TRV
“Jesus Before Pilate”· Matthew 27:11–25
Translation
King James Version
But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
Complete Jewish Bible
But the head cohanim persuaded the crowd to ask for Bar-Abba's release and to have Yeshua executed on the stake.
Berean Standard Bible
But the chief priests and elders persuaded the crowds to ask for Barabbas and to have Jesus put to death.
American Standard Version
Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.
World English Bible Messianic
Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Yeshua.
Geneva Bible (1599)
But the chiefe Priestes and the Elders had persuaded the people that they shoulde aske Barabbas, and should destroy Iesus.
Young's Literal Translation
And the chief priests and the elders did persuade the multitudes that they might ask for themselves Barabbas, and might destroy Jesus;
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Historical interpretation
Eleven Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," -the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it "had borne thorns"-whereof that house of Israel had wrought a crown for Christ-and not "righteousness, but a clamour,"-the clamour whereby it had extorted His surrender to the cross. And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.
But the populace, like wild beasts that rage the open plains, would have Barabbas released to them. For this people had seditions, murders, robberies, practised by some of their own nation in act, and nourished by all of them who believe not in Jesus, inwardly in their mind. Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. All those who are like the Jews either in doctrine or life desire Barabbas to be loosed to them; for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound. Pilate sought to strike them with shame for so great injustice, What shall I do then with Jesus that is called Christ? And not that only, but desiring to fill up the measure of their guilt. But neither do they blush that Pilate confessed Jesus to be the Christ, nor set any bounds to their impiety, They all say unto him, Let him be crucified. Thus they multiplied the sum of their wickedness, not only asking the life of a murderer, but the death of a righteous man, and that the shameful death of the cross.
When Pilate offered to release Jesus, following the customary practice wherein the people were granted the privilege of gaining the freedom of one prisoner per solemn feast day, they were persuaded by their priests to choose Barabbas instead. Here already the mystery of their future infidelity is contained in Barabbas’s very name, which means “son of the father.” They preferred this “son of the father” to Christ. At the instigation of their leaders, they chose the Antichrist, a man of sin and son of the devil. They chose the one elected for damnation over the author of life.
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.
See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? to let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.
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 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.
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 27:20 captures a pivotal and tragic moment during Jesus' trial before Pontius Pilate, where the Jewish religious leaders—the chief priests and elders—actively intervened to sway the public's opinion. Capitalizing on the Roman custom of releasing a prisoner during Passover, they successfully persuaded the gathered multitude to demand the release of Barabbas, a notorious criminal, and simultaneously call for the crucifixion of Jesus, the innocent Son of God. This verse starkly illustrates the manipulative power of religious authority, the volatility of mob mentality, and the profound rejection of the Messiah by His own people.
Context
Literary Context
This verse is situated within the Passion narrative of Matthew's Gospel, specifically during Jesus' appearance before Pontius Pilate. Following Jesus' arrest in Gethsemane and His condemnation by the Sanhedrin, He is handed over to the Roman authorities as the Jewish leaders lacked the authority to execute Him. Pilate, finding no fault in Jesus and perhaps seeking to avoid a political disturbance, attempts to release Jesus by offering the crowd a choice between Him and Barabbas, a known insurrectionist and murderer. Matthew 27:20 reveals the sinister counter-move by the chief priests and elders to ensure Jesus' demise, setting the stage for Pilate's reluctant acquiescence and the subsequent crucifixion.
Historical & Cultural Context
The Passover festival was a highly significant time for the Jewish people, commemorating their liberation from slavery in Egypt. It was a period of heightened nationalistic fervor, and the Roman authorities, ever wary of uprisings, often made concessions to maintain peace. The custom of releasing a prisoner (known as praxis or consuetudo) during Passover is mentioned only in the Gospels, suggesting it was a specific provincial custom of Judea, perhaps initiated by Pilate himself to appease the populace. Barabbas, described as a "notorious prisoner" (Matthew 27:16) and a "robber" (John 18:40), was also involved in an insurrection (Mark 15:7). The chief priests and elders, representing the established religious and political elite, held significant sway over the Jewish populace, especially during festivals when large crowds gathered. Their motivation stemmed from their deep-seated opposition to Jesus, whom they perceived as a threat to their authority and a blasphemer for claiming to be the Son of God.
Key Themes
Matthew 27:20 powerfully contributes to several overarching themes in Matthew's Gospel and the broader biblical narrative. It underscores the theme of Rejection of the Messiah, as the very people to whom Jesus came ultimately rejected Him, incited by their leaders. This rejection fulfills Old Testament prophecies concerning the suffering servant, as seen in Isaiah 53:3. The verse also highlights Human Injustice and Divine Sovereignty, where the innocent Son of God is condemned in favor of a guilty criminal, yet this unjust act is paradoxically part of God's sovereign plan for salvation. Furthermore, it vividly portrays the Corrupting Influence of Power and Manipulation, as the religious leaders, driven by envy and fear, actively use their authority to manipulate the crowd, demonstrating the dangers of spiritual leadership gone astray. The episode also serves as a stark example of Mob Mentality, illustrating how easily a large group can be swayed by influential figures, leading to irrational and destructive decisions.
Exposition and Analysis
Key Word Analysis
This verb (G3982) signifies more than just a gentle suggestion; it implies a deliberate and effective effort to convince, to bring someone to assent, often through argument, inducement, or even coercion. The chief priests and elders actively worked to bend the will of the multitude to their own nefarious purpose, ensuring that the crowd's demand would align with their desire to eliminate Jesus. It speaks to a calculated and successful manipulation.
This noun (G3793) refers to a throng or crowd, often implying an unorganized, easily swayed mass of people, or even a rabble. In this context, it highlights the volatile and susceptible nature of the large gathering before Pilate, who, without strong convictions of their own regarding Jesus, were vulnerable to the powerful influence of their religious leaders. It underscores the danger of uncritical acceptance of popular sentiment.
This verb (G622) means "to destroy fully," "to perish," or "to lose," either literally or figuratively. In this context, it unequivocally refers to the intention to put Jesus to death, to utterly eliminate Him. The choice of this word emphasizes the extreme malice and finality of the chief priests' and elders' objective for Jesus, contrasting sharply with the release of Barabbas.
Verse Breakdown
"But the chief priests and elders persuaded the multitude"
This opening clause immediately establishes the active agency of the Jewish religious leadership. The "chief priests" (G749, archiereús), who were prominent members of the priestly families, and the "elders" (G4245, presbýteros), who represented the lay aristocracy and heads of families, constituted the Sanhedrin, the highest Jewish judicial and religious council. Their deliberate act of "persuading" (G3982, peíthō) highlights their calculated manipulation of the "multitude" (G3793, óchlos), the general populace gathered for the Passover festival. This reveals their continued, relentless opposition to Jesus, even after His condemnation by their own court.
"that they should ask Barabbas"
This clause reveals the specific outcome of the leaders' persuasion. The "multitude" was swayed to "ask" (G154, aitéō), or demand, the release of Barabbas (G912), a notorious prisoner. This choice was presented by Pilate as an option for release, but the leaders ensured the crowd would choose the criminal over the innocent Jesus. This choice of a known insurrectionist over the "King of the Jews" is deeply ironic and symbolic of the world's preference for rebellion over true peace.
"and destroy Jesus"
This final, chilling clause states the ultimate objective and the tragic consequence of the crowd's manipulated choice. The word "destroy" (G622, apóllymi) here means to put to death, specifically to crucify. This demand for Jesus' destruction, coming from the very people He came to save, underscores the profound rejection of the Messiah and sets the stage for His unjust execution, which would ultimately become the means of salvation for humanity.
Literary Devices
The verse employs several powerful literary devices. Irony is prominent, as the religious leaders, who should have recognized and welcomed their Messiah, instead actively incite His destruction, choosing a violent criminal over the innocent Son of God. This also presents a stark Contrast between Jesus' blamelessness and Barabbas's guilt, highlighting the profound injustice of the crowd's decision. The scene also powerfully depicts Mob Mentality, where a large group's individual reasoning is subsumed by collective emotion and external influence, leading to a volatile and irrational outcome. Furthermore, the chief priests' and elders' actions demonstrate Manipulation, as they deliberately exploit the crowd's susceptibility to achieve their malevolent ends, underscoring the corrupting influence of power when wielded for selfish purposes.
Theological and Thematic Connections
Matthew 27:20 stands as a stark theological statement on humanity's fallen nature and the profound rejection of God's redemptive plan. It vividly illustrates how religious authority, when corrupted by envy and fear, can lead people astray, inciting them to choose darkness over light, guilt over innocence. The chief priests and elders, blinded by their own power and prejudice, actively worked against the very Messiah their scriptures foretold, demonstrating a tragic spiritual blindness. This moment is not merely a historical event but a timeless reminder of humanity's propensity to reject divine truth and grace, often preferring worldly rebellion (symbolized by Barabbas) to the humble, self-sacrificial love embodied by Jesus. Yet, even in this act of profound injustice, God's sovereign plan for salvation was unfolding, as the innocent Lamb was led to slaughter for the sins of the world.
Reflection and Application
Matthew 27:20 serves as a potent warning and a profound call to self-examination for believers today. It challenges us to critically evaluate the sources of our beliefs and the influences that shape our opinions, urging us not to be easily swayed by popular sentiment, charismatic figures, or even established authorities if their message contradicts the truth of God's Word. The scene with the chief priests and elders reminds us that even those in positions of spiritual leadership can lead people astray through manipulation and self-interest. Therefore, we are called to cultivate discernment, to "test everything; hold fast what is good" (1 Thessalonians 5:21). This verse also compels us to consider our own choices: are we, like the multitude, prone to choosing the "Barabbas" of our own desires, worldly pursuits, or self-will over the "Jesus" who calls us to surrender and follow? The profound injustice meted out to Jesus in this moment should stir within us a deeper appreciation for His innocent sacrifice and a renewed commitment to stand for truth and righteousness, even when it means standing against the tide of popular opinion.
Questions for Reflection
FAQ
Why did the chief priests and elders want to destroy Jesus?
The chief priests and elders desired to destroy Jesus primarily because they perceived Him as a threat to their authority, their interpretation of the Law, and the socio-religious order they upheld. Jesus challenged their traditions, exposed their hypocrisy, and claimed a divine authority that they viewed as blasphemous (Matthew 26:63-66). His growing popularity also threatened their standing with the Roman authorities, fearing He might incite a rebellion that would lead to Roman intervention and the destruction of their nation (John 11:48). Their actions were driven by a combination of envy, fear, and a profound spiritual blindness to His true identity as the Messiah.
What was the significance of choosing Barabbas over Jesus?
The choice of Barabbas over Jesus carries immense symbolic and theological significance. Barabbas was a rebel, a murderer, and an insurrectionist, representing the world's way of achieving freedom through violence and self-assertion. Jesus, on the other hand, was innocent, the Prince of Peace, offering salvation through self-sacrifice and divine grace. The crowd's choice, incited by the religious leaders, was a profound rejection of God's righteous King in favor of a worldly, sinful figure. This exchange—the innocent for the guilty—foreshadows the ultimate substitutionary atonement where Jesus, the sinless Lamb of God, would die in the place of sinful humanity (2 Corinthians 5:21).
Christ-Centered Fulfillment
Matthew 27:20, while depicting a moment of profound human injustice and rejection, paradoxically serves as a crucial step in the Christ-centered fulfillment of God's redemptive plan. The chief priests and elders, in their malicious intent to "destroy Jesus," unwittingly became instruments in bringing about the very sacrifice necessary for humanity's salvation. The choice of Barabbas over Jesus is a vivid prefigurement of the substitutionary atonement: the guilty man is set free, while the innocent Son of God is condemned to death. This act perfectly illustrates the core message of the Gospel, where Christ, "who committed no sin, nor was deceit found in his mouth" (1 Peter 2:22), took the place of sinners, bearing their judgment on the cross. His condemnation by the crowd, incited by the religious elite, was not a defeat but the necessary path for Him to become "the Lamb of God, who takes away the sin of the world!" (John 1:29). Thus, the unjust demand to "destroy Jesus" became the means by which humanity could be reconciled to God, fulfilling Old Testament prophecies of a suffering servant who would be "pierced for our transgressions" and "crushed for our iniquities" (Isaiah 53:5). This scene underscores that even the darkest acts of human sin and rebellion are ultimately woven into God's sovereign tapestry of grace, culminating in the cross of Christ, where justice and mercy meet for the redemption of all who believe (Romans 5:8).