Mat 27:2, Luk 23:1, Joh 18:28, Act 3:13 | Barnes | STEP | Verse 2. And when they had bound him . He was bound when they took him in the garden, . Probably when he was tried before the sanhedrim, in the palace of Caiaphas, he had been loosed from his bonds--being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands. Pontius Pilate the governor . The governor, appointed by the Romans, over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when most of the Jews were assembled, to administer justice, and to suppress tumults, if any should arise. The title which Pilate received was that of governor , or procurator . The duties of the office were chiefly to collect the revenues due to the Roman emperor, and, in certain cases, to administer justice. Pilate was appointed governor of Judea by Tiberius, then emperor of Rome. John says that they led Jesus from Caiaphas to the hall of judgment--that is, to the part of the praetorium , or governor's palace, where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but that they might eat the passover. In , it is said, that whosoever touched an unclean thing should be unclean, For this reason they would not enter into the house of a heathen , lest they should contract some defilement that would render them unfit to keep the passover. (n) "him to"

Matthew 27:2

Verse 2. And when they had bound him. He was bound when they took him in the garden, Jn 18:12. Probably when he was tried before the sanhedrim, in the palace of Caiaphas, he had been loosed from his bonds--being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands.

Pontius Pilate the governor. The governor, appointed by the Romans, over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when most of the Jews were assembled, to administer justice, and to suppress tumults, if any should arise. The title which Pilate received was that of governor, or procurator. The duties of the office were chiefly to collect the revenues due to the Roman emperor, and, in certain cases, to administer justice. Pilate was appointed governor of Judea by Tiberius, then emperor of Rome. John says Jn 18:28 that they led Jesus from Caiaphas to the hall of judgment--that is, to the part of the praetorium, or governor's palace, where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but that they might eat the passover. In Nu 19:22, it is said, that whosoever touched an unclean thing should be unclean, For this reason they would not enter into the house of a heathen, lest they should contract some defilement that would render them unfit to keep the passover.

(n) "him to" Mt 20:19

Luke 23:1

Verse 1. Mt 27:1,2.

(a) "the whole multitude" Mt 27:2,11, Mk 15:1, Jn 18:28

John 18:28

Verse 28. See Mt 27:1,2.

Hall of judgment. The praetorium--the same word that in Mt 27:27, is translated common hall. Mt 27:27. It was the place where the Roman praetor, or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrim, and pronounced guilty of death (Mt 26:66); but they had not power to carry their sentence into execution (Jn 18:31), and they therefore sought that he might be condemned and executed by Pilate.

Lest they should be defiled. They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavour to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion--by mere sanctimoniousness.

That they might eat the passover. Mt 26:2, Mt 26:17. This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body (Lev 22:4-6; Nu 5:2), and as disqualifying them to partake of the passover in a proper manner. The word translated passover means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, Mt 26:17,19. The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the feast which followed the sacrifice of the lamb, and which continued seven days. Comp. Nu 28:16,17. The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot).

(s) "Then led they Jesus" Mt 27:2, Mk 15:1, Lk 23:1 (4) "the hall of judgment" or, "Pilate's house" (t) "lest they should be defiled" Acts 10:28

Acts 3:13

Verse 13. The God of Abraham. He is called the God of Abraham be- cause Abraham acknowledged him as his God, and because God showed himself to be his Friend. Comp. Mt 22:32, Ex 3:6,15, Gen 28:13, 26:24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed, Gen 12:3. Comp. Gal 3:16.

Hath glorified. Has honoured. You denied, despised, and murdered him; but God has exalted and honoured him. This miracle was done in the name of Jesus, Acts 3:6. It was the power of God that had restored him; and by putting forth this power God had shown that he approved the work of his Son, and was disposed to honour him in the view of men. Comp. Jn 17:1, Eph 1:20-22, Php 2:9-11 Heb 2:9, Rev 1:5-18.

Ye delivered up. That is, you delivered him to the Romans to be put to death. Acts 2:23.

And denied him in the presence of Pilate. Denied that he was the Messiah. Were unwilling to own him as your long-expected King, Jn 19:15.

When he was determined, etc. Mt 27:17-25, Lk 23:16-23. Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death.

(a) "God of Abraham" Mt 22:32 (b) "hath glorified" Acts 5:30,31 (c) "his son Jesus" Jn 17:1, Eph 1:20-22, Php 2:9-11, Heb 2:9 Rev 1:5,18 (d) "denied him" Jn 19:15 (*) "let him go" "Release him"