TRV
Translation
King James Version
And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.
Complete Jewish Bible
Then they put him in chains, led him away and handed him over to Pilate the governor.
American Standard Version
and they bound him, and led him away, and delivered him up to Pilate the governor.
World English Bible Messianic
and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
Geneva Bible (1599)
And led him away bounde, and deliuered him vnto Pontius Pilate the gouernour.
Young's Literal Translation
and having bound him, they did lead away, and delivered him up to Pontius Pilate, the governor.
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Hil. Quæst. V. et N. Test. q. 94.) Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, I have sinned, in that I have betrayed innocent blood? Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord's crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord's Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 115
Anyone who demands from me a scriptural text concerning the breaking of those fetters with which the chief priests and elders bound Jesus should understand that it was on account of this very event that Jesus said through the prophet, "Let us break their bonds." It was just as though Jesus had said this of the chief priests and elders, or even more so of those rulers who operated through them and of the kings of the world who "set themselves," and of those rulers who "take counsel together against the Lord and against his anointed," who also said, "let us cast their cords from us."4Our inquirer will be satisfied still more with scriptural demonstration that Jesus broke the chains of those who "took counsel" against him and led him away, bound, if he understands the meaning of what was written concerning Samson, who also broke the fetters of those foreigners who bound him, for he was a Nazirite of God and had power in his uncut head of hair. If therefore he whose power came from the hair on his head was able to break the chains of the oppressors who bound him, how much more will Christ decisively break those chains binding him, who, after performing great signs and miracles, freely delivered himself to be bound (the power of his divine nature lay dormant and still, allowing him to be captured). Samson's bonds were but a type of Christ's.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
They supposed that by His death they should crush His doctrine, and the belief in Him of those who believed Him to be the Son of God. With such purpose against Him they bound Jesus, Who looses them that are bound. (vid. Isa. 61:1.)
John ChrysostomAD 407
Homily on the Gospel of Matthew 85
For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.
But mark, I pray thee, how the act was forced on, so as to take place at the feast. For so was it typified from the first.
This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not.
But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.
But mark, I pray thee, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuse that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself.
He brought again the thirty pieces of silver to the chief priests, and saith, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
For neither could he bear his conscience scourging him. But mark, I pray thee, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled.
Hear, ye covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxxiv.) They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor.
Observe that he repents only when his sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end.
JeromeAD 420
Commentary on Matthew
(Chapter 27, verses 1 onwards) Now when morning came, all the chief priests and elders of the people took counsel against Jesus to put him to death. And they bound him, and led him away, and delivered him to Pontius Pilate the governor. He was not only taken to Pilate, but also to Herod, so that both of them might mock the Lord. And see the eagerness of the priests for evil. They stayed awake all night in order to commit murder. And they handed him over bound to Pilate. For they had this custom, that whoever they had condemned to death, they would hand over to the judge bound.
Then seeing Judas, who had betrayed Him, that He was condemned, being moved by repentance, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood. He cast away the weight of impiety from the greatness of his greed. Seeing that the Lord was condemned to death, Judas returned the price to the priests, as if he had the power to change the sentence of those who persecuted. Therefore, although he changed his will, he did not change the outcome of his first intention. But if he who handed over the innocent blood sinned, how much more did the Jews sin, who bought the innocent blood, and by offering a price, provoked the betrayal of the disciple? Let those who attempt to introduce different natures and say that Judas, the traitor, had an evil nature, and could not be saved by election, answer how an evil nature could have repented.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.1-2
The Lord was led not only to Pilate but also to Herod so that he could be mocked by both. Notice the solicitude with which the priests carried out their evil doing; they remained vigilant throughout the night in preparation for committing murder. “And they delivered him bound to Pilate.” It was their customary practice to bind a man who had been condemned to death and to hand him over to his judge.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Observe the evil zeal of the Chief Priests; they watched the whole night with a view to this murder. And they gave Him up to Pilate bound, for such was their practice to send bound to the judge any whom they had sentenced to death.
Judas, when he saw that the Lord was condemned to death, returned the money to the Priests, as though it had been in his power to change the minds of His persecutors.
Leo the GreatAD 461
SERMON 41.5.2
O religious leaders [of the Jews], this morning was far from your time of ascendency, as it might have seemed to you. Your sun was in fact beginning to set. The dawn you expected did not come. A night of blackest darkness was brooding over your spiteful hearts. Out of this morning would come the overthrow of the temple and its altars, the surpassing of the law and the prophets, the undoing of the kingship and priesthood, turning youth to continual lament. For you set out that morning on a mad and bloody course. You offered up to die the Author of life, the Lord of glory. Pilate—that terror-stricken judge—was overcome by your shouts, so that he chose a man for pardon who was a murderer and demanded the crucifixion of the Savior of the world.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 52, 5.) When he says, I have sinned, in that I have betrayed innocent blood, he persists in his wicked treachery, seeing that amid the last struggles of death he believed not Jesus to be the Son of God, but merely man of our rank; for had he not thus denied His omnipotence, he would have obtained His mercy.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one1, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Though it should be observed that they did not now first bind Him, but before, when they first laid hands upon Him in the garden, as John relates. (John 18:12.)
He hung himself, to show that he was hateful to both heaven and earth.
Theophylact of OhridAD 1107
Behold how the devil held them all in his grasp, convincing them to commit murder on such high days when they ought to have been making many sacrifices and offerings for their other sins, and for their purification and cleansing. But instead they bound Him and led Him away to Pilate the governor, who was from Pontus but was subject to the Romans who had sent him to be the governor of Judea. The chief priests and elders handed the Lord over to Pilate on the grounds that He had fomented sedition and had plotted against the emperor.
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 27:2 marks the critical juncture in Jesus' Passion narrative where the Jewish religious authorities, having condemned Him for blasphemy, formally transfer Him to the Roman civil power. This act of binding and delivering Jesus to Pontius Pilate, the Roman governor of Judea, was a necessary step for His crucifixion, as the Jewish Sanhedrin lacked the legal authority under Roman occupation to execute a capital sentence, thus initiating the final, divinely ordained phase of His suffering and ultimate redemptive work.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several literary devices in this concise verse. The Narrative Progression is stark and rapid, moving Jesus swiftly from one stage of His Passion to the next, emphasizing the relentless nature of the events leading to His crucifixion. The use of Passive Voice for Jesus ("when they had bound him, they led him away") subtly highlights His submission and lack of resistance, portraying Him as a willing participant in the divine plan rather than a helpless victim. The specific naming of "Pontius Pilate the governor" serves as Historical Specificity, grounding the narrative in real-world events and figures, which lends credibility and historical weight to the account. Furthermore, the entire scene functions as Foreshadowing, hinting at the Roman method of execution (crucifixion) that Pilate would ultimately authorize, a method distinct from Jewish forms of capital punishment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:2 is profoundly significant, illustrating the divine orchestration of human events for redemptive purposes. It highlights the transfer of authority from the Jewish religious system, which had condemned Jesus on religious grounds, to the Roman civil power, which would execute Him on political charges. This was crucial for the fulfillment of prophecy regarding Jesus' death by crucifixion, a Roman method of execution, rather than stoning, a Jewish method. Jesus' passive obedience in this transfer underscores His complete submission to the Father's will, even unto death, demonstrating that His suffering was not an accident but a purposeful act of atonement. This moment also serves as a poignant reminder of how earthly powers, both religious and governmental, can conspire against divine truth, yet God's sovereign plan remains unthwarted.
REFLECTION AND APPLICATION
Matthew 27:2 invites us to contemplate the profound depths of Jesus' obedience and the intricate, yet divinely controlled, path to our salvation. Witnessing Jesus, bound and delivered from one authority to another, compels us to reflect on the nature of true power—not in human control or legal jurisdiction, but in surrendered love and unwavering commitment to God's will. His silent submission in the face of unjust systems challenges us to consider how we respond when faced with adversity, injustice, or the betrayal of others. It reminds us that God's purposes often unfold through difficult and seemingly contradictory circumstances, and our trust in His sovereignty must remain steadfast. This verse also serves as a stark warning about the dangers of religious and political power when it becomes corrupted and opposes divine truth, urging us to examine our own hearts for any tendencies to prioritize human systems over God's righteous standards.
Questions for Reflection
FAQ
Why did the Jewish authorities "deliver" Jesus to Pilate if they had already condemned Him?
Answer: The Jewish Sanhedrin, while possessing the authority to try religious cases and issue judgments, lacked the legal power to execute a capital sentence under Roman occupation. Rome reserved the right of capital punishment for itself. Therefore, after condemning Jesus for blasphemy (a religious offense), the Jewish leaders needed the Roman governor, Pontius Pilate, to ratify their death sentence and carry out the execution. They likely reframed the charges to Pilate, accusing Jesus of sedition or claiming to be "King of the Jews," which were political offenses punishable by death under Roman law, as seen in Luke 23:2. This act of "delivering" Him was a formal transfer of jurisdiction to ensure His death.
What was Pontius Pilate's role as "the governor"?
Answer: Pontius Pilate served as the Roman procurator (or prefect) of Judea from AD 26 to 36. As governor, he was the chief Roman administrative and judicial authority in the province. His responsibilities included maintaining order, collecting taxes, and overseeing legal proceedings, including those involving capital punishment. When Jesus was "delivered" to him, Pilate became the ultimate arbiter of Jesus' fate, holding the power to either uphold or overturn the Jewish leaders' condemnation, as depicted throughout Matthew 27.
CHRIST-CENTERED FULFILLMENT
Matthew 27:2, depicting Jesus bound and delivered to Pontius Pilate, is a profound moment of Christ-centered fulfillment. This act directly actualizes Jesus' own prophecy that He would be “delivered to the Gentiles” to suffer and die. More broadly, it embodies the ultimate surrender of the Son of God, not as a helpless victim, but as the willing Lamb of God, who takes away the sin of the world. His binding foreshadows His being bound to the cross, and His delivery to Pilate is the necessary step for the Roman method of execution—crucifixion—which was the specific means by which God ordained Christ would bear the curse of sin, as Galatians 3:13 declares. In this moment, the earthly powers, both religious and political, unknowingly participate in God's sovereign plan to bring about the atoning sacrifice, demonstrating that even human injustice and betrayal are ultimately subservient to the divine will for redemption, culminating in the glorious resurrection and the triumph of the King of Kings, as celebrated in Revelation 19:16.