Matthew 27:17Meaning & Commentary from the Church Fathers

If you are unwilling, he remarked, to release him as innocent, then at the very least let him be released as guilty for the sake of the feast. Can you not see the inversion of justice? The tradition used to dictate that the crowd would call for the release of those condemned, and the governor would acquiesce. Now, however, the opposite occurs: the governor solicits the populace, yet they remain unbridled, growing more tumultuous, stirring up cries fueled by jealousy. The governor asks for their decision, but they only become more fervent, inciting a furious outcry. They had no accusations to levy against Him, even in His silence; the multitude of evidences demonstrating Christ's righteousness shone through, even in His quietude. He who remained silent triumphed over those who incessantly accused and raged against Him.

When the Lord chose not to defend Himself, fully aware that doing so would not change His fate, Pilate opted for a different approach, ultimately adhering to tradition. He appeared to suggest that, since Jesus would not be freed as an innocent man, they might at least find joy in the feast by releasing Him, even as a condemned individual. It was unfathomable for Pilate to believe they would call for the crucifixion of the innocent Jesus while letting the guilty thief go free. Understanding that Christ is blameless but aware of the envy directed at Him, Pilate posed his question, revealing his own fragility when he should have stood for righteousness. As a result, he becomes deserving of reproach for failing to uphold the truth.

In the Gospel of the Hebrews, Barabbas is referred to as the son of their teacher and was sentenced for treason and murder. Pilate presents a choice to the crowd, asking whom they want to be released: the criminal or Jesus. He is certain that Jesus will be favored, recognizing that the leaders handed Him over out of jealousy. Thus, it is clear that envy was the underlying motive for the crucifixion.

During the festival, specifically the Passover, as noted by John, Pilate remarked, "But it is your custom that I will let one of you go on the Passover." Luke further clarifies this by stating that Barabbas was incarcerated due to the violence and murder committed in the city. Thus, although Pilate was unable to release Jesus Christ, an entirely innocent individual, he sought to grant Him forgiveness on this significant day, as though He had been sentenced.

The Sanhedrin approached Pilate after their dealings with Herod. Pilate realized that his clever maneuvers had proven ineffective, leaving him entangled in the same predicament. Faced with the arrogant Sanhedrin and the purity of Jesus, he informed them that his investigation had concluded, in their presence, that Jesus Christ was innocent. Moreover, Herod's court had found no grounds for death; therefore, Pilate reasoned, he could either release Jesus or punish him. The Sanhedrin fell silent, and Pilate recognized that this was not the response they had anticipated (Luke 23:13-16). The internal conflict between his weakness and moral integrity remained unresolved. Consequently, he sought an alternative.

As the crowd assembled, Pilate addressed them, saying, "I understand that it is the tradition to release a prisoner during the festival, and I've been informed that you wish for Barabbas to be liberated. I will not prevent you, but I present you with another option: WHOM DO YOU WISH ME TO SET FREE: Barabbas, OR JESUS, WHO IS CALLED THE CHRIST, the King of the Jews?" St. Chrysostom remarks, "If you do not wish to release Him, acknowledging His innocence, at the very least, allow Him to be freed for the celebration, even if it means considering Him guilty."

Pilate, recognizing the unwavering demands of the chief priests, proposes that Jesus be released, in accordance with the tradition of freeing a prisoner during Passover. This approach would allow the Sanhedrin's verdict to be maintained while sparing the accused's life. To appease the animosity directed at Jesus, Pilate ordered His scourging. Yet, the crowd, influenced by the chief priests' instructions, cried out for Barabbas instead of Jesus to be set free. Confused about how to proceed, Pilate received a message from his wife, who had just experienced a dream that made her plead for the Righteous One's acquittal, though she did not explicitly name Him (Matt. 27:19).

According to the Gospel of John, Pilate made two efforts to set Jesus free. He encouraged the crowd to utilize the tradition of releasing a prisoner, allowing them to choose between Jesus and Barabbas. Following this, he subjected Jesus to humiliation by placing a crown of thorns upon His head, dressing Him in a purple robe, and striking His hands (18:39-40, 19:1, etc.).

Upon learning that Herod had not condemned Jesus but had merely ridiculed Him, Pilate went out to the Lyphostron. He addressed the chief priests, the leaders of the people, and the crowd, stating, “You have brought this man before me, claiming He corrupts the nation; yet, I have examined Him in your presence and have found no guilt in Him regarding any charges you bring against Him. Neither did Herod, for I sent Him to him, and nothing worthy of death has been discovered in Him” (Luke 23:14-15). Therefore, I must release Him. However, if you insist on holding Him accountable for something and deem Him deserving of punishment, I will chastise Him, but afterward, I will set Him free” (Luke 23:16).

In an effort to revisit a case that troubled him, Pilate sought to find a way to spare an innocent man whom he believed to be unjustly accused, while also preserving the honor of the initial verdict of acquittal he had issued. To this end, he aimed to appeal to the mercy and goodwill of the populace. It was customary for the Roman governor to set free a prisoner during the Passover, honoring the choice of the people. Aware that the charges against Jesus were fabricated by the high priests and elders, and recognizing that the crowd had recently expressed their fervent support for Christ, he suggested offering two prisoners for their selection: Christ and the notorious thief and murderer Barabbas. Pilate hoped that the crowd would choose the one they had joyfully welcomed as the son of David.

“Whomever you desire…” Pilate was persuaded of Jesus' righteousness and sought to release Him. He recognized that while the scribes and Pharisees despised the Lord, the crowds held Him in high esteem, perhaps hoping that they would favor Him over a notorious criminal like Barabbas. However, that was not the case. “Do you perceive the distortion of justice? The traditional practice was that the populace would request the release of a condemned man, and the governor would grant this. Now the roles are reversed: the governor demands this from the people—yet they remain unrestrained, even more zealous, shouting out in fury and envy” (Chrysostom). By referring to Jesus as “the Christ,” Pilate might have intended to sway their beliefs.

A large gathering had assembled outside Pilate's Praetorium. Some individuals, having learned about the trial of Jesus Christ, were eager to hear the verdict, while others may have come to exercise their right to vote for the customary release of a prisoner during the festival. Pilate was aware of the reverence the crowd held for their Master, the Miracle Worker, and the Benefactor, and, recognizing His innocence, anticipated that public sentiment would assist him in his efforts to release the accused. However, considering the relentless insistence of the accusers who demanded the Lord’s condemnation, Pilate sought to appease them by resorting to physical punishment of the accused.