When 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?” For he knew that because of envy they had delivered him up.
While 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.”
Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!”
Pilate said to them, “What then shall I do to Jesus, who is called Christ?” They all said to him, “Let him be crucified!”
But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”
So 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.”
All the people answered, “May his blood be on us, and on our children!”
Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified.
Geneva Bible translators 1599 · Public Domain On vv24–25 Of the murder; an Hebrew kind of speech.
Of the murder; an Hebrew kind of speech.
Christ being quit by the testimony of the Judge himself, is notwithstanding condemned by the same to quit us before God.
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It was a manner in old time, when any man was murdered, and in other slaughters, to wash their hands in water, to declare themselves guiltless.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–26 17 Therefore when they were gathered together, Pilate said…
17 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?
Ver. 17. Whom will ye that I release?] Pilate hoped they would never be so grossly wicked as to prefer such a stigmatical varlet. {a} But why did he give them the liberty of such a choice? Why did he not rather (as Job) "break the jaws of the wicked, and pluck the spoil out of their teeth?" Job 29:17. Should not the standard be made of hardest metals? the chief post of the house be heart of oak? Was it not pusillanimity and popularity that misled Pilate, and so muzzled him, that he could not contradict the manyheaded multitude?
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{a} A man or lad acting as an attendant or servant; a menial, a groom. ŒD
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.
Matthew Poole 1685 · Public Domain On vv19, 21, 24 Matthew only mentions this passage of Pilate’s wife; whether…
Matthew only mentions this passage of Pilate’s wife; whether it was when Pilate sat upon the judgment seat the second time, (the story of which we have heard), or afterward, is uncertain; nor is it material. She doubtless refers to some late dream, which possibly she might have after her husband was gone from her, for he was called early. Whether this dream was caused by God for a further testimony of Christ’s innocency, or were merely natural, cannot be determined. But still the cry holdeth, Not him, but Barabbas. So much influence had the wicked priests upon the people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv19, 20, 24, 25, 26 There are several sorts or kinds of dreams, natural,…
There are several sorts or kinds of dreams, natural, moral, diabolical, and divine. The question is, what kind of dream this was? Not natural, all agree; some think it was diabolical, and that Satan hoped thereby to prevent the work of man’s redemption by the death of Christ. But if so, why had not Pilate the dream rather than his wife? Probably this dream was from God, for even our very dreams are ordered by God; our sleeping, as well as our waking times, are in God’s hand.
Learn hence, How wonderfully the wisdom and power of God is seen in this woman’s testimony, which she gave to the innocence of our Saviour. When all his disciples were fled from him, when none of his friends durst speak a word for him, God raises up a woman, a stranger, a pagan, to give evidence of his innocency.
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And it is observable, That at our Saviour’s trial, not one mouth was opened to plead or speak a word for him, in defence of innocency itself, but only Pilate’s and his wife’s; they both pronounce him righteous, though they were Gentiles and Pagans, whilst his own kindred and countrymen, the Jews, thirst after his righteous and innocent blood.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv17–26 Therefore when they were gathered together,.... Meaning not the…
Therefore when they were gathered together,.... Meaning not the chief priests and elders; for these were together before, but the common people; and so the Persic version renders the words, when the people increased into a multitude: for it was to them the release of a prisoner was to be made, and so the proposal of one; and it was at their option, who should be the person; for it was "whom they would", as in Mat 27:15, and where the Ethiopic version adds, "and should choose".
Pilate said unto them, whom will ye that I should release unto you? Barabbas, or Jesus, which is called Christ? He puts it to them, whom they would choose to have released, Barabbas, the thief and robber, the seditious person and murderer, or Jesus, whom some called the Christ, the Messiah, the king of the Jews. Pilate on purpose proposed such an infamous person along with him, not doubting but they would have preferred him, whatever were their prejudices against him, before such a scandalous person as Barabbas; and whatever good will they might secretly have to put Jesus to death, and release Barabbas, yet he thought they could not, for shame, speak out their sense, and desire him, and not Jesus. His view was not to reproach Christ, by joining him with so wicked a man, but in order to save him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 22, 24, 25, 26 He knew that for envy they had delivered him…
He knew that for envy they had delivered him - As well as from malice and revenge; they envied him, because the people magnified him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–26 Verse 18. For envy] δια φθονον, through malice. Then…
Verse 18. For envy] δια φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus.
Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbour in our breast. Let it be remembered that malice as often originates from envy as it does from anger.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv19, 21, 23, 24, 26 Mat 27:19-20. When he was set down, &c. —…
Mat 27:19-20. When he was set down, &c. — While Pilate was labouring to effect his purpose, he was confirmed in his unwillingness to condemn Jesus, by a message sent from his wife by way of caution; which message was probably delivered to him publicly, in the hearing of all present, for it was intended to be a warning, not to him only, but to the prosecutors: saying, Have thou nothing to do with that just man — Gr. τω δικαιω, that righteous man; an honourable testimony this, not only to our Lord’s innocence, but to his virtue and universal goodness, given even at a time when he was persecuted as the worst of malefactors. And, when his friends were afraid to appear in his defence, God made even those that were strangers and enemies to speak in his favour: when Peter denied him, Judas confessed him; when the chief priests pronounced him guilty of death, Pilate declared he found no fault in him; when the women that loved him stood afar off, Pilate’s wife, that knew little of him, showed a concern for him! Observe, reader, God will not leave himself without witnesses to the truth and equity of his cause, even when it seems to be most spitefully run down by its enemies, and most shamefully deserted by its friends. I have suffered many things this day in a dream because of him — Whether she dreamed of the cruel usage of an innocent person, or of the judgments that were about to fall upon those that had any hand in his death, or both, her dream, it seems, was very frightful and distressing, and made such an impression on her mind, that she could not be easy till she had sent an account of it to her husband, who was sitting on the tribunal in the pavement. And the special providence of God must be acknowledged in sending this remarkable dream at this time; for it is not likely that she had heard any thing before concerning Christ, at least not so as to occasion her dreaming of him, but that the dream was immediately from God. She might, indeed, be one of those termed devout and honourable women, and might have some sense of religion; yet God sometimes revealed himself to some that had not, as to Pharaoh and Nebuchadnezzar. Be this as it may, her message was a fair warning to Pilate, and by it and similar instances we learn, that, as the Father of spirits has many ways of access to the spirits of men, and can give them instruction even in a dream, or vision of the night; so he has many ways of giving checks to sinners in their sinful pursuits; and it is a great mercy to have such checks, whether from the word of God, or from his providence, or from faithful friends, or from our own consciences, or in any other way. The people had not yet said whether they would have Jesus or Barabbas released to them. Therefore, when Pilate received his wife’s message, he called the chief priests and rulers together, and in the hearing of the multitude made a speech to them, wherein he gave an account of the examination which Jesus had undergone at his tribunal and at Herod’s, and declared that in both courts the trial had turned out honourably for his character. Wherefore he proposed to them that he should be the object of the people’s favour. See Luk 23:13-17. But the chief priests, &c., persuaded the multitude, both by themselves and their emissaries, whom they sent abroad among them, that they should ask Barabbas, and destroy Jesus — Suggesting, doubtless, that he was an impostor in league with Satan; an enemy to their church and temple; that if he were let alone, the Romans would come and take away their place and nation; that Barabbas, though an ill man, yet, not having the interest that Jesus had, could not do so much mischief. Thus they managed the mob, who otherwise were well affected to Jesus, and, if they had not been so much at the beck of their priests, would never have done such a preposterous thing as to prefer Barabbas before Jesus. Here, 1st, We cannot but look upon these wicked priests with indignation. By the law, in certain matters of controversy, the people were to be guided by the priests, and to do as they directed them, Deu 17:8. This great power, put into their hands, they wretchedly abused, and the leaders of the people caused them to err. 2d, We cannot but look upon the deluded people with pity, to see them hurried on thus violently to such great wickedness, and failing into the ditch with their blind leaders!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24–26 He took water ... - The Jews were accustomed…
He took water ... - The Jews were accustomed to wash their hands when they wished to show that they were innocent of a crime committed by others. See Deu 21:6; Psa 26:6. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands did not free him from guilt. He was “bound” as a magistrate to free an innocent man; and whatever might be the clamour of the Jews, “he” was guilty at the bar of God for suffering the holy Saviour to be led to execution, in order to gratify the malice of enraged priests and the clamors of a tumultuous populace.
See ye to it - That is, take it upon yourselves. You are responsible for it, if you put him to death.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19, 20, 21, 24, 25, 26 In a dream. We must remark, that these kind…
In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as on this occasion, that there might be a public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)
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).
Daniel D. Whedon 1874 · Public Domain On vv18, 19, 20, 21, 22, 24, 25, 26 18. Knew that for envy — Pilate was perfectly…
18. Knew that for envy — Pilate was perfectly satisfied that the charge brought by the Jews against Jesus, as seeking to be the rival king against Cesar, was a fiction. He knew the innocence of the accused. When he surrendered him he was guilty of innocent blood. No washing of his own hands could cleanse his soul or clear his character in history.
From the other evangelists we learn to supply several facts omitted by Matthew. Pilate, on learning that Jesus was of Galilee, sent him to Herod, the Tetrarch of Galilee, who was then in Jerusalem, hoping that he would dispose of his case. But Herod, after putting Jesus to mockery, remands him back to Pilate. Pilate endeavours to induce the Jews to allow Jesus to be dismissed with a few stripes, and they refuse with clamour. After he had endeavoured to have him released by amnesty, and they prefer the release of Barabbas, he washes his hands, in token of protesting his innocence of the death of Jesus. They respond loudly by taking the responsibility of his blood upon their own heads and their children’s. Pilate then surrenders Jesus apart, to mockery and scourges and then brings him out as a piteous spectacle, and presents him, with the words, Behold the man.” So far from being melted at the sight, they cry out the more to “crucify him!” On his demanding for what possible reason Jesus is to be crucified, they reply, “Because he called himself the Son of God.” Struck with this new charge, and with the strange assumption of this divine title by his prisoner, Pilate returns to Jesus to examine him, and is so impressed with his noble bearing as to make one more effort to save him. But at last the cry, “If you let this man go you are not Cesar’s friend,” settled the matter. Pilate did not bear to have his faithfulness to the emperor questioned, and to save his own position he sacrificed Jesus. He thus became sharer in their guilt. Taking his seat upon the tribunal of the pavement, so called, in front of his palace, he received the last rejection of Jesus by the Jews, and gave him up to death at about nine o’clock on Friday the day of the crucifixion.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17, 19, 20, 21, 22, 24, 25, 26 17. Therefore when they were gathered together] In accordance,…
17. Therefore when they were gathered together] In accordance, probably, with the custom named, Mat_27:15, an appeal was made to the people, not to the Sanhedrin. Pilate was sitting on the tribunal to ascertain the popular decision; at this point he was interrupted by his wife’s messengers, and while he was engaged with them, the chief priests employed themselves in persuading the people to demand Barabbas rather than Christ.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 19, 20, 22, 23, 24, 25, 26 (17) Whom will ye that I release unto you?—This,…
(17) Whom will ye that I release unto you?—This, we must remember, was all but the last attempt of Pilate to shift off from himself the dreaded burden of responsibility.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–26 Therefore when (when then, oun) they were gathered together.…
Therefore when (when then, oun) they were gathered together. The illative particle refers to the fact just mentioned that the notorious Barabbas was at that time in prison. The multitude, together with the Sanhedrists summoned from their meeting in the temple, were gathered at the doors of the Praetorium, when Pilate came out and spoke to them. Whom will ye that I release unto you? He had great hope that their answer would favour Jesus. When it came to choosing between a vile robber and murderer and a beneficent, moral teacher, common sense would guide the choice aright. Which is called Christ (ver. 22). In Mark Pilate terms him, "the King of the Jews." He puts before them these two names as the limit of their choice, minor offenders being not worthy of consideration in the lace of these celebrated prisoners. And he names Christ"s claims, as if he would remind the people that in Jesus they possibly had the Messiah whom they desired.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv19, 20, 21, 22, 24, 25 His wife sent unto him saying, Have thou nothing…
Mat_27:19
His wife sent unto him saying, Have thou nothing to de with that just man.
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Pilates wife
I. The testimony of women to Christ.
II. The testimony of dreams to Christ.
III. The testimony of suffering to Christ-Have thou nothing to do with that just man: for I have suffered many things, etc. The wife failed; but it was well to have tried. (G. T. Coster.)
The dream of Pilates wife
I. Let us observe her dream as a sign that various obstacles are placed in the way of completing sin.
II. Let us observe the dream as a sign that continuance in sin depends upon injustice done to Jesus Christ. (D. G. Watt, M. A.)
It is easier to do right than wrong
Is there one of you who would seriously maintain that it is easier to drive a horse and cart over a steep embankment than it is to drive along the road on the top of the embankment? Oh yes, you say, the former is easier! It is but a plunge, and you have done it. But then, you must consider how many obstacles you have to overcome before you can take the plunge, and- these obstacles make it a harder thing to go over than to go along the road. The beaten road says: I am the way; you must not leave me. You will have to overcome the obstacle which that clear statement raises. There is certain damager to limb and life-you will have to overcome the obstacle which respect for your own safety raises. The horse, if it has been properly driven, will back off from sharp descent. You will have to overcome the obstacle which the animal raises. Putting together the forces which are exerted by such matters, you will acknowledge that it is not fair to say that it is easier to drive over a precipice than it is to drive along the road which skirts its summit. Just so is it with us in life. Right and wrong solicit us. It may appear more easy to submit to the representations of evil impulses than to those of good; but, however it may appear, remember that before you can yield to the former you must have cast off the restraint of a law of God; you must have stifled your desires to be truly happy; you must have broken away from the influences which proceed from those of your friends who stand in awe of the Christ of God. (D. G. Watt, M. A.)
The warning word to be welcomed
Put not this word from you. If-to use one of Dr. Paysons illustrations-you should see at this moment a very fine, an almost invisible thread coming down from heaven and attaching itself to you, and knew it came from God, what would you do? Would you dare to thrust it away? Now, this word of appeal is like such a thread. It is weak and frail, and you can easily brush it away. But will you? No! Welcome it, and it will enlarge and strengthen itself until it becomes a golden thread to bind you to that just Man-the Saviour-and to bind you for ever. (G. T. Coster.)
Pilates wife
The wickedness of Pilate forced him to assume all the appearance of weakness. How striking the testimony given by enemies to our Lord; He is to die as a malefactor with the judges verdict in His favour.
I. The great principle of conscience was not dormant in Pilate, but on the contrary acted with faithfulness and vigour. Whatever the sensuality and tyranny of this Roman he had not succeeded in silencing conscience. The enormity of his sin is also enhanced by the warning he received through his wife.
II. We consider God as acting upon Pilate to deter him from committing a great crime, and therefore to leave him without excuse in the commission. God has nothing to do with causing the wicked actions he overrules. No man can take refuge in Gods foreknowledge of his sins, as having made them unavoidable. It left Pilate as free as if there had been no foreknowledge.
III. How the method used by God was eminently fitted to prevail with Pilate, and how it cut off all excuse when he gave up Jesus to the multitude. It may seem singular that the vision was to Pilates wife, and net to Pilate himself. Would not the admonition have been more likely to prevail if directly conveyed to him? But to please his wife may have been a motive in addition to obedience to the vision. God took this course because the Roman governor was probably most accessible through his affections. It is far from an unfrequent thing that God causes His warnings to be conveyed through the channel of the affections. One member of the family is saved in order to impress another. If this does not succeed, there remains no more likely method. Let not men think it would be better if they were acted upon directly by the gospel.
IV. How greatly it increased the criminality of Pilate that the message of his wife reached him at the very moment of his taking his place on the judgment seat. It was precisely when his convictions were urging him to release Christ, that there came to him a testimony to His innocence. When men are tempted God sends seasonable aids and disposes events for their strength and victory. The whole judicature of conscience is constructed on the principle of counsel being given at the precise moment when temptation is urgent. It remonstrates at the moment the bait allures. What a scene will it be when this Roman stands forth to answer for himself at the tribunal of Christ. How changed their condition. Christ will then be in glory and power. (H. Melvill, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv17, 19, 20, 21, 22, 23, 24, 25, 26 17. When therefore they were gathered. After the first…
17. When therefore they were gathered. After the first examination, Pilate, finding that Jesus was from Galilee, sent him to Herod, tetrarch of Galilee, then in Jerusalem, to be tried by him as belonging to his jurisdiction. Herod, however, after trying to induce him to work a miracle and mocking him, sent him back (Luke 23:6–11). Now they had gathered after his return. Barabbas, or Christ? Pilate, desirous of releasing an innocent man, afraid to oppose the Sanhedrim, adopted this expedient in the hope that the increasing multitude of people would demand Christ rather than a blood-stained robber.
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.
William B. Godbey 1900 · Public Domain On v26 Mar 15:19; Joh 19:1-3; Mat 27:26-30. “And having scourged…
JESUS SCOURGED AND MOCKED
Mar 15:19; Joh 19:1-3; Mat 27:26-30. “And having scourged Jesus, he delivered Him up, that He may be crucified.” As it was customary with the Romans to precede the crucifixion of condemned criminals by this awful and cruel scourging, Pilate now proceeds to have Jesus scourged, thus publicly demonstrating His condemnation, and afterward delivering Him up to be crucified pursuant to criminal law, at the same time congratulating himself on the presumed clemency of the Jews to permit His release. This was Pilate’s weakness. He here let go his grip, thinking to regain it, but failed.
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“Then the soldiers of the governor, taking Jesus into the judgment-hall, gathered round Him the whole band; and divesting Him, put on Him a scarlet robe; and plaiting a crown of thorns, placed it on His head, and a reed in His right hand, and bowing the knee before Him, continued to mock Him, saying, Hall, King of the Jews. Spitting upon Him, they repeatedly took the reed, and struck Him on the head.” All this pomp, pageantry, and abuse, dressing Him up like a king, paying Him royal adoration, at the same time indulging in the vilest insult and abuse, was their way of humoring what they regarded as a ridiculous joke; i. e., His claim to be King. While Pilate, especially since the reception of his wife’s warning letter, was awfully troubled with suspicion and apprehension that He might be superhuman, and even one of the Roman gods, as their poets had described their deities as coming down in human form and walking over the earth ever and anon, the soldiers looked upon Him as a regular oddity, fanatically dreaming that He was King of the Jews. Consequently they intensely enjoyed amusement at His expense, dressing Him up like a king, with a crown on His head and a scepter in His hand, and His loyal subjects round Him, bowing the knee and doing homage to His Majesty.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv19, 20, 24, 26 The dream of Pilate’s wife:
The dream of Pilate’s wife:
v. 19. When 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.
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Here was an interlude. The first force of the attack against Jesus had spent itself, and there was a lull in the storm. The question of Pilate was before the people. And therefore the governor, who had spent some time in the inner room with Jesus in the effort to get at the bottom of the matter, took the opportunity to sit down on the official judgment-chair, which stood elevated upon a stone pavement. He awaited the decision of the people in order to render judgment accordingly. Here he received a warning from an unexpected quarter, for his wife, terrified by a dream she had had the night before, sent to him, beseeching him to have nothing to do with the proceedings against Jesus. She calls Him a just man and wants justice for Him. But apparently this did not influence Pilate in any way. In the apocryphal Acts of Pilate, this incident is carried out very extensively and embellished strongly.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 20, 23, 25 they were gathered
they were gathered
This can be stated in active form. AT: "the crowd gathered" (See: Active or Passive)
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Jesus who is called Christ
This can be stated in active form. AT: "whom some people call the Christ" (See: Active or Passive)
they had handed Jesus over to him
"the Jewish leaders had brought Jesus to him." They had done this so that Pilate would judge Jesus.
While he was sitting
"While Pilate was sitting"
sitting on the judgment seat
"sitting on the judge's seat." This is where a judge would sit while making a decision.
sent word
"sent a message"
I have suffered much today
"I have been very upset today"
translationWords
Barabbas
Christ
hand
envy
judge
word
innocent
suffer
dream
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19, 24, 25, 26 27:19 through a terrible nightmare (cp. 1:20): It is…
27:19 through a terrible nightmare (cp. 1:20): It is ironic that a pagan recognizes and takes a stand for Jesus’ innocence, while the Jewish crowd does not.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.