this did not influence Pilate in any way. In the apocryphal Acts of Pilate, this incident is carried out very extensively and embellished strongly.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 27:19. When he was set down, &c. Or, While he was sitting on, &c. While Rome was governed by a commonwealth, it was unusual for the governors of provinces to take their wives with them; but afterwards it grew customary, and the motion made against it in the fourth year of Tiberius was rejected with some indignation. This circumstance ascertains the time of the event, and affords a strong proof of the veracity of the sacred historian. Possibly the word , rendered this day,may imply, that she had dreamed these things that morning, since Pilate rose; and as the heathens imagined those dreams most significant which came about break of day, she might on that account lay the greater stress upon them. Jansenius thinks, and very probably, that she had now a representation or foresight of those calamities which afterwards befel Pilate and his family. Josephus assures us, that Pilate, having slain a considerable number of seditious Samaritans, was deposed from his government by Vitellius, and sent to Tiberius at Rome, who died before he arrived there. And Eusebius tells us, that quickly after having been banished to Vienne in Gaul, he laid violent hands upon himself, falling on his own sword. Agrippa, who was an eye-witness to many of his enormities, speaks of him in his oration to Caius Caesar, as one who had been a man of the most infamous character. The words , would be rendered more properly, that just or righteous one.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 27:19 Before, Pilate had submitted the question of Mat 27:17 to the consideration of the people by way of sounding them. Now, he seats himself upon the tribunal (upon the , Joh 19:13 ) for the purpose of hearing the decision of the multitude, and of thereafter pronouncing sentence. But while he is sitting on the tribunal, and before he had time again to address his question to the multitude, his wife sends, etc. This particular is peculiar to Matthew ; whereas the sending to Herod, and that before the proposal about the release, occurs only in Luke (Mat 23:6 ff.); and as for John , he omits both those circumstances altogether, though, on the whole, his account of the trial before Pilate is much more detailed than the concise narrative of Matthew, and that without any want of harmony being found between the two evangelists.
] for since the time of Augustus it was customary for Roman governors to take their wives with them into the provinces Tacit. Ann. iii. 33 f. According to tradition, the name of Pilate’s wife was Procla, or Claudia Procula (see Evang. Nicod. ii., and thereon Thilo, p. 522 ff.). In the Greek church she has been canonised.
] through her messengers, Mat 22:16 , Mat 11:2 .
. . . .] comp. Mat 8:29 ; Joh 2:4 . She was afraid that a judgment from the gods would be the consequence if he had anything to do with the death of Jesu.
, . . .] This alarming dream is to be accounted for on the understanding that the governor’s wife, who in the Evang. Nicod . is described, and it may be correctly, as and (see Tischendorf, Pilati circa Christum judic. etc. ex actis Pilat. 1855, p. 16 f.), may have heard of Jesus, may even have seen Him and felt a lively interest in Him, and may have been informed of His arrest as well as of the jeopardy in which His life was placed. There is nothing to show that Matthew intended us to regard this incident as a special divine interposition. There is the less reason for relegating it to the domain of legend (Strauss, Ewald, Scholten, Volkmar, Keim).
] during the part of the night belonging to the current day.
] see on Mat 1:20 . It was a terrible morning-dream .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 things this day in a dream because of him.
Ver. 19. His wife sent unto him ] There are those who think that this woman’s dream was of the devil; thereby to have hindered the work of redemption by this composition. Satan and his agents, when they cannot conquer, would fain compound. Others will have it to be a divine dream, because it was sent, say they, for the better clearing of Christ’s innocence, even while he stood at the bar; yea, for the salvation of this woman’s soul, as Theophylact is of the opinion. Opus providentiae Dei; non ut solveretur Christus, sed ut servaretur uxor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] The was in a place called in Hebrew Gabbatha, the Pavement Joh 19:13 where however Pilate is not related to have gone thither, till after the scourging and mocking of the soldiers. But he may have sat there when he came out in some of his previous interviews with the Jews.
. ] It had become the custom in Augustus’s time for the governors of provinces to take their wives with them abroad; Ccina attempted to pass a law forbidding it (Tacit. Ann. iii. 33 ff.), but was vehemently opposed (by Drusus among others) and put down. We know nothing more of this woman than is here related. Tradition gives her the name of Procla or Claudia Procula. In the Gospel of Nicodemus, c. 2, we read that Pilate called the Jews and said to them, , . , .
On the question raised by the words as to the place which this incident holds in the trial, see Tischendorf, Pilati circa Christum judicio, &c., pp. 13 ff.
is a term which shews that she knew the character for purity and sanctity which Jesus had. In the Gospel of Nicodemus, the Jews are made to reply, ; .
Fuente: Henry Alford’s Greek Testament
Mat 27:19-20 . Interlude of Pilate’s wife , in Mt. alone, probably introduced to explain the bias of Pilate in favour of Jesus apparent in the sequel (Weiss-Meyer).
Fuente: The Expositors Greek Testament by Robertson
Mat 27:19 . , etc., nothing to thee and that just one = have nothing to do with proceedings against Him. : reason for the advice, an unpleasant dream in the morning ( , to-day, early). The historicity of this incident is of course doubted, the use made of it, with embellishments, in apocryphal writings (Acta Pilati) being pressed into the service. But it is quite credible nevertheless. First, the wife of Pilate might be there, for it had become customary for wives to accompany provincial governors. Tacitus, Ann. iii. 33, 34, mentions an unsuccessful attempt in the senate to put down the practice. Second, she had a husband that much needed good advice, and would often get it from a good wife. Third, it was a womanly act.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 27:19-23
19While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” 20But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21But the governor said to them, “Which of the two do you want me to release me for you?” And they said, “Barabbas.” 22Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Crucify Him!” 23And he said, “Why, what evil has he done?” But they kept shouting all the more, saying, “Crucify Him!”
Mat 27:19 “his wife sent him a message, saying, ‘Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him'” This information is unique to Matthew. They must have talked about Jesus. She used a Messianic title for Him, but how much she knew is uncertain! The irony is that a pagan woman saw what the Jewish leaders did not (cf. Mat 27:54; Joh 1:11).
Mat 27:20 “put to death” See Special Topic: Apollumi at Mat 2:13.
Mat 27:23 “Why, what evil has he done” Pilate was not convinced of Jesus’ guilt. This text was a way for the early church (also the trials in Acts) to show that Christianity was not a threat to Roman rule.
“they kept shouting all the more” An imperfect tense phrase, this could be rendered “they began shouting” or ” they shouted again and again.” This crowd was not the same as the pilgrims involved in the Triumphal Entry. This was possibly the friends of Barabbas who had gathered for the purpose of trying to gain his release! Some have seen this crowd as a set up by the Sanhedrin.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
on = upon. Greek. epi. App-104. Not the same as in Mat 25:30.
unto. Greek. pros. App-104. Not the same word as in verses: Mat 27:27, Mat 27:33; but same as in Mat 27:62.
I have suffered = I suffered.
a dream. Greek. onar. See note on Mat 1:20.
because of. Greek. dia.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] The was in a place called in Hebrew Gabbatha, the Pavement-Joh 19:13-where however Pilate is not related to have gone thither, till after the scourging and mocking of the soldiers. But he may have sat there when he came out in some of his previous interviews with the Jews.
.] It had become the custom in Augustuss time for the governors of provinces to take their wives with them abroad; Ccina attempted to pass a law forbidding it (Tacit. Ann. iii. 33 ff.), but was vehemently opposed (by Drusus among others) and put down. We know nothing more of this woman than is here related. Tradition gives her the name of Procla or Claudia Procula. In the Gospel of Nicodemus, c. 2, we read that Pilate called the Jews and said to them, , . , .
On the question raised by the words as to the place which this incident holds in the trial, see Tischendorf, Pilati circa Christum judicio, &c., pp. 13 ff.
is a term which shews that she knew the character for purity and sanctity which Jesus had. In the Gospel of Nicodemus, the Jews are made to reply, ; .
Fuente: The Greek Testament
Mat 27:19. , …, but when he was set down, etc.) In the very moment of urgent business and impending decision. Warnings of a strange and marvellous character ought not to be neglected in times of noisy excitement.- , on the judgment-seat) Great was the influence of the dream, the purport of which, however, the woman understood better after the matter had begun to come to pass. Perhaps she had the dream when Pilate was already engaged in the business.-, …, saying, etc.) A great benefit was offered by this warning to the governor, in contradistinction to the Jews, who had been sufficiently warned from other sources.[1186]- , to that righteous man) Thus Pilate also calls Him in Mat 27:24, with a feeble reference to these words of his wife.
[1186] , nothing) saith she, in one word. So Pilate, in the business itself, ought to have taken the conscientious course without delay.-V. g. [Vacillation and hesitancy between conscience and love of popularity were his temptation in this case.-ED.]
Fuente: Gnomon of the New Testament
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, 1Jo 2:1
Reciprocal: Gen 41:1 – that Pharaoh Lev 22:19 – General Num 22:12 – Thou shalt Job 7:14 – thou scarest Job 33:17 – withdraw Mat 2:12 – warned Mar 15:14 – Why Luk 23:14 – have found Luk 23:20 – General Joh 18:38 – I find Joh 19:4 – that ye Act 5:35 – take Act 13:28 – General Act 18:12 – the judgment Act 25:6 – sitting 1Pe 3:18 – the just
Fuente: The Treasury of Scripture Knowledge
7:19
There is nothing to indicate this to have been a miraculous dream. It is natural for the exciting events occurring in one’s presence to make an impression on the mind, and that in turn would cause dreams to come in sleep. The innocence of Jesus was so evident that even this pagan wife of the governor was concerned about what might come to her husband if he should have any part in persecuting such a just man.
Fuente: Combined Bible Commentary
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.
Fuente: Lightfoot Commentary Gospels
Mat 27:19. While he was sitting. Probably while the people were considering the matter.
The judgment seat. A lofty seat of authority, usually on a stone pavement; comp. Joh 19:13. On this occasion he ascended the seat of judgment to receive the decision of the people, in the other case (in John) to mock the Jews and pronounce the final sentence against Jesus.
His wife sent to him. From the time of Augustus the Roman governors were in the habit of taking their wives with them into their provinces. Tradition gives the name of Pilates wife, as Claudia Procula or Procla, and the Apocryphal Gospel of Nicodemus says she was a proselyte of the gate, but little weight is to be attached to this.
That righteous man. She may have known something of Jesus and was satisfied of His innocence. Her request hints that Pilate might incur Divine vengeance by injuring Jesus. She alone pleads the cause of our Saviour. Compare Platos description of the perfectly just man, who without doing any wrong, may assume the appearance of the grossest injustice; yea who shall be scourged, tortured, fettered, deprived of his eyes, and after having endured all possible sufferings, fastened to a post, must restore again the beginning and prototype of righteousness.
Suffered many things, or much. Some fearful apparition must be meant
In a dream. The dream may have been entirely natural. The governors wife knew something of the mission of Jesus; and the night before, the Sanhedrin had in all probability alarmed the procurators household, coming to demand a guard.Pilates desire to release Jesus was doubtless increased, but he was already committed to the choice of the people.
Fuente: A Popular Commentary on the New Testament
There are several sorts or kinds of dreams, natural, moral, diabolical, and divine. The question is, what kind of dream this was? Not natural, all agree; some think it was diabolical, and that Satan hoped thereby to prevent the work of man’s redemption by the death of Christ. But if so, why had not Pilate the dream rather than his wife? Probably this dream was from God, for even our very dreams are ordered by God; our sleeping, as well as our waking times, are in God’s hand.
Learn hence, How wonderfully the wisdom and power of God is seen in this woman’s testimony, which she gave to the innocence of our Saviour. When all his disciples were fled from him, when none of his friends durst speak a word for him, God raises up a woman, a stranger, a pagan, to give evidence of his innocency.
And it is observable, That at our Saviour’s trial, not one mouth was opened to plead or speak a word for him, in defence of innocency itself, but only Pilate’s and his wife’s; they both pronounce him righteous, though they were Gentiles and Pagans, whilst his own kindred and countrymen, the Jews, thirst after his righteous and innocent blood.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 27:19-20. When he was set down, &c. While Pilate was labouring to effect his purpose, he was confirmed in his unwillingness to condemn Jesus, by a message sent from his wife by way of caution; which message was probably delivered to him publicly, in the hearing of all present, for it was intended to be a warning, not to him only, but to the prosecutors: saying, Have thou nothing to do with that just man Gr. , that righteous man; an honourable testimony this, not only to our Lords innocence, but to his virtue and universal goodness, given even at a time when he was persecuted as the worst of malefactors. And, when his friends were afraid to appear in his defence, God made even those that were strangers and enemies to speak in his favour: when Peter denied him, Judas confessed him; when the chief priests pronounced him guilty of death, Pilate declared he found no fault in him; when the women that loved him stood afar off, Pilates wife, that knew little of him, showed a concern for him! Observe, reader, God will not leave himself without witnesses to the truth and equity of his cause, even when it seems to be most spitefully run down by its enemies, and most shamefully deserted by its friends. I have suffered many things this day in a dream because of him Whether she dreamed of the cruel usage of an innocent person, or of the judgments that were about to fall upon those that had any hand in his death, or both, her dream, it seems, was very frightful and distressing, and made such an impression on her mind, that she could not be easy till she had sent an account of it to her husband, who was sitting on the tribunal in the pavement. And the special providence of God must be acknowledged in sending this remarkable dream at this time; for it is not likely that she had heard any thing before concerning Christ, at least not so as to occasion her dreaming of him, but that the dream was immediately from God. She might, indeed, be one of those termed devout and honourable women, and might have some sense of religion; yet God sometimes revealed himself to some that had not, as to Pharaoh and Nebuchadnezzar. Be this as it may, her message was a fair warning to Pilate, and by it and similar instances we learn, that, as the Father of spirits has many ways of access to the spirits of men, and can give them instruction even in a dream, or vision of the night; so he has many ways of giving checks to sinners in their sinful pursuits; and it is a great mercy to have such checks, whether from the word of God, or from his providence, or from faithful friends, or from our own consciences, or in any other way. The people had not yet said whether they would have Jesus or Barabbas released to them. Therefore, when Pilate received his wifes message, he called the chief priests and rulers together, and in the hearing of the multitude made a speech to them, wherein he gave an account of the examination which Jesus had undergone at his tribunal and at Herods, and declared that in both courts the trial had turned out honourably for his character. Wherefore he proposed to them that he should be the object of the peoples favour. See Luk 23:13-17. But the chief priests, &c., persuaded the multitude, both by themselves and their emissaries, whom they sent abroad among them, that they should ask Barabbas, and destroy Jesus Suggesting, doubtless, that he was an impostor in league with Satan; an enemy to their church and temple; that if he were let alone, the Romans would come and take away their place and nation; that Barabbas, though an ill man, yet, not having the interest that Jesus had, could not do so much mischief. Thus they managed the mob, who otherwise were well affected to Jesus, and, if they had not been so much at the beck of their priests, would never have done such a preposterous thing as to prefer Barabbas before Jesus. Here, 1st, We cannot but look upon these wicked priests with indignation. By the law, in certain matters of controversy, the people were to be guided by the priests, and to do as they directed them, Deu 17:8. This great power, put into their hands, they wretchedly abused, and the leaders of the people caused them to err. 2d, We cannot but look upon the deluded people with pity, to see them hurried on thus violently to such great wickedness, and failing into the ditch with their blind leaders!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Pilate’s wife interrupted him as he sat on the judgment seat about to render a verdict in Jesus’ case. Matthew probably recorded this incident because it is another indication of Jesus’ innocence. Many of the Romans considered dreams a means of divine guidance (cf. Mat 1:20). [Note: France, The Gospel . . ., p. 1055.] In this case God did guide her to testify to Jesus’ righteousness.
"Tradition has given her the name Procula; an Apocryphal Gospel describes her as a convert to Judaism [i.e., The Gospel according to Nicodemus, ch. 2]; while the Greek Church has actually placed her in the Catalogue of Saints." [Note: Edersheim, The Life . . ., 2:569.]
"Pilate’s ’wife’ (Mat 27:19) serves as a foil for Pilate himself: her warning to Pilate not to have anything to do with that innocent man (Jesus) contrasts with Pilate’s decision to accede to the Jewish demand that Jesus be put to death. ’Barabbas’ (Mat 27:15-26) serves as foil for Jesus; a notorious prisoner is set free, whereas an innocent man is delivered up to be crucified." [Note: Kingsbury, Matthew as . . ., p. 27.]