Bibelkommentare

Matthew 27:15-18. Appeal to the people.—Pilate, not inexperienced in Jewish affairs, nor without insight into the ways of the ruling class, suspects that there are two sides to this matter. The very accusation suggests that the accused may be innocently popular, and the accusers jealous. An existing custom gives the opportunity of putting this to the test.

Matthew 27:15. κατὰ ἑορτὴν, at feast time (singulis festis, Hermann, Viger, p. 633), not all feasts, but the passover meant.—εἰώθει, was accustomed; time and circumstances of the origin of this custom unknown; a custom likely to arise sooner or later, as it symbolised the nature of the passover as a passing over (Weiss-Meyer), and helped to make the governor’s presence at that season wear a gracious aspect; on that account probably originating under the Romans.

Matthew 27:16. εἶχον: they, the people (ὄχλῳ, Matthew 27:15).—ἐπίσημον: pointing not to the magnitude of his crime, but to the fact that for some reason or other he was an object of popular interest.—Βαραββᾶν, accusative of Βαραββᾶς = son of a father, or with double ρ, and retaining the v at the end, Bar-Rabban = son of a Rabbi. Jerome in his Commentary on Mt. mentions that in the Hebrew Gospel the word was interpreted filius magistri eorum. Origen mentions that in some MSS. this man bore the name Jesus, an identity of name which makes the contrast of character all the more striking. But the reading has little authority.

Matthew 27:17. τίνα θέλετε ἀπολύσω. Here Pilate seems to take the initiative; in Mk. he is first reminded of the custom (Matthew 15:8). Mk.’s whole account is fuller and clearer.—Βαρ. ἢ Ἰησ. The two names put before the people, as presumably both popular more or less, Barabbas for some unknown reason, Jesus by inference from being called “Christ”. No favouritism implied. Pilate is feeling his way, wants to do the popular thing as safest for himself.

Matthew 27:18. ᾔδει, he knew, perhaps too strong a word, the fact being that he shrewdly suspected—knew his men, and instinctively divined that if Jesus was a popular favourite the Pharisees would be jealous. This explains his sang froid in reference to the title “King of the Jews,” also his offering the name of Jesus to the people.

Matthew 27:19-20. Interlude of Pilate’s wife, in Mt. alone, probably introduced to explain the bias of Pilate in favour of Jesus apparent in the sequel (Weiss-Meyer).

Matthew 27:19. μηδὲν, etc., nothing to thee and that just one = have nothing to do with proceedings against Him.—πολλὰ γὰρ: reason for the advice, an unpleasant dream in the morning (σήμερον, to-day, early). The historicity of this incident is of course doubted, the use made of it, with embellishments, in apocryphal writings (Acta Pilati) being pressed into the service. But it is quite credible nevertheless. First, the wife of Pilate might be there, for it had become customary for wives to accompany provincial governors. Tacitus, Ann. iii. 33, 34, mentions an unsuccessful attempt in the senate to put down the practice. Second, she had a husband that much needed good advice, and would often get it from a good wife. Third, it was a womanly act.

Matthew 27:20-26. Result of the appeal to the people.

Matthew 27:20. οἱ δὲ ἀρχ., etc.: the Sanhedrists saw the danger, and set themselves to bias the popular judgment, not sure what might otherwise happen—with success, ἔπεισαν. So when, after due interval, the governor put the question, the reply was (Matthew 27:21) τὸν Βαραββᾶν, and to the further question what then was to be done with Jesus: the unanimous (πάντες) reply was Σταυρωθήτω. Where were the men who had a few days ago shouted Hosanna? If there, how fickle; if absent, why? Or were they silent, cowed by the prevailing mood?

Matthew 27:23. τί γὰρ κακὸν: elliptical, implying unwillingness to carry out the popular will. (Fritzsche, Grotius.) Some, Palairet, Raphel, etc., take γὰρ as redundant.—περισσῶς ἔκραζον, they kept crying out more loudly. Cf. Mk., where the force of περισσῶς comes out more distinctly.

Matthew 27:24. ὅτι οὐδὲν ὠφελεῖ, that it was no use, but rather only provoked a more savage demand, as is the way of mobs.—λαβὼν ὕδωρ, etc.: washed his hands, following a Jewish custom, the meaning of which all present fully understood, accompanying the action with verbal protestations of innocence. This also, with the grim reply of the people (Matthew 27:25), peculiar to Mt.; a “traditional addition” (Weiss).