Teks -- Matthew 27:26 (NET)

27:26 Then he released Barabbas for them. But after he had Jesus flogged, he handed him over to be crucified.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 27:26 - Scourged

Scourged ( phragellōsas ).

The Latin verb flagellare . Pilate apparently lost interest in Jesus when he discovered that he had no friends in the crowd. The religious leaders had been eager to get Jesus condemned before many of the Galilean crowd friendly to Jesus came into the city. They had apparently succeeded. The scourging before the crucifixion was a brutal Roman custom. The scourging was part of the capital punishment. Deissmann ( Light from the Ancient East , p. 269) quotes a Florentine papyrus of the year 85 a.d. wherein G. Septimius Vegetus, governor of Egypt, says of a certain Phibion: "Thou hadst been worthy of scourging ... but I will give thee to the people."

Wesley: Mat 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.

Clarke: Mat 27:26 - Scourged Jesus

Scourged Jesus - This is allowed to have been a very severe punishment of itself among the Romans, the flesh being generally cut by the whips used for this purpose: so the poet: -

- Horribili Sectere flagello

"To be cut by the horrible whip.

Hor. Sat. I. 3. 119

And sometimes it seems, they were whipped to death

See the same poet, Sat. I. 2. 41

- Ille Flagellis Ad Mortem caesus

See also Horat. Epod. od. iv. v. 11

It has been thought that Pilate might have spared this additional cruelty of whipping; but it appears that it was a common custom to scourge those criminals which were to be crucified, (see Josephus De Bello, lib. ii. c. 25), and lenity in Christ’ s case is not to be allowed; he must take all the misery in full tale

Clarke: Mat 27:26 - Delivered him to be crucified

Delivered him to be crucified - Tacitus, the Roman historian, mentions the death of Christ in very remarkable terms: -

Nero - quaesitissimis poenis is affecit, quos - vulgus Christianos appellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per Procuratorem Pontium Pilatum supplicio affectus erat . -

"Nero put those who commonly went by the name of Christians to the most exquisite tortures. The author of this name was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate the Procurator."

Calvin: Mat 27:26 - Then he released to them Barabbas

26.Then he released to them Barabbas Our three Evangelists do not mention what is related by John, (Joh 15:13,) that Pilate ascended the judgment-seat to pronounce sentence from it; for they only state that the clamor of the people and the confused tumult prevailed on him basely to deliver up Christ to death. But both of these things must be observed, that a compliance was forced from him contrary to his will, and yet that he exercised the office of a judge in condemning him whom he pronounces to be innocent. For if the Son of God had not been free from all sin, we would have had no right to look for satisfaction from his death; and, on the other hand, if he had not become our surety, to endure the punishment which we had deserved, we would now have been involved in the condemnation of our sins. So then God determined that his Son should be condemned in a solemn manner, that he might acquit us for his sake.

But even the severity of the punishment serves to confirm our faith, not less than to impress our minds with dread of the wrath of God, and to humble us by a conviction of our miseries. For if we are desirous to profit aright by meditating on the death of Christ, we ought to begin with cherishing abhorrence of our sins, in proportion to the severity of the punishment which he endured. This will cause us not only to feel displeasure and shame of ourselves, but to be penetrated with deep grief, and therefore to seek the medicine with becoming ardor, and at the same time to experience confusion and trembling. For we must have hearts harder than stones, if we are not cut to the quick by the wounds of the Son of God, if we do not hate and detest our sins, for expiating which the Son of God endured so many torments. But as this is a display of the dreadful vengeance of God, so, on the other hand, it holds out to us the most abundant grounds of confidence; for we have no reason to fear that our sins, from which the Son of God acquits us by so valuable a ransom, will ever again be brought into judgment before God. For not only did he endure an ordinary kind of death, in order to obtain life for us, but along with the cross he took upon him our curse, that no uncleanness might any longer remain in us.

TSK: Mat 27:26 - released // scourged

released : Mar 15:15; Luk 23:25

scourged : This of itself was a severe punishment, the flesh being generally cut by the whips used for this purpose. Mat 20:19; Isa 50:6, Isa 53:5; Mar 10:34; Luk 18:32, Luk 18:33, Luk 23:16, Luk 23:24, Luk 23:25; Joh 19:1, Joh 19:16; 1Pe 2:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 27:24-26 - 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, &c // He delivered him to be crucified

Ver. 24-26. Mark saith, Mar 15:15 , So Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him to be crucified.

Luke saith, Luk 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 saith, Joh 19:13 , When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the Judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. Here are three accounts given of Pilate’ s coming over to the Jews’ desire to condemn Christ, contrary to the conviction of his own conscience, for he had twice declared that he found no fault in him. Matthew saith, he saw he could prevail nothing, but that rather a tumult was made.

Mark saith, he did it to content the people. John saith, it was upon the hearing of that saying, If thou let this man go, thou art not Caesar’ s friend: whosoever maketh himself a king speaketh against Caesar. His fear of being accused to the emperor Tiberius, as favouring one who made himself a king, especially if his opposing the Jews in their desire of his death should have caused a tumult, was questionless the great thing that moved him to give judgment in this case contrary to his own conscience; and this is the meaning of his contenting the people, mentioned by Mark. It is plain by the whole story he had no mind to gratify or gain favour with them, but considering how jealous and suspicious a prince Tiberius was, it was Pilate’ s interest to quiet them, and to give them no occasion of accusing him unto the emperor.

He took water, and washed his hands before the multitude. It was the law of God in manslaughter, where he that slew the man was not known, the priests and elders of the city that (upon measure) should be found nearest to the dead body, should take a heifer, and bring it to a rough valley, and strike off its head, and wash their hands over the head of the beheaded heifer, and say, Our hands have not shed this blood, neither have our eyes seen it, Deu 21:1-7 . Some think that Pilate, living amongst the Jews, had learned this rite from them; but others think that it was a rite used in protestations of innocency amongst other people, as well as the Jews. But it was a great fondness in Pilate, to think this excused him, and freed him from the guilt of our Saviour’ s death. For there was such an inseparable guilt clave to the act, as nothing could expiate but that blood which he spilt. Those who take upon them the trust of executing laws, had need to take heed what they do, for the law will not excuse them in the court of heaven, unless it be found according to the law of God. What Pilate did he did but ministerially, the law condemned, not he: but if it be understood of the law of God about blasphemy, to which the Jews undoubtedly referred, Joh 10:33,36 , it was misapplied. If it were a Roman law, Pilate ought to have considered the equity and justice of it, and whether the fact was proved or not. Pilate had twice owned there was no fault in him. His washing his hands could not purge him of the murder, whereof he was guilty in his condemnation; he did but protest against what he immediately was about to do.

Then answered all the people, and said, His blood be on us, and on our children: his blood, that is, the guilt of his blood, be upon us, &c. A most sad imprecation, the effect of which hath been upon that miserable people now more than sixteen hundred years.

Then released he Barabbas unto them: and when he had scourged Jesus, &c The scourging was before this, and so recorded by St. John, for we cannot imagine that he was twice scourged.

He delivered him to be crucified not to the Jews, but to his own officers, for it was a civil crime that he was accused of before Pilate, and crucifying was a Roman punishment.

Lightfoot: Mat 27:26 - When he had scourged Jesus, he delivered him to be crucified

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

[When he had scourged Jesus, he delivered him to be crucified.] Such was the custom of the Romans towards those that were to be crucified: Whom after he had beaten with whips, he crucified. And a little after, To be whipped before the judgment seat, and to be nailed to the cross.

Haydock: Mat 27:26 - And having scourged Jesus

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)

Gill: Mat 27:26 - Then released he Barabbas unto them // And when he had scourged Jesus // he delivered him to be crucified

Then released he Barabbas unto them,.... The seditious person, robber, and murderer, for which crimes he was in prison. This man was an emblem of the persons for whom Christ suffered, both in his character and in his release: in his character; for they are such as have rebelled against God, robbed him of his glory, and destroyed themselves; many of them are notorious sinners, the chief of sinners, and all of them by nature, children of wrath, as others; and as the descendants of Adam, under the sentence of condemnation and death; and yet in Christ, they are children of Abba, Father; being of God predestinated by him, to the adoption of children: and in his release; for when Christ was apprehended, they were let go; when he was bound they were loosed; when he was condemned, they were released, and acquitted; and when the sword of justice was awaked against him, the hand of grace and mercy was turned upon them.

And when he had scourged Jesus; which was done some time before his examination, trial, and condemnation were over, though mentioned here, as appears from Joh 19:1, and was done by Pilate, in order to move the pity and compassion of the Jews; hoping they would have been satisfied with it, and not have resisted upon his death: and he indeed moved it to them, that he might chastise him and let him go, Luk 23:22, but nothing would do but crucifixion. Whether the previous scourging sufficed, or whether he was not scourged again upon his condemnation, is not certain: if he was scourged twice, John may be thought to relate the one, and Matthew the other; for certain it is, that it was usual with the Romans to scourge either with rods or whips, just before crucifixion ^w: our Lord was scourged with whips, as the word here used shows. Persons of birth and blood, and freemen of Rome, were beaten with rods; but such as were servants, which form Christ had taken, were scourged with whips; to which, sometimes were fastened, the hip bones of beasts ^x; so that this kind of whipping, was very severe and cruel. The Jews themselves own this scourging of Jesus, only they ascribe it to the elders of Jerusalem, and relate it thus ^y:

"the elders of Jerusalem took Jesus, and brought him to the city, and bound him to a marble pillar in the city, בשוטים ויכוהו, "and smote him with whips", or "whipped him"; and said unto him, where are all thy miracles which thou hast done?''

Hereby the prophecy in Isa 1:6, and our Lord's prediction in Mat 20:19, had their accomplishment. This scourging of Christ, was an emblem of the scourges and strokes of divine justice, which he endured in his soul, as the surety of his people; being smitten of God by the sword of justice, as he stood in their place and stead, and stricken for their transgressions; and may furnish out several instructions: as that it is no wonder, if any of the followers of Christ have, do, or shall, meet with such like treatment from men; and that it becomes them to bear patiently the scourges of their heavenly Father, since these are in love; and that they need not fear being trodden down, or carried away by the overflowing scourge of God's wrath, since Christ has endured this in their room. This being done,

he delivered him to be crucified; either into the hands of the Jews, to their will and at their request; or into the hands of his soldiers, to execute the sentence he passed upon him; which was done in a judicial way, and according to the determinate counsel and foreknowledge of God.