Matthew 27:15-26 · Bible study
Matthew 27:15-26 Commentary: Pilate, Barabbas, and the Cross
Greek · 9 what the commentators say
Meaning in one sentence
Examine Pilate's attempts to free Jesus, the crowd's choice of Barabbas, and the sovereign plan behind Christ's crucifixion in Matthew 27:15-26.
Research Summary
- Meaning: Jesus, the innocent righteous one, is condemned while Barabbas, the rebel and murderer, is freed. The passage narrates the judicial climax leading to the crucifixion.
- Key words: φθόνος (envy, v.18), ἀθῷος (guiltless, v.24), σταυρωθήτω (let him be crucified, vv.22-23).
- Main debate: The interpretation of 'His blood be on us and on our children' (v.25). Is it a national curse, a historical imprecation, or a cry turned to blessing through the cross?
- Theological theme: Substitutionary atonement, the guilty one is set free because the innocent one takes his place.
- Best use: Good Friday reflection, passages on God's sovereignty in human evil, studies on Pilate and the trial of Jesus.
Translation Comparison
BSB Berean Standard Bible 2020
15Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing.
16At that time they were holding a notorious prisoner named Barabbas.
17So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?”
18For he knew it was out of envy that they had handed Jesus over to him.
19While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.”
20But the chief priests and elders persuaded the crowds to ask for Barabbas and to have Jesus put to death.
21“Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they replied.
22“What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!”
23“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”
24When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood,” he said. “You bear the responsibility.”
25All the people answered, “His blood be on us and on our children!”
26So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.
WEB World English Bible 2000
15Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired.
16They had then a notable prisoner called Barabbas.
17When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?”
18For he knew that because of envy they had delivered him up.
19While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.”
20Now the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus.
21But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!”
22Pilate said to them, “What then shall I do to Jesus who is called Christ?” They all said to him, “Let him be crucified!”
23But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”
24So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.”
25All the people answered, “May his blood be on us and on our children!”
26Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified.
KJV King James Version 1769
15Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
16And they had then a notable prisoner, called Barabbas.
17Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
18For he knew that for envy they had delivered him.
19When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
20But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
21The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
22Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
23And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
24When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
25Then answered all the people, and said, His blood be on us, and on our children.
26Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
ASV American Standard Version 1901
15Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would.
16And they had then a notable prisoner, called Barabbas.
17When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?
18For he knew that for envy they had delivered him up.
19And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.
20Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus.
21But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas.
22Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified.
23And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified.
24So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it.
25And all the people answered and said, His blood be on us, and on our children.
26Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.
YLT Young's Literal Translation 1898
15And at the feast the governor had been accustomed to release one to the multitude, a prisoner, whom they willed,
16and they had then a noted prisoner, called Barabbas,
17they therefore having been gathered together, Pilate said to them, `Whom will ye I shall release to you? Barabbas or Jesus who is called Christ?'
18for he had known that because of envy they had delivered him up.
19And as he is sitting on the tribunal, his wife sent unto him, saying, `Nothing--to thee and to that righteous one, for many things did I suffer to-day in a dream because of him.'
20And the chief priests and the elders did persuade the multitudes that they might ask for themselves Barabbas, and might destroy Jesus;
21and the governor answering said to them, `Which of the two will ye that I shall release to you?' And they said, `Barabbas.'
22Pilate saith to them, `What then shall I do with Jesus who is called Christ?' They all say to him, `Let be crucified!'
23And the governor said, `Why, what evil did he?' and they were crying out the more, saying, `Let be crucified.'
24And Pilate having seen that it profiteth nothing, but rather a tumult is made, having taken water, he did wash the hands before the multitude, saying, `I am innocent from the blood of this righteous one; ye--ye shall see;'
25and all the people answering said, `His blood is upon us, and upon our children!'
26Then did he release to them Barabbas, and having scourged Jesus, he delivered him up that he may be crucified;
Darby Darby Bible 1890
15Now at [the] feast the governor was accustomed to release one prisoner to the crowd, whom they would.
16And they had then a notable prisoner, named Barabbas.
17They therefore being gathered together, Pilate said to them, Whom will ye that I release to you, Barabbas, or Jesus who is called Christ?
18For he knew that they had delivered him up through envy.
19But, as he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous [man]; for I have suffered to-day many things in a dream because of him.
20But the chief priests and the elders persuaded the crowds that they should beg for Barabbas, and destroy Jesus.
21And the governor answering said to them, Which of the two will ye that I release unto you? And they said, Barabbas.
22Pilate says to them, What then shall I do with Jesus, who is called Christ? They all say, Let him be crucified.
23And the governor said, What evil then has he done? But they cried more than ever, saying, Let him be crucified.
24And Pilate, seeing that it availed nothing, but that rather a tumult was arising, having taken water, washed his hands before the crowd, saying, I am guiltless of the blood of this righteous one: see ye [to it].
25And all the people answering said, His blood [be] on us and on our children.
26Then he released to them Barabbas; but Jesus, having scourged [him], he delivered up that he might be crucified.
Douay-Rheims Douay-Rheims Bible 1899
15Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would.
16And he had then a notorious prisoner that was called Barabbas.
17They therefore being gathered together, Pilate said: Whom will you that I release to You: Barabbas, or Jesus that is called Christ?
18For he knew that for envy they had delivered him.
19And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him.
20But the chief priests and ancients persuaded the people that they should ask Barabbas and make Jesus away.
21And the governor answering, said to them: Whether will you of the two to be released unto you? But they said: Barabbas.
22Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.
23The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified.
24And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man. Look you to it.
25And the whole people answering, said: His blood be upon us and upon our children.
26Then he released to them Barabbas: and having scourged Jesus, delivered him unto them to be crucified.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 27:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Pilate personally considered Jesus innocent. The Greek of verse 18 says Pilate 'knew' (ᾔδει) that the religious leaders had handed Jesus over 'through envy' (διὰ φθόνον). Clarke notes that an upright judge should have dispersed the mob and released Jesus. Instead, Pilate tried a series of maneuvers: the Passover-release custom, the warning from his wife's dream, and a public question about evil done. Barnes and Gill point out that each attempt failed because the chief priests had persuaded (ἔπεισαν) the crowds to ask for Barabbas. Calvin describes the 'insatiable cruelty of the priests' and the 'furious obstinacy of the people.' On verse 24, Pilate's hand-washing uses the middle voice (ἀπενίψατο) 'he washed off for himself', a dramatic but futile gesture. Wesley and Matthew Henry see God's sovereignty allowing injustice to accomplish redemption: the innocent one dies, the guilty one goes free.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Fulfillment in AD 70: Commentators like Wesley and Barnes see self-curse realized in the Roman destruction of Jerusalem, when thousands of Jews were crucified.
- Blessing through the cross: Some Christian traditions hold that Christ's blood, willingly shed, turned the imprecation into a means of salvation—the blood cries for mercy, not vengeance.
- Historical record without ongoing curse: Many modern scholars treat the cry as a historical statement showing the crowd's frenzy, not a binding curse on later generations of Jewish people.
What is clear: Jesus, though declared innocent by the Roman governor, was condemned to crucifixion, and Barabbas was released in his place.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The custom of releasing a prisoner at Passover | Christians agree this was a known Roman gesture of goodwill during the feast. | Some hold it was a standard annual amnesty; others see it as a one-time local practice. The Gospels are the sole explicit witnesses to the custom. |
| Barabbas's name and identity | All traditions identify Barabbas as a notorious prisoner involved in insurrection and murder. | A few early manuscripts read 'Jesus Barabbas' (Origen noted this). Some argue this heightens the irony of choosing 'Barabbas' over 'Jesus called Christ,' while others see it as a later scribal addition. |
| Pilate's wife's dream | Christians see the dream as a divine warning testifying to Jesus' innocence. | Calvin and many Reformed writers treat it as an extraordinary inspiration of God. Others see it as possibly a natural dream that God used providentially. |
| 'His blood be on us and on our children' | This is a self-imprecation: the crowd accepts responsibility for Jesus' death. | Some (e.g., Wesley, Barnes) see it as fulfilled in the destruction of Jerusalem in AD 70. Others argue it was turned to blessing through the cross, so it carries no ongoing curse. Modern scholars caution against applying it to all Jewish people across history. |
Historical & Cultural Context
The passage unfolds at the Passover feast, when Jerusalem's population swelled with pilgrims. Roman governors normally stayed in Caesarea, but Pilate came to Jerusalem to supervise order during volatile festivals. The custom of releasing a prisoner is not widely attested outside the Gospels, though some Roman officials offered gestures of goodwill on holidays. Pilate likely had the authority to do this as a local practice.
Barabbas is called a 'notable' prisoner (ἐπίσημον, 'marked' or 'infamous'). Mark 15:7 confirms he had taken part in an insurrection and committed murder. The name Barabbas may mean 'son of the father.' Some early manuscripts read 'Jesus Barabbas,' making the crowd's choice between two men named Jesus.
Pilate sat on the βῆμα (judgment seat), a raised platform where Roman magistrates pronounced verdicts. His wife, traditionally named Claudia Procula, sent a message about a dream. Clarke and Calvin agree the dream was a divine warning, not merely natural. Washing hands to declare innocence echoed Deuteronomy 21:6 and Psalm 26:6. Yet Pilate's declaration 'I am innocent' (ἀθῷός εἰμι) is legally hollow, as governor, he had authority to release Jesus but chose to placate the crowd.
Roman flogging (φραγελλώσας) before crucifixion was standard. The scourge used leather thongs, often weighted with bone or metal, causing severe trauma. Jesus was then handed over for crucifixion, the Empire's most degrading execution. The whole scene shows the collision of Roman power, Jewish leadership, and the mob, all moving toward the cross.
Textual Notes
The consulted sources note that some early manuscripts (including Codex Sinaiticus and some Old Latin witnesses) read 'Jesus Barabbas' in verses 16-17, while the majority of later manuscripts simply read 'Barabbas.' Origen mentions this variant, and a few scholars suggest the original reading may have been 'Jesus Barabbas' to emphasize the crowd's choice between two men named Jesus. Most modern translations adopt the shorter reading. Beyond this, the textual witnesses are stable for this passage.
Reception History
Matthew 27:15-26 has been central to Christian reflection on the trial of Jesus. The contrast between Barabbas and Christ became a moral allegory in early preaching: every sinner must choose between the rebel and the Redeemer. Pilate's hand-washing entered iconography as a symbol of evaded responsibility, artists from the medieval period through the Renaissance depicted the scene to highlight Pilate's cowardice. The cry 'His blood be on us' was tragically misused to fuel anti-Semitism, though many church fathers (e.g., Chrysostom) argued the blood became a source of blessing, not curse. The passage is also the basis for Pilate's mention in the Apostles' Creed ('suffered under Pontius Pilate'), anchoring the crucifixion in Roman history.
Preaching This Verse
Three-point outline
- Pilate's Conscience versus Crowd Pressure. Pilate knew Jesus was innocent (v.18). He tried the custom, the wife's warning, and a public appeal, but the crowd's cry for Barabbas won. He washed his hands but could not wash away his choice.
- The Crowd's Choice: Rebel over Messiah. The chief priests persuaded the multitude to ask for Barabbas (v.20). The people chose a revolutionary and murderer over the one who had healed them and taught them. Their cry 'Let him be crucified' echoes through every age where popularity outranks truth.
- God's Sovereign Plan through Human Injustice. The Gospels do not hide the injustice. Yet this was the hour God had appointed. Barabbas walks free; Jesus takes his place. Substitution is not a theory here, it is a story.
Five-point outline
- The custom and the opportunity (vv.15-17).
- The wife's warning and Pilate's hesitation (v.19).
- The leaders' manipulation and the crowd's choice (vv.20-23).
- The hand-washing: a futile claim of innocence (v.24).
- The release of Barabbas and the delivery of Jesus (vv.25-26).
Illustration hooks
- Choosing the known criminal. In a sports draft or a hiring decision, sometimes the obvious pick gets passed over for a flashy but dangerous candidate. The crowd chose Barabbas because he was 'notable' in rebellion. We choose flashy sins over quiet faithfulness.
- Washing hands as evasion. The phrase 'washing my hands of it' is still used when someone dodges responsibility. Pilate shows how empty that gesture is when you hold power to act.
- The pressure to conform. A school board facing a furious audience may vote against what is right to avoid a scene. Pilate felt that same pressure, and caved.
Questions your congregation is asking
- Why did God let Jesus be killed if Pilate tried to free him?
- Did the crowd really choose a murderer over Jesus? What does that say about human nature?
- Does the people's cry 'His blood be on us' mean the Jewish people are cursed?
Leading a Discussion
This passage forces us to see ourselves in every character, Pilate's cowardice, the leaders' manipulation, the crowd's fickleness, and Barabbas's undeserved freedom. Read the passage aloud together, then let the questions guide your conversation. There are no easy answers, but the cross stands as both the worst injustice and the greatest rescue.
Discussion questions
- What does Pilate's repeated attempts to release Jesus reveal about his character? Where do you see him torn between justice and self-interest?
- Why did the chief priests and elders 'persuade the multitudes' to ask for Barabbas? What tools of persuasion do we see at work in our own culture?
- The crowd had hailed Jesus as Messiah just days earlier. What makes a crowd change its mind so completely?
- Pilate's wife called Jesus 'that righteous man' (v.19). How does her dream function as a testimony to Jesus' innocence?
- Pilate washed his hands and said 'I am innocent.' Is it possible to be genuinely innocent while allowing injustice? What does this say about responsibility?
- The people cried, 'His blood be on us and on our children.' What do you think they meant? How should Christians understand this today?
- Barabbas was released instead of Jesus. In what ways does that exchange picture the gospel, the guilty freed, the innocent condemned?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 26:5 | But they said, “Not during the feast, lest a riot occur among the people.” |
| Mark 15:6 | Now at the feast he used to release to them one prisoner, whomever they asked of him. |
| Mark 15:15 | Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. |
| Luke 23:16 | I will therefore chastise him and release him.” |
| John 18:38 | Pilate said to him, “What is truth?” When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him. |
| John 18:40 | Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber. |
| John 19:16 | So then he delivered him to them to be crucified. So they took Jesus and led him away. |
| Acts 24:27 | But when two years were fulfilled, Felix was succeeded by Porcius Festus, and desiring to gain favor with the Jews, Felix left Paul in bonds. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that early manuscripts may have read "Jesus Barabbas," and he suspects Christian copyists later dropped the name Jesus from Barabbas to avoid linking a murderer with the Redeemer. This detail sharpens the irony: the crowd chooses a man named Jesus who is a rebel over the Jesus who is the Christ.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Pilate's handwashing did not clear him of guilt. As a magistrate, he was bound to free an innocent man, and yielding to the crowd for popularity made him answerable to God. The governor condemned Jesus while fully convinced of his innocence.
Calvin's Commentaries Reformed 1564
Calvin stresses that God appointed Christ to be placed lower than a robber and murderer so he could bear the world's sins. The priests and people raged blindly, yet God used their wickedness to make Christ the sin-bearing sacrifice. Pilate's wife's dream was God's testimony to Christ's innocence, not Satan's interference.
Gill's Exposition of the Bible Baptist 1748
Gill argues that releasing a prisoner at Passover was not a Jewish custom but a Roman one, introduced by the governor to gain favor. He also notes Barabbas means "son of a father," a contrast to Christ as the true Son, and that his release prefigures sinners being freed when Christ was condemned.
Lange's Commentary Reformed 1857
Lange’s distinctive reading is that Matthew presents the whole trial and mockery from a theocratic perspective. He groups Christ’s silence after confessing His Messiahship, the equality with Barabbas, the wife of Pilate’s dream, and the soldiers’ mockery of His kingship as intentional theocratic themes showing God’s hand overruling the injustice.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the terrifying historical fulfillment of the crowd's cry, "His blood be on us." He notes that within a few years, Roman soldiers under Titus crucified so many Jews during Jerusalem's siege that there was no room for more crosses, pinpointing this as God's visible judgment for their demand to crucify Christ.