Matthew 27:15-26

Ver 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16. And they had then a notable prisoner, called Barabbas. 17. Therefore when they were gathered together, Pilate said unto them, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?" 18. For he knew that for envy they had delivered him. 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." 20. But the Chief Priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21. The governor answered and said unto them, "Whether of the twain will ye that I release unto you?" They said, "Barabbas." 22. Pilate saith unto them, "What shall I do then with Jesus which is called Christ?" They all say unto him, "Let him be crucified." 23. And the governor said, "Why, what evil bath he done?" But they cried out the more, saying, "Let him be crucified." 24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this just person; see ye to it." 25. Then answered all the people, and said, "His blood be on us, and on our children." 26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Chrys.: Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. "Now on the feast day the governor was wont to release unto the people a prisoner whom they would."

Origen: Thus do the Gentiles shew favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. [marg. note: 1 Sam 14]

Chrys.: And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.

Jerome: In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.

Chrys.: "Whom will ye that I release unto you?" &c. As much as to say, If ye will not let Him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition. for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent.

Gloss., non occ.: The Evangelist adds the reason why Pilate sought to deliver Christ, "For he knew that for envy they had delivered him."

Remig.: John explains what their envy was, when he says, "Behold, the world is gone after him;" [John 12:19] and, "If we let him thus alone, all men will believe on him." [John 11:48] Observe also that in place of what Matthew says, "Jesus, who is called Christ," Mark says, "Will ye that I release unto you the King of the Jews?" [Mark 15:9] For the kings of the Jews alone were anointed, and from that anointing were called Christs.

Chrys.: Then is added something else which alone was enough to deter all from putting Him to death; "When he was set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man." For joined with the proof afforded by the events themselves, a dream was no light confirmation.

Raban.: It is to be noted, that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, the chair (cathedra) of the master. In visions and dreams the wife of a Gentile understood what the Jews when awake would neither believe nor understand.

Jerome: Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.

Chrys.: But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but "suffers many things because of him," so that sympathy with his wife would make the husband more slack to put Him to death. And the time agreed well, for it was the same night that she saw it.

Chrys., Hom. iii, in Caen. Dom.: Thus then the judge terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures.

Raban.: Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as be had at the first brought in death by a woman, so by a woman he would deliver Christ out of the hands of His enemies, lest through His death he should lose the sovereignty of death.

Chrys.: But none of the foregoing things moved Christ's enemies, because envy had altogether blinded them, and of their own wickedness they corrupt the people, for they "persuaded the people that they should ask Barabbas, and destroy Jesus."

Origen: Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him.

Gloss., non occ.: Pilate is said to make this answer, "Whether of the twain will ye that I release unto you?" either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.

Origen: But the populace, like wild beasts that rage the open plains, would have Barabbas released to them. For this people had seditions, murders, robberies, practised by some of their own nation in act, and nourished by all of them who believe not in Jesus, inwardly in their mind. Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. All those who are like the Jews either in doctrine or life desire Barabbas to be loosed to them; for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound.

Pilate sought to strike them with shame for so great injustice, "What shall I do then with Jesus that is called Christ?" And not that only, but desiring to fill up the measure of their guilt. But neither do they blush that Pilate confessed Jesus to be the Christ, nor set any bounds to their impiety, They all say unto him, "Let him be crucified." Thus they multiplied the sum of their wickedness, not only asking the life of a murderer, but the death of a righteous man, and that the shameful death of the cross.

Raban.: Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings. The Jews indeed contrived this as the worst of deaths, but it had been chosen by the Lord without their privity, thereafter to place upon the foreheads of the faithful the same cross as a trophy of His victory over the Devil.

Jerome: Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, "Have thou nothing to do with that just man," he answered, "Why, what evil hath he done?" This speech of Pilate's acquits Jesus. "But they cried out the more, saying, Let him be crucified;" that it might be fulfilled which is said in the Psalm, "Many dogs have compassed me, the congregation of the wicked hath inclosed me;" [Psalms 22:16] and also that of Hieremias, "Mine heritage is unto me as a lion in the forest, they have given forth their voice against me." [Jeremiah 12:8]

Aug., de Cons. Ev., iii, 8: Pilate many times pleaded with the Jews, desiring that Jesus might be released, which Matthew witnesses in very few words, when he says, "Pilate seeing that he could prevail nothing, but that rather a tumult was made." He would not have spoken thus, if Pilate had not striven much, though how many efforts he made to release Jesus he does not mention.

Remig.: It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people.

Jerome: Pilate took water in accordance with that, "I Will wash my hands in innocency," [Psalms 26:6] in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Caesar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified.

"See ye to it," as though be had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, "His blood be on us and on our children." This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them.

Chrys.: Observe here the infatuation of the Jews; their headlong haste, and destructive passions will not let them see what they ought to see, and they curse themselves, saying, "His blood be upon us," and even entail the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted such of them and of their children as repented; for Paul was of them, and many thousands of those who in Jerusalem believed.

Leo, Serm., 59, 2: The impiety of the Jews then exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others.

Jerome: It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.

Chrys., Hom. iii, in Caena Dom.: See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor.

Jerome: This was done that we might be delivered from those stripes of which it is said, "Many stripes shall be to the wicked." [Psalms 32:10] Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.

Hilary: At the desire of the Priests the populace chose Barabbas, which is interpreted 'the son of a Father,' thus shadowing forth the unbelief to come when Antichrist the son of sin should be preferred to Christ.

Raban.: Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.