Matthew 27:19

‘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 (Matthew 1:20; Matthew 2:12; Matthew 2:19; Matthew 2:22). Here we have another connection with chapter 2 (compare also ‘King of the Jews' (Matthew 27:11, compare Matthew 2:2), reference to Jeremiah the prophet (Matthew 27:9, compare Matthew 2:17), reference to Jesus the Galilaean (Matthew 26:69, compare Matthew 2:22); reference to Jesus the Nazarene (Matthew 26:71 compare Matthew 2:23); and comments on Matthew 27:3; Matthew 27:5 relating to chapter 2). Thus Jesus is to be seen as fulfilling His destiny as laid down in Chapter s 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.

‘Now the chief priests and the elders persuaded the crowds that they should ask for Barabbas, and destroy Jesus.'

Matthew again brings out the part played by the Chief Priests and the Elders in the destruction of Jesus. In his eyes they are the chief culprits. He is very much aware of what their future holds for them as made clear in Chapter s 23-24. Note in the use of ‘destroy' a further connection to chapter 2 (Matthew 2:13), as well as to Matthew 12:14. The lack of mention of the Scribes and Pharisees is a reminder that this was not a polemic against the Scribes and Pharisees of later Judaism. It was dealing with the situation as it was.

‘Persuaded.' The Chief Priests and Elders are the evil force behind what is happening and they are using all their influence in order to get Jesus condemned. The description ‘the crowds' in Matthew is usually a neutral indication of those who are not main players. They are the ‘also rans'. Here the crowds are almost certainly made up of a mixture of supporters of the Chief Priests and Elders, friends and supporters of the insurrectionists, who have come to see Barabbas set free in accordance with custom, and possibly a few local sightseers, who have gathered at that early hour of the morning, all mainly representing Jerusalem (there is no dissenting voice). To Matthew it is Jerusalem that condemns Jesus as Matthew 27:25 makes clear. (Compare ‘all Jerusalem with him' in Matthew 2:3. Jerusalem was no safe place for Jesus).