Matthew 27:23 - Printer Friendly

ESV: And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

NIV: Why? What crime has he committed?' asked Pilate. But they shouted all the louder, 'Crucify him!'

NASB: But he said, 'Why, what evil has He done?' Yet they kept shouting all the more, saying, 'Crucify Him!'

CSB: Then he said, "Why? What has he done wrong? "But they kept shouting all the more, "Crucify him! "

NLT: Why?' Pilate demanded. 'What crime has he committed?' But the mob roared even louder, 'Crucify him!'

KJV: And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

NKJV: Then the governor said, “Why, what evil has He done?” But they cried out all the more, saying, “Let Him be crucified!”

There is little question that Pilate truly wanted to release Jesus. However, he made a fatal mistake when choosing to involve the crowds. It was in his power to simply let Jesus go when he could find nothing legally wrong (John 18:33–36). He did not believe the false accusations of the Jewish religious leaders, and understood they wanted to use political tricks to kill off a rival teacher (Matthew 27:18). This pressure was heightened by Pilate's own poor governorship. Years of disrespect and several ugly incidents of violence likely had his Roman superiors watching closely. Another major riot would likely result in consequences.

Knowing this, Jerusalem's religious leaders are whipping up a mob to create a tense, hostile scene (Matthew 27:24; Mark 15:11, 15). Instead of simply making the truthful, just call, Pilate tried to avoid being accused of ignoring Israel's leaders by pushing the decision to the people. He underestimated that some might want the rebellious Barabbas released. He failed to consider the pressure applied by Jewish leaders (Matthew 27:20) The crowd had not hesitated to ask for Barabbas and to shout that Jesus should be crucified (Matthew 27:22).

Pilate's response here might be a last-ditch attempt at reason. Of course, it's impossible to reason with a mob. More likely, this is simply an expression of disbelief (John 19:6). What possible reason could there be for someone like Jesus to be given such a brutal, shameful death? Likely coached by the chief priests, the mob simply shouted even louder: crucify Jesus!

It seems unlikely that Jesus could become so unpopular so quickly. Only days before, He was welcomed like a long-awaited Savior (Matthew 21:8–11). Most likely, those present at the governor's estate early in the morning (John 18:28) were there at the invitation of Jesus' enemies. They were likely brought to pressure the governor with the threat of a riot. Some may have even come specifically to advocate for Barabbas and knew little about Jesus. It's also possible that otherwise-neutral people realized their own priests wanted Barabbas, but the Roman governor wanted to release Jesus. Such people would be unlikely to back Rome over their own leaders.

All these count as reasons, but not excuses. Everyone present in that moment owns a measure of responsibility for Jesus' execution. That includes Pilate, the Roman Empire, Judas, and the Jewish religious leaders of the Sanhedrin. As it turns out, it also includes the sins of everyone for whom Christ died (2 Corinthians 5:21; Romans 5:8). Many share the blame for Jesus being sentenced to death.

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.