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Jerome's Latin Vulgate
1 Machabæorum 27:19
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Sedente autem illo pro tribunali, misit ad eum uxor ejus, dicens : Nihil tibi, et justo illi : multa enim passa sum hodie per visum propter eum.
Sedente autem illo pro tribunali, misit ad illum uxor eius dicens: "Nihil tibi et iusto illi. Multa enim passa sum hodie per visum propter eum".
Bible Verse Review
from Treasury of Scripure Knowledge
his: Genesis 20:3-6, Genesis 31:24, Genesis 31:29, Job 33:14-17, Proverbs 29:1
that just: Matthew 27:4, Matthew 27:24, Isaiah 53:11, Zechariah 9:9, Luke 23:41, Luke 23:47, 1 Peter 2:22, 1 John 2:1
Reciprocal: Genesis 41:1 - that Pharaoh Leviticus 22:19 - General Numbers 22:12 - Thou shalt Job 7:14 - thou scarest Job 33:17 - withdraw Matthew 2:12 - warned Mark 15:14 - Why Luke 23:14 - have found Luke 23:20 - General John 18:38 - I find John 19:4 - that ye Acts 5:35 - take Acts 13:28 - General Acts 18:12 - the judgment Acts 25:6 - sitting 1 Peter 3:18 - the just
Gill's Notes on the Bible
When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus:
his wife sent unto him: her name, according to the Ethiopians, was Abrokla n; who might be a Jewess, as the wife of Felix was,
Acts 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:
saying, have thou nothing to do with that just man; meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason,
for I have suffered many things this day, in a dream, because of him. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, as the chief priests coming over night to desire a band of soldiers to take Jesus, and the discourse they might have with Pilate about him; which things might run in her mind in her sleep; yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge, and by his wife.
n Ludolph. Lex. Ethiop. p. 541.
Barnes' Notes on the Bible
See also the parallel places in Mark 15:6-14; Luke 23:17-23; John 18:39-40.
Matthew 27:15
At that feast - The feast of the Passover.
The governor was wont to release ... - that is, was “accustomed” to release.
From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews during the heavy oppression of the Romans would serve to conciliate their favor, and to keep the nation from sedition. It might happen often that when persons were arraigned before the Romans on charge of sedition, some special favorite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned.
Matthew 27:16
A notable prisoner - The word “notable” means one that is “distinguished” in any way either for great virtues or great crimes.
In this place it evidently means the latter He was perhaps the leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Luke 23:19.
Matthew 27:17
Whom will ye that I release ... - Pilate was satisfied of the innocence of Jesus, Luke 23:13-16
He was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer Him to an odious and infamous robber and murderer. Had the people been left to themselves it would probably have been done.
Jesus, which is called Christ - That is, Jesus, who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released if he was presented to them as the Messiah. Mark Mark 15:9 adds that he asked them whether they would that he should release “the King of the Jews?” It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who “was called the Christ,” expecting that they would be moved by the claims of the Messiah - claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the “King of the Jews” probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There Jesus stood, apparently a poor, inoffensive, unarmed, and despised man. Herod had set him at naught and scourged him, and sent him back. The charge, therefore, of the priests, that he was a “king” opposed to the Roman emperor, was supremely ridiculous; and Pilate, expecting that the people would see it so, hoped also that they would ask that he might be released.
Matthew 27:18
For he knew that for envy ... - This was envy at his popularity.
He drew away the people from them. This Pilate understood, probably, from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was under obligation to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made. that Jesus should be condemned to die. At the same time. it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his “full belief” that there was no fault in him.
Matthew 27:19
When he was set down on the judgment-seat - Literally, “While he was sitting.” This message was probably received when he had resumed his place on the judgment-seat, after Jesus had been sent to Herod.
See the notes at Matthew 27:14.
His wife sent unto him - The reason why she sent to him is immediately stated - that she had a dream respecting him. We know nothing more of her. We do not know whether she had ever seen the Saviour herself, but it would seem that she was apprised of what was taking place, and probably anticipated that the affair-would involve her husband in trouble.
Have thou nothing to do ... - That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family if he condemned the innocent.
That just man - The word “just,” here, has the sense of “innocent,” or not guilty. She might have been satisfied of his innocence from other sources as well as from the dream.
I have suffered many things ... - Dreams were considered as indications of the divine will, and among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind was probably agitated with the subject. She was satisfied of the innocence of Jesus; and, knowing that the Jews would make every effort to secure his condemnation, it was not unnatural that her mind should be excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure, if possible, his release.
This day - It was now early in the morning. The Jewish “day” began at sunset, and she employed the usual language of the Jews respecting time. The dream was, in fact, in the night.
Matthew 27:20
Persuaded the multitude - The release of a prisoner was to be to the people, not to the rulers.
The rulers, therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence, in a popular tumult, among a flexible and changing multitude, they easily excited those who, but a little before, had cried Hosanna, to cry, Crucify him.
Matthew 27:21
Whether of the twain? - Which of the two, Jesus or Barabbas?
Matthew 27:23
And the governor said, Why? - Luke informs us that Pilate put this question to them “three times,” so anxious was he to release him.
He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him and let him go. He expected, probably, by causing him to be publicly whipped, to excite their compassion, to satisfy “them,” and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred “justice to popularity,” and acted as became a magistrate in acquitting the innocent.
Let him be crucified - See the notes at Matthew 27:39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamor.
Clarke's Notes on the Bible
Verse Matthew 27:19. I have suffered many things - in a dream — There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if this innocent blood should be shed by his authority. See Matthew 27:2.
