Matthew 27:15

KJV

Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.

KJV (with Strong's)

Now {G1161} at {G2596} that feast {G1859} the governor {G2232} was wont {G1486} to release {G630} unto the people {G3793} a {G1520} prisoner {G1198}, whom {G3739} they would {G2309}.

Complete Jewish Bible

It was the governor's custom during a festival to set free one prisoner, whom ever the crowd asked for.

Berean Standard Bible

Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing.

American Standard Version

Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would.

Commentary

### SUMMARY
Matthew 27:15 introduces a significant custom practiced during the Passover feast in Jerusalem, where the Roman governor would release a prisoner chosen by the people. This verse sets the immediate stage for the pivotal choice the crowd would soon make between Jesus and Barabbas, highlighting the unique interplay of Roman governance and Jewish tradition that ultimately contributed to Jesus's condemnation.

### CONTEXT
* **Literary Context:** This verse immediately follows Pilate's initial questioning of Jesus and the chief priests' and elders' incitement of the crowd (Matthew 27:11-14). It precedes the explicit presentation of the choice between Jesus and Barabbas (Matthew 27:16-17) and the subsequent demand for Jesus's crucifixion. The custom described in [Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Governor's Custom") thus serves as the narrative mechanism through which Pilate attempts, and ultimately fails, to release Jesus, directly leading to the events of [Matthew 27:18-26](/matthew/27-18-26 "Matthew 27:18-26 - Pilate Delivers Jesus to Be Crucified"). It is a crucial pivot point in the Passion narrative, moving from interrogation to condemnation.
* **Historical & Cultural Context:** The Passover (Pesach) was one of the most important annual festivals for the Jewish people, commemorating their liberation from slavery in Egypt (as recounted in [Exodus 12](/exodus/12 "Exodus 12 - The First Passover")). Jerusalem would swell with pilgrims, creating a volatile atmosphere. Roman governors, such as Pontius Pilate (who served from AD 26-36), were acutely aware of the potential for unrest during such festivals. While extra-biblical evidence for a widespread "Paschal amnesty" custom is scarce, the Gospels present it as a recognized practice. It likely served as a gesture of Roman goodwill, a means to appease the populace, or a way to assert authority while appearing benevolent, aiming to maintain peace and order in a province prone to rebellion. This custom underscores the complex political and religious dynamics of Judea under Roman occupation.
* **Key Themes:** [Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Governor's Custom") contributes to several overarching themes within Matthew's Gospel and the broader Passion narrative. Firstly, it highlights the **Sovereignty of God** working through human systems and decisions, even seemingly arbitrary customs, to fulfill divine prophecy concerning the suffering servant (e.g., [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant")). Secondly, it underscores the theme of **Injustice and Human Culpability**, as the custom, intended for mercy, is twisted by the crowd's manipulation and Pilate's moral cowardice, leading to the condemnation of an innocent man. Finally, it sets the stage for the dramatic **Choice of the People**, illustrating the profound spiritual blindness and rejection of the Messiah by many of his own people, a theme prominent throughout [Matthew's Gospel](/matthew/1 "Matthew 1 - The Gospel of Matthew").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **feast (Greek, _heortḗ'_):** Refers to a festival or holyday. In this context, it unequivocally denotes the Passover, a pivotal annual celebration for the Jewish people commemorating their deliverance from slavery in Egypt. The atmosphere of such a feast, filled with religious and nationalistic fervor, profoundly influenced the events unfolding.
* **governor (Greek, _hēgemṓn'_):** From a word meaning "to lead," this term describes a leader or chief person of a province, accurately identifying Pontius Pilate's official position as the Roman prefect or procurator of Judea. His role was to maintain order and administer justice, though often with a pragmatic eye toward political stability.
* **release (Greek, _apolýō'_):** Meaning "to free fully," this verb can imply relieving, dismissing, or setting at liberty. Here, it refers to the act of pardoning a prisoner, a significant exercise of the governor's authority, which Pilate intended to use to free Jesus.

#### Verse Breakdown
* **"Now at that feast":** This phrase firmly situates the events within the context of the Passover, a time of heightened religious and nationalistic sentiment in Jerusalem. The "feast" is not merely a temporal marker but signals a period of intense spiritual and political significance, where large crowds and deep-seated emotions could easily lead to unrest.
* **"the governor was wont to release unto the people a prisoner":** This describes a customary practice of the Roman governor, Pontius Pilate. The phrase "was wont to release" indicates an established tradition, implying that this act of clemency was expected by the populace. It highlights the governor's authority to grant amnesty, a power he intended to leverage in the case of Jesus.
* **"whom they would":** This crucial clause emphasizes the people's agency in the custom. The choice of which prisoner to release rested with the crowd, not solely with the governor. This democratic element, ironically, becomes the very mechanism through which the innocent Jesus is condemned and the notorious Barabbas is set free, revealing the volatile power of popular opinion.

#### Literary Devices
The verse employs several literary devices. **Foreshadowing** is prominent, as the establishment of this custom immediately sets the stage for the dramatic and unjust choice that will follow, leading directly to Jesus's condemnation. There is also a strong element of **Irony**: a custom designed to demonstrate Roman benevolence and foster goodwill ultimately becomes the instrument of the gravest injustice. The governor's attempt to use this tradition for a just outcome is subverted by the crowd's manipulated will. Furthermore, the scene subtly uses **Contrast** between Pilate's initial inclination towards releasing Jesus and the overwhelming, manipulated will of the crowd, highlighting the moral dilemma and the tragic outcome.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:15, while describing a historical custom, carries profound theological weight. It underscores the theme of divine sovereignty operating even amidst human sin and political maneuvering. God's plan for redemption through Christ's sacrifice was not thwarted by human injustice but unfolded precisely through it. The "release" of a prisoner, a gesture of earthly mercy, is tragically misapplied by human will, yet it paradoxically paves the way for the ultimate spiritual release offered by Christ's atoning death. This moment highlights the profound responsibility of human choice and the often-corrupting influence of mob mentality and political expediency, contrasting sharply with the perfect justice and self-sacrifice of God.

* [John 18:39-40](/john/18-39-40 "John 18:39-40 - The Choice Between Jesus and Barabbas")
* [Acts 3:13-15](/acts/3-13-15 "Acts 3:13-15 - Peter Accuses the Jews of Rejecting Jesus")
* [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant Silent Before His Accusers")

### REFLECTION AND APPLICATION
Matthew 27:15, though seemingly a simple statement of fact, invites deep reflection on the nature of justice, power, and human will. It serves as a stark reminder that even well-intentioned customs or legal frameworks can be twisted and corrupted by external pressures, popular opinion, and moral cowardice. Pilate's attempt to use this tradition to release Jesus ultimately failed because of the crowd's manipulated desires, demonstrating the profound dangers of mob mentality and the ease with which truth can be suppressed for political expediency. For us today, this verse challenges us to consider where our allegiances lie: do we succumb to the loudest voices, or do we stand for truth and righteousness, even when it is unpopular or costly? It also implicitly points to the sovereign hand of God, who can orchestrate even the most unjust human acts to fulfill His redemptive purposes, reminding us that His plan is never truly derailed. We are called to discern truth, resist manipulation, and advocate for justice, even when the tide of public opinion flows against it.

#### Questions for Reflection
* **How do external pressures and popular opinion influence our decisions, both individually and corporately?**
* **In what ways might we, like Pilate, attempt to "wash our hands" of responsibility when faced with difficult moral choices?**
* **How can we cultivate a spirit of discernment to resist manipulation and stand for truth, even when it is unpopular?**

### FAQ

**Was this custom of releasing a prisoner at Passover historically common or unique to Jesus's trial?**

Answer: While the Gospels (Matthew 27:15, [Mark 15:6](/mark/15-6 "Mark 15:6 - The Custom of Releasing a Prisoner"), [Luke 23:17](/luke/23-17 "Luke 23:17 - The Custom Explained"), [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer")) present this custom as well-established ("was wont to release"), extra-biblical historical evidence for a widespread, formal "Paschal amnesty" is limited. Some scholars suggest it might have been a specific, ad hoc practice of Pilate's, or a localized tradition in Judea, rather than a universal Roman custom. However, the silence of other sources does not necessarily negate its existence, especially given the Roman practice of occasional clemency (indulgentia) and the need for governors to manage volatile provinces during festivals. The Gospel accounts remain the primary historical record for this specific custom during Jesus's trial.

### CHRIST-CENTERED FULFILLMENT
Matthew 27:15, with its description of the governor's custom to release a prisoner, powerfully foreshadows the ultimate act of release and substitution found in Christ. In this earthly custom, a choice was presented between two prisoners: Barabbas, a notorious rebel and murderer, and Jesus, the innocent Son of God. The crowd, swayed by the chief priests, chose Barabbas to be released and Jesus to be crucified. This tragic exchange, however, points to the profound spiritual reality of the gospel: Jesus, the truly innocent one, became the ultimate "prisoner" condemned in our place, so that we, who are truly guilty, might be set free. His death on the cross was not a miscarriage of justice in God's eternal plan, but the very means by which God's justice and mercy converged. As [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us") declares, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." Jesus was the Lamb of God, led like a sheep to the slaughter ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant Silent Before His Accusers")), taking upon himself the penalty for our sins, so that we might experience true liberation from sin's bondage and the condemnation of the law. His condemnation was our release; His death, our life. This is the heart of the gospel, where the innocent one is sacrificed for the guilty, fulfilling God's perfect plan of redemption.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 19:16

¶ Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.

Acts 25:9

But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

John 18:38

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault [at all].

John 18:40

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Mark 15:6

Now at [that] feast he released unto them one prisoner, whomsoever they desired.

Mark 15:15

¶ And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.

Luke 23:16

I will therefore chastise him, and release [him].