TRV
Translation
King James Version
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.
KJV (with Strong's)
When G1161 he G846 was set down G2521 on G1909 the judgment seat G968, his G846 wife G1135 sent G649 unto G4314 him G846, saying G3004,G2532 Have thou G4671 nothing G3367 to do with that G1565 just man G1342: for G1063 I have suffered G3958 many things G4183 this day G4594 in G2596 a dream G3677 because G1223 of him G846.
Complete Jewish Bible
While he was sitting in court, his wife sent him a message, "Leave that innocent man alone. Today in a dream I suffered terribly because of him."
Berean Standard Bible
While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.”
American Standard Version
And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.
World English Bible Messianic
While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him.”
Geneva Bible (1599)
Also when he was set downe vpon the iudgement seate, his wife sent to him, saying, Haue thou nothing to do with that iust man: for I haue suffered many things this day in a dreame by reason of him.)
Young's Literal Translation
And as he is sitting on the tribunal, his wife sent unto him, saying, `Nothing--to thee and to that righteous one, for many things did I suffer to-day in a dream because of him.'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 122.8
Jesus was delivered up out of jealousy, and plainly out of jealousy. Even Pilate could not ignore it. Furthermore, the Evangelist did not overlook the matter of divine providence regarding the praise of God, who desired to convert Pilate's wife in a dream. The woman took it upon herself to prevent her husband from passing sentence against Jesus. But Matthew did not explain the dream. All he said was that she had "suffered many things in a dream" because of Jesus. Therefore she "suffered in a dream" and did not suffer beyond that, so we may say that Pilate's wife was fortunate. She "suffered many things in a dream" because of Jesus and she received "in a dream" what she would suffer. Hence you may say it is better for someone to receive bad things in a dream than to receive them in life. Who indeed would not choose to receive bad things "in a dream" [rather than receive them] in life [unless one deserved such things, and it were better to receive bitter things in life than to receive minor troubles in a dream]? He finds comfort indeed and peaceful repose "in the bosom of Abraham" who receives bad things in his life (and not those bad things which he receives in his dreams), and because of them he will also be consoled. As to whether he will also have the beginning of conversion to God for having "suffered many things in a dream" because of Jesus, God only knows.
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 ChrysostomAD 407
Homily on the Gospel of Matthew 86
"And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him." See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore doth he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she doth not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.
But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether he forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither doth Christ acquit him of the blame, in saying, "He that betrayeth me unto thee hath greater sin." So that it was from weakness that he yielded and scourged Him, and delivered Him up.
He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? "They persuaded the multitude," it is said, "that they should ask Barabbas."
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 19 onwards) Now while he was sitting on the judgment seat, his wife sent to him, saying, 'Have nothing to do with that righteous Man, for I have suffered many things today in a dream because of Him.' But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. The governor answered and said to them, 'Which of the two do you want me to release to you?' They said, 'Barabbas!' Note that God often reveals dreams to the Gentiles; and that the testimony of the people is that Pilate and his wife confess the righteous Lord.
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.
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SUMMARY
Matthew 27:19 presents a profound and unexpected interjection during Jesus' trial before Pontius Pilate. As Pilate assumes his official position on the judgment seat, his wife sends an urgent message, warning him to have nothing to do with Jesus, whom she describes as "that just man." Her plea is born out of intense suffering experienced in a dream that day, clearly indicating a divine warning against condemning an innocent man. This verse highlights the universal witness to Jesus' blamelessness and the profound spiritual stakes involved in His unjust condemnation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:19 employs several potent Literary Devices. Foreshadowing is evident in the wife's suffering in the dream, which not only warns Pilate but also subtly anticipates the immense suffering Jesus himself is about to endure, and perhaps even the future suffering that will come upon Jerusalem and those responsible for His death. The verse also utilizes Dramatic Irony, as the audience is fully aware of Jesus' innocence and divine nature, making Pilate's wife's plea a poignant, albeit unheeded, confirmation of what is already known. The unexpected source of the warning—a Roman governor's pagan wife—serves as a powerful instance of Divine Intervention, demonstrating God's sovereign hand at work even in the most unlikely circumstances, attempting to avert injustice. Furthermore, the Juxtaposition of the formal, authoritative setting of the "judgment seat" with the personal, intimate, and supernatural message from Pilate's wife creates a striking contrast, emphasizing the extraordinary nature of the divine warning breaking into human legal proceedings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:19 stands as a profound theological statement on God's active involvement in human affairs, even amidst the darkest moments of injustice. It underscores the universal witness to Jesus' blameless character, a truth affirmed not only by His disciples and Pilate himself, but also by an unexpected outsider through a divinely-inspired dream. This divine warning highlights the gravity of the decision before Pilate, emphasizing that the condemnation of Jesus was not merely a political or legal error but a profound moral and spiritual transgression. It speaks to God's desire for justice and His willingness to communicate truth through any means necessary, even to those who may be far from Him. Ultimately, this verse sets the stage for the ultimate display of divine justice and mercy, where the "just man" would suffer for the unjust, fulfilling God's redemptive plan.
REFLECTION AND APPLICATION
Matthew 27:19 offers timeless lessons for believers and seekers, urging us to cultivate a posture of discernment and moral courage. The unexpected source of the warning—Pilate's wife—serves as a potent reminder that God can speak through diverse channels, sometimes through those we least expect, or through means as subtle as a dream or an inner conviction. It challenges us to remain open to divine guidance, especially when confronted with decisions that bear significant moral weight or involve matters of justice and truth. Furthermore, the verse powerfully reiterates the unimpeachable character of Jesus, "that just man," whose innocence was recognized even by outsiders. This truth should deepen our faith in His perfect righteousness and His suitability as the spotless Lamb of God. Finally, Pilate's tragic failure to heed the warning, succumbing instead to political expediency and crowd pressure, stands as a sobering cautionary tale. It prompts us to examine our own lives: are we willing to stand for what is right, even when it is unpopular or costly? Do we prioritize convenience, social pressure, or personal gain over the clear call of conscience and divine truth?
Questions for Reflection
FAQ
Who was Pilate's wife, and what is known about her?
Answer: The Bible does not name Pilate's wife in Matthew 27:19, referring to her simply as "his wife." However, early Christian tradition, particularly in the Eastern Orthodox and Coptic Churches, identifies her as Claudia Procula (or Procla). She is sometimes venerated as a saint in these traditions, based on the belief that she later converted to Christianity, possibly influenced by this very dream and the events surrounding Jesus' crucifixion. Her pagan background makes her warning even more striking, demonstrating God's ability to communicate His will to anyone, regardless of their religious or cultural affiliation.
Was her dream truly from God, and why would God communicate in this way?
Answer: The biblical text strongly implies that her dream was a divine communication. The content of the dream, causing her to "suffer many things" and leading to a direct warning about Jesus' innocence, aligns perfectly with God's character and His concern for justice. Throughout the Bible, dreams are a recognized medium for divine revelation, particularly in critical moments, as seen with Joseph's dreams in Matthew 1:20 and Matthew 2:13, or Pharaoh's dreams interpreted by Joseph in Genesis 41. God's choice to warn Pilate through his wife's dream underscores His sovereignty and His desire to offer every opportunity for humanity to align with His will, even when that will is ultimately rejected. It also highlights the profound spiritual significance of Jesus' trial, extending beyond mere human politics.
CHRIST-CENTERED FULFILLMENT
Matthew 27:19, though a brief interlude, powerfully contributes to the Christ-centered narrative of the Gospels by highlighting the perfect righteousness of Jesus, which is foundational to His redemptive work. Pilate's wife's urgent warning to "Have thou nothing to do with that just man" unequivocally affirms Jesus' blamelessness, a crucial theological truth. It underscores that the one being condemned was utterly without sin, fulfilling the Old Testament prophecies of a suffering servant who would be "cut off from the land of the living" despite having "done no violence, nor was any deceit in his mouth" (Isaiah 53:8-9). This divine testimony to Jesus' purity is essential because only a spotless Lamb could serve as the perfect sacrifice for the sins of humanity (1 Peter 1:18-19). The suffering Pilate's wife experienced in her dream, "because of him," subtly foreshadows the immeasurable suffering Jesus would endure on the cross, not for His own sin, but for ours. Thus, this verse implicitly points to Jesus as the righteous substitute, whose unjust condemnation by human courts paved the way for the ultimate act of divine justice and mercy, securing salvation for all who believe in the one who was truly "that just man" (Romans 5:8-9).