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“Jesus Before Pilate”· Matthew 27:11–25
Translation
Complete Jewish Bible
There was at that time a notorious prisoner being held, named Yeshua Bar-Abba.
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I believe that these events reveal something of a mystery. Barabbas represents the one who enacts dissension, war and murder in human souls, but Jesus is the Son of God who works peace, reason, wisdom and everything good. When the two of them were bound humanly and bodily, the people requested that Barabbas be released. Because of this act, they suffer continual dissention, murder and robbery. Such things afflict the pagans from without but the Jews, who do not believe in Jesus, from within their very souls. Where Jesus is absent, there is dissention and strife and war. Where Jesus is present, however, in such a way that the people can say "if Christ is in us, although the body is dead on account of sin, the spirit is alive on account of righteousness," there is everything good: spiritual riches beyond measure and peace, for "he is our peace who has made us both one." Anything contrary to this should be recognized as the mark of Barabbas struggling to be set free from his bondage within human souls, that is, not only in the historically sinful Israel, considered according to the flesh, but in all who teach like it and live like it. Within everyone who does evil, then, Barabbas is set free and Christ is bound. Within everyone who does good, however, Christ is set free and Barabbas is bound.
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.
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 we as wont to release unto the people a prisoner whom they would.
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.
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.
Then is added something else which alone was enough to deter all from putting Him to death; When we he as 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.
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.
(Hom. iii. in Cæn. Dom.) Thus then the judge is 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.
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.
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.
(Hom. iii. in Cæna 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.
(Verse 16 onwards) At that time he had a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them: Whom do you want me to release to you, Barabbas or Jesus who is called Christ? For he knew that they had handed Him over out of envy. Now, in the Gospel written according to the Hebrews, 'the son of their teacher' is interpreted as referring to this man, who had been condemned for sedition and murder. However, Pilate offers them the option of releasing whoever they want, either the robber or Jesus, not doubting that they would choose Jesus, knowing that He had been handed over out of envy. Therefore, the evident cause of the cross is envy.
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.
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.
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; (Ps. 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. (Jer. 12:8.)
Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 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 Cæsar 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 he 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.
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.
This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 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.
(Serm. lix. 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.
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.
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.
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.
Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as he 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.
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.
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.
(non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 27:16 introduces Barabbas, a "notable prisoner," at a critical juncture in Jesus' trial before Pontius Pilate. This verse sets the stage for the Roman governor's customary Passover offer to release a prisoner, forcing the crowd to choose between Jesus, whom Pilate found innocent, and Barabbas, a known insurrectionist and murderer. This pivotal moment not only highlights the stark contrast between the two men but also underscores the profound spiritual choice presented to humanity, ultimately revealing God's sovereign plan for salvation through substitution.
Context
Literary Context
Matthew 27:16 is nestled within the dramatic narrative of Jesus' passion, specifically His trial before Pontius Pilate. Immediately preceding this verse, Pilate has interrogated Jesus and found no basis for condemnation, recognizing that the chief priests and elders had handed Jesus over out of envy (Matthew 27:18). The verse follows the mention of the Passover custom, where the governor would release a prisoner to the crowd (Matthew 27:15). The introduction of Barabbas here is crucial, as he becomes the direct alternative to Jesus in Pilate's attempt to release the Nazarene. The subsequent verses detail the crowd's vehement demand for Barabbas's release and Jesus' crucifixion, culminating in Pilate washing his hands of the matter (Matthew 27:20-26). This verse, therefore, is the linchpin that sets up the crowd's fateful decision.
Historical & Cultural Context
The setting is Jerusalem during the Passover festival, a time of heightened religious and nationalistic fervor. The Roman governor, Pontius Pilate, maintained order in Judea, and the custom of releasing a prisoner (often called the "Passover Amnesty") was likely a Roman concession to Jewish sensibilities, aimed at fostering goodwill and preventing unrest during a volatile holiday. While not explicitly mentioned in other historical sources outside the Gospels, this practice fits within the known Roman strategies for managing conquered populations. Barabbas himself was not just a common criminal; Mark and Luke identify him as an insurrectionist and murderer (Mark 15:7 and Luke 23:19). This suggests he was involved in a rebellion against Roman authority, a figure who might have been seen as a national hero by some segments of the Jewish populace who yearned for liberation from Roman rule. Pilate, aware of the political tensions and the true motives of the Jewish leaders, attempts to use this custom to release Jesus, whom he perceives as politically harmless, by offering a choice between Him and a genuine threat to Roman order.
Key Themes
Matthew 27:16 contributes significantly to several overarching themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it powerfully illustrates the Stark Contrast between Jesus, the innocent Son of God and true King of Israel (Matthew 27:11), and Barabbas, a violent rebel and convicted criminal. This juxtaposition forces a profound spiritual choice upon the crowd and, by extension, upon every reader. Secondly, the verse highlights the interplay between Human Choice and Divine Plan. While the crowd's decision to choose Barabbas over Jesus was a human act of rejection, it was simultaneously part of God's sovereign, predetermined plan for the atonement of sins, fulfilling prophecies about the suffering Messiah (Isaiah 53:4-6). Finally, and most profoundly, it introduces the Principle of Substitution. Barabbas, a man deserving of death for his crimes, is set free, while Jesus, the innocent one, is condemned to die in his place. This dramatic exchange powerfully foreshadows and embodies the core Christian doctrine of substitutionary atonement, where Christ takes the place of sinners, bearing their guilt and punishment (2 Corinthians 5:21).
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"And they had then"
This phrase sets the immediate scene, indicating that at that specific time ("then," G5119, tóte), the authorities (implicitly Pilate and his administration) possessed or held in custody. The conjunction "And" (G1161, dé) serves as a continuative particle, linking this statement to the preceding context of Pilate's dilemma and the Passover custom.
"a notable prisoner"
This introduces the specific individual in question. "Notable" (G1978, epísēmos) signifies that this prisoner was not an ordinary detainee but one of public renown, likely due to his criminal activities, as confirmed by other Gospel accounts identifying him as an insurrectionist and murderer. The term "prisoner" (G1198, désmios) clearly defines his legal status as someone confined due to a crime.
"called Barabbas"
This provides the specific name of the notable prisoner, Barabbas (G912, Barabbâs). The inclusion of his name is crucial, as it immediately identifies the individual who will be presented as the alternative to Jesus, setting up the dramatic choice that follows. The verb "called" (G3004, légō) simply denotes his known appellation.
Literary Devices
Matthew 27:16 employs several potent literary devices. Irony is prominent, particularly in the name Barabbas, meaning "son of the father." The crowd chooses to release this "son of the father" while condemning the true Son of the Father, Jesus, to death. This creates a profound theological irony that underscores humanity's spiritual blindness. Contrast is also a central device, setting up the radical difference between Jesus, the innocent and righteous one, and Barabbas, the guilty and violent criminal. This stark opposition highlights the nature of the choice presented to the crowd and to all who encounter the Gospel. Furthermore, the entire scene functions as powerful Foreshadowing and Symbolism of substitutionary atonement. Barabbas, the guilty party, is set free, while Jesus, the innocent one, is condemned in his place, vividly illustrating the core Christian doctrine that Christ died for the unrighteous.
Theological and Thematic Connections
Matthew 27:16 is a foundational passage for understanding the doctrine of substitutionary atonement. The release of Barabbas, a convicted criminal deserving of punishment, in exchange for the condemnation of Jesus, the innocent Son of God, serves as a profound visual parable of God's grace and justice. Humanity, symbolized by Barabbas, is guilty and deserving of death due to sin. Yet, in an act of divine love, God provides His Son to take the place of the guilty. This exchange demonstrates that Christ's death was not merely a tragic event but a deliberate, redemptive act where He bore the penalty for sins that we deserved, allowing us to be set free. It underscores the depth of human depravity that would choose a murderer over the Messiah, yet simultaneously magnifies the immeasurable love of God who orchestrates salvation through such a profound substitution.
Reflection and Application
The scene in Matthew 27:16 compels us to confront the profound implications of our own choices regarding Jesus Christ. Just as the crowd was presented with an unequivocal decision, so too are we faced with the question of who Jesus is to us. Do we, like the crowd, reject the innocent Christ in favor of our own desires, our self-righteousness, or even our rebellion against God's authority, symbolized by Barabbas? Or do we recognize our own spiritual guilt and embrace the One who willingly took our place on the cross? This verse is a vivid reminder that true freedom is not found in the release from earthly bonds or political oppression, but in the spiritual liberation offered through Christ's sacrifice. It calls us to acknowledge our need for a Savior and to respond in faith to the One who died so that we, the guilty, might live. The exchange of Barabbas for Jesus is a timeless illustration of the gospel: the innocent suffers for the guilty, so the guilty might be declared righteous.
Questions for Reflection
FAQ
Who was Barabbas, and why was he "notable"?
Barabbas was a prisoner held by the Roman authorities in Jerusalem during the time of Jesus' trial. The Gospels of Mark and Luke identify him more specifically as an insurrectionist (one who stirred up rebellion) and a murderer (Mark 15:7 and Luke 23:19). He was "notable" (Greek: epísēmos) not in a positive sense, but because he was well-known or infamous due to his significant criminal activities and his involvement in a violent uprising against Roman rule. His notoriety made him a prominent figure in the public consciousness, and perhaps even a symbol of resistance for some Jews who longed for political liberation.
Christ-Centered Fulfillment
Matthew 27:16, by introducing Barabbas as the alternative to Jesus, powerfully foreshadows and embodies the Christ-centered fulfillment of God's redemptive plan. The release of Barabbas, a guilty man, and the condemnation of Jesus, the innocent Lamb of God (John 1:29), is the ultimate demonstration of substitutionary atonement. Christ, who "knew no sin, became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Just as Barabbas was literally set free while Jesus took his place on the path to crucifixion, so too are all believers spiritually set free from the penalty of sin because Christ bore the wrath and judgment we deserved. His sacrifice fulfills the Old Testament prophecies of the Suffering Servant (Isaiah 53:5-6), providing the perfect, once-for-all sacrifice necessary for the forgiveness of sins (Hebrews 9:22). The Barabbas exchange is a vivid, historical tableau of the gospel: the innocent Son of God dies in the place of the guilty, so that those who believe might receive true freedom and eternal life through Him (Romans 6:23).