They bound Him
The act of binding Jesus signifies the physical restraint placed upon Him, symbolizing the spiritual and judicial constraints imposed by the religious leaders. The Greek word used here is "δέω" (deo), which means to tie or bind. This act of binding is deeply symbolic, representing the binding of the sacrificial lamb, as Jesus is often referred to as the Lamb of God. In a broader theological context, this binding can be seen as the fulfillment of Old Testament prophecies, such as Isaiah 53, which speaks of the suffering servant who is led like a lamb to the slaughter. The binding also reflects the human attempt to control and subdue the divine, a theme that resonates throughout the Passion narrative.

led Him away
The phrase "led Him away" indicates the transition from the religious trial to the civil trial. The Greek word "ἀπάγω" (apago) means to lead away or to bring forth. This movement from one place to another is not just physical but also symbolic of the shift in responsibility from the Jewish authorities to the Roman authorities. Historically, this reflects the Jewish leaders' inability to carry out capital punishment under Roman rule, necessitating their delivery of Jesus to the Roman governor. This act of leading away also fulfills the prophetic imagery of the suffering servant being led to his fate, as seen in Isaiah 53:7.

handed Him over
The phrase "handed Him over" is translated from the Greek word "παραδίδωμι" (paradidomi), which means to deliver or betray. This term is significant in the Passion narrative, as it is the same word used to describe Judas Iscariot's betrayal of Jesus. The act of handing over is a legal term, indicating the transfer of custody and responsibility. In a theological sense, this handing over is part of the divine plan for redemption, as Jesus is delivered into the hands of sinners to fulfill His mission of salvation. It also highlights the culpability of both Jewish and Roman authorities in the crucifixion of Christ.

to Pilate the governor
Pontius Pilate, the Roman governor, plays a crucial role in the trial and crucifixion of Jesus. The title "governor" is translated from the Greek "ἡγεμών" (hegemon), which refers to a leader or ruler. Pilate's involvement is significant historically and theologically. Historically, Pilate was the prefect of Judea from AD 26-36, known for his harsh rule and insensitivity to Jewish customs. His role in the trial of Jesus is well-documented in both biblical and extra-biblical sources, such as the writings of Josephus and Tacitus. Theologically, Pilate represents the worldly authority that, despite recognizing Jesus' innocence, succumbs to political pressure and expediency. His interaction with Jesus highlights the tension between earthly power and divine authority, a theme that resonates throughout the Gospels.

(2) Pontius Pilate.--It may be well to bring together the chief known facts as to the previous history of the Governor, or more accurately, the Procurator, of Judaea, whose name is conspicuous as occupying a solitary prominence in the creeds of Christendom. He must have belonged, by birth or adoption, to the gens of the Pontii, one of whom, C. Pontius Telesinus, had been the leader of the Samnites in their second and third wars against Rome B.C. 321-292. The cognomen Pilatus means "armed with the pilum or javelin," and may have had its origin in some early military achievement. As applied, however, to Mount Pilatus in Switzerland, it has been conjectured that it is a contracted form of Pileatus, from pilea a cap, and is applied to the mountain as having for the most part, a cloud-capped summit. When Judaea became formally subject to the empire, on the deposition of Archelaus, a procurator, or collector of revenue, invested with judicial power, was appointed to govern it, subject to the Governor of Syria (Luke 2:2), and resided commonly at Caesarea. Pontius Pilate, of whose previous career we know nothing, was appointed, A.D. 25-26, as the sixth holder of that office. His administration had already, prior to our Lord's trial, been marked by a series of outrages on Jewish feelings. (1) He had removed the head-quarters of his army from Caesarea to Jerusalem, and the troops brought their standards with the image of the emperor into the Holy City. The people were excited into frenzy, and rushed in crowds to Caesarea to implore him to spare them this outrage on their religion. After five days of obstinacy and a partial attempt to suppress the tumult, Pilate at last yielded (Jos. Ant. xvii. 3, ?? 1, 2; Wars, ii. 9, ?? 2-4). (2) He had hung up in his palace at Jerusalem gilt shields inscribed with the names of heathen deities, and would not remove them till an express order came from Tiberius (Philo, Leg. ad Caium, c. 38). (3) He had taken money from the Corban, or treasury of the Temple, for the construction of an aqueduct. This led to another tumult, which was suppressed by the slaughter not of the rioters only, but also of casual spectators (Jos. Wars, ii. 9, ? 4). (4) Lastly, on some unknown occasion, he had slain some Galileans while they were in the very act of sacrificing (Luke 13:1), and this had probably caused the ill-feeling between him and the tetrarch Antipas mentioned in Luke 23:12. It is well to bear in mind these antecedents of the man, as notes of character, as we follow him through the series of vacillations which we now have to trace.

Verse 2. - When they had bound him. With his hands tied by a rope behind his back. This was the treatment inflicted on condemned malefactors. During the actual official proceedings it was customary to release the accused person from bonds; hence this new binding was necessary. What passed in the council before this indignity was inflicted is, perhaps, told by St. Luke: the Sanhedrists satisfied themselves that they had a case against Jesus sufficient for their purpose, and they proceeded in a body to lay it before the governor. Pontius Pilate the governor (τῷ ἡγεμόνι). Some good manuscripts omit "Pontius," as in Mark and Luke; but there seems to be no doubt that he bore this nomen gentilicium (see e.g. Tacitus, 'Ann.,' 15:44), which connected him with the Samnite gens of the Pontii. He was the sixth Roman Procurator of Judaea, and his title in Greek was ἐπίτροπος rather than ἡγεμών, which was a more general term for a commander or chief possessing more extensive powers. He held the office under the Prefect of Syria for ten years, at the end of which time he was removed for cruelty and extortion, and banished to Vienne, in Gaul, where he put an end to his own life. The turbulence and national animosity of the Jews had rendered it necessary to invest the procurator with the power of life and death, which he used in the most unscrupulous manner, so that he was universally hated and feared. The quarters of the Roman governor were called the Praetorium, and to this Christ was led. Pilate usually resided at Caesarea, but came to Jerusalem at the great festival, to be ready to quell any fanatical outbreak that might occur. So nowadays the Turks keep a body of troops in the same city to preserve the peace between Christian worshippers at Easter(!). Whether Pilate occupied the barracks at the fortress Antonia, or the magnificent palace of Herod, situated at the northwest angle of the upper city, is uncertain; but as we know that the Roman procurators did reside in Herod's palace, and as on this occasion Pilate was accompanied by his wife (ver. 19), it is most probable that he took up his abode in the latter, and that Jesus was brought before him there. Herod had a house of his own on the east of Zion, opposite the castle, which he seems to have occupied more often than his father's palace, thus leaving the latter at the pleasure of the Roman governors. Assuming this to be the case, Dr. Edersheim writes, "From the slope of the eastern angle, opposite the temple mount, where the palace of Caiaphas stood, up the narrow streets of the upper city, the melancholy procession wound to the portals of the grand palace of Herod. It is recorded that they who brought him would not themselves enter the portals of the palace, 'that they might not be defiled, but might eat the Passover'" ('Life and Times of Jesus,' 2:505).

Parallel Commentaries ...


They bound
δήσαντες (dēsantes)
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 1210: To bind, tie, fasten; I impel, compel; I declare to be prohibited and unlawful. A primary verb; to bind.

Him,
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

led [Him] away,
ἀπήγαγον (apēgagon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 520: To lead, carry, take away; met: To be led astray, seduced. From apo and ago; to take off.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

handed [Him] over to
παρέδωκαν (paredōkan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 3860: From para and didomi; to surrender, i.e yield up, intrust, transmit.

Pilate
Πιλάτῳ (Pilatō)
Noun - Dative Masculine Singular
Strong's 4091: Pilate. Of Latin origin; close-pressed, i.e. Firm; Pilatus, a Roman.

the
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

governor.
ἡγεμόνι (hēgemoni)
Noun - Dative Masculine Singular
Strong's 2232: From hegeomai; a leader, i.e. Chief person of a province.


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NT Gospels: Matthew 27:2 And they bound him and led him (Matt. Mat Mt)