Matthew 27:20

Mat_27:20

And destroy Jesus.

The cruel purpose

Moral beauty generally admired, etc. None more lovely than Jesus, and yet He was envied, hated, persecuted, and crucified.

I. The efforts to destroy Jesus (Mat_2:1-17; Luk_4:28). In the final conspiracy hired Judas, etc. (ch. 28). Though put to death, He rose, etc. Since then, Jews, etc., have laboured to destroy Him.

II. Why have they sought to destroy Jesus?

1. Not on account of the viciousness of His life.

2. Nor His opposition to law and order.

3. Nor the evil tendency of His doctrines.

4. Nor the injury He did by His influence (Mat_27:4; Luk_23:14; Mat_27:19).

It was-

1. Enmity to the truth.

2. Envy of His goodness.

3. Hatred of His person.

4. Love of wickedness.

III. How they have failed to destroy Jesus. Herod, Jews, Pilate, though they killed Him. He rose, etc. He lived on in His body, the Church. Trace the history of those destructive attempts down to Strauss and Renan, etc. Jesus is Divine, and cannot be destroyed. He shall live, etc. (Psa_72:15-18). His titles. The enemies of Jesus shall be destroyed. The nations that will not serve Him shall perish. So individuals. Learn:-

1. The baseness of the human heart to try to destroy Jesus.

2. Our obvious duty and interest to accept and honour Christ.

3. He should have our hearts and lives. (J. Burns, D. D.)

Satanic policy defeated

I. The destructible Jesus. To what extent could the purpose of the foes of Jesus succeed? They might succeed in disparaging His character and station before men. Maliciously assaulting the person of Jesus-to this Jesus had long been subjected. Restraining His personal freedom. Silencing His tongue. The torture they applied to His feelings. His crucifixion. Suggestions: In that it was possible for Jesus to die, lies the very basis of our redemption. In the death of Jesus, promises of the deepest import to our race were accomplished. In the death of Jesus lay His most sublime victory for men.

II. The indestructible Jesus. The purpose of Jesuss assailants was an entire and egregious failure. The very body of Jesus recovers its vitality. The Deity that was within the destructible temple they could not touch. They could not frustrate or retard His designs. The violent death of Jesus did not secure the permanence of the old Jewish establishment. Nor did it lead to the destruction of the New Kingdom, or to the dethronement of Jesus. Conclusion: Show who are in sympathy with this unholy purpose, and who are in living sympathy with the Indestructible Jesus. (Anon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 27:20. Ἔπεισαν, persuaded) by words fair in appearance.—Ἰησοῦν ἀπολέσωσιν, they should destroy Jesus) i.e. they should demand Jesus to be killed.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_27:20 The question of Mat_27:17 is still under the consideration of the assembled crowd; and while Pilate, who had mounted the tribunal for the purpose of hearing their decision, is occupied with the messengers from his wife, the members of the Sanhedrim take advantage of this interruption to persuade the people, etc.

ἵνα] purpose of ἔπεισαν. Ὅπως is likewise used with πείθειν by Greek authors. See Schoem. ad Plut. Cleom. p. 192.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

Mat 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 (Mat 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?

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 20. Ask Barabbas] Who had raised an insurrection and committed murder - and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, instructing the ignorant, healing the diseased, and raising the dead.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) The chief priests and elders.—Brief as the statement is it implies much; the members of the Sanhedrin standing before Pilate’s palace, mingling with the crowd, whispering—now to this man, now to that—praises of the robber, scoffs and slander against the Christ. As the next verse shows, they did their work effectively.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. ask Barabbas, and destroy Jesus] St Peter brings out the full meaning of this choice: “ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life” (Act_3:14-15). They saved the murderer, and slew the Saviour.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The governor answered and said unto them,.... A second time, after some time had been allowed and taken up to consider of the matter, and which the chief priests and elders improved among the people against Jesus.

Whether of the twain will ye that I release unto you? for as these two were proposed, one of them must be released; and it lay in the breast of the people to choose which they would:

they said, Barabbas; so that Christ was not only numbered among, and reckoned with transgressors, but he was accounted worse than the worst of them; a seditious person, a robber, and a murderer was preferred before him: see Act 3:14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

Ver. 20. The chief priests and elders persuaded] And prevailed. See then how needful it is that we pray for good governors; Jeroboam made Israel to sin; Peter compelled the Gentiles to Judaize, Gal 2:14. As the corruption of a fish begins at the head, and as in a beast the whole body follows the head, so are the people overruled by their rulers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That they should ask Barabbas. All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all therefore, that seek after iniquity, ask for Barabbas, and put Jesus away. But all who walk in the paths of virtue, ask for Jesus, and destroy Barabbas. Pilate wishing on this occasion to shew the Jews the enormity of their crime, again puts the question, which will you have of the two? And again, What shall I do with Jesus, who is called Christ? But, they being enraged that Pilate should declare Jesus to be the Christ, all in the frantic fury exclaimed, Let him be crucified. (Origen)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

20. Chief priests and elders persuaded — The people had been upon his side. They had brought him into Jerusalem with triumph, while the rulers were compelled to hide their heads in low murmurs. They dared not openly apprehend him, for fear of the people; but taking him secretly, and surrendering him with all the appendages of a culprit guilty of something, the people are induced to consider him as a deceiver and blasphemer and traitor. The very fact that he is there in fetters seems to prove that he is not divine, and so make out that he was a deceiver, who had claimed to be the Son of God. Nevertheless, when it comes to the point that he shall not be demanded for release, but the outlaw shall be preferred before him, it takes a fresh onset of persuasion to induce the people to take that step.

Doubtless the friends of Jesus were mostly absent, frightened away by this fearful revolution.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the chief priests and elders persuaded the multitude. For a short time the people appear to have wavered in their choice, and Pilate had hopes that his stratagem worked well. But the Sanhedrists were at hand with their insidious suggestions; not a voice was raised for Christ; all his friends were scattered or silenced; and his enemies easily swayed the fickle crowd. That they should ask (ask for) Barabbas, and destroy Jesus. By directing popular favour to Barabbas, they could make the condemnation of Jesus more certain. The expression in the Greek implies that they used their persuasive powers in order that (ina) the people should demand the release of Barabbas, and compass the death of Jesus.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The progress of the trial:

v. 20. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

v. 21. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

v. 22. Pilate saith unto them, What shall I do, then, with Jesus which is called Christ? They all say unto him, Let Him be crucified.

v. 23. And the governor said, Why, what evil hath He done? But they cried out the more, saying, Let Him be crucified.

The fact that Pilate had placed Jesus on a level with Barabbas had been a concession to the Jews, for it placed an innocent man in the same class with a criminal, while in reality there was no comparison. The Jews felt the weakness of Pilate’s position and were not slow about taking advantage of it. The chief priests sent their messengers through the crowd to incite the passions ever more strongly. There was not much persuasion needed; a mob is easily swayed, especially when deeds of violence are contemplated. When Pilate therefore put the question to them as to their choice between the two men, they called loudly for the release of the guilty one. Many of the members of this crowd may have been more than half convinced a few short days before that Jesus was a great prophet, if nothing more, but under the skillful prodding of the Sanhedrin’s agents they take the part of the enemies of Christ. They have an answer even for Pilate’s somewhat perplexed inquiry as to how he was to dispose of Jesus. With increasing volume their hoarse cry rolled down through the narrow streets: Let Him be crucified! And upon Pilate’s inane and futile inquiry: What evil has He done, anyway? they realized more strongly than ever that they had the governor in their power. It was no longer a question of Christ’s guilt or innocence, but of yielding to the demand of the rabble and the threats of the elders and chief priests. The uproar increased from one minute to the next, and the governor was unable to cope with the situation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How exceedingly unwilling and averse Pilate was to be the instrument of our Saviour’s death; one while he bids the Jews take him themselves, and judge him according to their law; another while he offers to save Christ in honour of their feast, when by custom he was to release a prisoner, and this prisoner he desired might be Jesus. When this would not satisfy, he expostulates with them about our Saviour’s innocency, What evil has he done? Nay says, Luk 23:22 That Pilate came forth three times, and professed that he found no fault in him. Yet though Pilate was satisfied, the Jews would not be denied.

Thence learn, That wicked men and hypocrites within the visible church, may be guilty of such tremendous acts of wickedness, as the conscience of infidels and pagans without the church may boggle at, and protest against. Pilate, a pagan absolves Christ, whilst hypocritical Jews which had heard his doctrine, and seen his miracles, condemn him.

But observe, 2. Who influenced the main body of the Jew to desire Barabbas, and to destroy Jesus? It was the chief priests and elders, they persuaded the multitude. Woe unto the people, when their guides and leaders are corrupt for then they shall be tempted by wicked counsel; and woe unto them, much more, if they follow their wicked and pernicious counsels. Thus did the Jews follow their guides, the chief priests, till they had preserved Barabbas, and destroyed Jesus.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

20. Persuaded the multitudes. To call for the release of Barabbas, instead of Christ. It is likely that few of the Galileans, so favorable to him, yet knew of his arrest. “The multitudes” were such as the authorities would summon at this early hour.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Now ... Jesus killed

Here "now" is used to mark a break in the main story line. Matthew tells background information about why the crowd chose Barabbas. (See: Background Information)

have Jesus killed

This can be stated in active form. AT: "have the Roman soldiers kill Jesus" (See: Active or Passive)

asked them

"asked the crowd"

who is called Christ

This can be stated in active form. AT: "whom some people call the Christ" (See: Active or Passive)

translationWords

chief priests

Barabbas

crucify

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. ἵνα αἰτήσωνται κ.τ.λ. St Peter brings out the full meaning of this choice: ‘ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life’ (Act 3:14-15). They saved the murderer, and slew the Saviour.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] So Mark also. Luke and John merely give, that they all cried out, &c. The exciting of the crowd seems to have taken place while Pilate was receiving the message from his wife.

ἵνα conveys a mixture of the purport with the purpose of the ἔπεισαν. See note on 1Co 14:13.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 20. And the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.] Mk. has: “And the chief priests moved the people that he should rather release Barabbas to them.” For the insertion of καὶ οἱ πρεσβύτεροι, cf. v. 12.—τοὺς ὄχλους plur. for Mk.’s sing., as often. See Introduction, p. lxxxvi.—ἔπεισαν] for Mk.’s ἀνέσεισαν, which is late and uncommon in the sense to “incite.” Add to references in lexx. ἀνασίομενοι = being “incited,” Teb. Pap. 28, 20 (b.c. 114).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.