*Minor differences ignored. Grouped by changes, with first version listed as example.
See the notes at Matthew 27:1-2.
The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luke 22:6, and it was now but just the break of day, Luke 22:66.
And (1) the whole multitude of them arose, and led him unto Pilate.
(1) Christ, who is now ready to suffer for the rebellion which we raised in this world, is first of all pronounced guiltless, so that it might appear that he suffered not for his own sins (which were none) but for ours.
And the whole multitude of them,.... Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death:
arose; from the council chamber, where they sat in judgment upon him:
and led him unto Pilate, the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.
Pilate well understood the difference between armed forces and our Lord's followers. But instead of being softened by Pilate's declaration of his innocence, and considering whether they were not bringing the guilt of innocent blood upon themselves, the Jews were the more angry. The Lord brings his designs to a glorious end, even by means of those who follow the devices of their own hearts. Thus all parties joined, so as to prove the innocence of Jesus, who was the atoning sacrifice for our sins.
The Trial Before Pilate. Described in Matthew. 27:11-35; Mark 15:1-23; John 18:28-19:16. See notes on Matthew and John.
Led him to Pilate. The Sanhedrim, after a private conference, (Matthew 27:1-10), came in a body to accuse Jesus of sedition.
Forbidding to give tribute to CÃ&brvbr;sar. This was utterly false (Matthew 22:21).
That he is Christ a king. This was true, but not in the sense they made the charge. He did not claim to be an earthly king.
I find no fault in him. This decision was given after an examination of Jesus (John 18:33-38). In this Jesus explained to Pilate that his kingdom was not of this world.
He sent him to Herod. Herod Antipas, tetrarch of Galilee. The Jews in their clamor against Pilate's decision declared that Jesus was of Galilee; so he thought to get out of his difficulty by turning Jesus over to Herod, who was now in Jerusalem to attend the passover.
Herod . . . was exceeding glad. That he might gratify his curiosity to see Jesus. This was the Herod who had murdered John the Baptist.
Herod . . . mocked him. Pilate was a better man than Herod. Though he yielded weakly to the clamor, he was not a trifler.
Herod and Pilate became friends. Because of Pilate's courtesy in sending Herod a prisoner that belonged to his province. Why they were enemies is not stated.
Nor yet Herod. These words occur in another effort of Pilate to release Jesus, and imply that Herod had sent word that he found no guilt in the prisoner.
I will therefore chastise him. This was an effort to make a compromise. To gratify and save the pride of the Sanhedrim he will chastise an innocent man and then let him go.
Release unto us Barabbas. See notes on Matthew 27:15-26, for the choice of Barabbas rather than Christ.
*More commentary available at chapter level.