Matthew 27:11-31

The account of Matthew is least detailed, but contains two incidents (Matthew 27:19; Matthew 27:24) peculiar to itself. The Jews first attempted to obtain Pilate's consent to the death of Jesus, without formal accusation (John 18:28-32). Failing in this they make the political charge (Luke 23:2). Then comes the question of Pilate (Matthew 27:11). Our Lord acknowledges His Messiahship, but first inquires in what sense Pilate puts the question (John 18:34). Before His Jewish accusers He was silent (Matthew 27:12-14). Pilate finds no fault in Him, but hearing He is a Galilean sends Him to Herod (Luke 23:4-12). On the return from Herod, Pilate offers them the choice between Jesus and Barabbas (Matthew 27:15-18), seeking to release Jesus (Luke 23:13-17); but the multitude, under the influence of the priests, ask that Barabbas be released and Jesus crucified (Matthew 27:20-23). Luke records three successive efforts of Pilate to release our Lord; Matthew three answers of the people (Matthew 27:21-23). Pilate was no doubt influenced also by the message of his wife (Matthew 27:19). Yet by having put Christ on a level with Barabbas he had already committed himself and gave way to avoid a tumult. After the significant hand washing and the awful response of the multitude (Matthew 27:24-25), Jesus was scourged (Matthew 27:26). Pilate may have hoped that this would satisfy the Jews; for, after the crown of thorns had been put upon Christ, Pilate exhibited Him to the multitude (John 19:1-4, ‘ Ecce homo'). Between Matthew 27:30-31 we place a number of incidents mentioned by John (John 19:6-15): the new accusation on the part of the Jews, the subsequent interview of Pilate and Jesus, the threat of the Jews, the final decision of Pilate, his taunts calling forth the cry: ‘We have no king but Cesar.'