TRV
“The Mocking and Scourging”· Matthew 27:26–31
Translation
King James Version
¶ Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
Complete Jewish Bible
Then he released to them Bar-Abba; but Yeshua, after having him whipped, he handed over to be executed on a stake.
Berean Standard Bible
So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.
American Standard Version
Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.
World English Bible Messianic
Then he released to them Barabbas, but Yeshua he flogged and delivered to be crucified.
Geneva Bible (1599)
Thus let he Barabbas loose vnto them, and scourged Iesus, and deliuered him to be crucified.
Young's Literal Translation
Then did he release to them Barabbas, and having scourged Jesus, he delivered him up that he may be crucified;
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Historical interpretation
Nine 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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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.
The floggings [are] for the sins of the world, because the sinner is flogged many times, according to the prophecy that says, “I gave my back to the whips.” And so is fulfilled [the saying] that the righteous [will give himself] for sinners. The height of goodness is also fulfilled when “the righteous [suffered] for the unrighteous,” so that “by his wounds we might be healed,” as Isaiah says.
"Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified."
And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, "Take ye Him, and judge Him according to your law." And there were many things that might have held back him and those men, the signs and the miracles, and the great patience thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.
Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.
For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.
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.
Barabbas the robber, who had provoked a riot among the crowds and committed murder, was released to the Jewish people.… Now Jesus, having been delivered up by the Jews, was absolved of guilt by Pilate’s wife and was called a just man by the governor himself. Moreover, the centurion declared that he was truly the Son of God. The learned reader may be hard pressed to explain the fact that Pilate washed his hands and said, “I am innocent of the blood of this just man,” and later handed over the scourged Jesus to be crucified. It is important to realize that Jesus was dealt with according to Roman law, which decreed that whoever is to be crucified must first be beaten with whips. Thus Jesus was handed over to the soldiers for scourging, and their whips did their work on that most sacred body and that bosom which held God. This came about so that, in keeping with the words “many cords of sins” and with the whipping of Jesus, we might be free from scourging. As holy Scripture says to the just man: “The whip did not draw near to your tabernacle.”
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.
(Ver. 26.) Then he released to them Barabbas, but Jesus, after he had been scourged, he handed over to them to be crucified. Barabbas, a robber, who had caused insurrections in the crowds, who was a murderer, was released to the Jewish people, that is, the devil, who reigns in them even to this day, and therefore they cannot have peace. But Jesus, being handed over by the Jews, is acquitted by Pilate's wife, and is called just by the governor himself. And the centurion confesses that he is truly the Son of God. The learned reader may wonder how it is fitting for Pilate to have washed his hands and said, 'I am innocent of the blood of this just man,' and then handed over Jesus to be crucified after he had been scourged. But it should be known that he served the Romans' laws, which decreed that whoever is to be crucified should first be scourged. Therefore, Jesus was handed over to the soldiers to be scourged, and they tore into that most sacred body, capable of containing the heart of God, with lashes. However, this was done so that, as it is written: 'Many are the scourges of the wicked' (Psalm 31:10), by him being scourged, we might be freed from scourges, as the Scripture says to the righteous man: 'No scourge shall come near your tent' (Psalm 90:10).
(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.
O, how miraculous! While being judged by Pilate, Christ caused his wife to suffer a fright. It was not Pilate who saw the dream, but his wife; either because he was unworthy, or because the people would not have believed that he had seen such a dream and would think that he said this only with a view towards granting a pardon. And perhaps he would have kept silent if he had seen the dream, as he was the judge. The dream was a work of providence, not occurring so that Christ would be released, but so that the woman would be saved. Why, then, did Pilate not release Him? Because it was not politic to do so as Jesus had been charged with accusations concerning kingship. But Pilate should have asked for evidence either that Jesus had enlisted soldiers or that He had forged weapons. Instead, Pilate let himself be drawn to their side, like one who is mute and cowardly, and because of this he is not without blame. For when they demanded the man who was notorious for wickedness, he handed Barabbas over; but when it came to Christ, he asked them, "What then shall I do with Jesus?’’ thus making them masters of the decision. Yet he was the governor and could have snatched Christ away from them, as the chief captain did with Paul (Acts 21:31-33). They said, "Let him be crucified," desiring not only to kill Him but to mark Him as a criminal, for the cross was reserved as a punishment for criminals. Pilate washed his hands as if to show that he was clean of defilement, but his thoughts were evil. For he called Jesus a righteous man and yet handed Him over to murderers. The people took upon themselves the punishment for His murder, and this punishment indeed overtook them when the Romans destroyed them and their children. But even to this day, the Jews, who are children of those who slew the Lord, have His blood upon them. Because of their disbelief in the Lord they have been persecuted by all, and they have had no boldness before their persecutors on account of those words spoken to Pilate. Pilate scourged Jesus, that is, he had Him whipped, either to gratify the people, or else to show that it was he himself who had condemned Christ, and to make it appear that they were not about to crucify an innocent man, but rather one who was dishonorable. Thus was fulfilled this prophecy of Isaiah as well, "I gave My back to scourges" (Is. 50:6).
(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 27:26 marks the pivotal moment of Pontius Pilate's capitulation to the demands of the Jewish crowd and religious leaders, sealing Jesus' fate. After releasing the notorious criminal Barabbas, Pilate ordered Jesus to be scourged—a brutal Roman flogging—before delivering Him to be crucified. This verse encapsulates the profound injustice of Jesus' condemnation, the human rejection of God's Son, and the beginning of the physical suffering that would culminate in His atoning death on the cross.
Context
Literary Context
This verse is the culmination of a series of events in Matthew's narrative detailing Jesus' trial before Pilate. It immediately follows Pilate's symbolic act of washing his hands, publicly declaring his innocence of Jesus' blood, as recorded in Matthew 27:24. The crowd, instigated by the chief priests and elders, had vehemently demanded the release of Barabbas, a notorious prisoner, over Jesus, despite Pilate's attempts to persuade them otherwise, leveraging a Passover custom of releasing a prisoner (Matthew 27:15). Thus, Matthew 27:26 represents the tragic outcome of this political and spiritual conflict, setting the stage for the crucifixion narrative that follows.
Historical & Cultural Context
The Roman province of Judea was governed by a prefect, Pontius Pilate, who held ultimate judicial authority. Roman law permitted the governor to release a prisoner during the Passover festival, a custom likely intended to appease the Jewish populace. Barabbas was described as a "notorious prisoner" (Matthew 27:16) and an insurrectionist or murderer (Mark 15:7). The act of scourging (Latin: flagellatio) was a severe Roman punishment, often a prelude to crucifixion, designed to weaken the condemned and inflict immense pain, frequently leading to death. The flagrum or flagellum was a short whip with multiple leather thongs, often weighted with pieces of bone or metal, designed to tear the flesh and expose muscle and bone. This brutal act highlights the Roman method of punishment and the intense suffering Jesus endured.
Key Themes
Matthew 27:26 profoundly illustrates several key themes. Firstly, it underscores Injustice and Substitution, as an innocent man, Jesus, is condemned, while a guilty criminal, Barabbas, is set free. This exchange serves as a powerful foreshadowing and spiritual representation of Christ's substitutionary atonement, where the sinless One takes the place of the sinful, a concept articulated in 2 Corinthians 5:21. Secondly, the verse highlights the interplay of Human Choice and Divine Plan. While human malice, fear, and political maneuvering were undeniably at play in Pilate's decision and the crowd's shouts, this moment also underscores the sovereign plan of God for the salvation of humanity. Jesus' suffering and crucifixion, though brought about by human sin, were foretold by prophets like Isaiah (e.g., Isaiah 53:5) and were part of God's eternal purpose to reconcile the world to Himself. Finally, the act of "scourging" emphasizes the Intensity of Suffering Jesus endured, highlighting the depth of His sacrifice even before reaching the cross.
Exposition and Analysis
Key Word Analysis
This term (G5417) comes from a presumed equivalent of the Latin flagellum, meaning "to whip" or "to lash as a public punishment." It refers specifically to the brutal Roman practice of flogging, a severe and often life-threatening form of torture intended to weaken the condemned and maximize suffering on the cross. It underscores the horrific physical abuse Jesus suffered.
This word (G3860) means "to surrender," "to yield up," "to intrust," or "to transmit." In this context, it signifies Pilate's act of handing Jesus over to the Roman soldiers for the specific purpose of crucifixion. It carries the weight of betrayal and abandonment, as the one who should have protected justice instead surrendered an innocent man to a cruel fate.
Derived from stauros (G4717), meaning "to impale on the cross." This term refers to the method of execution by nailing or tying a person to a cross. Figuratively, it can mean to extinguish or subdue passion or selfishness. Here, it denotes the ultimate, agonizing form of capital punishment reserved for the worst criminals and rebels against Rome, emphasizing the ignominious death Jesus was condemned to.
Verse Breakdown
"Then released he Barabbas unto them"
This clause signifies Pilate's official decision to accede to the crowd's demand. The release of Barabbas, a known criminal, in place of Jesus, highlights the profound injustice and the crowd's rejection of Jesus as their Messiah. It sets up the stark contrast between the guilty one set free and the innocent one condemned.
"and when he had scourged Jesus"
This phrase details the immediate consequence of Pilate's decision and the first stage of Jesus' physical suffering. The scourging was a standard Roman practice preceding crucifixion, designed to inflict maximum pain and weaken the victim. It was a brutal act of torture, emphasizing the severity of the punishment Jesus endured.
"he delivered [him] to be crucified"
This final clause marks the ultimate condemnation and the transfer of Jesus from Pilate's custody to the soldiers for execution. The purpose clause "to be crucified" explicitly states the horrific fate awaiting Jesus, underscoring the deliberate and final nature of the Roman authorities' decision to put Him to death on the cross.
Literary Devices
Matthew 27:26 is rich with Irony, as the one who embodies true freedom and life is condemned, while a criminal deserving of death is set free. This reversal of justice is deeply ironic. The passage also employs Substitution, a profound theological concept where Barabbas's release directly parallels Jesus' condemnation in his place. This act foreshadows the greater spiritual substitution where Christ takes the place of humanity in bearing the penalty for sin. Furthermore, the narrative uses Foreshadowing, as the scourging is explicitly mentioned as a prelude to crucifixion, building tension and emphasizing the escalating suffering Jesus is about to endure. The deliberate actions of Pilate and the crowd, though seemingly human choices, also serve as a dramatic Fulfillment of Prophecy, aligning with Old Testament predictions of the Messiah's suffering and death.
Theological and Thematic Connections
Matthew 27:26 stands as a stark testament to the depth of human sin and the boundless love of God, embodying the core of the Christian message of atonement. Pilate's act of releasing Barabbas while condemning Jesus vividly portrays the substitutionary nature of Christ's sacrifice. Humanity, represented by Barabbas, is guilty and deserving of judgment, yet through divine design, the innocent Son of God willingly takes our place. This moment underscores the sovereignty of God, who, even amidst human injustice and rebellion, orchestrated the means of salvation, demonstrating that Christ's suffering was not a tragic accident but a purposeful act of redemption.
Reflection and Application
Matthew 27:26 compels us to confront the profound implications of Jesus' sacrifice for our own lives. We, like Barabbas, are deserving of judgment due to our sin, yet in an act of incomparable grace, Jesus, the innocent Son of God, willingly endured unspeakable suffering and a criminal's death in our place. This verse challenges us to move beyond mere intellectual assent to the historical facts and to deeply consider our spiritual position before God. It calls for a response of profound gratitude for the freedom purchased at such an immense cost, leading to genuine repentance for our sins and unwavering faith in the One who was scourged and crucified for our redemption. Our lives should be lived in humble acknowledgment of this substitutionary love, inspiring us to walk in obedience and share the good news of the pardon we have received.
Questions for Reflection
FAQ
Why did Pilate release Barabbas instead of Jesus?
Pilate released Barabbas primarily due to intense political pressure and fear of an uprising. While he seemed to believe Jesus was innocent of any capital crime, the Jewish religious leaders and the crowd vehemently demanded Barabbas's release, leveraging a Passover custom where the Roman governor would free a prisoner chosen by the people (Matthew 27:15). Pilate's attempts to persuade the crowd to release Jesus were unsuccessful, and faced with their escalating shouts and threats of reporting him to Caesar (John 19:12), he ultimately capitulated to maintain order and his own political standing, despite his own declared innocence (Matthew 27:24).
What was the significance of scourging before crucifixion?
Scourging was a brutal Roman punishment, typically administered before crucifixion. Its significance was multifaceted: it served as a severe form of torture intended to inflict immense pain and weaken the condemned, often to the point of collapse or even death, thereby shortening the time spent on the cross. It was also a public humiliation, designed to deter others from similar offenses and assert Roman authority. For Jesus, the scourging fulfilled Old Testament prophecy regarding the suffering Messiah (Isaiah 53:5) and underscored the depth of the physical agony He endured as part of His atoning sacrifice.
Christ-Centered Fulfillment
Matthew 27:26, though a grim account of injustice, powerfully foreshadows and embodies the core of Christ's redemptive work. The exchange of Barabbas for Jesus is a vivid tableau of substitutionary atonement, where the guilty is set free because the innocent takes his place. Barabbas, a criminal deserving of death, represents all humanity enslaved by sin, while Jesus, the sinless Lamb of God (John 1:29), willingly endures the scourging and crucifixion meant for us. This act of being "delivered to be crucified" was not a random tragedy but the fulfillment of God's eternal plan, foretold in the prophets (Isaiah 53:10), that through His suffering and death, reconciliation with God would be made possible (Colossians 1:20). Jesus' willingness to endure such horrific physical and spiritual torment demonstrates the immeasurable love of God, who "did not spare his own Son but gave him up for us all" (Romans 8:32). Thus, Matthew 27:26 is not merely a historical account of a Roman execution, but a profound theological statement on the nature of salvation, revealing Christ as the one who bore our judgment so that we might receive His life (2 Corinthians 5:21).