24When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25And all the people said, “His blood shall be on us and on our children!” 26Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.

Jesus Is Mocked

      27Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28They stripped Him and put a scarlet robe on Him. 29And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” 30They spat on Him, and took the reed and began to beat Him on the head. 31After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him.

      32As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross.

The Crucifixion

      33And when they came to a place called Golgotha, which means Place of a Skull, 34they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink.

      35And when they had crucified Him, they divided up His garments among themselves by casting lots. 36And sitting down, they began to keep watch over Him there. 37And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.”

      38At that time two robbers were crucified with Him, one on the right and one on the left. 39And those passing by were hurling abuse at Him, wagging their heads 40and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” 41In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42“He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43“HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’” 44The robbers who had been crucified with Him were also insulting Him with the same words.

      45Now from the sixth hour darkness fell upon all the land until the ninth hour. 46About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” 47And some of those who were standing there, when they heard it, began saying, “This man is calling for Elijah.” 48Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. 49But the rest of them said, “Let us see whether Elijah will come to save Him.” 50And Jesus cried out again with a loud voice, and yielded up His spirit. 51And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!”

      55Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Jesus Is Buried

      57When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59And Joseph took the body and wrapped it in a clean linen cloth, 60and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61And Mary Magdalene was there, and the other Mary, sitting opposite the grave.

      62Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, 63and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’ 64“Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.” 65Pilate said to them, “You have a guard; go, make it as secure as you know how.” 66And they went and made the grave secure, and along with the guard they set a seal on the stone.

Parallel Verses

New American Standard Bible (©1995)
Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Crucify Him!"

GOD'S WORD® Translation (©1995)
Pilate asked them, "Then what should I do with Jesus, who is called Christ?" "He should be crucified!" they all said.

King James Bible
Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

Douay-Rheims Bible
Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.

Darby Bible Translation
Pilate says to them, What then shall I do with Jesus, who is called Christ? They all say, Let him be crucified.

English Revised Version
Pilate saith unto them, What then shall I do unto Jesus which is called Christ? They all say, Let him be crucified.

Webster's Bible Translation
Pilate saith to them, What shall I do then with Jesus, who is called Christ? They all say to him, Let him be crucified.

Weymouth New Testament
"What then," said Pilate, "shall I do with Jesus, the so-called Christ?" With one voice they shouted, "Let him be crucified!"

World English Bible
Pilate said to them, "What then shall I do to Jesus, who is called Christ?" They all said to him, "Let him be crucified!"

Young's Literal Translation
Pilate saith to them, 'What then shall I do with Jesus who is called Christ?' They all say to him, 'Let be crucified!'

Cross References

Matthew 1:16 Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah.

Matthew 27:17 So 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?"

Matthew 27:21 But the governor said to them, "Which of the two do you want me to release for you?" And they said, "Barabbas."

Matthew 27:23 And he said, "Why, what evil has He done?" But they kept shouting all the more, saying, "Crucify Him!"

John 4:25 The woman said to Him, "I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us."

Acts 13:28 "And though they found no ground for putting Him to death, they asked Pilate that He be executed.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-25

We have here an account of what passed in Pilate's judgment-hall, when the blessed Jesus was brought thither betimes in the morning. Though it was no court-day, Pilate immediately took his case before him. We have there,

I. The trial Christ had before Pilate.

1. His arraignment; Jesus stood before the governor, as the prisoner before the judge. We could not stand before God because of our sins, nor lift up our face in his presence, if Christ had not been thus made sin for us. He was arraigned that we might be discharged. Some think that this bespeaks his courage and boldness; he stood undaunted, unmoved by all their rage. He thus stood in this judgment, that we might stand in God's judgment. He stood for a spectacle, as Naboth, when he was arraigned, was set on high among the people.

2. His indictment; Art thou the king of the Jews? The Jews were now not only under the government, but under the very jealous inspection, of the Roman powers, which they were themselves to the highest degree disaffected to, and yet now pretended a concern for, to serve this turn; accusing Jesus as an Enemy to Caesar (Lu. 23:2), which they could produce no other proof of, than that he himself had newly owned he was the Christ. Now they thought that whoever was the Christ, must be the king of the Jews, and must deliver them from the Roman power, and restore to them a temporal dominion, and enable them to trample upon all their neighbours. According to this chimera of their own, they accused our Lord Jesus, as making himself king of the Jews, in opposition to the Roman yoke; whereas, though he said that he was the Christ, he meant not such a Christ as this. Note, Many oppose Christ's holy religion, upon a mistake of the nature of it; they dress it up in false colours, and then fight against it. They assuring the governor that, if he made himself Christ, he made himself king of the Jews, the governor takes it for granted, that he goes about to pervert the nation, and subvert the government. Art thou a king? It was plain that he was not so de facto-actually; "But dost thou lay any claim to the government, or pretend a right to rule the Jews?" Note, It has often been the hard fate of Christ's holy religion, unjustly to fall under the suspicions of the civil powers, as if it were hurtful to kings and provinces, whereas it tends mightily to the benefit of both.

3. His plea; Jesus said unto him, "Thou sayest. It is as thou sayest, though not as thou meanest; I am a king, but not such a king as thou dost suspect me to be." Thus before Pilate he witnessed a good confession, and was not ashamed to own himself a king, though it looked ridiculous, nor afraid, though at this time it was dangerous.

4. The evidence (v. 12); He was accused of the chief priests. Pilate found no fault in him; whatever was said, nothing was proved, and therefore what was wanting in matter they made up in noise and violence, and followed him with repeated accusations, the same as they had given in before; but by the repetition they thought to force a belief from the governor. They had learned, not only calumniari-to calumniate, but fortiter calumniari-to calumniate stoutly. The best men have often been accused of the worst crimes.

5. The prisoner's silence as to the prosecutors' accusations; He answered nothing, (1.) Because there was no occasion; nothing was alleged but what carried its own confutation along with it. (2.) He was now taken up with the great concern that lay between him and his Father, to whom he was offering up himself a Sacrifice, to answer the demands of his justice, which he was so intent upon, that he minded not what they said against him. (3.) His hour was come, and he submitted to his Father's will; Not as I will, but as thou wilt. He knew what his Father's will was, and therefore silently committed himself to him that judgeth righteously. We must not thus by our silence throw away our lives, because we are not lords of our lives, as Christ was of his; nor can we know, as he did, when our hour is come. But hence we must learn, not to render railing for railing, 1 Pt. 2:23.

Now, [1.] Pilate pressed him to make some reply (v. 13); Hearest thou not how many things they witness against thee? What these things were, may be gathered from Lu. 23:3, 5, and Jn. 19:7. Pilate, having no malice at all against him, was desirous he should clear himself, urges him to it, and believes he could do it; Hearest thou not? Yes, he did hear; and still he hears all that is witnessed unjustly against his truths and ways; but he keeps silence, because it is the day of his patience, and doth not answer, as he will shortly, Ps. 50:3. [2.] He wondered at his silence; which was not interpreted so much into a contempt of the court, as a contempt of himself. And therefore Pilate is not said to be angry at it, but to have marvelled greatly at it, as a thing very unusual. He believed him to be innocent, and had heard perhaps that never man spake like him; and therefore he thought it strange that he had not one word to say for himself. We have,

II. The outrage and violence of the people, in pressing the governor to crucify Christ. The chief priests had a great interest in the people, they called them Rabbi, Rabbi, made idols of them, and oracles of all they said; and they made use of this to incense them against him, and by the power of the mob gained the point which they could not otherwise carry. Now here are two instances of their outrage.

1. Their preferring Barabbas before him, and choosing to have him released rather than Jesus.

(1.) It seems it was grown into a custom with the Roman governors, for the honouring of the Jews, to grace the feast of the passover with the release of a prisoner, v. 15. This, they thought, did honour to the feast, and was agreeable to the commemoration of their deliverance; but it was an invention of their own, and no divine institution; though some think that it was ancient, and kept up by the Jewish princes, before they became a province of the empire. However, it was a bad custom, an obstruction to justice, and an encouragement to wickedness. But our gospel-passover is celebrated with the release of prisoners, by him who hath power on earth to forgive sins.

(2.) The prisoner put in competition with our Lord Jesus was Barabbas; he is here called a notable prisoner (v. 16); either because by birth and breeding he was of some note and quality, or because he had signalized himself by something remarkable in his crimes; whether he was so notable as to recommend himself the more to the favours of the people, and so the more likely to be interceded for, or whether so notable as to make himself more liable to their age, is uncertain. Some think the latter, and therefore Pilate mentioned him, as taking it for granted that they would have desired any one's release rather than his. Treason, murder, and felony, are the three most enormous crimes that are usually punished by the sword of justice; and Barabbas was guilty of all three, Lu. 23:19; Jn. 18:40. A notable prisoner indeed, whose crimes were so complicated.

(3.) The proposal was made by Pilate the governor (v. 17); Whom will ye that I release unto you? It is probable that the judge had the nomination of two, one of which the people were to choose. Pilate proposed to them to have Jesus released; he was convinced of his innocency, and that the prosecution was malicious; yet had not the courage to acquit him, as he ought to have done, by his own power, but would have him released by the people's election, and so he hoped to satisfy both his own conscience, and the people too; whereas, finding no fault in him, he ought not to have put him upon the country, or brought him into peril of his life. But such little tricks and artifices as these, to trim the matter, and to keep in with conscience and the world too, are the common practice of those that seek more to please men than God. What shall I do then, saith Pilate, with Jesus, who is called Christ? He puts the people in mind of this, that this Jesus, whose release he proposed, was looked upon by some among them as the Messiah, and had given pregnant proofs of his being so; "Do not reject one of whom your nation has professed such an expectation."

The reason why Pilate laboured thus to get Jesus discharged was because he knew that for envy the chief priests had delivered him up (v. 18); that it was not his guilt, but his goodness, that they were provoked at; and for this reason he hoped to bring him off by the people's act, and that they would be for his release. When David was envied by Saul, he was the darling of the people; and any one that heard the hosannas with which Christ was but a few days ago brought into Jerusalem, would have thought that he had been so, and that Pilate might safely have referred this matter to the commonalty, especially when so notorious a rogue was set up as a rival with him for their favours. But it proved otherwise.

(4.) While Pilate was thus labouring the matter, he was confirmed in his unwillingness to condemn Jesus, by a message sent him from his wife (v. 19), by way of caution; Have thou nothing to do with that just man (together with the reason), for I have suffered many things this day in a cream because of him. Probably, this message was delivered to Pilate publicly, in the hearing of all that were present, for it was intended to be a warning not to him only, but to the prosecutors. Observe,

[1.] The special providence of God, in sending this dream to Pilate's wife; 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 it was immediately from God: perhaps she was one of the devout and honourable women, and had some sense of religion; yet God revealed himself by dreams to some that had not, as to Nebuchadnezzar. She suffered many things in this dream; whether she dreamed of the cruel usage of an innocent person, or of the judgments that would fall upon those that had any hand in his death, or both, it seems that it was a frightful dream, and her thoughts troubled her, as Dan. 2:1; 4:5. Note, The Father of spirits has many ways of access to the spirits of men, and can seal their instruction in a dream, or vision of the night, Job 33:15, 16. Yet to those who have the written word, God more ordinarily speaks by conscience on a waking bed, than by dreams, when deep sleep falls upon men.

[2.] The tenderness and care of Pilate's wife, in sending this caution, thereupon, to her husband; Have nothing to do with that just man. First, This was an honourable testimony to our Lord Jesus, witnessing for him that he was a just man, even then when he was persecuted as the worst of malefactors: when his friends were afraid to appear in defence of him, 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, Pilate's wife, who knew little of him, showed a concern for him. Note, 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. Secondly, It was a fair warning to Pilate; Have nothing to do with him. Note, God has many ways of giving checks to sinners in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences; it is also our great duty to hearken to them. O do not this abominable thing which the Lord hates, is what we may hear said to us, when we are entering into temptation, if we will but regard it. Pilate's lady sent him this warning, out of the love she had to him; she feared not a rebuke from him for meddling with that which belonged not to her; but, let him take it how he would, she would give him the caution. Note, It is an instance of true love to our friends and relations, to do what we can to keep them from sin; and the nearer any are to us, and the greater affection we have for them, the more solicitous we should be not to suffer sin to come or lie upon them, Lev. 19:17. The best friendship is friendship to the soul. We are not told how Pilate turned this off, probably with a jest; but by his proceeding against the just man it appears that he did not regard it. Thus faithful admonitions are made light of, when they are given as warnings against sin, but will not be so easily made light of, when they shall be reflected upon as aggravations of sin.

(5.) The chief priests and the elders were busy, all this while, to influence the people in favour of Barabbas, v. 20. They persuaded the multitude, both by themselves and their emissaries, whom they sent abroad among them, that they should ask Barabbas, and destroy Jesus; suggesting that this Jesus was a deceiver, 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 a bad man, yet, having not 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, [1.] We cannot but look upon these wicked priests with indignation; by the law, in matters of controversy between blood and blood, the people were to be guided by the priests, and to do as they informed them, Deu. 17:8, 9. This great power put into their hands they wretchedly abused, and the leaders of the people caused them to err. [2.] We cannot but look upon the deluded people with pity; I have compassion on the multitude, to see them hurried thus violently to so great wickedness, to see them thus priest-ridden, and falling in the ditch with their blind leaders.

(6.) Being thus over-ruled by the priests, at length they made their choice, v. 21. Whether of the twain (saith Pilate) will ye that I release unto you? He hoped that he had gained his point, to have Jesus released. But, to his great surprise, they said Barabbas; as if his crimes were less, and therefore he less deserved to die; or as if his merits were greater, and therefore he better deserved to live. The cry for Barabbas was so universal, one and all, that there was no colour to demand a poll between the candidates. Be astonished, O heavens, at this, and, thou earth, be horribly afraid! Were ever men that pretended to reason or religion, guilty of such prodigious madness, such horrid wickedness! This was it that Peter charged so home upon them (Acts 3:14); Ye desired a murderer to be granted to you; yet multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions.

2. Their pressing earnestly to have Jesus crucified, v. 22, 23. Pilate, being amazed at their choice of Barabbas, was willing to hope that it was rather from a fondness for him than from an enmity to Jesus; and therefore he puts it to them, "What shall I do then with Jesus? Shall I release him likewise, for the greater honour of your feast, or will you leave it to me?" No, they all said, Let him be crucified. That death they desired he might die, because it was looked upon as the most scandalous and ignominious; and they hoped thereby to make his followers ashamed to own him, and their relation to him. It was absurd for them to prescribe to the judge what sentence he should pass; but their malice and rage made them forget all rules of order and decency, and turned a court of justice into a riotous, tumultuous, and seditious assembly. Now was truth fallen in the street, and equity could not enter; where one looked for judgment, behold, oppression, the worst kind of oppression; for righteousness, behold, a cry, the worse cry that ever was, Crucify, crucify the Lord of glory. Though they that cried thus, perhaps, were not the same persons that the other day cried Hosanna, yet see what a change was made upon the mind of the populace in a little time: when he rode in triumph into Jerusalem, so general were the acclamations of praise, that one would have thought he had no enemies; but now when he was led in triumph to Pilate's judgment-seat, so general were the outcries of enmity, that one would think he had no friends. Such revolutions are there in this changeable world, through which our way to heaven lies, as our Master's did, by honour and dishonour, by evil report, and good report, counter-changed (2 Co. 6:8); that we may not be lifted up by honour, as if, when we were applauded and caressed, we had made our nest among the stars, and should die in that nest; nor yet be dejected or discouraged by dishonour, as if, when we were trodden to the lowest hell, from which there is no redemption. Bides tu istos qui te laudant; omnes aut sunt hostes, aut (quod in aequo est) esse possunt-You observe those who applaud you; either they are all your enemies, or, which is equivalent, they may become so. Seneca de Vita Beat.

Now, as to this demand, we are further told,

(1.) How Pilate objected against it; Why, what evil hath he done? A proper question to ask before we censure any in common discourse, much more for a judge to ask before he pass a sentence of death. Note, It is much for the honour of the Lord Jesus, that, though he suffered as an evil-doer, yet neither his judge nor his prosecutors could find that he had done any evil. Had he done any evil against God? No, he always did those things that pleased him. Had he done any evil against the civil government? No, as he did himself, so he taught others, to render to Caesar the things that were Caesar's. Had he done any evil against the public peace? No, he did not strive or cry, nor did his kingdom come with observation. Had he done any evil to particular persons? Whose ox had he taken, or whom had he defrauded? No, so far from that, that he went about doing good. This repeated assertion of his unspotted innocency, plainly intimates that he died to satisfy for the sins of others; for if it had not been for our transgressions that he was thus wounded, and for our offences that he was delivered up, and that upon his own voluntary undertaking to atone for them, I see not how these extraordinary sufferings of a person that had never thought, said, or done, any thing amiss, could be reconciled with the justice and equity of that providence that governs the world, and at least permitted this to be done in it.

(2.) How they insisted upon it; They cried out the more, Let him be crucified. They do not go about to show any evil he had done, but, right or wrong, he must be crucified. Quitting all pretensions to the proof of the premises, they resolve to hold the conclusion, and what was wanting in evidence to make up in clamour; this unjust judge was wearied by importunity into an unjust sentence, as he in the parable into a just one (Lu. 18:4, 5), and the cause carried purely by noise.

III. Here is the devolving of the guilt of Christ's blood upon the people and priests.

Calvin's Commentary

Matthew 27:15-23

Mark 15:6-14

Luke 23:13-23

15. Now the governor was wont at the festival to release to the multitude one prisoner, whomsoever they wished. 16. And they had at that time a notable prisoner, who was called Barabbas. 17. When they were assembled, therefore, Pilate said, Which of them do you wish that I should release to you? Barabbas, or Jesus, who is called Christ? 18. For he knew that they had delivered him up through envy. 19. And while he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous man; for I have suffered many thing today in a dream on his account. 20. But the chief priests and the elders persuaded the multitude to ask Barabbas, and put Jesus to death. 21. And the governor, answering, said to the, Which of the two do you wish that I shall release to you? And they said Barabbas. 22. Pilate said to them, What then shall I do with Jesus who is called Christ? They all say to him, Let him be crucified. 23. And the governor said, But what evil hath he done? But they cried so much the more, saying, Let him be crucified.

6. Now at the festival, he was wont to release to them one prisoner, whomsoever they demanded. 7. And there was one who was called Barabbas, who was a prisoner along with his accomplices in the insurrection, that had committed murder in the insurrection. 8. And the multitude, crying out, began to demand that he would do as he always had done to them. 9. And Pilate answered them, saying, Do you wish me to release to you the King of the Jews? 10. For he knew that the chief priests had delivered him up through envy. 11. And the chief priests stirred up the multitude, that he would rather release to them Barabbas. 12. And Pilate answering again, said to them, What then do you wish me to do with him whom you call King of the Jews? 13. But they cried out again, Crucify him. 14. And Pilate said to them, But what evil hath he done? And they cried out the more vehemently, Crucify him.

13. And Pilate, having assembled the chief priests, and magistrates, and the people, 14. Said to them, You have brought before me this man, as one who subverteth the people; and lo, having interrogated him in your presence, I find no fault in this man, as to those things of which you accuse him. 15. Nor even Herod; for I sent you to him, and lo, nothing worthy of death hath been done to him. [257] 16. When I have chastised him, therefore, I will release him. 17. Now he was under the necessity of releasing to them one at the festival. 18. Then the whole multitude cried out together, saying, Take away this man, and release to us Barabbas; 19. Who had been put in prison on account of a certain insurrection that had been made in the city, and for murder. [258] 20. And Pilate again spoke to them, desiring to release Jesus. 21. But they cried out, saying Crucify him, crucify him. 22. And a third time he said to them, But what evil hath he done? I find in him no fault worthy of death. I will therefore chastise him, and release him. 23. But they persisted with loud voices, demanding that he should be crucified; and their voices and those of the chief priests prevailed.

Matthew 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 (katharma) 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.

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.

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

Links

Matthew 27 Commentaries: Barnes • Calvin • Clarke • Chrysostom • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Christ Cross Crucified Crucify Death Jesus Pilate Shouted So-Called Voice

Jump to Next Occurrence
Christ Cross Crucified Crucify Death Jesus Pilate Shouted So-Called Voice

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: all answered asked called Christ Crucify do him I is Jesus Pilate said shall them then They to What who with

Bible Browser

The Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent, …
Alexander Maclaren—Expositions of Holy Scripture

The Sentence which Condemned the Judges
And Jesus stood before the governor: and the governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. 12. And when He was accused of the chief priests and elders, He answered nothing. 13. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? 14. And He answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. …
Alexander Maclaren—Expositions of Holy Scripture

The Crucifixion
'And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35. And they crucified Him, and parted His garments, 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. 36. And sitting down they watched Him there; 37. And set up over His head His accusation written, THIS …
Alexander Maclaren—Expositions of Holy Scripture

'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more …
Alexander Maclaren—Expositions of Holy Scripture

Taunts Turning to Testimonies
'... The chief priests mocking Him ... said, 42. 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. 43. He trusted in God; let Him deliver Him now, if He will have Him.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a …
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis

Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the …
George MacDonald—Unspoken Sermons

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom 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 …
J. W. McGarvey—The Four-Fold Gospel

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented," …
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4] …
Ernest Renan—The Life of Jesus

The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work …
P. T. Forsyth—The Soul of Prayer

The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the …
James Stalker—The Trial and Death of Jesus Christ

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad …
Abraham Kuyper—The Work of the Holy Spirit

Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God