Verse 14. And did not answer him to a single word... Since he himself could not restrain them, he expected a lengthy answer to his words from Jesus Christ. Pilate, not loving unrighteousness, strongly desired to release Jesus Christ, but being weak, he yielded to the demands of the Jews.

Verse 14. For the hegemon was amazed. The governor was amazed that He showed such meekness and, being able to defend Himself and put them to shame, voluntarily kept silent and endured.

Verses 15-17. And on (every) feast it is the custom for the hegemon to release one people to the messenger, whom he wants: and then the name is bound deliberately, saying to Barabbas: And Pilate said unto them that were gathered together unto them, Whom wilt ye (from both) release unto you, Shall I release unto you, Shall it be Barabbas, or of Jesus Christ? For a holiday. Of course, Pascha, since John (18:39) says that Pilate said: "There is a custom for you, that I may release one to you at the Passover." Of Barabbas Luke (23:19) speaks more clearly, namely, that he was put in prison for the rebellion and murder he had committed in the city. Thus, Pilate, although he could not free Jesus Christ as completely innocent, nevertheless tried to forgive Him on the feast, as if condemned.

Verse 18. For thou knowest that for the sake of envy thou hast betrayed Him. He believed and knew that in no case would they prefer the murderer Barabbas to Him. Therefore, having gained courage, he asks: Whom do you want to let you go? Before this question, as Mark says (15:8), the people began to cry out and ask for what they had always done for them. This request was to release one prisoner to the people. Seizing upon this opportunity, Pilate ventured, as has been said, to question them.

Verse 19. And he sat down at the judgment seat, and his wife sent an ambassador to him, saying, Nothing to thee and to that Righteous One: for thou hast suffered much this day in His sleep. It was not Pilate himself who had such a dream, either because he was unworthy, or because he could keep silent about it, as a judge, and because they could not believe the dream, as if invented for the liberation of Jesus Christ; but the woman sees it either as more worthy, or as deserving of the trust of the Jews, so that they, believing her, may hold on. And she does not just dream, but suffers, that is, she suffers so that the husband, at least out of compassion for his wife, will resist the murder, even if they do not believe this dream. Nothing to you and to that Righteous One, that is, let there be no dispute between you and Him, refrain from it. It should be noted that day (σημερον) σ is consumed in relation to night.

Verse 20. And the bishop and the elders have brought unto the nations, let them ask Barabbas, and they shall destroy Jesus. The murderers preferred a murderer to the Giver of Life, and not just a murderer, but a deliberate one, i.e., known to everyone for his crimes; so inflamed was their envy. Being corrupt themselves, they also corrupted the people, so that they might also be punished for their deception. Mark (15:11) says that they baited the people, i.e. stirred them up.

Verse 21. And the hegemon answered and said to them, "Whom do you want from both, will I release to you?" He had asked before; but as they had not yet answered, for he was busy informing his wife, he repeated the question.

Verse 21. And they decided, Barabbas, as they had been taught.

Verse 22. Pilate said unto them, What shall I do unto Jesus, the Christ that speaketh?... Deceived in his hope, he again asks about Christ and leaves this matter to their power, in order thus to soften and heal them, but they remain unyielding.

Стих 22. Глаголаша ему вси: да распят будет…, все, не только народ, но и первосвященники и старейшины. Не говорят — да будет убит, но да распят будет, чтобы и самый род смерти показывал в Нем злодея.

Стих 23. Игемон же рече: кое убо зло сотвори?… Не будучи в состоянии склонить их, открыто им противоречит.

Стих 23. Они же излиха вопияху, глаголюще: да пропят будет. Излиха (περισσως — ρильно) вместо: еще сильнее (περισσοτερως), как написал Марк (15, 14). Лука сказал, что они продолжали с великим криком требовать, чтобы Иисус Христос был распят; и превозмог крик их и первосвященников.

Стих 24. Видев же Пилат, яко ничтоже успевает, но паче молва бывает, прием воду, умы руце пред народом, глагола: неповинен есмь от крове Праведнаго Сего: вы узрите. Очистил водою руки, показывая, что он чист и не причастен к убийству. У иудеев был обычай, чтобы такое свидетельство представляли не желающие участвовать в убийстве кого-либо. И Давид сказал: умыю в неповинных руце мои (Пс. 25, б).

Стих 25. И отвещавше вси людие реша: кровь Его на нас и на чадех наших. Кровью называют осуждение на (пролитие) крови. Вот преступный голос! вот крайнее безрассудство! Они навлекают проклятие не только на себя, но и на детей своих. Но Христос принимает раскаявшихся и из них, и из детей их; и не только освобождает их от такого проклятия, но и удостаивает бесчисленных благ. Из числа их был и Павел, и безчисленное множество уверовавших потом в Иерусалиме.