Matthew 27:17 - Printer Friendly

ESV: So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?”

NIV: So when the crowd had gathered, Pilate asked them, 'Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?'

NASB: So when the people gathered together, Pilate said to them, 'Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?'

CSB: So when they had gathered together, Pilate said to them, "Who is it you want me to release for you--Barabbas, or Jesus who is called Christ? "

NLT: As the crowds gathered before Pilate’s house that morning, he asked them, 'Which one do you want me to release to you — Barabbas, or Jesus who is called the Messiah?'

KJV: Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

NKJV: Therefore, when they had gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?”

Pilate is trying to figure out what to do with Jesus, who has been brought to him by the Jewish religious leaders. They are demanding a death sentence (Matthew 27:11–16). Pilate cannot find anything wrong with Jesus (John 18:33–38), and Jesus won't say much in His own defense. Rather than be blatantly manipulated by a religious feud (Matthew 27:18), Pilate has another idea. Every year at Passover, he releases a prisoner as a kind of gift to the people. Since the religious leaders are claiming Jesus is a rebel against Rome, Pilate will offer a true insurgent as an option. Presumably, there'd be no question which was more deserving of release.

The man Pilate suggests as an alternative is a confirmed rebel and murderer (Mark 15:7), so vile that he's described as "notorious" (Matthew 27:16). It's certain Pilate knew that Jesus of Nazareth had been followed by great numbers of people throughout Israel (Matthew 21:10–11). At the same time, the other prisoner being offered was an insurrectionist who had been convicted of participating in an uprising against Rome. It's possible some thought of him as a hero.

Pilate's alternative is Barabbas, who in some manuscripts is identified as "Jesus Barabbas," meaning he shared the same common given name as Jesus of Nazareth. This creates a potent symbolism in the choice now facing the people. Do they want Jesus the Messiah, or Jesus the Rebel? Jesus the clearly innocent man, or Jesus the fallible, even evil man? The One previously known to be innocent, or a man likely already scheduled for death? Do they want the Truth (John 14:6) who is the Son of God (Matthew 16:15–17), or someone better aligned with their own preferences?

Pilate poses the question to the crowds. His addition of the title "Christ" might be a taunt to the Jewish people. This comes from the Greek Christos, itself a translation of the Hebrew term Mashiyach, from which we also derive the term "Messiah."

Matthew 27:11–26 describes Jesus' trial before the Roman governor, Pontius Pilate. The Jewish religious leaders are asking Pilate to condemn Jesus to death, hurling accusations. Pilate is amazed that Jesus remains silent, barely saying anything in His own defense. Pilate offers the Passover crowds the choice between releasing Jesus or releasing Barabbas. They choose Barabbas and call for Jesus to be crucified. Pilate recognizes the obvious feud driving this persecution; he is more concerned with civil order than with justice. He agrees to execute Jesus while claiming no responsibility for the decision. Further details are found in Mark 15:1–15, Luke 23:1–25, and John 18:28—19:16.

When Judas learns Jesus has been condemned, he regrets betraying the Lord. He throws down his ill-gotten money and hangs himself. Jesus is taken to Pilate, who finds nothing to charge Him with. Given the choice, the people shout for the release of a convicted murderer and insist on Jesus' death. Jesus is mocked by a battalion of soldiers and then taken to be crucified. On the cross, He is mocked for not being able to save Himself. After three hours of darkness, Jesus dies. He is buried by a rich follower in a new tomb. This location is tightly guarded to prevent anyone from stealing the body.

Matthew 27 begins with an official meeting of the Jewish ruling council. They affirm Jesus' condemnation from the previous night, described in chapter 26. Judas confesses his betrayal and hangs himself. Pilate tries to release Jesus, but the mob shouts for Jesus to be crucified. Jesus is humiliated by Roman soldiers and marched to be executed. On the cross, He is mocked by Jewish religious leaders and others. He dies and is buried in a never-used tomb. Extensive efforts to secure His body from being stolen only serve to prove the miraculous nature of His resurrection, which is detailed in chapter 28.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.