| Verse | Translation | Text |
| Mt 27:15 | King James | Now at that feast the governor was wont to release unto the people a prisoner, whom they would. |
| Notes on the Bible, by Albert Barnes, [1834] |
| 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. |