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Matthew 27:26 [study!]

American Standard Version (ASV 1901) [2]
— Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.
King James Version (KJV 1769)
— Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified.
New American Standard Bible (NASB ©1995)
— Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.
Webster's Revision of the KJB (WEB 1833)
— Then he released Barabbas to them: and when he had scourged Jesus, he delivered [him] to be crucified.
Darby's Translation (DBY 1890)
— Then he released to them Barabbas; but Jesus, having scourged [him], he delivered up that he might be crucified.
Rotherham's Emphasized Bible (EBR 1902)
— Then released he unto them Barabbas, but, scourging, Jesus, delivered him up, that he might be crucified.
Young's Literal Translation (YLT 1898)
— Then did he release to them Barabbas, and having scourged Jesus, he delivered [him] up that he may be crucified;
Douay-Rheims Challoner Revision (DR 1750)
— Then he released to them Barabbas: and having scourged Jesus, delivered him unto them to be crucified.
Original King James Bible (AV 1611) [2]
— Then released hee Barabbas vnto them, and when he had scourged Iesus, he deliuered him to be crucified.
John Etheridge Peshitta-Aramaic NT (1849)
— THEN he released to them Bar-aba; and scourged Jeshu with thongs, and delivered him to be crucified.
James Murdock Peshitta-Aramaic NT (1852)
— Then released he to them Bar Abas; and scourged Jesus with whips and delivered him to be crucified.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Then 5119
{5119} Prime
τότε
tote
{tot'-eh}
From (the neuter of) G3588 and G3753; the when, that is, at the time that (of the past or future, also in consecution).
released x630
(0630) Complement
ἀπολύω
apoluo
{ap-ol-oo'-o}
From G0575 and G3089; to free fully, that is, (literally) relieve, release, dismiss (reflexively depart), or (figuratively) let die, pardon, or (specifically) divorce.
he y630
[0630] Standard
ἀπολύω
apoluo
{ap-ol-oo'-o}
From G0575 and G3089; to free fully, that is, (literally) relieve, release, dismiss (reflexively depart), or (figuratively) let die, pardon, or (specifically) divorce.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
Barabbas 912
{0912} Prime
Βαραββᾶς
Barabbas
{bar-ab-bas'}
Of Chaldee origin ([H1347] and G0005 (Greek)); son of Abba; Bar-abbas, an Israelite.
unto them: 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
and 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
when he had scourged 5417
{5417} Prime
φραγελλόω
phragelloo
{frag-el-lo'-o}
From a presumed equivalent of the Latin flagellum; to whip, that is, lash as a public punishment.
z5660
<5660> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 714
Jesus, 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
he delivered 3860
{3860} Prime
παραδίδωμι
paradidomi
{par-ad-id'-o-mee}
From G3844 and G1325; to surrender, that is, yield up, intrust, transmit.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
[him] to 2443
{2443} Prime
ἵνα
hina
{hin'-ah}
Probably from the same as the former part of G1438 (through the demonstrative idea; compare G3588); in order that (denoting the purpose or the result).
be crucified. 4717
{4717} Prime
σταυρόω
stauroo
{stow-ro'-o}
From G4716; to impale on the cross; figuratively to extinguish (subdue) passion or selfishness.
z5686
<5686> Grammar
Tense - Aorist (See G5777)
Voice - Passive (See G5786)
Mood - Subjunctive (See G5792)
Count - 219
Jamieson-Fausset-Brown Commentary

See commentary on Matthew 27:11-26.

Matthew Henry's Commentary

Matthew 27:26-32

_ _ In these verses we have the preparatives for, and prefaces to, the crucifixion of our Lord Jesus. Here is,

_ _ I. The sentence passed, and the warrant signed for his execution; and this immediately, the same hour.

_ _ 1. Barabbas was released, that notorious criminal: if he had not been put in competition with Christ for the favour of the people, it is probable that he had died for his crimes; but that proved the means of his escape; to intimate that Christ was condemned for this purpose, that sinners, even the chief of sinners, might be released; he was delivered up, that we might be delivered; whereas the common instance of divine Providence, is, that the wicked is a ransom for the righteous, and the transgressor for the upright, Proverbs 21:18; Proverbs 11:18. In this unparalleled instance of divine grace, the upright is a ransom for the transgressors, the just for the unjust.

_ _ 2. Jesus was scourged; this was an ignominious cruel punishment, especially as is was inflicted by the Romans, who were not under the moderation of the Jewish law, which forbade scourgings, above forty stripes; this punishment was most unreasonably inflicted on one that was sentenced to die: the rods were not to introduce the axes, but to supersede them. Thus the scripture was fulfilled, The ploughers ploughed upon my back (Psalms 129:3), I gave my back to the smiters (Isaiah 50:6), and, By his stripes we are healed, Isaiah 53:5. He was chastised with whips, that we might not be for ever chastised with scorpions.

_ _ 3. He was then delivered to be crucified; though his chastisement was in order to our peace, yet there is no peace made but by the blood of his cross (Colossians 1:20); therefore the scourging is not enough, he must be crucified; a kind of death used only among the Romans; the manner of it is such, that it seems to be the result of wit and cruelty in combination, each putting forth itself to the utmost, to make death in the highest degree terrible and miserable. A cross was set up in the ground, to which the hands and feet were nailed, on which nails the weight of the body hung, till it died of the pain. This was the death to which Christ was condemned, that he might answer the type of the brazen serpent lifted up upon a pole. It was a bloody death, a painful, shameful, cursed death; it was so miserable a death, that merciful princes appointed those who were condemned to it by the law, to be strangled first, and then nailed to the cross; so Julius Caesar did by some pirates, Sueton. lib. 1. Constantine, the first Christian emperor, by an edict abolished the use of that punishment among the Romans, Sozomen, Hist. lib. 1. ch. 8. Ne salutare signum subserviret ad perniciem — That the symbol of salvation might not be subservient to the victim's destruction.

_ _ II. The barbarous treatment which the soldiers gave him, while things were getting ready for his execution. When he was condemned, he ought to have had some time allowed him to prepare for death. There was a law made by the Roman senate, in Tiberius's time, perhaps upon complaint of this and the like precipitation, that the execution of criminals should be deferred at least ten days after sentence. Sueton in Tiber. cap. 25. But there were scarcely allowed so many minutes to our Lord Jesus; nor had he any breathing-time during those minutes; it was a crisis, and there were no lucid intervals allowed him; deep called unto deep, and the storm continued without any intermission.

_ _ When he was delivered to be crucified, that was enough; they that kill the body, yield that there is no more that they can do, but Christ's enemies will do more, and, if it be possible, wrap up a thousand deaths in one. Though Pilate pronounced him innocent, yet his soldiers, his guards, set themselves to abuse him, being swayed more by the fury of the people against him, than by their master's testimony for him; the Jewish rabble infected the Roman soldiery, or perhaps it was not so much in spite to him, as to make sport for themselves, that they thus abused him. They understood that he pretended to a crown; to taunt him with that gave them some diversion, and an opportunity to make themselves and one another merry. Note, It is an argument of a base, servile, sordid spirit, to insult over those that are in misery, and to make the calamities of any matter of sport and merriment.

_ _ Observe, 1. Where this was done — in the common hall. The governor's house, which should have been a shelter to the wronged and abused, is made the theatre of this barbarity. I wonder that the governor, who was so desirous to acquit himself from the blood of this just person, would suffer this to be done in his house. Perhaps he did not order it to be done, but he connived at it; and those in authority will be accountable, not only for the wickedness which they do, or appoint, but for that which they do not restrain, when it is in the power of their hands. Masters of families should not suffer their houses to be places of abuse to any, nor their servants to make sport with the sins, or miseries, or religion, of others.

_ _ 2. Who were concerned in it. They gathered the whole band, the soldiers that were to attend the execution, would have the whole regiment (at least five hundred, some think twelve or thirteen hundred) to share in the diversion. If Christ was thus made a spectacle, let none of his followers think it strange to be so used, 1 Corinthians 4:9; Hebrews 10:33.

_ _ 3. What particular indignities were done him.

_ _ (1.) They stripped him, Matthew 27:28. The shame of nakedness came in with sin (Genesis 3:7); and therefore Christ, when he came to satisfy for sin, and take it away, was made naked, and submitted to that shame, that he might prepare for us white raiment, to cover us, Revelation 3:18.

_ _ (2.) They put on him a scarlet robe, some old red cloak, such as the Roman soldiers wore, in imitation of the scarlet robes which kings and emperors wore; thus upbraiding him with his being called a King. This sham of majesty they put upon him in his dress, when nothing but meanness and misery appeared in his countenance, only to expose him to the spectators, as the more ridiculous; yet there was something of mystery in it; this was he that was red in his apparel (Isaiah 63:1, Isaiah 63:2), that washed his garments in wine (Genesis 49:11); therefore he was dressed in a scarlet robe. Our sins were as scarlet and crimson. Christ being clad in a scarlet robe, signified his bearing our sins, to his shame, in his own body upon the tree; that we might wash our robes, and make them white, in the blood of the Lamb.

_ _ (3.) They platted a crown of thorns, and put it upon his head, Matthew 27:29. This was to carry on the humour of making him a mock-king; yet, had they intended it only for a reproach, they might have platted a crown of straw, or rushes, but they designed it to be painful to him, and to be literally, what crowns are said to be figuratively, lined with thorns; he that invented this abuse, it is likely, valued himself upon the wit of it; but there was a mystery in it. [1.] Thorns came in with sin, and were part of the curse that was the product of sin, Genesis 3:18. Therefore Christ, being made a curse for us, and dying to remove the curse from us, felt the pain and smart of those thorns, nay, and binds them as a crown to him (Job 31:36); for his sufferings for us were his glory. [2.] Now he answered to the type of Abraham's ram that was caught in the thicket, and so offered up instead of Isaac, Genesis 22:13. [3.] Thorns signify afflictions, 2 Chronicles 33:11. These Christ put into a crown; so much did he alter the property of them to them that are his, giving them cause to glory in tribulation, and making it to work for them a weight of glory. [4.] Christ was crowned with thorns, to show that his kingdom was not of this world, nor the glory of it worldly glory, but is attended here with bonds and afflictions, while the glory of it is to be revealed. [5.] It was the custom of some heathen nations, to bring their sacrifices to the altars, crowned with garlands; these thorns were the garlands with which this great Sacrifice was crowned. [6.] these thorns, it is likely, fetched blood from his blessed head, which trickled down his face, like the previous ointment (typifying the blood of Christ with which he consecrated himself) upon the head, which ran down upon the beard, even Aaron's beard, Psalms 133:2. Thus, when he came to espouse to himself his love, his dove, his undefiled church, his head was filled with dew, and his locks with the drops of the night, Song of Songs 5:2.

_ _ (4.) They put a reed in his right hand; this was intended for a mock-sceptre, another of the insignia of the majesty they jeered him with; as if this were a sceptre good enough for such a King, as was like a reed shaken with the wind (Matthew 11:7); like sceptre, like kingdom, both weak and wavering, and withering and worthless; but they were quite mistaken, for his throne is for ever and ever, and the sceptre of his kingdom is a right sceptre, Psalms 45:6.

_ _ (5.) They bowed the knee before him, and mocked him, saying, Hail, King of the Jews! Having made him a sham King, they thus make a jest of doing homage to him, thus ridiculing his pretensions to sovereignty, as Joseph's brethren (Genesis 37:8); Shalt thou indeed reign over us? But as they were afterward compelled to do obeisance to him, and enrich his dreams, so these here bowed the knee, in scorn to him who was, soon after this, exalted to the right hand of God, that at his name every knee might bow, or break before him; it is ill jesting with that which, sooner or later, will come in earnest.

_ _ (6.) They spit upon him; thus he had been abused in the High Priest's hall, Matthew 26:67. In doing homage, the subject kissed the sovereign, in token of his allegiance; thus Samuel kissed Saul, and we are bid to kiss the Son: but they, in this mock-homage, instead of kissing him, spit in his face; that blessed face which outshines the sun, and before which the angels cover theirs, was thus polluted. It is strange that the sons of men should ever do such a piece of villany, and that the Son of God should ever suffer such a piece of ignominy.

_ _ (7.) They took the reed, and smote him on the head. That which they had made the mock-ensign of his royalty, they now make the real instrument of their cruelty, and his pain. They smote him, it is probable, upon the crown of thorns, and so struck them into his head, that they might wound it the deeper, which made the more sport for them, to whom his pain was the greatest pleasure. Thus was he despised and rejected of men; a man of sorrows, and acquainted with grief. All this misery and shame he underwent, that he might purchase for us everlasting life, and joy, and glory.

_ _ III. The conveying of him to the place of execution. After they had mocked and abused him, as long as they thought fit, they then took the robe off from him; to signify their divesting him of all the kingly authority they had invested him with, by putting it on him; and they put his own raiment on him, because that was to fall to the soldiers' share, that were employed in the execution. They took off the robe, but no mention is made of their taking off the crown of thorns, whence it is commonly supposed (though there is no certainty of it) that he was crucified with that on his head; for as he is a Priest upon his throne, so he was a King upon his cross. Christ was led to be crucified in his own raiment, because he himself was to bear our sins in his own body upon the tree. And here,

_ _ 1. They led him away to be crucified; he was led as a lamb to the slaughter, as a sacrifice to the altar. We may well imagine how they hurried him on, and dragged him along, with all the speed possible, lest any thing should intervene to prevent the glutting of their cruel rage with his precious blood. It is probable that they now loaded him with taunts and reproaches, and treated him as the off-scouring of all things. They led him away out of the city; for Christ, that he might sanctify the people with his own blood, suffered without the gate (Hebrews 13:12), as if he that was the glory of them that waited for redemption in Jerusalem was not worthy to live among them. To this he himself had an eye, when in the parable he speaks of his being cast out of the vineyard, Matthew 21:39.

_ _ 2. They compelled Simon of Cyrene to bear his cross, Matthew 27:32. It seems, at first he carried the cross himself, as Isaac carried the wood for the burnt-offering, which was to burn him. And this was intended, as other things, both for pain and shame to him. But after a while they took the cross off from him, either, (1.) In compassion to him, because they saw it was too great a load for him. We can hardly think that they had any consideration of that, yet it teaches us that God considers the frame of his people, and will not suffer them to be tempted above what they are able; he gives them some breathing-time, but they must expect that the cross will return, and the lucid intervals only give them space to prepare for the next fit. But, (2.) Perhaps it was because he could not, with the cross on his back, go forward so fast as they would have him. Or, (3.) They were afraid, lest he should faint away under the load of his cross, and die, and so prevent what their malice further intended to do against him: thus even the tender mercies of the wicked (which seem to be so) are really cruel. Taking the cross off from him, they compelled one Simon of Cyrene to bear it, pressing him to the service by the authority of the governor or the priests. It was a reproach, and none would do it but by compulsion. Some think that this Simon was a disciple of Christ, at least a well-wisher to him, and that they knew it, and therefore put this upon him. Note, All that will approve themselves disciples indeed, must follow Christ, bearing his cross (Matthew 16:24), bearing his reproach, Hebrews 13:13. We must know the fellowship of his sufferings for us, and patiently submit to all the sufferings for him we are called out to; for those only shall reign with him, that suffer with him; shall sit with him in his kingdom, that drink of his cup, and are baptized with his baptism.

John Wesley's Explanatory Notes

Matthew 27:26

He delivered him to be crucified — The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
released:

Mark 15:15 And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.
Luke 23:25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

scourged:
This of itself was a severe punishment, the flesh being generally cut by the whips used for this purpose.
Matthew 20:19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.
Isaiah 50:6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
Isaiah 53:5 But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.
Mark 10:34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.
Luke 18:32-33 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: ... And they shall scourge [him], and put him to death: and the third day he shall rise again.
Luke 23:16 I will therefore chastise him, and release [him].
Luke 23:24-25 And Pilate gave sentence that it should be as they required. ... And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
John 19:1 Then Pilate therefore took Jesus, and scourged [him].
John 19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.
1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
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Is 50:6; 53:5. Mt 20:19. Mk 10:34; 15:15. Lk 18:32; 23:16, 24, 25. Jn 19:1, 16. 1P 2:24.

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