Matthew 27:19Meaning & Commentary from the Church Fathers

Another factor that could have swayed them from their purpose was present. Beyond the solid evidence of their actions, a dream held significant relevance. However, why was it that Pilate himself did not experience this vision? Perhaps it was because his wife was deemed more deserving of it, or maybe had he witnessed it, he would have dismissed it and refrained from mentioning it. Thus, it was orchestrated that the dream be shown to his wife, ensuring its revelation to everyone. Not only did she experience the dream, but she also underwent great distress, compelling her husband, even out of compassion for her, to reconsider his decision about the execution. Additionally, the timing played a role; she had the dream that very night.

Remarkable! Pilate, who was experiencing his own trial, was instilling fear in his wife! It was not he who experienced the vision, but rather his wife: possibly because he was deemed unworthy; or perhaps because his words would not have been trusted, leading others to think he spoke out of his affection for Jesus; or he might have chosen silence if he had indeed seen the vision, since he held the position of judge. The vision was a manifestation of Divine Providence; its purpose was not to secure Christ's release, but rather to ensure the salvation of his wife.

Notice that divine messages are frequently given to the Gentiles, and in Pilate and his wife, who acknowledged the Lord's righteousness, we see a testament from a fully Gentile community.

After being judged by Herod, He was returned to Pilate. Both men failed to acknowledge His innocence, yet each fueled the other's ruthlessness. Pilate attempted to absolve himself by washing his hands, but this act did not cleanse the evil deed. A judge ought not to be swayed by hatred or fear to the point of condemning the innocent. His wife implored him for mercy, having received divine insight in a dream, yet he did not retract the blasphemous decree.

It was not Pilate himself who experienced the dream, perhaps due to his unworthiness, or because, as a judge, he felt compelled to remain silent about it, fearing that others might dismiss it as a mere fabrication meant to free Jesus Christ. Instead, it was his wife who witnessed it, perceived as more deserving or more credible in the eyes of the Jews so that they might be persuaded by her. She not only envisioned the dream but also endured great distress, longing for her husband to intervene against the execution out of compassion for her, even if they did not accept the dream as truth. "Have nothing to do with that righteous man," she implored, emphasizing that there should be no conflict between Pilate and Him. It is significant to note that the term for today is employed in relation to the night.

As Pilate leaned toward the accusers of Jesus, a celestial voice intervened on His behalf. The wife of the procurator sent a message to him stating, “Have nothing to do with this Righteous One; for I have suffered greatly in a dream because of Him.” According to Roman law, it was explicitly prohibited for judges' wives to meddle in their husbands' official proceedings. Thus, if Claudia Procula—Pilate's wife as she is referred to in tradition—dared to reach out to her husband while he was presiding over the trial, it demonstrates her profound conviction in the truth of the divine message she received in her dream. Indeed, we see that a heavenly revelation could come to a Gentile woman, as shown when Abimelech received a divine warning about Sarah (Gen.

While seated on the judgment seat, Pilate received a message from his wife, traditionally known as Claudia Procula, who urged him: "Do not harm that righteous man, for I have suffered greatly on his account in a remarkable dream." This dream was extraordinary and caused her significant distress regarding this innocent spouse. According to Roman law, it was strictly prohibited for judges' wives to intervene in their husband's official duties. By reaching out to Pilate about her dream, it indicates her deep conviction regarding the truth of what she experienced. The blessed Theophylact remarked on the irony of Pilate judging Jesus while simultaneously distressing his wife.

There was likely some deliberation among the crowd regarding whom to support, as Pilate's inquiry did not receive an immediate response; instead, it was addressed later when he spoke to the people again. Thus, it can be inferred that the crowd's inclination to request Barabbas stemmed from their lack of awareness about Jesus' impending trial before the Sanhedrin and Pilate. However, when Pilate informed them that they could choose Jesus over Barabbas, they became uncertain.

Refer to the commentary on Luke 23:16.

During this harrowing ordeal, marked by a clash of Roman law and relentless Jewish zeal, Pilate received a grave message from his wife Proclus. She conveyed that she had experienced a profound and ominous dream concerning this Innocent One and urged him to exercise great caution in handling the matter.

The area known as the judge’s seat, located in front of the procurator's residence, elevated and exposed, was referred to in Greek as λιυο'στρωτον and in Hebrew as Gabbatha (John 19:13). Concerning “His wife,” various ancient Christian writers and the apocryphal Gospel of Nicodemus refer to her as Proclus or Claudia Procula. She identified with the Jewish faith or showed a willingness towards it, described as θεοσεβη'ς, righteous in her disposition. Tradition holds that she later embraced Christianity.

As Christ endured the harsh scourging at the hands of the soldiers, Pilate was approached by his wife, who implored him to protect the Innocent One, Jesus. She had experienced a troubling dream that night, leading her to suffer greatly on His behalf, clearly showing her compassion. This plea from Pilate’s wife only reinforced the governor’s desire to set Jesus free. Meanwhile, the Sanhedrin capitalized on this moment to incite the crowd to demand the release of Barabbas, whom they likely depicted as a champion of the people, fighting for their freedom from Roman oppression.