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Now Jesus stood before the governor (ο δε Ιησους εσταθη εμπροσθεν του ηγεμονος). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb εσταθη, not εστη (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term ηγεμων (from ηγεομα, to lead) was technically a legatus Caesaris, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. Art thou the King of the Jews? (Συ ε ο βασιλευς των Ιουδαιων;). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke 23:2) nor the private interview with Pilate (John 18:28-32). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. So here was one more. By his answer ( thou sayest ) Jesus confesses that he is. So Pilate has a problem on his hands. What sort of a king does this one claim to be? Thou (συ) the King of the Jews?

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And he gave him no answer, not even to one word (κα ουκ απεκριθη αυτω προς ουδε εν ρημα). Jesus refused to answer the charges of the Jews (verse Matthew 27:12). Now he continued silent under the direct question of Pilate. The Greek is very precise besides the double negative. "He did not reply to him up to not even one word." This silent dignity amazed Pilate and yet he was strangely impressed.

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Barabbas or Jesus which is called Christ? (Βαραββαν η Ιησουν τον λεγομενον Χριστον;). Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted "Christ" for Pilate to be a claim to be King of the Jews in opposition to Caesar, "a most unprincipled proceeding" (Bruce). So he bethought him of the time-honoured custom at the passover of releasing to the people "a prisoner whom they wished" (δεσμιον ον ηθελον). No parallel case has been found, but Josephus mentions the custom (Ant. xx. 9,3). Barabbas was for some reason a popular hero, a notable (επισημον), if not notorious, prisoner, leader of an insurrection or revolution (Mark 15:7) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. So Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, "whom do you wish that I release?" (τινα θελετε απολυσω;), either two questions in one (asyndeton) or the ellipse of ινα before απολυσω. See the same idiom in verse Matthew 27:21. But Pilate's question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ?

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For envy (δια φθονον). Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people. He may have heard of the events of the Triumphal Entry and the Temple Teaching. The envy, of course, came primarily from the leaders.

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His wife (η γυνη αυτου). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (τω δικαιω εκεινω) and her psychical sufferings increased Pilate's superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (επ του βηματος) up over the pavement.

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Persuaded (επεισαν). The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered in pressing the question, they used all their arts to get the people to "ask for themselves" (αιτησωντα, indirect middle ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

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What then shall I do unto Jesus which is called Christ? (τ ουν ποιησω Ιησουν τον λεγομενον Χριστον;). They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah" on the Sunday morning of the Triumphal Entry now shout Let him be crucified (σταυρωθητω). The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is popular favour. But all the while Pilate is shirking his own fearful responsibility and trying to hide his own weakness and injustice behind popular clamour and prejudice.

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Why, what evil hath he done? (τ γαρ κακον εποιησεν;). This was a feeble protest by a flickering conscience. Pilate descended to that level of arguing with the mob now inflamed with passion for the blood of Jesus, a veritable lynching fiasco. But this exhibition of weakness made the mob fear refusal by Pilate to proceed. So they "kept crying exceedingly" (περισσως εκραζον, imperfect tense of repeated action and vehemently) their demand for the crucifixion of Jesus. It was like a gladiatorial show with all thumbs turned down.

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