Church Fathers Commentary Matthew 27:15-26

"Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would. And they had then a notable prisoner, called Barabbas. When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? For he knew that for envy they had delivered him up. And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified. So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye [to it]. And all the people answered and said, His blood [be] on us, and on our children. Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified." — Matthew 27:15-26 (ASV)

St. John Chrysostom: Because Christ had answered none of the Jews' accusations in a way that would allow Pilate to acquit Him, Pilate contrived other means of saving Him.

Now at the feast the governor was accustomed to release for the crowd a prisoner whom they wanted.

Origen of Alexandria: In this way, the Gentiles show favors to those whom they subject to themselves, until their yoke is firmly in place. Yet this practice was also found among the Jews; Saul did not put Jonathan to death because all the people pleaded for his life (1 Samuel 14).ⁱ

St. John Chrysostom: He tried to rescue Christ by means of this practice so that the Jews might not have the shadow of an excuse left. A convicted murderer, Barabbas, is put in comparison with Christ. Pilate calls him not merely a robber, but a "notable" one—that is, renowned for his crimes.

St. Jerome: In the Gospel known as "according to the Hebrews," Barabbas is interpreted as "the son of their master," who had been condemned for rebellion and murder. Pilate gives them the choice between Jesus and the robber, not doubting that Jesus would be the one more likely to be chosen.

St. John Chrysostom: "Whom do you want me to release for you?" and so on. It is as if to say, "If you will not let Him go as an innocent man, at least release Him, as a convicted one, for the sake of this holy day." For if you would have released someone whose guilt was certain, you should be much more willing to do so in a case that is doubtful. Observe how circumstances are reversed. It is the populace who are accustomed to petition for the condemned, and the ruler who grants it. But here it is the reverse: the ruler asks the people, and in doing so makes them more violent.

Glossa Ordinaria: The Evangelist adds the reason why Pilate sought to deliver Christ: "For he knew that it was out of envy that they had delivered him." ¹

Remigius of Auxerre: John explains their envy when he says, "Behold, the world has gone after him" (John 12:19); and, "If we let him go on like this, everyone will believe in him" (John 11:48). Observe also that where Matthew says, "Jesus, who is called Christ," Mark says, "Do you want me to release for you the King of the Jews?" (Mark 15:9). For only the kings of the Jews were anointed, and from that anointing they were called "Christs."

St. John Chrysostom: Then something else is added which alone was enough to deter anyone from putting Him to death: "While he was sitting on the judgment seat, his wife sent word to him, 'Have nothing to do with that righteous man.'" For when added to the proof from the events themselves, a dream was a significant confirmation.

Rabanus Maurus: It is to be noted that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, and the chair (cathedra) of the teacher. In visions and dreams, the wife of a Gentile understood what the Jews, while wide awake, would neither believe nor understand.

St. Jerome: Observe also that visions are often granted by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony from the Gentile people.

St. John Chrysostom: But why did Pilate himself not see this vision? Because his wife was more worthy; or perhaps if Pilate had seen it, it would not have been as credible, or he might not have spoken of it. Therefore, it was arranged by God that his wife should see it, so that it would be made known to everyone. And she not only sees it, but "suffers many things because of him," so that sympathy for his wife would make the husband more hesitant to put Him to death. The timing was also fitting, for she saw it that very night.

Thus, the judge was terrified through his wife. So that he might not consent to the Jews' accusation in his judgment, he himself endured a judgment in his wife's suffering. The judge is judged, and he is tortured before he tortures. ²

Rabanus Maurus: Alternatively, the devil, now at last understanding that he would lose his trophies through Christ, sought to deliver Christ from the hands of His enemies through a woman—just as he had first brought death into the world through a woman—lest through Christ's death he should lose the sovereignty of death.

St. John Chrysostom: But none of the previous events moved Christ's enemies, because envy had blinded them completely, and out of their own wickedness they corrupted the people, for they "persuaded the crowd to ask for Barabbas and to have Jesus destroyed."

Origen of Alexandria: Thus it is plainly seen how the Jewish people are moved by their elders and the teachers of their system, and stirred up against Jesus to destroy Him.

Glossa Ordinaria: Pilate is said to make this reply, "Which of the two do you want me to release to you?" either in response to his wife's message or to the petition of the people, with whom it was a custom to ask for such a release on the feast day. ³

Origen of Alexandria: But the populace, like wild beasts raging on the open plains, wanted Barabbas released to them. For this nation had rebellions, murders, and robberies, which were practiced in deed by some of them and nourished in the minds of all who do not believe in Jesus. Where Jesus is not, there are conflicts and fights; where He is, there is peace and every good thing.

All who are like the Jews in either doctrine or life desire Barabbas to be released to them. For whoever does evil has Barabbas released in his body and Jesus bound; but he who does good has Christ released and Barabbas bound.

Pilate tried to shame them for such great injustice, asking, "What then shall I do with Jesus who is called Christ?" He asked this not only to shame them but also desiring to fill up the measure of their guilt. But they neither blushed that Pilate confessed Jesus to be the Christ, nor did they set any limits to their impiety. They all said to him, "Let him be crucified." In this way, they multiplied the sum of their wickedness, not only asking for the life of a murderer but also for the death of a righteous man—and the shameful death of the cross at that.

Rabanus Maurus: Those who were crucified were suspended on a cross by nails driven through their hands and feet. They perished by a lingering death, living for a long time on the cross—not because they sought a longer life, but because death was delayed to prolong their suffering. The Jews indeed contrived this as the worst of all deaths, but it had been chosen by the Lord without their knowledge, so that He could afterward place the same cross upon the foreheads of the faithful as a trophy of His victory over the Devil.

St. Jerome: Yet even after their answer, Pilate did not agree at once. In accordance with his wife's suggestion, "Have nothing to do with that righteous man," he answered, "Why, what evil has he done?" This speech of Pilate's acquits Jesus. "But they cried out all the more, saying, 'Let him be crucified!'" This was so that what is said in the Psalm might be fulfilled: "For dogs have surrounded me; a company of evildoers has enclosed me" (Psalm 22:16); and also that of Jeremiah: "My heritage has become to me like a lion in the forest; they have roared against me" (Jeremiah 12:8).

St. Augustine of Hippo: Pilate pleaded with the Jews many times, desiring that Jesus might be released. Matthew witnesses to this in very few words when he says, "When Pilate saw that he was gaining nothing, but rather that a riot was beginning." He would not have written this if Pilate had not tried very hard, although he does not mention how many efforts Pilate made to release Jesus. ⁴

Remigius of Auxerre: It was a custom among the ancients that when someone wished to refuse participation in a crime, he would take water and wash his hands before the people.

St. Jerome: Pilate took water in accordance with the verse, "I will wash my hands in innocence" (Psalm 26:6). In this way, he was testifying and saying, "I have indeed tried to deliver this innocent man, but since a riot is starting and the charge of treason to Caesar is being urged against me, I am innocent of this righteous man's blood." The judge, therefore, who was compelled to give a sentence against the Lord, does not convict the accused but the accusers, by pronouncing the One who is to be crucified as innocent.

He said, "See to it yourselves," as if to say, "I am the law's minister; it is your voice that has shed this blood." Then all the people answered and said, "His blood be on us and on our children!" This curse rests upon the Jews to this day; the Lord's blood has not been removed from them.

St. John Chrysostom: Observe here the madness of the Jews. Their headlong haste and destructive passions would not let them see what they ought to see, and they cursed themselves, saying, "His blood be on us," and even brought the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted those of them and their children who repented; for Paul was one of them, as were the many thousands in Jerusalem who believed.

St. Leo the Great: The impiety of the Jews, then, exceeded the fault of Pilate. But he was not guiltless, since he gave up his own jurisdiction and consented to the injustice of others. ⁵

St. Jerome: It should be known that Pilate administered Roman law, which enacted that everyone who was crucified must first be scourged. Jesus was then handed over to the soldiers to be beaten, and with whips they tore that most holy body and capacious bosom of God.

St. John Chrysostom: See, the Lord is made ready for the scourge! See how it now descends upon Him! That sacred skin is torn by the fury of the rods; the cruel force of repeated blows lacerates His shoulders. Woe is me! God is stretched out before man, and He, in whom not one trace of sin can be found, suffers punishment as a criminal. ⁶

St. Jerome: This was done that we might be delivered from those stripes of which it is said, "Many stripes are for the wicked" (Psalm 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.

St. Hilary of Poitiers: At the priests' request, the populace chose Barabbas, which is interpreted "son of a father," thus foreshadowing the unbelief to come when the Antichrist, the son of sin, would be preferred to Christ.

Rabanus Maurus: Barabbas, who led a rebellion among the people, is also released to the Jews. He represents the Devil, who reigns among them to this day, so that they cannot have peace.

1. non occ.
2. Hom. iii, in Caen. Dom.
3. non occ.
4. de Cons. Ev., iii, 8
5. Serm., 59, 2
6. Hom. iii, in Caena Dom.