27:15–23 A typical Roman trial before a procurator began between 6 and 10 a.m., by the modern clock. The trial included charges, questions from the governor, the prisoner’s self-defense, and a verdict. When Jesus refuses to defend himself, it convinces Pilate of his innocence, even though it ultimately leads to his condemnation.

Both Luke and John explicitly report how Pilate sees no foundation for the charges against Jesus (Luke 23:4, 14; John 19:4–6). Matthew says Pilate knows that it is envy motivating the priests (Matt. 27:18). But Pilate lacks the courage to stand by his convictions and do justice. Instead he attempts a compromise: he will treat Jesus as if guilty, then offer to pardon him, since it is customary for the governor to release a prisoner during the Passover as a token of Rome’s good will (v. 15).

Pilate gives the people a choice: Would they like him to release a “notorious prisoner named Barabbas . . . or Jesus who is called Christ” (vv. 16–17)? Matthew calls Barabbas episēmos, which normally means prominent or outstanding and is not necessarily negative. According to Mark 15:7 and Luke 23:19, Barabbas has “committed murder” and is in “prison for an insurrection started in the city.” So Barabbas awaits crucifixion not as a thief or robber but as a rebel or insurrectionist.474 The three crosses are probably for Barabbas and two associates, so Jesus ultimately takes the place of Barabbas. Barabbas is perhaps prominent for another reason. His name means “son of the father.” Since renowned rabbis are called “father,” Barabbas might be the violent son of a famous man.

Readers can assume Pilate hopes the crowd will choose Jesus, for several reasons. First, Barabbas is a threat to the peace, while Jesus is not. Second, his wife has had a troubling dream about Jesus and warned him, “Have nothing to do with that righteous man” (Matt. 27:19). Third, Pilate has clashed with Jewish leaders before and is obstinate enough to oppose them out of spite.

Pilate offers the crowd a choice, but the priests and elders “persuaded the crowd to ask for Barabbas.” The crowd obliges. Even if Jesus were convicted of sedition, he could be exiled or executed less painfully. Pilate invites their reaction, “Then what shall I do with Jesus . . . ?” and they repeatedly shout, “Let him be crucified!” (vv. 20–23).

Crucifixion certainly fits the goals of the Jewish leaders. It will discredit Jesus, since the crucified stand under God’s curse (Deut. 21:23). Indeed, Jesus does suffer God’s curse, but not as the leaders imagine. Paul explains it in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree.’” So Jesus suffers the curse upon sin vicariously, taking the curse sinners deserve.

27:24–26 When Pilate sees that the crowd is unreceptive and unruly, he abandons his interest in justice for Jesus. He releases Barabbas, then attempts to escape responsibility for Jesus’ fate. Drawing on the symbolic act of washing one’s hands (Deut. 21:6–7; Ps. 26:6; also known in Greco-Roman culture), Pilate asserts his innocence (Matt. 27:24), but it is absurd. Pilate is responsible before Rome to govern and before God to do justice (Rom. 13:3–4). Renouncing his duties and declaring himself innocent hardly absolves him. The next phrase, translated “see to it yourselves” (Matt. 27:24) restates his refusal to take responsibility. The Greek is virtually identical to the priests’ statement to Judas in verse 4. So the priests tell Judas and Pilate tells the crowd, “Your problem, not mine,” but these disclaimers are worthless delusions.

At the moment, however, “the people” accept Pilate’s offer. If Pilate renounces responsibility for Jesus’ death, they accept it, saying, “His blood be on us and on our children!” (v. 25). The Gospels are condensed works that rarely parse the composition of a crowd. Here “the people” cannot mean all Jews. This is a crowd gathered outside the governor’s office, which means it is probably relatively local and political. Jesus’ followers are primarily Galilean and apt to gather near the temple.475 Therefore it would be misguided to condemn all Jews for killing Jesus. Besides, Jesus’ friends are Jews too. Still, “His blood be on us” is chilling, because the people deny the Savior, break the covenant, and curse themselves and their offspring. Because irony abounds in the passion narrative, it is possible to read their statement as an unintended prayer: “May Jesus’ blood be on them to atone for their sins.” After all, Peter has shown, as will events in Acts 2–6, that anyone can repent.

At any rate, Pilate capitulates to the crowd. He decides to release Barabbas, who is guilty, and to crucify Jesus, who is innocent. But first he has Jesus scourged (Matt. 27:26). In its brutality, scourging exceeded the thirty-nine lashes of Jewish law and all forms of corporal punishment in Roman armies or courts. It was often fatal, and those who survived died more quickly.

27:27–31 Before they execute Jesus, the Roman soldiers take him to their barracks, where they strip him, spit on him, mock him, and strike him. This fulfills Jesus’ predictions in 20:17–19. “The Jews have mocked Jesus as Messiah,” and the Romans have mocked him as king. Ironically, both are right, for Jesus is Messiah and King.476 The mockers give Jesus the trappings of royalty: a crown, a scarlet robe, and a staff (a reed), which they then use to hit him on the head. When they tire of their games, they “put his own clothes on him and [lead] him away” (27:28–31). The Romans typically crucified victims naked, but apparently not this time.