Matteo 27:18 Commento

When the morning was come,.... Or, as soon as it was day, as Luke says, Luk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mat 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Luk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e): "from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mat 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Joh 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f); "the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Luk 23:51, these took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Psa 2:2, had its accomplishment: what they consulted about was to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law. (e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.

For he knew that for envy they had delivered him. He saw in their countenances, and by their charges against him, and by the whole of their conduct, that it was not out of any regard to Caesar, or to the peace and tranquillity of the civil government, or to strict justice; but from envy, at his popularity, at his fame and credit, the honour, glory, and applause he had among the people, on account of his doctrine, and miracles, that they had delivered him up into his hands; and therefore Pilate might the rather hope to succeed in this scheme of his to release him, by proposing him with so notorious a person to the populace, when the one, as he might reasonably judge, was abhorred by them, and the other had got great credit and esteem among a large number of them. The Persic version here adds the people's answer; "they answered, release Barabbas, but deliver Jesus to us". For he knew that for envy they had delivered him. He saw in their countenances, and by their charges against him, and by the whole of their conduct, that it was not out of any regard to Caesar, or to the peace and tranquillity of the civil government, or to strict justice; but from envy, at his popularity, at his fame and credit, the honour, glory, and applause he had among the people, on account of his doctrine, and miracles, that they had delivered him up into his hands; and therefore Pilate might the rather hope to succeed in this scheme of his to release him, by proposing him with so notorious a person to the populace, when the one, as he might reasonably judge, was abhorred by them, and the other had got great credit and esteem among a large number of them. The Persic version here adds the people's answer; "they answered, release Barabbas, but deliver Jesus to us". Matthew 27:19 mat 27:19 mat 27:19 mat 27:19When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus: his wife sent unto him: her name, according to the Ethiopians, was Abrokla (n); who might be a Jewess, as the wife of Felix was, Act 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause: saying, have thou nothing to do with that just man; meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason, for I have suffered many things this day, in a dream, because of him. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, as the chief priests coming over night to desire a band of soldiers to take Jesus, and the discourse they might have with Pilate about him; which things might run in her mind in her sleep; yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge, and by his wife. (n) Ludolph. Lex. Ethiop. p. 541.

Whence it is written, "From the beginning the Word was with God, and the Word was God; " to whom "is given by the Father all power in heaven and on earth." "The Father judgeth no man, but hath committed all judgment to the Son" -from the very beginning even.

Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him.

So when they had gathered, Pilate said to them: Whom do you want me to release to you, Barabbas or Jesus who is called Christ? For he knew that they had handed Him over out of envy. Pilate offers them the option of releasing whoever they want, either the robber or Jesus, not doubting that they would choose Jesus, knowing that He had been handed over out of envy. Therefore, the evident cause of the cross is envy.

Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.

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.

Now on that feast there was the custom that the governor would release unto the people a prisoner whom they wanted. And they had then a notorious prisoner whom they called Barabbas. Therefore when 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 out of envy they had delivered Him. Pilate was eager to release Christ, though even that would have been cowardly; for he ought to have stood up for the truth. First Pilate asked the Lord, "Do you not hear what they are testifying against you?" He asked this so that if Christ had given a defense, he would have had a reason to release Him. But the Lord did not defend Himself, since, all-knowing, He knew that even if He made a defense He would not be freed. Pilate then turned to another course of action. He appealed to the custom at the feast, all but saying, "Even if you do not release him as innocent, pardon him on the feast as one who has been condemned." For how could Pilate have suspected that the people would demand the crucifixion of Jesus, Who was innocent, and the release of the guilty thief? Pilate knew, then, that Jesus was not guilty but was the object of spite, and it was for this reason that he asked them to choose which prisoner they wanted released. This shows that he was cowardly; for he ought to have disdained all danger to champion the good. Therefore he merits condemnation for having covered up the truth. "Barabbas" means "son of the father," "bar" meaning "son," and "abbas," "father." These Jews, therefore, demanded the son of their spiritual father, the devil, but Jesus they crucified. And to this day, there are those like them who have chosen Antichrist, the substitute messiah, the son of their father, and have rejected Christ, the true Messiah.

(non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.

Then he sets forth the reason: "for he knew that for envy they had delivered him." From what did he know? For he had heard many good things about him, and he saw him constant; hence he knew that for envy they had delivered him. For just as the envy of the devil was hostile to the first man, so the envy of these men was bound to be hostile to Christ. So indeed Joseph was delivered up by his brothers out of envy, Genesis 37:28.