PrevMatthew 27:21Next

Matthew 27

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

And they took counsel, and bought with them the potter's field, to bury strangers in.

Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

And gave them for the potter's field, as the Lord appointed me.

And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

And when he was accused of the chief priests and elders, he answered nothing.

Then said Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word; insomuch that the governor marvelled greatly.

Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

And they had then a notable prisoner, called Barabbas.

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?

For he knew that for envy they had delivered him.

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.

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

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

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When 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.

Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

And they spit upon him, and took the reed, and smote him on the head.

And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

And sitting down they watched him there;

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

And the graves were opened; and many bodies of the saints which slept arose,

And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

What does Matthew 27:21 mean?

Explanation

Matthew 27:21 captures a pivotal moment during the Passion of Christ.

Pontius Pilate, the Roman governor of Judea, presents a choice to the crowd gathered before him during the Passover festival.

He offers to release one prisoner as was the custom at this time of year.

The choice is between Jesus of Nazareth, who has been charged with inciting rebellion, and Barabbas, a known criminal.

The verse underscores the stark contrast between Jesus, who was innocent of any crime, and Barabbas, an insurrectionist.

Pilate's question seems to suggest an expectation that the crowd will choose Jesus, the harmless preacher and healer, over a violent criminal.

The crowd's demand for Barabbas is unexpected and indicates a deeper meaning: a rejection of Jesus and what he stands for, and a preference for a more familiar form of rebellion.

Top Rated Matthew Books

Historical Context

During the time of Jesus, Palestine was under Roman occupation. The Passover festival was a time when the population of Jerusalem would swell with Jews from all over the Empire, coming to commemorate their liberation from Egyptian slavery.

It was also a period of heightened tension and Roman authorities were wary of insurrection. The release of a prisoner may have been a practice aimed at appeasing the populous and reducing the risk of revolt.

Barabbas is mentioned in the Gospels as a prisoner who was chosen by the crowd over Jesus to be released.

His full name was Jesus Barabbas, which translates to "Jesus, son of the father".

This name's similarity to Jesus Christ's role as the Son of the Father (God) has led to much theological pondering and significance.

Theological Insights

Various theological interpretations arise from this verse.

The choice between Jesus and Barabbas has been viewed symbolically as a choice between sin and righteousness or between earthly and spiritual salvation.

For Christians, the choice of Barabbas over Jesus represents humanity's choice of sin, leading to the crucifixion, which in turn leads to spiritual redemption for all through Jesus' sacrifice.

Some scholars suggest that Barabbas represents the violent revolutionary tendencies which were common among some Jewish factions at the time, juxtaposed against Jesus' message of a peaceable Kingdom of God.

Choosing Barabbas reflects humanity's propensity to look for a messiah who will lead a worldly revolt rather than a spiritual one.

Practical Applications

The choice presented in Matthew 27:21 can be seen as a daily occurrence in the life of individuals: the choice between the easy, worldly option that provides immediate gratification (Barabbas) and the more challenging, moral, and spiritual path represented by Jesus.

In a modern context, this can be reflected in decisions about personal conduct, business ethics, and even political choices. It serves as a reminder to consider carefully the implications of our choices and what they represent, rather than being swayed by the crowd or by short-term benefits.

Cross-References

John 18:40: "Then cried they all again, saying, Not this man, but Barabbas.

Now Barabbas was a robber."

Mark 15:7: "And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection."
Luke 23:18: "And they cried out all at once, saying, Away with this man, and release unto us Barabbas:"
Acts 3:14: "But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;"

Language Study

The key word in this verse is "Barabbas".

In the Greek text, his name is written as Βαραββᾶς (Barabbas), derived from Aramaic bar-abba, meaning "son of the father".

This ironic parallel to Jesus' own title signifies an alternative savior figure, one who embodies a starkly different kind of deliverance.

Another important word is "release" or ἀπολύσω (apolysō) in Greek, meaning to free or let go. This term represents the governor's power, but also the potential liberation or forgiveness that is a significant theme in Christian theology.

Cultural and Religious Comparisons

The incident of releasing a prisoner during a festival might be likened to similar customs in other cultures, where a show of clemency or mercy coincided with major celebrations.

However, the choice between two figures, one representing peace and the other violence, is somewhat unique to the Christian narrative.

In broader religious traditions, this narrative touches upon the theme of the scapegoat, a person or animal who is ritually burdened with the sins of others and then sent away or killed, as found in Leviticus 16:10.

However, in this context, Jesus becomes the ultimate scapegoat for humanity's sins.

Scientific Perspectives

From a scientific perspective, this verse does not directly intersect with empirical evidence or natural laws, as its content is more historical and theological in nature.

However, modern social psychology may offer insights into the crowd behavior and decision-making process depicted in the verse. Concepts such as "groupthink", peer pressure, and authority influence can help explain why the crowd might have chosen a known criminal over Jesus.

Commentaries

Biblical scholars and theologians have diverged in their interpretation of this passage.

Some see it as a historical account that reflects the political and social dynamics of Jerusalem under Roman rule. Others read into it a deeper theological significance.

Commentators like Matthew Henry have pointed out the irony and tragedy of the crowd choosing Barabbas, a sinner, over the sinless Jesus.

William Barclay highlighted the sad reality of people rejecting Jesus because he did not meet their expectations of a Messiah.

These and many other commentaries enrich the understanding of Matthew 27:21 by exploring its various facets and implications.

Matthew 27

Matthew 27

What does Matthew 27:21 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:21 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?