Matthew 27:23

KJV

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

KJV (with Strong's)

And {G1161} the governor {G2232} said {G5346}, Why {G1063}, what {G5101} evil {G2556} hath he done {G4160}? But {G1161} they cried out {G2896} the more {G4057}, saying {G3004}, Let him be crucified {G4717}.

Complete Jewish Bible

When he asked, "Why? What crime has he committed?" they shouted all the louder, "Put him to death on the stake!"

Berean Standard Bible

“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”

American Standard Version

And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified.

Commentary

### SUMMARY
Matthew 27:23 captures a pivotal and deeply ironic moment in Jesus' trial before Pontius Pilate. Despite the Roman governor's repeated attempts to discern any legitimate charge against Jesus and his direct question about what specific evil Jesus had committed, the agitated crowd, manipulated by the chief priests, responded with an increasingly fervent and irrational demand for Jesus' crucifixion. This verse starkly highlights the triumph of mob hysteria and political expediency over justice and reason, setting the stage for Jesus' unjust condemnation.

### CONTEXT
* **Literary Context:** This verse is situated within the climactic narrative of Jesus' passion in the Gospel of Matthew, specifically detailing His trial before Pontius Pilate. Immediately preceding it, Pilate has offered the crowd a choice between Jesus and Barabbas, a notorious prisoner, hoping to release Jesus in accordance with the Passover custom ([Matthew 27:15-17](/matthew/27-15-17 "Matthew 27:15-17 - Pilate Offers a Choice")). However, the chief priests and elders persuade the crowds to ask for Barabbas and to have Jesus destroyed ([Matthew 27:20](/matthew/27-20 "Matthew 27:20 - The Crowd Persuaded")). Pilate's question in [Matthew 27:23](/matthew/27-23 "Matthew 27:23 - Pilate's Question and the Crowd's Demand") is his third attempt to reason with them, following their initial demand for Barabbas. The crowd's escalating cry for crucifixion directly leads to Pilate's symbolic act of washing his hands, declaring his innocence in Jesus' blood, and then releasing Barabbas and handing Jesus over to be crucified ([Matthew 27:24-26](/matthew/27-24-26 "Matthew 27:24-26 - Pilate Washes His Hands and Delivers Jesus")). This sequence underscores the relentless pressure exerted on Pilate and the crowd's irrational bloodlust.
* **Historical & Cultural Context:** The trial of Jesus before Pilate occurred during the Passover festival, a time of heightened religious and political tension in Jerusalem. As the Roman governor of Judea, Pilate held ultimate judicial authority, including the power of capital punishment, which the Jewish Sanhedrin lacked under Roman occupation ([John 18:31](/john/18-31 "John 18:31 - Jewish Authorities' Limited Power")). The custom of releasing a prisoner at Passover was likely a Roman concession to Jewish sensibilities, aimed at maintaining peace during the volatile festival. Pilate's repeated questioning of Jesus' guilt and his attempts to release Him reflect a Roman legal concern for due process, even if ultimately compromised. The chief priests' manipulation of the crowd, leveraging their religious authority and the people's messianic expectations (or lack thereof for Jesus), demonstrates the deep-seated animosity towards Jesus and their strategic use of the Roman system to achieve their desired outcome—Jesus' execution. The demand for crucifixion, a brutal Roman method of execution reserved for rebels and the lowest criminals, highlights the extreme contempt and political charge they wished to attach to Jesus.
* **Key Themes:** [Matthew 27:23](/matthew/27-23 "Matthew 27:23 - Pilate's Question and the Crowd's Demand") contributes significantly to several major themes within Matthew's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates **the absolute innocence of Jesus**, as even the Roman governor, a pagan authority, could find no fault in Him ([Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate Finds No Fault")). This highlights the unjust nature of His condemnation and His identity as the spotless Lamb of God. Secondly, the verse exposes the destructive power of **mob mentality and human depravity**. The crowd's irrationality and susceptibility to manipulation, demanding the death of an innocent man while releasing a known criminal, serves as a stark warning against succumbing to popular opinion over truth and justice. Thirdly, it reveals the tragic reality of **political compromise and moral cowardice**, as Pilate, despite his conviction of Jesus' innocence, ultimately yields to external pressure, foreshadowing his hand-washing gesture in [Matthew 27:24](/matthew/27-24 "Matthew 27:24 - Pilate's Symbolic Act"). Finally, the entire scene, though seemingly chaotic, undergirds the theme of **divine sovereignty and prophetic fulfillment**, demonstrating that even human injustice serves God's redemptive plan for the suffering Messiah, as foretold in passages like [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Governor (Greek, _hēgemṓn'_):** This term refers to a leader or chief person of a province, specifically Pontius Pilate in this context. It underscores his official capacity and the authority he wielded over Judea. Pilate's position as "governor" means his questions and judgments carry legal weight, making his declaration of Jesus' innocence all the more significant. His role highlights the Roman judicial system's involvement in Jesus' trial.
* **Evil (Greek, _kakós'_):** This word denotes something intrinsically worthless, depraved, or objectively injurious. Pilate's question, "What evil hath he done?", directly challenges the crowd to articulate a specific wrongdoing that would warrant such a severe punishment. The fact that the crowd cannot name any "evil" Jesus has committed, yet still demands His death, emphasizes the baseless and malicious nature of their accusations and the profound injustice of the situation.
* **Cried out (Greek, _krázō'_):** This verb literally means "to croak" or "scream," implying a loud, often frantic, and unreasoning vocalization. The use of this word vividly portrays the escalating intensity and irrationality of the crowd's demand. It's not a reasoned argument but a primal, collective shout, indicative of a mob losing control and driven by raw emotion and external instigation rather than logical deliberation or a quest for justice.
* **Crucified (Greek, _stauróō'_):** Derived from the word for "cross," this verb means "to impale on the cross." It refers to the most brutal and humiliating form of capital punishment used by the Romans, reserved for slaves, rebels, and the worst criminals. The crowd's demand for Jesus to be "crucified" signifies their desire for His public humiliation, agonizing death, and utter destruction, aligning Him with the most despised elements of society, despite Pilate's inability to find any just cause for such a sentence.

#### Verse Breakdown
* **"And the governor said, Why, what evil hath he done?"**: This clause highlights Pilate's attempt to engage the crowd in a rational discussion and to elicit a specific charge against Jesus. His question reveals his own assessment that Jesus had committed no discernible "evil" worthy of death, echoing his previous declarations of Jesus' innocence. It is a desperate plea for justification from a crowd that offers none.
* **"But they cried out the more, saying, Let him be crucified."**: This clause starkly contrasts the crowd's irrationality with Pilate's search for reason. The phrase "cried out the more" (Greek: _perissōs_) indicates an escalating volume and intensity of their shouts, signifying a growing frenzy and an unwavering, unreasoning demand. Their single, repeated cry for crucifixion overrides any legal or moral considerations, demonstrating the power of collective hysteria and their determined rejection of Jesus.

#### Literary Devices
Matthew 27:23 is rich in **Irony** and **Dramatic Tension**. The irony is profound: the Roman governor, representing imperial justice, seeks a legitimate charge, while the religious leaders and the people, who should embody moral righteousness, demand the execution of an innocent man without cause. This creates immense **Dramatic Tension**, building on the preceding verses where Pilate attempts to release Jesus. The escalating "cried out the more" signifies the rising tide of irrationality and mob rule, contrasting sharply with Pilate's logical inquiry. The scene also employs **Foreshadowing**, as the crowd's persistent demand for crucifixion inevitably leads to Jesus' ultimate condemnation and death on the cross, fulfilling the divine plan. The stark contrast between Pilate's questioning and the crowd's unyielding demand also serves as a form of **Juxtaposition**, highlighting the profound moral chasm between the search for truth and the embrace of baseless hatred.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:23 stands as a stark testament to the depth of human sin and injustice, yet simultaneously underscores the divine sovereignty at play in the crucifixion of Jesus. Pilate's inability to find fault in Jesus, coupled with the crowd's irrational demand for His death, highlights the profound irony of the human condition: humanity condemned its innocent Creator. This moment reveals the inherent depravity of a fallen world, where truth is suppressed, and justice is perverted by political expediency and mob hysteria. Theologically, it points to the necessity of Jesus' atoning sacrifice, as He, the sinless one, willingly absorbed the world's injustice and sin. His condemnation, though unjust by human standards, was part of God's perfect plan to provide redemption for humanity.

* [Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant Silent Before His Accusers")
* [Luke 23:23-25](/luke/23-23-25 "Luke 23:23-25 - The Crowd's Demand and Pilate's Decision")
* [Acts 3:13-15](/acts/3-13-15 "Acts 3:13-15 - Peter's Accusation to the Jews Regarding Jesus")

### REFLECTION AND APPLICATION
Matthew 27:23 offers profound insights for contemporary reflection and application. It serves as a powerful cautionary tale against the dangers of mob mentality, reminding us that popular opinion, even when vociferously expressed, does not equate to truth or justice. In an age of social media and rapid information dissemination, the ease with which narratives can be manipulated and collective outrage ignited is a sobering parallel to the scene before Pilate. This verse challenges us to cultivate discernment, to question prevailing sentiments, and to stand firm for what is right, even when it is unpopular or goes against the current. It also prompts us to examine our own hearts: are we susceptible to external pressures, or do we prioritize truth and righteousness above all else? Furthermore, reflecting on Pilate's moral compromise, we are reminded of the responsibility that comes with influence and authority, and the tragic consequences of choosing expediency over integrity. Ultimately, this scene calls us to a deeper appreciation for Jesus' sacrifice, recognizing that His unjust condemnation was a voluntary act of love, absorbing the world's sin and hatred to secure our redemption.

#### Questions for Reflection
* **In what ways might I be susceptible to "mob mentality" or popular opinion, even when it contradicts truth or my own convictions?**
* **How can I cultivate greater discernment to identify and resist manipulative narratives in my daily life?**
* **What does Pilate's struggle and ultimate compromise teach me about the importance of moral courage in the face of pressure?**
* **How does Jesus' silent suffering and unjust condemnation in this verse deepen my understanding of His love and sacrifice for me?**

### FAQ
**Why did Pilate, who seemed to find Jesus innocent, still hand Him over for crucifixion?**

Answer: Pilate's actions, while seemingly contradictory, reveal the immense political pressure he faced. As the Roman governor, his primary concern was maintaining order and preventing an uprising, especially during the volatile Passover festival. The Jewish leaders skillfully leveraged the crowd's fervor, threatening to report Pilate to Caesar if he released Jesus, implying he was no friend of Caesar ([John 19:12](/john/19-12 "John 19:12 - Pilate's Fear of Caesar")). This accusation of disloyalty to Rome was a grave threat to Pilate's career and perhaps even his life. Despite his personal conviction of Jesus' innocence, Pilate chose political expediency and self-preservation over justice, ultimately succumbing to the crowd's demands to avoid further unrest and protect his position. His act of washing his hands ([Matthew 27:24](/matthew/27-24 "Matthew 27:24 - Pilate Washes His Hands")) was a symbolic, yet ultimately futile, attempt to absolve himself of responsibility.

**Why was the crowd so vehemently against Jesus, demanding His crucifixion?**

Answer: The crowd's vehement opposition was largely fueled by the manipulation of the chief priests and elders, as explicitly stated in [Matthew 27:20](/matthew/27-20 "Matthew 27:20 - The Chief Priests Incite the Crowd"). These religious leaders harbored deep-seated resentment and fear of Jesus, seeing Him as a threat to their authority and traditions. They likely incited the crowd by spreading false accusations, appealing to nationalistic fervor, and perhaps even playing on the crowd's disappointment that Jesus did not fulfill their expectations of a political Messiah who would overthrow Roman rule. The crowd, easily swayed and caught up in the emotional intensity of the moment, became a tool in the hands of those who sought Jesus' death.

### CHRIST-CENTERED FULFILLMENT
Matthew 27:23, though a scene of profound human injustice, serves as a crucial moment in the unfolding of God's redemptive plan, pointing directly to Christ's fulfillment of Old Testament prophecy and His ultimate role as Savior. The innocent Jesus, declared faultless by Pilate, yet condemned by the very people He came to save, perfectly embodies the suffering servant prophesied in [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"). He was "oppressed and afflicted, yet he opened not his mouth" ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - Jesus' Silent Suffering")), willingly submitting to the irrational cries of the mob and the unjust verdict. This unjust condemnation was not a defeat but a deliberate act of divine love, as Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), allowed Himself to be "numbered with the transgressors" ([Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - Jesus Numbered with Transgressors")) so that humanity might be reconciled to God. His crucifixion, demanded by the crowd, became the means by which He bore our sins in His own body on the tree ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")), demonstrating God's love for us even while we were still sinners ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Sinners")). Thus, the cries of "Crucify him!" paradoxically paved the way for the ultimate act of salvation, revealing Jesus as the perfect sacrifice who triumphs over sin and death through His obedient suffering.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 23:12

¶ And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

Acts 23:15

Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

Genesis 37:18

And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

Genesis 37:19

And they said one to another, Behold, this dreamer cometh.

Acts 7:57

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,

1 Samuel 19:3

And I will go out and stand beside my father in the field where thou [art], and I will commune with my father of thee; and what I see, that I will tell thee.

1 Samuel 19:15

And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him.