TRV
“Jesus Before Pilate”· Matthew 27:11–25
Translation
King James Version
And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
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.
World English Bible Messianic
But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”
Geneva Bible (1599)
Then saide the gouernour, But what euill hath he done? Then they cryed the more, saying, Let him be crucified.
Young's Literal Translation
And the governor said, `Why, what evil did he?' and they were crying out the more, saying, `Let be crucified.'
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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.
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 22, 23.) Pilate said to them: What then shall I do with Jesus, who is called Christ? They all said: Let him be crucified. The governor asked: What evil has he done? But they shouted even louder, saying: Let him be crucified. Pilate gave many opportunities to release the Savior. First, he compared him to a just thief. Then he asked: What then shall I do with Jesus, who is called Christ? That is, who is your king. When they replied, Let him be crucified, he did not immediately agree; but according to the suggestion of his wife, who had said: Have nothing to do with that righteous man, he also replied: What evil has he done? By saying this, Pilate absolved Jesus. But they shouted even more, saying: Crucify him. So that what was said in the twenty-first psalm would be fulfilled: Many dogs have surrounded me; A congregation of evildoers have encircled me. And that which Jeremiah said: My inheritance has become like a lion in the forest; They have raised their voices against me. Isaiah also agrees with this statement: I waited for them to do justice, but they did iniquity, not righteousness; they made a loud cry.
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 27:23 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). However, the chief priests and elders persuade the crowds to ask for Barabbas and to have Jesus destroyed (Matthew 27:20). Pilate's question in Matthew 27:23 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). 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). 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 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). 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. 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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.
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
FAQ
Why did Pilate, who seemed to find Jesus innocent, still hand Him over for crucifixion?
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). 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) was a symbolic, yet ultimately futile, attempt to absolve himself of responsibility.
Why was the crowd so vehemently against Jesus, demanding His crucifixion?
The crowd's vehement opposition was largely fueled by the manipulation of the chief priests and elders, as explicitly stated in Matthew 27:20. 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. He was "oppressed and afflicted, yet he opened not his mouth" (Isaiah 53:7), 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, allowed Himself to be "numbered with the transgressors" (Isaiah 53:12) 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), demonstrating God's love for us even while we were still sinners (Romans 5:8). 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.