TRV
Translation
King James Version
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?
Complete Jewish Bible
So when a crowd had gathered, Pilate said to them, "Whom do you want me to set free for you? Bar-Abba? or Yeshua, called `the Messiah'?"
Berean Standard Bible
So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?”
American Standard Version
When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?
World English Bible Messianic
When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Yeshua, who is called Messiah?”
Geneva Bible (1599)
When they were then gathered together, Pilate said vnto the, Whether will ye that I let loose vnto you Barabbas, or Iesus which is called Christ?
Young's Literal Translation
they therefore having been gathered together, Pilate said to them, `Whom will ye I shall release to you? Barabbas or Jesus who is called Christ?'
See on the biblical-era map
In the KJVVerse 24,147 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 121
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.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
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.
JeromeAD 420
Commentary on Matthew
(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.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
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.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
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.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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.
Copy as
Continue studying Matthew 27:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 27:17 captures a pivotal moment in Jesus' trial before Pontius Pilate, the Roman governor. In accordance with a Passover custom, Pilate offers the gathered crowd a choice between releasing a notorious prisoner, Barabbas, or Jesus, who is identified as "Christ." This question, posed by Pilate, sets the stage for the crowd's fateful decision, which would ultimately condemn Jesus to crucifixion, despite Pilate's apparent desire to release Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:17 employs several powerful literary devices. Juxtaposition is central, contrasting Barabbas, a symbol of rebellion and criminality, with Jesus, "which is called Christ," representing divine authority and innocence. This stark choice forces the audience, both then and now, to confront the fundamental difference between worldly values and God's truth. There is also profound Irony in Pilate's question; he, a pagan Roman governor, inadvertently highlights Jesus' messianic identity ("which is called Christ") while the very people who should recognize their Messiah are poised to reject Him. The question itself functions as a Rhetorical Question, not merely seeking information but compelling a public declaration and revealing the crowd's true allegiance. Finally, the entire scenario is rich with Symbolism, as the choice between Barabbas and Christ symbolizes the ultimate decision humanity faces: to embrace the way of sin and rebellion or to accept the path of salvation offered by God's Anointed One.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:17 is a profound theological statement, illustrating the world's rejection of its rightful King and the subversion of divine justice by human will and political expediency. The choice presented by Pilate is not merely between two men, but between two kingdoms: the kingdom of man, characterized by rebellion and sin (represented by Barabbas), and the Kingdom of God, represented by Jesus, the Christ. The crowd's choice to release Barabbas and condemn Jesus foreshadows the ongoing human tendency to choose worldly freedom over spiritual liberation, self-will over divine will. This moment underscores the depth of human depravity and the necessity of God's redemptive plan, where the innocent suffers for the guilty. It highlights the divine paradox that the rejection of the Messiah was, in fact, part of God's sovereign plan for salvation.
REFLECTION AND APPLICATION
Matthew 27:17 presents us with a timeless challenge: the choice between Barabbas and Christ. This is not merely a historical event but a perpetual spiritual dilemma that confronts every individual. Barabbas, a symbol of rebellion, self-interest, and worldly desires, stands in stark contrast to Jesus, the Christ, who embodies truth, righteousness, and sacrificial love. In our daily lives, we are constantly presented with choices that mirror this ancient decision. Will we choose the path of popular opinion, personal gratification, or rebellion against God's will, even if it means compromising truth and justice? Or will we choose to follow Jesus, embracing His teachings, His sacrifice, and His Lordship, even when it means going against the prevailing culture or personal comfort? This verse calls us to a profound self-examination, urging us to recognize the subtle ways we might, like the crowd, choose "Barabbas" in our own lives, prioritizing fleeting desires over eternal truth. It compels us to reaffirm our allegiance to Christ, acknowledging Him as our Anointed King and committing to live in accordance with His kingdom values, regardless of external pressures.
Questions for Reflection
FAQ
Why did Pilate offer the crowd a choice between Jesus and Barabbas?
Answer: Pilate offered this choice primarily for political and strategic reasons. It was a custom during the Passover festival for the Roman governor to release a prisoner, likely as a gesture of goodwill or to appease the Jewish populace during a time of heightened religious and nationalistic fervor. Pilate himself seems to have recognized Jesus' innocence, as indicated in Matthew 27:18 where it states he knew they had handed Jesus over out of envy. By presenting the crowd with a choice between Jesus and a notorious criminal like Barabbas, Pilate likely hoped they would choose to release Jesus, thereby avoiding the condemnation of an innocent man and potentially averting a riot or further unrest.
Who was Barabbas, and why was he chosen by the crowd?
Answer: Barabbas was a notorious prisoner, described in the Gospels as a robber (John 18:40), a murderer, and an insurrectionist (Mark 15:7). He represented a figure of rebellion against Roman authority, which might have resonated with some segments of the Jewish population who yearned for political liberation. The crowd, however, was heavily influenced and incited by the chief priests and elders, who persuaded them to ask for Barabbas and to have Jesus crucified (Matthew 27:20). Their choice was not necessarily a reflection of popular support for Barabbas, but rather a manipulated rejection of Jesus, whom the religious leaders viewed as a threat to their power and interpretation of the law.
Why is Jesus referred to as "Jesus which is called Christ" in this verse?
Answer: The phrase "Jesus which is called Christ" (G5547, Christós) is highly significant. "Christ" is not a surname but a title, meaning "Anointed One" or "Messiah." It signifies Jesus' divine appointment as the long-awaited deliverer and King prophesied in the Old Testament. By using this title, Pilate, perhaps inadvertently, highlights Jesus' unique identity and the very claim that fueled the religious leaders' opposition to Him. It underscores that the trial was not merely about a common criminal but about the one who claimed (or was claimed to be) the Messiah. This identification forces the crowd to make a conscious choice about Jesus' true nature and authority, even as they choose to reject Him.
CHRIST-CENTERED FULFILLMENT
Matthew 27:17, with its stark choice between Barabbas and Jesus, powerfully foreshadows the ultimate Christ-centered fulfillment of God's redemptive plan. Barabbas, a man guilty of rebellion and murder, represents humanity's fallen state and the just condemnation we deserve. Jesus, "which is called Christ," the innocent Son of God, stands in His place. The crowd's choice to release Barabbas and crucify Jesus is a profound illustration of substitutionary atonement: the guilty is set free, and the innocent suffers the penalty. This divine exchange, though orchestrated by human sin and political maneuvering, was part of God's sovereign design from eternity, as prophesied in Isaiah 53:6. Jesus, the true Lamb of God (John 1:29), willingly takes the place of Barabbas, and by extension, the place of all who are guilty, bearing the sin of the world on the cross. His rejection by His own people and His unjust condemnation ultimately paved the way for the forgiveness and salvation of all who believe in Him, fulfilling the very purpose for which He came into the world (Mark 10:45). The choice Pilate presented, therefore, becomes a timeless testament to the scandalous grace of God, where the innocent Christ dies so that the guilty may live, offering true freedom from the bondage of sin and death (Romans 5:8).