Mateus 27
A.T. Robertson · Citado em PreceptAustin
Mateus 27
Robertson - Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people. He may have heard of the events of the Triumphal Entry and the Temple Teaching. The envy, of course, came primarily from the leaders. Gilbrant explains - "Pilate grasped at this opportunity, having decided to let Jesus go. He was, however, determined not to endanger his own position. He knew the priests were envious of Jesus because of His fame, His power, and His popularity with the crowds. His clear teaching and invincible wisdom threatened their entire system. Pilate must have reasoned that even the Jewish leaders would not ask for the release of a condemned, murdering insurrectionist when they were accusing Jesus of insurrection. While he was waiting for their answer, hoping for a way out of his own personal dilemma, there was a sudden interruption, as recorded in Matthew 27:19. His wife sent a message warning him not to have anything to do with Jesus because she had been so warned in a dream." Pilate's anxiety must have skyrocketed on receipt of this word from his wife! (Complete Biblical Library) Leon Morris agrees "that Pilate was not taken in by what the Jewish leaders were saying. He knew that it was not consideration for the security of Roman rule that had motivated them, but envy. Their envy at the success of Jesus in Jerusalem during the past few days would have reinforced their long-standing hatred of him. It may well be that Pilate knew of this and reasoned that since the leaders were jealous of Jesus’ popularity with the crowd, he must have sufficient support among the people for them to ask for his release. Ordinary people would surely side with Jesus rather than with a criminal like Barabbas. So he put the choice before them, thinking that in this way he would be able to release Jesus. If the leaders were jealous of Jesus’ popularity with the crowd, then the “Messiah” must have sufficient support in the crowd for them to ask for him to be set free. (See The Gospel According to Matthew - Page 703 - Google Books or borrow The Gospel According to Matthew) D. A. Carson: What is certain is that Pilate sized up the real motivation of the Jewish leaders (Mt 27:18). They had no special loyalty to Rome; so if they were accusing Jesus of being a traitor to Rome, he must have been disturbing them for other reasons, and they were simply using Pilate to eliminate Jesus’ challenge to them. Pilate, with his network of spies and informers, would be aware of how much popularity Jesus Christ enjoyed among the people at large. He could hardly have been unaware of the upsurge of acclaim the previous Sunday (Mt 21:1–16). He thought to administer a reversal to Sanhedrin policy by using the paschal amnesty to encourage the crowd to free Jesus; therefore he offered them a choice: Barabbas or Jesus “who is called Christ.” (See The Expositor's Bible Commentary or borrow EBC page 126) NET NOTE - This is a parenthetical note by the author. Envy (5355) phthonos describes pain felt and malignity conceived at the sight of excellence or happiness. It means not just wanting what another person has, but also resenting that person for having it. It is an attitude of ill-will that leads to division and strife and even murder. When we envy, we cannot bear to see the prosperity of others, because we ourselves feel continually wretched. The English word envy is interesting as it is derived from the Latin in = against and video = to look, “to look with ill-will,” etc., toward another, and obviously is an evil strongly condemned in both the Old Testament and the New Testament. To envy is to feel a grudging discontent aroused by the possessions, achievements, or qualities of another along with the desire to have for oneself something possessed by another. To envy another is to show spiteful malice and resentment over another’s advantage. To envy is to possess a discontented feeling that arises in one's selfish heart in view of the superiority of another, and being nearly tantamount to the expression of jealousy. The one who envies possesses a malignant passion that sees in another qualities that it covets, and can even degenerate into hatred for their possessor. When we feel envy towards others our basic desire is to degrade them, not so much because we aspires after elevation as because we delight in obscuring those who are more deserving. It follows that envying while seemingly just an "innocent" sin is in fact one of the most odious and detestable of all vices. Jealousy and envy are close in meaning, but nevertheless are expressive of distinct attitudes, for jealousy makes us fear to lose what we possess, while envy creates sorrow that others have what we do not have. In other words, we are jealous of our own possessions, but we are envious of another man’s possessions. Jealousy fears to lose what it has, while envy is pained at seeing another have it! Vine says that "envy differs from jealousy in that the former desires merely to deprive another of what he has, whereas the latter desires as well to have the same, or a similar, thing for itself." On this account envy is said to be “as the rottenness of the bones (Pr 14:30). Thus Trench calls envy “the meaner sin” of the two. Phthonos - 9v - envy(7), envying(1), jealously(1). Matt. 27:18; Mk. 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Tit. 3:3; Jas. 4:5; 1 Pet. 2:1 Matthew 27:19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” his wife sent him a message: Ge 20:3-6 31:24,29 Job 33:14-17 Pr 29:1 that righteous Man: Mt 27:4,24 Isa 53:11 Zec 9:9 Lu 23:41,47 1Pe 2:22 1Jn 2:1 See Trial and Crucifixion of Jesus - Parallel Passages Matthew 27 Resources - Multiple Sermons and Commentaries by James Tissot (Brooklyn Museum) PILATE'S WIFE DELIVERS MESSAGE TO HIM ON THE BEMA SEAT While he was sitting on the judgment seat (bema), his wife sent him a message, saying, “Have nothing to do with that righteous (dikaios) Man; for (term of explanation) last night I suffered (3958) greatly in a dream (onar) because of Him - God is sending a message to Pilate via his wife who was sorely disturbed by a dream about Jesus. (Thought - Do we as husbands listen to our wifes?) Pilate's wife's dream is a bit ironic, for here he was on the "judgment" seat (bema), but she is warning him (by implication) of another judgment before which he would give account for how he dispensed justice to the King of kings! The other ironic aspect is that here we see a Gentile woman who has more insight than all the Jewish religious elite! The wife's warning phrase “Have nothing to do with that righteous (dikaios) Man" indicates that she is convinced Jesus is not just an innocent Man but is a righteous (dikaios) Man, surpassing the righteousness of the Jewish religious leaders as He clearly declared in Mt 5:20+ - "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven." Bob
Mateus 27
Robertson - Washed his hands (apenipsato tas cheiras). As a last resort since the hubbub (thorubos) increased because of his vacillation. The verb aponiptō (USED ONLY HERE IN BIBLE) means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. Bob Utley on washed his hands in front of the crowd - This was a Jewish custom, not a Roman practice (cf. Dt. 21:6-7; Ps 26:6; Ps 73:13). He who has power to prevent a wrong is guilty of the act if he permits others to do it, even though be does not actually commit it himself
Mateus 27
Robertson notes that aggareuo was "The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matt. 27:32, [ēggareusan]).