What is the meaning of Matthew 27:15? Now “Now” (Matthew 27:15) places us squarely in the flow of events immediately after Jesus has been handed over to Pontius Pilate. • The word signals a specific moment in God’s sovereign timeline, fulfilling prophecies such as Isaiah 53:7–8 that foretold Messiah’s unjust treatment. • It ties directly to the rapidly unfolding Passion narrative recorded in Mark 15:1–6, Luke 23:13–17, and John 18:28–39. • By locating us in the “now,” Scripture underscores that every detail—down to timing—is orchestrated under God’s perfect plan (Acts 2:23). it was “It was” indicates an established reality, a regular practice already in place. • Pilate is not inventing a new gesture; John 18:39 echoes, “But it is your custom that I release one prisoner to you at the Passover.” • The imperfect tense of this narrative statement highlights a habitual action, reminding us that God’s purposes often work through existing human customs (Proverbs 21:1). the governor’s custom Pilate, the Roman governor, adopted this yearly concession to curry favor with the populace. • Romans prided themselves on displays of clemency; Acts 25:9 shows Festus using a similar tactic to please the Jews. • Though Pilate’s motive is political, God’s Word shows that even earthly rulers serve divine purposes (John 19:10–11; Daniel 2:21). • The custom becomes the stage upon which the choice between Jesus and Barabbas will dramatize the crowd’s rejection (Mark 15:7–11). at the feast The “feast” is Passover, commemorating Israel’s deliverance from Egypt (Exodus 12:14). • Passover already foreshadows the true Lamb’s sacrifice (1 Corinthians 5:7). • Releasing a prisoner during Passover ironically contrasts with God’s plan to provide ultimate freedom through Christ’s death (Luke 4:18). • The timing fulfills Jesus’ own words that He must suffer during the feast (Matthew 26:2). to release Pilate’s act of “release” mirrors the biblical theme of liberation. • Isaiah 61:1 speaks of proclaiming freedom to captives, a prophecy Jesus applied to Himself (Luke 4:21). • Yet here, the symbol of release will be tragically misapplied: the guilty goes free while the Innocent is condemned (Acts 3:14). • This exchange underlines substitutionary atonement, foreshadowing how Christ would “give His life as a ransom for many” (Matthew 20:28). to the crowd The decision is handed “to the crowd,” illustrating how public opinion can be swayed. • Chief priests and elders incite the multitude (Matthew 27:20), echoing Proverbs 29:25 about the snare of man-fear. • Pilate’s deference exposes his weakness (John 19:12–16), yet God uses the masses’ choice to advance redemption’s plan (Acts 4:27–28). a prisoner One specific “prisoner” stands ready—Barabbas (Matthew 27:16). • Barabbas, a murderer and insurrectionist (Mark 15:7; Luke 23:19), typifies sinful humanity deserving judgment. • His imminent release pictures the great exchange: the innocent Son bears the penalty so the guilty may go free (2 Corinthians 5:21). of their choosing The people, not Pilate, make the final selection. • Free will is on display, yet God’s foreknowledge remains intact (Acts 2:23). • Their choice of Barabbas over Jesus fulfills Isaiah 53:3: “He was despised and rejected by men.” • John 18:40 records the crowd’s cry, sealing Jesus’ fate and unveiling the depth of human depravity apart from divine grace. summary Matthew 27:15 reveals more than a curious Passover custom. It spotlights God’s sovereign orchestration using a Roman tradition to set up the ultimate exchange—Barabbas for Jesus—foreshadowing Christ’s substitutionary sacrifice. Each phrase underscores a facet of redemptive history: precise timing, political maneuvering, Passover symbolism, and human choice, all converging so the innocent Lamb would be condemned and sinners set free. |
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