Haydock's Catholic Bible Commentary: Matthew
Ver. 14. The governor wondered exceedingly at Jesus's patience and silence: and he saw very well that it was envy that excited the Jewish priests against him. (Matthew xxvii. 18.) But they went on charging him, that he stirred up the people, even from Galilee to Jerusalem. Pilate hearing that he was of Galilee, laid hold on this occasion, and sent him to Herod Antipas, who was tetrarch of Galilee; and being a Jew was come up to Jerusalem at this great feast. Herod was glad to see Jesus brought to him, hoping to see him do some miracle in his presence: but finding him silent, and that he did not satisfy his curiosity, he contemned him, and ordered him to be clothed in such a garment as might make him laughed at for a fool, or a mock king; and in this dress, sent him back through the streets to Pilate. (Witham) --- The president admires the constancy and courage of his soul; and though, perhaps, he saw it was necessary to declare him guilty of the accusation; yet, beholding the heavenly wisdom and gravity that appeared in his countenance and the heavenly composure in which he stood, he could not conceal his admiration at his conduct. So that it seemed to him most miraculous, that a man brought to the bar, and tried for a capital crime, should stand without fear at the approach of death, which men commonly so much dread. (Origen)
Ver. 15. Upon the solemn day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any one criminal whose life they should petition for: and to induce them to beg for Jesus, he put in the balance with him one Barabbas a famous malefactor, a seditious murderer, says St. Mark; a robber, or thief, says St. John. (Witham) --- Pilate, wishing to release the innocent Jesus, that he might not give the Jews a possibility, as he thought, of refusing his offer, puts the murderer Barabbas in competition with the innocent Lamb of God. (St. John Chrysostom)
Ver. 19. In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as on this occasion, that there might be a public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)
Ver. 20. That they should ask Barabbas. All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all, therefore, that seek after iniquity, ask for Barabbas, and put Jesus away. But all who walk in the paths of virtue, ask for Jesus, and destroy Barabbas. Pilate wishing on this occasion to shew the Jews the enormity of their crime, again puts the question, which will you have of the two? And again, What shall I do with Jesus, who is called Christ? But, they being enraged that Pilate should declare Jesus to be the Christ, all in the frantic fury exclaimed, Let him be crucified. (Origen)
Ver. 21. Which ... of the two, said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned for Barabbas. It was no small disappointment to Pilate. What then, said he, shall I do with Jesus? They all answer, let him be crucified. In St. Luke, crucify him, crucify him. What evil hath he done? replied Pilate; and this he repeated thrice, according to St. Luke, xxiii. 22. --- Here in order followed the cruel scourging of our blessed Saviour, which Pilate consented to, in hopes to move the people to compassion. This was executed with the utmost cruelty. For they assembled the whole band of soldiers, commonly about 600. And they made him one wound from head to foot. Then a scarlet or purple coat was thrown over his shoulders: and platting or wreathing a crown of thorns, i.e. twisting sharp thorns, with some resemblance of a crown, they violently pressed it down on his head; and struck him at their pleasure with a reed, or cane, which they had placed in his hand, instead of a sceptre; and kneeling in derision, said, Hail, king of the Jews. --- When the soldiers had treated Jesus in this barbarous manner, Pilate himself presented him in this condition to the people saying, Behold the man. He imagined their fury would now be changed into pity: but they still cried out, Crucify him! crucify him! Take him you, said Pilate, and crucify him; for I find no crime in him. The Jews then answered: We have a law: and according to our law, he must die; because he hath made himself the Son of God. At this Pilate was more afraid, lest perhaps he should be of the progeny of the gods, as the Romans fancied their heroes to be. He returned back to the palace and asked Jesus again: whence art thou? Jesus gave him no direct answer, yet told him, he could have not power over him, unless it had been granted him from above. Pilate was still very desirous to set him at liberty, especially when his wife sent a message to him to have nothing to do with that just man, for that she had suffered much in a dream on his account. (Matthew xxvii. 19.) --- The Jews perceived Pilate's great inclination to set Jesus at liberty: they therefore tell him in plain terms, that if he doth dismiss this man, he is no friend to Cæsar: for every one, say they, that pretends to be a king, contradicts Cæsar.
This moved Pilate more than any thing whatsoever, and prevailed with him both against justice and his own conscience, to condemn Jesus. He feared lest some private information might be presented against him to Tiberius Cæsar. He presently mounted the judgment-seat in a public place, and said to the Jews: behold your king. They cry out, away with him, crucify him. Shall I crucify your king? said Pilate. They reply: we have no king but Cæsar; thus renouncing their Messias. At this Pilate yielded; and (ver. 24,) washed his hands, and said: I am innocent of the blood of this just man: look you to it. (Witham)
Ver. 24. Taken water. It was the custom of the ancients, when they wished to shew themselves innocent of any alleged crime, to take water and wash their hands in public. (St. Remigius) --- Because the element of water naturally signifies purity. See Virgil, Æneid xi. ver. 718.
Me bello è tanto digressum, et cæde recenti
Attractare nefas, donec me flumine vivo
Abluero.
Ver. 25. All the people answered: his blood be upon us, and upon our children which continues, saith St. Jerome, to this day. Then Pilate delivered to them Jesus to be crucified. (Witham) --- This blasphemous prayer continues to this day, and will continue a protracted curse upon the Jews, and upon their posterity. (Origen) --- Behold the insanity of the Jews! Their passion and pertinacious obstinacy will not suffer them to see and understand: they draw down curses upon themselves in these terrible imprecations: his blood be upon us and upon our children. Still the God of all mercies did not literally comply with their impious prayer. For, of these children he selected some for himself; amongst the rest even Paul, and many thousands who were converted at Jerusalem. (St. Chrysostom)
Ver. 26. And having scourged Jesus. We must know that Pilate was a subject of the Roman empire; and by the Roman law it was ordained, that whoever was condemned to the cross, should previously suffer the punishment of scourging. (St. Jerome) --- He wished also by this apparent severity to soften the minds of the Jews, content their inveterate animosity, and this with hopes that they would in the end consent to the liberation of Jesus. (Bible de Vence)
Ver. 27. A Roman cohort properly consisted of 625 men; but they were not always complete, nor all equally strong. (Bible de Vence)
Ver. 28. A scarlet cloak. St. Mark and St. John call it purple. But these colours are frequently taken promiscuously by writers. Scarlet is a lighter, and crimson a deeper red colour. (Bible de Vence)
Ver. 29. The crowning of thorns had preceded the time, when Jesus was made over by Pilate to the Jews. As the Jews have no preterpluperfect tense, we may conjecture that those words, circumdederunt, posuerunt, are Hebraisms; for circumdederant, posuerant, they had covered him with a cloak; they had placed a crown of thorns on his head, and a reed or cane in his hand. (Bible de Vence)
Jesus carrieth his cross to Mount Calvary, where he is nailed to it. A great darkness.