Matthew 27:21

Mat_27:21-23

They said, Barabbas

The choice-Barabbas or Jesus

The same choice continues still.

All, throughout the whole world, is one choice between God and Satan, Christ and Barabbas. We know not, indeed, what we do; and so, again and again, our blessed Lord intercedes for those who deliver Him to His foes. Rut whenever a choice is given, if we have but any fear that we are choosing amiss, if we do what we suspect to be wrong or worse, if we say wilfully what we think better unsaid, what do we, in fact, but choose Barabbas?… We must in all things make this choice. There is, in everything, a better and a worse, a good and an evil to us. If we choose good, we choose God, Who alone is good, and is in all things good; if we choose evil, we do, in fact, choose the evil one. There are degrees of choice; as there were degrees and steps in the rejection of our Lord. Yet each led on to the next. Each hardens for the next. No one ever became at once wholly vile, is even a heathen proverb. But there is no safety against making the very worst choice, except in the fixed, conscious purpose, in all things to make the best. The last acts are mostly not in a persons own power. They who compass themselves about with sparks, cannot themselves quench the burning. They who make the first bad choice are often hurried on, whether they will or no. The one choice is manifoldly repeated. The roads part asunder slightly; yet, unmarked, the distance between them is ever widening, until they end in heaven or in hell. Each act of choice is a step toward either. Either we are striking more into the narrow way, or we are parting from it; we are, by Gods grace, unbinding the cords by which we are held, or we are binding them tighter. (E, B. Pusey, D. D.)

Christ before Pilate-Munkassys picture

The scene is in the pavement or open court before the governors palace, which was called in the Hebrew tongue Gabbatha, and in which, after all his efforts to wriggle out of the responsibility of dealing with the case, Pilate ultimately gave up Jesus to be crucified. At one end of the court, on a raised bench, and dressed in a white toga, Pilate sits. On either side of him are Jews, each of whom has a marked and special individuality. The two on his left are gazing with intense eagerness at Christ. They are evidently puzzled, and know not what to make of the mysterious prisoner. On his right, standing on one of the seats, and with his back against the wall, is a Scribe, whose countenance is expressive of uttermost contempt; and just in front of this haughty fellow are some Pharisees, one of whom is on his feet, and passionately urging that Jesus should be put to death, presumably on the ground that, if Pilate should let Him go, he would make it evident that he was not Caesars friend. Before them again is a usurer, fat and self-satisfied, clearly taking great comfort to himself in the assurance that, however the matter may be settled, his well-filled money-bags will be undisturbed. Beyond him stands the Christ, in a robe of seamless white, and with His wrists firmly bound; while behind, kept in place by a Roman soldier, standing with his back to the spectator, and making a barricade with his spear, which he holds horizontally, is a motley group of on-lookers, not unlike that which we may see any day in one of our criminal courts. Of these, one more furious than the rest is wildly gesticulating, and crying, as we may judge from his whole attitude, Crucify Him! crucify Him! and another, a little to the Saviours left, but in the second row behind Him, is leaning forward with mockery in his leering look, and making almost as if he would spit upon the Saintly One. There is but one really compassionate face in the crowd, and that is the face of a woman who, with an infant in her arms, most fitly represents those gentle daughters of Jerusalem who followed Jesus to Calvary with tears. Then, over the heads of the on-lookers, and out of the upper part of the doorway into the court, we get a glimpse of the quiet light of the morning as it sleeps upon the walls and turrets of the adjacent buildings. All these figures are so distinctly seen that you feel you could recognize them again if you met them anywhere; and a strange sense of reality comes upon you as you look at them, so that you forget that they are only painted, and imagine that you are gazing on living and breathing men. But, as yon sit awhile and look on, you gradually lose all consciousness of the presence of the mere on-lookers, and find your interest concentrated on these two white-robed ones, as if they were the only figures before you. The pose of the Christ is admirable. It is repose blended with dignity; self-possession rising into majesty. There is no agitation or confusion; no fear or misgiving; but, instead, the calm nobleness of Him Who has just been saying, Thou couldst have no power at all against Me, except it were given thee from above. The face alone disappoints. The eyes, which look so steadily at Pilate as if they were looking him through, seem to me to be cold, keen, and condemnatory, rather than compassionate and sad. They have not in them that deep well of tenderness out of which came the tears which He shed over Jerusalem, and which we expect to see in them when He is looking at the hopeless struggle of a soul which will not accept His aid … The Pilate is well-nigh faultless. Here is a great, strong man, the representative of the mightiest empire the world has ever seen, with a head indicating intellectual force, and a face, especially in its lower part, suggestive of sensual indulgence. There is ordinarily no want of firmness in him, as we may see from the general set of his features; but now there is in his countenance a marvellous mixture of humiliation and irresolution. He cannot lift his eyes to meet the gaze of Christ; and while one of his hands is nervously clutching at his robe, he is looking sadly into the other, whose fingers, even as we look at them, almost seem to twitch with perplexed irresolution. He is clearly pondering for himself the question which, a few moments before, he had addressed to the multitude, What shall I do with Jesus which is called Christ? He is annoyed that the case has been brought to him at all, and as he feels himself drifting on, against his own better judgment, toward yielding to the clamour of the multitude, he falls mightily in his own conceit, and begins to despise himself. He would at that moment give, oh, how much I to be rid of the responsibility of dealing with the Christ, but he cannot evade it; and so he sits there, drifting on to what he knows is a wrong decision, the very incarnation of the feeling which his own national poet described when he said, I see and approve the better course; I follow the worse. Thus, as we look at these two, we begin to discover that it was not so much Christ that was before Pilate as Pilate I that was before Christ. His was the testing experience. His was the trial; his, too, alas! was the degradation; and at that coming day, when the places shall be reversed, when Christ shall be on the judgment seat, and Pilate at the bar, there will still be that deep self.condemnation which the painter here has fixed upon his countenance. (W. M. Taylor, D. D.)

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

Mat 27:21-22. The governor said, Whether of the twain will ye that I release unto you? — He still hoped to gain his point, and have Jesus released: but, to his great surprise, they said, Barabbas — As if his crimes were less than those of Jesus, and therefore he less deserved to die; or, as if his merits were greater, and therefore he better deserved to live! Be astonished, O heavens, at this, and thou earth, be horribly afraid! Were ever men that pretended to reason or religion guilty of such prodigious madness, such horrid wickedness! This was it that Peter charged so home upon them, when he said, Act 3:14, Ye denied the Holy One and the Just, in the presence of Pilate, when he was determined to let him go, and desired a murderer to be granted unto you, and ye killed the Prince of life. Pilate saith, &c. — Pilate, being amazed at their choice of Barabbas, was willing to hope it was rather from a fondness to him than from enmity to Jesus, and therefore put this question to them, What shall I do then with Jesus? — Shall I release him likewise for the greater honour of your feast? Or, will you leave the disposing of him to me? No: — They all say, LET HIM BE CRUCIFIED — The punishment which Barabbas had deserved: and this probably made them think of it. But in their malice they forgot with how dangerous a precedent they furnished the Roman governor. And indeed, within the compass of a few years, it turned dreadfully upon themselves. They desired he might die that death, because it was looked upon as the most scandalous and ignominious; and they hoped thereby to make his followers ashamed to own him, and their relation to him. It was absurd for them to prescribe to the judge what sentence he should pass, but their malice and rage made them forget all rules of order and decency, and turn a court of justice into a riotous and seditious assembly. Though they that cried thus, perhaps, were not the same persons that the other day had cried, HOSANNA; yet see what a change was made in the face of the populace in a little time! When he rode in triumph to Jerusalem, so general were the acclamations of praise, that one would have thought he had no enemies; but now, when he was led in dishonour to Pilate’s judgment-seat, so general were the outcries of enmity, that one would think he had no friends! Such revolutions are there in this changeable world, through which our way to heaven lies, as our Master’s did, by honour and dishonour, by evil report and good report, counterchanged. 2Co 6:8.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat_27:21 Ἀποκριθεὶς δὲ, κ.τ.λ.] The governor, having from his tribunal overheard this parleying of the members of the Sanhedrim with the people, now replies to it by once more demanding of the latter, with a view to a final decision: which of the two, etc. He thus puts a stop to the officious conduct of the hierarchs, and resumes his attitude of waiting for the answer of the crowd.

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.

Verse 21. They said, Barabbas.] What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews, - they were a SWINISH MULTITUDE.

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

21. Whether of the twain will ye that I release unto you?] Once more the question is put to the people (see Mat_27:17). His wife’s message had made Pilate anxious to acquit Jesus. But the very form of the question implied condemnation. Jesus was classed with Barabbas in the category of condemned prisoners.

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.

Pilate saith unto them,.... As one astonished at their choice: he could not have thought they would have asked the life of so vile a wretch, that had been guilty of such capital crimes, crimes to be abhorred by all men:

what shall I do then with Jesus, which is called Christ? Surely you would not have me put him to death, and that for no other reason but this, because he is called either by himself or others, Christ, or the Messiah, or the king of the Jews!

they all say unto him, let him be crucified; which was a Roman punishment, inflicted on the meanest and worst of men; as wicked servants, thieves, robbers, and cut-throats (o); and so was not only a torturing and painful death, but a very shameful and ignominious one; yea, an accursed one: in this they all agreed, being instigated to it by the chief priests and elders.

(o) Lipsius de Cruce, l. 1. c. 12, 13.

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

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

Ver. 21. They said, Barabbas] This mad choice is every day made, while men prefer the lusts of their flesh before the lives of their souls. In the present instance we may see, as in a mirror, the inconstancy of the common sort (who erst cried Christ up for a prophet, and would have crowned him for a king) and the desperate madness of the priests, Qui citius diabolum ex inferno petivissent quam Iesum, as Pareus hath it, who would have desired the devil of hell, rather than Jesus. Sic neutrum modo mas modo vulgus.

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.

Which ... of the two, said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned for Barabbas. It was no small disappointment to Pilate. What then, said he, shall I do with Jesus? They all answer, let him be crucified. In St. Luke, crucify him, crucify him. What evil hath he done? replied Pilate; and this he repeated thrice, according to St. Luke, xxiii. 22. --- Here in order followed the cruel scourging of our blessed Saviour, which Pilate consented to, in hopes to move the people to compassion. This was executed with the utmost cruelty. For they assembled the whole band of soldiers, commonly about 600. And they made him one wound from head to foot. Then a scarlet or purple coat was thrown over his shoulders: and platting or wreathing a crown of thorns, i.e. twisting sharp thorns, with some resemblance of a crown, they violently pressed it down on his head; and struck him at their pleasure with a reed, or cane, which they had placed in his hand, instead of a sceptre; and kneeling in derision, said, Hail, king of the Jews. --- When the soldiers had treated Jesus in this barbarous manner, Pilate himself presented him in this condition to the people saying, Behold the man. He imagined their fury would not be changed into pity: but they still cried out, Crucify him! crucify him! Take him you, said Pilate, and crucify him; for I find no crime in him. The Jews then answered: We have a law: and according to our law, he must die; because he hath made himself the Son of God. At this Pilate was more afraid, lest perhaps he should be of the progeny of the gods, as the Romans fancied their heroes to be. He returned back to the palace and asked Jesus again: whence art thou? Jesus gave him no direct answer, yet told him, he could have not power over him, unless it had been granted him from above. Pilate was still very desirous to set him at liberty, especially when his wife sent a message to him to have nothing to do with that just man, for that she had suffered much in a dream on his account. (Matthew xxvii. 19.) --- The Jews perceived Pilate’s great inclination to set Jesus at liberty: they therefore tell him in plain terms, that if he doth dismiss this man, he is no friend to Cæsar: for every one, they say, that pretends to be a king, contradicts Cæsar. This moved Pilate more than any thing whatsoever, and prevailed with him both against justice and his own conscience, to condemn Jesus. He feared lest some private information might be presented against him to Tiberius Cæsar. He presently mounted the judgment-seat in a public place, and said to the Jews: behold your king. They cry out, away with him, crucify him. Shall I crucify your king? said Pilate. They reply: we have no king but Cæsar; thus renouncing their Messias. At this Pilate yielded; and (ver. 24,) washed his hand, and said: I am innocent of the blood of this just man: look you to it. (Witham)

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).

Mark hath the same, Mar 15:12-14. So also Luke saith, Luk 23:20-23, Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

John, Joh 19:1-12, hath yet more circumstances relating to the latter part of this trial, which follow: Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. I have not given the reader at one view what all the evangelists say, as thinking it scarce possible from them all to set down the order how things passed at this trial; but only, that I might take notice of what was remarkable in it, related from one or other of them. The reason of our reading so often of Pilate’s going out, and then again coming on to the judgment seat, seemeth to be because, as we heard before, the Jews would not come into Pilate’s house, but stood at the door; and, on the other side, I conceive that he could not proceed judicially but sitting upon the tribunal, or seat of judgment. So as, though he could proceed in judgment within the house, with the attendance of his own servants, soldiers, and officers; yet, when he had any thing to propound to the Jews, he went out. We cannot think that the evangelists report all the things the Jews objected against our Saviour, nor all the questions by Pontius Pilate propounded to him. For the evangelists tell us, summarily, that they accused him of many things, and Pilate saith, Hearest thou not how many things they witness against thee? There was, it seems, but one thing that they most insisted upon, that was, his making himself a king, as to which we heard before how our Lord cleared himself. In the whole process of this trial these things are remarkable:

1. Our Saviour’s silence.

2. Pilate’s equity.

3. The rage and madness of the chief priests, scribes, and people.

Our Saviour’s silence confirms to us that piece of the law of nature, that no man is bound to accuse himself. Pilate’s equity appears in many things: He would not condemn him without a particular hearing of his cause himself, he would not force him to accuse himself; he accepts our Saviour’s vindication of himself, as to the great thing wherewith he was charged; he twice declares that he found no fault in him; he studies expedients to deliver an innocent person from their rage; he sends him to Herod, and obtains his concurrent suffrage to his innocency; he offereth to release him according to a custom they had at the passover to deliver one, whomsoever they desired; when this would not do, he caused him to be scourged, then brings him out to them again, hoping to have moved them to compassion by that lighter punishment of him.

The rage and madness of the Jews, principally of the chief priests and scribes, appeared in their urging to have had our Saviour condemned without hearing; their excessive clamours against him; their preferring one before him who was a robber, a murderer, one that had made a public insurrection; their insisting so much upon the kind of death that he should die, viz. by crucifying him, though in that they did both fulfil the counsel of God, who had determined that he should be made a curse for us, and it was written, Cursed is every one that hangeth on a tree, Gal 3:13, and what himself had prophesied, that he should be delivered to the Gentiles, and they should mock, and scourge, and crucify him, Mat 20:19. But that which is most remarkable is, the providence of God, for the evidencing of our Saviour’s innocency. Pilate’s wife calls him a just man. Pilate twice tells them that he found no fault in him. They are able to say nothing when Pilate asks them, What evil hath he done? Herod objects nothing against him. He is merely condemned upon the brutish clamour and rage of the rabble, incensed and set on fire by the chief priests and Pharisees. The art of these his adversaries is also observable, because it is the same which the enemies of the gospel, deriving from this first pattern, have ever since observed in the execution of their malice against the preachers aud faithful professors of the gospel. They durst not insist upon the doctrine which our Saviour preached, which was the true cause of their malice against him, but bring him under a charge of treason and sedition, as if he had gone about to make himself a king in opposition to the Roman emperor; though there was not the least pretence for any such thing, and if there had, none who considereth that they were a conquered people, and how zealous they upon all occasions showed themselves for their civil liberties, can imagine they had any great kindness for Caesar. It is very observable, that malice against religion and godliness, and a desire of the extirpation of it, and the professors of it, is the predominant lust in the hearts of wicked men. To serve this, they not only deny their own reason, and principles of common justice, but deny themselves likewise in some other lusts. And herein they show themselves the true seed of the serpent, and the children of the devil, whose works they do; who, though he be the proudest spirit, yet, to destroy a soul, will abate his pride, truckle to a poor witch, and go upon her errands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. They said, Barabbas — This was the deepest human degradation, to have the vilest of mankind preferred before him. He was held worse than the worst, and lower than the lowest.

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

Answered, to the various cries which reached him. Whether of the twain? Which of the two? He repeats the question before asked (ver. 17), having given the multitude time for deliberation, and offering them no alternative but to choose one of these two prisoners. Barabbas. They prefer a murderer to the Prince of life a selection on their part guilty and malevolent, but on the part of God necessary for our salvation (Quesnel). Truly, Jesus "was despised and rejected of men." If he had been released now, his liberation would not have been, as it ought to have been, an act of simple justice, but an imperial concession, an act of grace, in which the character of the prisoner was not regarded.

Barabbas.

The name of Barabbas has become odious throughout Christendom, although we really know very little against him. That he was a rebel against the Roman government only means that he furthered the cause of liberty which all his people cherished in their hearts; so that his name might have been associated with the names of Tell, Wallace, and other well known patriots, if only he had been successful. That he combined brigandage with insurrection is only too characteristic of the revolt of a wild, determined, lawless man in desperate straits, although this fact spoils much of his heroism. Still we do not know enough against him to account for the detestation which his name has attached to it. That detestation does not arise from anything in his character or conduct. It simply springs from the accident that it was he whom the people had an opportunity of preferring to Jesus. Therefore it is their treatment of him that is of significant interest when we consider the place of Barabbas in the gospel story.

I BARABBAS WAS PREFERRED TO CHRIST.

1. An indication of the peoples hatred to Christ. There is no reason to think that Barabbas was a popular hero. His insurrection was covered with the ignominy of failure, and his patriotism was stained with the lawlessness of brigandage. Yet he was chosen and Christ rejected. So intense was the passion of hate in the mob under the influence of their unprincipled leaders in the Jewish hierarchy! It is strange that any could hate the gracious Christ; and yet, since he was the deadly enemy of all sin, he provoked the opposition of sinners. A person who clings to his sin will come in his heart to what is virtually a hatred of Christ.

2. A sign of the peoples blindness to the merits of Christ. The wickedness of hypocritical rulers was the driving force behind the fury of the mob; with many of the unthinking multitude there was doubtless no great antipathy to our Lord until this had been roused by malignant agitators. But the people did not perceive the attractions of Christ, or they would not have preferred Barabbas. The leaders were wicked, the people were blind. It is possible to be in very close external contact with Christ, and yet not to know him.

II BARABBAS WAS SPARED INSTEAD OF CHRIST. This was not fair or reasonable, for Barabbas was guilty and Christ was innocent. Nevertheless, the unjust thing was done. This is typical of another substitution. Sinners are spared and Christ is crucified. That too would be monstrously unjust if our Lord himself had taken no part in the transaction. We can never see the bare outline of the atonement even till we perceive Christ"s own free action in the matter. Though the substitution of Jesus for Barabbas is suggestive of Christ"s great sacrifice for mankind, the cases are not parallel, because our Lord gave himself up for the world"s redemption. What is unjust and wrong in those who slay him does not affect the right of the Saviour to surrender himself; and it is in this voluntary giving up of himself that the atonement, as a part of the Divine economy of redemption, is just and right.

In conclusion, let us remember that we may be in danger of sinning like the people who preferred Barabbas to Christ, when we are tempted to sacrifice our Lord"s claims to any earthly considerations. Money, pleasure, self-will, may be our Barabbas, chosen to be saved though Christ is renounced. W.F.A.

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

21. They said, Barabbas. Pilate's artifice had failed. The Jewish nation had not only rejected its Messiah, but chosen a robber instead.

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.

21. τίνα θέλετε κ.τ.λ.; Once more the question is put to the people (see Mat 27:17). His wife’s message had made Pilate anxious to acquit Jesus. But the very form of the question implied condemnation. Jesus was classed with Barabbas in the category of condemned prisoners.

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.

21. ἀποκρ.] not necessarily to the incitements of the Sanhedrists which he overheard (Meyer), but rather to the state of confusion and indecision which prevailed.

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

(M) 21. And the governor answered and said to them, Whom will ye that I release to you of the two? And they said, Barabbas.] Mt. inserts this last clause in order to bring into the narrative explicitly the answer of the people to Pilate’s question. In Mk v. 9 Pilate asks if they wish the King of the Jews to be released. No direct answer is given, but one is implied in v. 11. In v. 12 Pilate “again” asks, What is then to be done to Jesus? They answer in v. 13 that He should be crucified. In v. 14 Pilate asks a third question, Why should Jesus be crucified? In Mt. Pilate first asks whether they will have Barabbas or Christ (v. 17). In v. 21 this question is repeated in other words, and seems to be merely resumptive on the part of the editor, no answer having been given. The answer comes in the same verse. They desire Barabbas. Consequently in v. 22 Pilate asks a second question, What then is to be done with Jesus? And in v. 23 a third question, What evil had He done? The insertion of the resumptive question in v. 21 necessitates also the insertion of λέγει αὐτοῖς ὁΠειλᾶτος in v. 22.—ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς] Mk. has ὁ δὲ Πειλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς. Mt. Omits πάλιν because he is about to repeat the governor’s first question.

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