Jesus was defended by pilate

JESUS WAS DEFENDEDBY PILATE
EDITED BY GLENN PEASE
Luke 23:13-22 13Pilatecalledtogether the chief
priests, the rulers and the people, 14and saidto them,
"You brought me this man as one who was inciting the
people to rebellion. I have examined him in your
presence and have found no basis for your charges
againsthim. 15Neitherhas Herod, for he sent him
back to us; as you can see, he has done nothing to
deserve death. 16Therefore, I will punish him and then
releasehim." 17 18But the whole crowd shouted,
"Away with this man! ReleaseBarabbasto us!"
19(Barabbashad been thrown into prison for an
insurrectionin the city, and for murder.) 20Wanting
to releaseJesus, Pilateappealedto them again. 21But
they kept shouting, "Crucify him! Crucify him!"
22Forthe third time he spoke to them: "Why? What
crime has this man committed? I have found in him no
grounds for the death penalty. Therefore I will have
him punished and then release him."

BIBLEHUB RESOURCES
Guilty Compromise
Luke 23:16
W. Clarkson
Twice (see ver. 22) Pilatemade this offer to the Jews.
He would chastiseJesus and release him; he would
thus gratify them by putting the Object of their hatred
to pain and humiliation,and he would satisfy his own
conscienceby savingan innocentman from the last
extremity. It was a poor and a guilty compromisehe
proposedas a solution.If Jesus were as guilty as they
claimed that he was, he deserved to die, and Pilatewas
in duty bound to condemn him to death; if he were
innocent, he certainlyought not to have been
subjected to the exposure and agony of scourging. It
was a cowardly and ignoble endeavorto savehimself
at the expense either of public or of individualjustice.
Compromisesare of very different character. There
are compromiseswhich are -
I. JUST, AND THEREFOREHONOURABLE.Two
men in business have claims one againstthe other, and

one cannotconvincethe other by argument; the
proposalis made to adjust their respectiveclaims by a
compromise, each man consentingto forego
something, the concessionof the one being taken as a
fair equivalentto that of the other: this is honorableto
both. It very probably results in each man getting
what is his due, and it saves both from the misery and
expense of Litigation, and preserves good will and
even friendship.
II. WISE, AND THEREFORECOMMENDABLE. A
society - it may be of a distinctlyreligious character -
is divided by its members holdingoppositeopinions.
Some advocateone course, the others urge a different
one. The idea is suggested that a third coursebe
adopted, which includes some features of the two;
there is no serious principleinvolved, it is only a
matter of procedure, a questionof expediency. Then it
will probably be found to be the wisdom of that society
to accept the proposedcompromise. Every one present
has the double advantageof securing something which
he approves, and (what is really better, if it could but

be realized) that of yielding something to the wishes or
the convictions of other people.
III. GUILTY, AND THEREFORECONDEMNABLE.
Such was that of the text. Such have been innumerable
others since then. All are guilty that are effected:
1. At the expense of truth. The teacher of Divinetruth
may bring his doctrinedown to the level of his
hearers' understanding;he may make known the
great verities of the faith "in many portions"
(πολυμερῶς); but he may not, in order to "please
men," distortor withhold the livingtruth of God. If he
does that he shows himself unworthy of his office, and
he exposes himself to the severe condemnationof his
DivineMaster.
2. At the expense of justice. However anxious we may
be to preserve outward harmony, we may not, for the
sake of peace, do any one man a wrong; may not
aspersehis character, injure his prospects, wound his

spirit. Rather than do that, we must face the storm,
and guide our bark as best we can.
3. At the expense of self-respect. If Pilatehad been less
hardened than he probablywas, less accustomedto
the inflictionof human pain and shame, he would have
gone back to the interiorof his house ashamedof
himself, as he thought of the laceratingscene that
immediatelyfollowedthat mockery of a trial. If we
cannot yield without inflictingon our own soul a real
spiritualinjury, without doing (or leavingundone) an
actionthe remembrance of which will not only shame
but weaken us, then we must not compromisethe
matter in dispute. We must tell our tale, whatever it
may be; we must make our motion, whomsoeverit
may offend; we must walk straight on in the road of
rectitude, in the path of humanity. - C.

BiblicalIllustrator
Releaseunto us Barabbas.
Luke 23:18
Barabbas or Christ
W. Hahnelt.
? — We speakof the choicein the Lord's passion,
which is —
I. A SIGN OF THE LORD'SGRACE AND
PATIENCE.

II. A SIGN OF THE PEOPLE'SDEEP SHAME AND
GUILT.
1. It was six o'clockin the morning. Conscience-
smitten, as never before, Pilateperceives the mob —
the Lord in their midst, with a white garment, and the
crown of thorns on His head — returning from Herod,
and approachinghis palace. "Suffered under Pontius
Pilate" — thus it runs in our imperishablecreed,
surely not to erect a monument to a weak man, but to
warn us every Sunday. Christsuffered under
indecisionand doubt, .under fear of man and flattery
of man. We speak, however, of the peoples choice. It
was the custom to releaseunto them a prisonerat the
feast. Pilatetries to avail himself of that custom. They
shall decide with perfect clearness and consciousness.
The decisionshall be made as easy as possiblefor
them. They shall examine and compare. "Whether of
the twain will ye that I release unto you?" — thus asks
Pilate. We have to make the same decision. Here,
Christ, with the word of truth and life, which answers
the deepest cravings of our heart; a light in our path
which has never deceived any one. There, the wisdom

of the world, with its devious ways and vain speech;
with its final bankruptcy of all knowledge, asking,
Whatis truth? Here, a lovethat seeks our salvation,
that remains always true, even when human love is
wavering; a lovethat never suffers the redeemed to be
torn from its hand. There, selfishness, falsehood,and
cunning; and finally, the comfortless advice, See thou
to that! Here, forgivenessand peace; there, in spite of
outward prosperityand splendour, a sting in the
consciencethat cannot be removed. Here, even in
times of tribulation, the conviction:"The Lord is with
me; His rod and His staff, they comfort me." There, in
times of want and distress, murmuring obstinacyand
despair. Here, hope that lasts beyond death, and that
anchors itself in the mercy and promises of God,
therefore, even in dying, able to triumph: "O death,
where is thy sting? O grave, where is thy victory?"
There, illusionupon illusion,for we never know what
may happen, until death at lastdispels every illusionI
Who couldstill be doubtful aboutthe choice? It is true
many for a time allow others to decide for them. They
move along as they are directed; they believe because
others have told them so. Many avoidthe decision
even when commanded by the Wordof God. But this

is sure: There will come serious hours for each one,
accordingto God's design and will, when he must
decide of his own free will, when the refusal to decide
will be practicallya decision.There is only the
question:Are we capableof choosing? Are we really
free? Does the decisionlie in our hand? Indeed, there
ariseunbidden so many voices in the heart againstit;
so many evil influences act upon us from childhood.
The heart is by nature deceitful aboveall things —
now most exultant, now afflictedunto death. Luther,
as you know, wrote a little book on the bondage of the
will, or "that free will is nothing."He compared it to a
staff without life, a hard, cold stone. In this Luther is
right, and is on the side of Paul, who says, "So then it
is not of him that willeth, nor of him that runneth, but
of God that showeth mercy" (Romans 9:16). It is true
that deep in our hearts there is a tendency to resist the
truth, a proneness to sin and sensuality, a spirit that
says "No" to the word and will of God. But, on the
other hand, God embraces us with His unseen arms,
and in spiritspeaks to us. Consciencecan be silenced,
but not killed;the hunger for the life and peace of God
will be felt again and again. As the flower is attracted
toward the sun, the bird of passageto the south, the

iron to the magnet, so the human heart is drawn to
God and His Word. Both are destinedfor each other.
We can and ought to choose; that is our privilegeand
responsibility:our salvationis left in our own hands.
II. A SIGN OF THE PEOPLE'SDEEP SHAME AND
GUILT. Israel also had a choice. But in choosingit
incurred the deepest shame and guilt. "And they cried
out all at once, saying, Away with this Man, and
releaseunto us Barabbas!"There is no wavering nor
delay, no answer to the question, "Whatevil hath He
done?" There is no inward struggle, and no
examination,but the most frivolouslevity, which is
swift to condemn, even in the holiestand most
importantcause. Indeed, Pilatewarns them several
times, and God's voice warns them through him, to
think and to deliberateonce more. But their levity
turns into stubbornness and hardening of the heart.
How many still decide for unbeliefwithout hesitation,
without having carefullyexamined! They merely
repeat what others maintain;they merely followtheir
own natural inclination. They are opponents of faith,
not becausethey reflect too much, but becausethey

reflect too little. It is a simple conditionof equity that
one shouldexamine before rejecting, and that one
shouldcompare what Jesus gives with what the world
offers. Levity, however, does not examine, it
postpones.It finds pleasurein the moment, and avoids
all that is disagreeable. Whenhours of distress and
helplessnessagain come upon us, our only resources
are falsehoodand deceit — human help and human
counsel, which soonshall be changed into shame. Alas!
how many there are whose thoughtlessnessturns into
stubbornness, and from that into entire surrender to
the power of darkness.
(W. Hahnelt.)
Barabbas or Jesus
E. B. Pusey, D. D.
All time is one history of this one manifoldchoice.
Every evil deed since Adam's fall has been belief in
Satan and disbeliefin God, a choice of Satan, his
service, his wages, his kingdom, his sins, and his
everlastingdoom, insteadof the glad obedience, the

beauty of holiness, the sweet harmony, the everlasting
glory of the ever-blessedGod. Even heathens, from the
relics of paradise, knew of this choice. They pictured
to themselves man, at the outset of life, standing where
two ways parted, pleasurealluringhim to "a way full
of all ease and sweetness"; virtue, with a holy majesty,
callinghim to present toil, and an inheritancewith
God. And they unknowing! They knew that they made
an evil choice, they owned of themselves sorrowfully,
"I know and approvewhat is best, I follow what is
worst." "I knew what I ought to be; unhappily, I could
not do it." They knew what they chose, but not whom
they chose, or whom they denied. More fearful is the
contest in Israel, because they knew more. "They
chose,"Scripture says, "new gods." "If it seem evil
unto you to serve the Lord," says Joshua, when his
own warfare was accomplished, "chooseyou this day
whom you will serve; but as for me and my house, we
will serve the Lord." "How long halt ye between two
opinions?"says Elijah; "if the Lord be God, follow
Him; but if Baal, then follow him." Darker still and
more evil was the choice, when Holiness Itself, "God,
was manifestin the flesh." "This is the condemnation,
that light was come into the world, and men loved

darkness rather than light, because their deeds were
evil."But His Godhead was still veiledin the flesh. His
glory was not yet revealed, "the Spirit was not yet
given." More deadly the choice became, when the
weakness of His human nature was taken up in the
glory of His Divine, and He was "declaredto be the
Son of God with power, accordingto the Spirit of
Holiness, by the resurrectionfrom the dead." Hence
the evil of some subtle sin, which the soul perhaps
knows not to be sin, only it knows that, were its
parents by, it would not do it. It has made an evil
choice; and that choice cleaves to it, perhaps, through
years of helpless strife and misery. The first evil choice
is the parent of all which follows.It has chosen Satan
insteadof God; and now, before it can again choose
aright, it must undo that first choice, and will that all
had been unchosenwhich it ever choseout ff God. But
there is no safety againstmaking the very worst
choice, except in the fixed, conscious purposein all
things to make the best. The last acts are mostly not in
a person's own power. They "who compass themselves
about with sparks"cannot themselves quench the
burning. They who make the first bad choice are often
hurried on, whether they will or no. Each choice, so

far, involvesthe whole character. The one choice is
manifoldlyrepeated. The roads part asunder slightly;
yet, unmarked, the distancebetween them is ever
widening, until they end in heaven or in hell. Each act
of choice is a step toward either. It is a bitter memory
to think that we have so often chosenout of God. But
we can never amend our choice, unless, in bitterness of
soul, we own that it has been amiss. We can never
come to true penitence unless we learn the intense evil
of the manifoldwrongness of our choice. Hard is it to
own this, that all has to be undone and begun anew,
that the whole choice is to be reformed; and therefore
it is hard truly to turn to God and be saved.
(E. B. Pusey, D. D.)
RenouncingChrist
M. Luther.
Albert, Bishop of Mayence, had a physicianattached
to his person, who, being a Protestant, did not enjoy
the prelate's favour. The man seeing this, and being an
avaricious, ambitiousworld.seeker,denied his God,
and turned back to Popery, saying to his associates,

"I'll put Jesus Christby for a while till I've made my
fortune, and then bring Him out again." This horrible
blasphemy met with its just reward; for next day the
miserablehypocrite was found dead in his bed, his
tongue hanging from his mouth, his face as black as a
coal, and his neck twisted half round. I was myself an
ocularwitness of this merited chastisementof impiety.
(M. Luther.)
COMMENTARIES
Matthew Henry's Concise Commentary
23:13-25 The fear of man brings many into this snare, that they will do an
unjust thing, againsttheir consciences, ratherthan get into trouble. Pilate
declares Jesus innocent, and has a mind to release him; yet, to please the
people, he would punish him as an evil-doer. If no fault be found in him, why
chastise him? Pilate yielded at length; he had not courage to go againstso
strong a stream. He delivered Jesus to their will, to be crucified.
Barnes'Notes on the Bible
See the notes at Matthew 27:20-23.
Jamieson-Fausset-BrownBible Commentary
Lu 23:13-38. Jesus Againbefore Pilate—DeliveredUp—Led Away to Be
Crucified.

(See on [1736]Mr15:6-15;and [1737]Joh19:2-17).
Matthew Poole's Commentary
See Poole on"Luke 23:1"
Gill's Exposition of the Entire Bible
And he said unto them the third time,.... After Christ had been sent back to
him from Herod; for he had declaredbefore he had sent him to him, that he
found no fault in him, John 18:38.
Why, what evil hath he done? what capital crime has he committed? is he
guilty of murder? or sedition? or blasphemy? or robbery, and theft? or any
other enormous a crime?
I have found no cause ofdeath in him; why he should be put to death at all;
and much less to this shameful and painful death of the cross, whichwas the
punishment of slaves, and of the vilest of men, which they were desirous of:
I will therefore chastise him, and let him go; this he said, not as if he was
determined to do it, whether they liked it, or not; but as signifying what he
willed, or chose, and hoped they would be contented with, that he should be
scourged, orbeaten, and dismissed, as he at first proposed.
Geneva Study Bible
{6} And he said unto them the third time, Why, what evil hath he done? I have
found no cause ofdeath in him: I will therefore chastise him, and let him go.
(6) Christ is acquitted the third time before he is condemned, so that it might
appear that it was for our sins that were condemned in him.

EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 23:22. τρίτον: third and final attempt, showing some measure of
earnestnessonPilate’s part.—τί γὰρ κακόν:the γὰρ answers to the hostile
mood of the people = I cannotrespond to your demand for, etc.;the “why,
what evil,” etc., of the A.V[196] is a happy rendering. In this final appeal,
Pilate states most distinctly his opinion that Jesus is innocent.
[196]Authorised Version.
Cambridge Bible for Schools andColleges
22. the third time] We can only obtain from all the four Evangelists,and
especiallyfrom St John, a full conceptionof the earnestnesswith which Pilate
strove to escapefrom the necessityofwhat he felt to be a needless crime. If he
was not, as Tertullian says, “jam pro conscientiasuaChristianas” he was
evidently deeply impressed; and the impossibility of doing right must have
come upon him as a terrible Nemesis for his past sins. It is very noteworthy
that he took step after step to secure the acquittal of Jesus. 1. He emphatically
and publicly announced His perfect innocence. 2. He sent Him to Herod. 3. He
made an offer to release Him as a boon. 4. He tried to make scourging take the
place of crucifixion. 5. He appealedto compassion. StJohn shews still more
clearly how in successive stagesofthe trial he sets aside, i. the vague general
charge of being “an evil doer” (Luke 18:30); ii. of being in any seditious sense
“a king” (Luke 18:39); iii. of any guilt in His religious claims (Luke 19:12). He
only yields at last through fear (Luke 19:12), which makes him release a man
guilty of the very crime for which he delivers Jesus to a slave’s death. The fact
that Pilate’s patron Sejanus had probably by this time fallen, and that
Tiberius was executing all connectedwith him, may have enhancedPilate’s
fears. He knew that an accusationof High Treason(under the Lex Majestatis)
was generallyfatal (Tac. Ann. iii. 38. Suet. Tib. 58). All this, with other phases
of these last scenes,will be found fully brought out in my Life of Christ, II. pp.
360-391.

Pontius Pilate
R. P. Pratten, B. A.
I. PILATE WAS WEAK — MORALLY WEAK. He sinned in spite of his
better self. He was thoroughly convincedof the innocence of his prisoner. His
conscienceforbadhim to inflict punishment. He made strenuous efforts to
save Him. And yet, after all, He gave Him up to death, and furnished the
soldiers needed for carrying out the sentence. How many in our day resemble
him! Are not some of you as weak as he was? Have you not had convictions of
duty as strong as his, and maintained them for a while as stoutly as he did,
and yet failed at lastto carry them out? Remember that convictions of sin and
duty do not keepmen from sin; nor do they excuse sin. Beware ofsubstituting
religious knowledge orsentiment for religious principle.
II. PILATE WAS WORLDLY. This explains his weakness. His feelings were
overpoweredby a selfishregard to his owninterest.
III. PILATE WAS IRRELIGIOUS. Here was the secretofthat fatal power
which the world exerted upon him. He was worldly because his life was not
guided and governed by true religion. "This is the victory that overcomeththe
world — even your faith."
(R. P. Pratten, B. A.)
Pontius Pilate
Emil Quandt.

Let us consider, then, the strange behaviour of Pontius Pilate after our Lord's
formal acquittal.
I. HE DECLARES THE SAVIOUR TO BE INNOCENT, BUT HE DOES
NOT SET HIM FREE.
II. HE DOES NOT SET HIM FREE, BUT ENDEAVOURS TO BE FREE
FROM HIM — to get rid of Him.
III. HE ENDEAVOURS TO GET FREE FROM HIM, BUT RECEIVES HIM
AGAIN AND AGAIN.
1. "I find no fault in this Man" — Pilate has minutely and thoroughly
investigatedthe case ofHim who was so eagerlyaccusedby the people, and
the result of this examination was the Lord's acquittal. Well done, Pilate!you
have takenthe right way; only one stepmore, and the case willbe honourably
concluded! As a just judge you are bound to follow up your verdict by release.
The little bit of nobleness which Pilate showedon his first appearance was fast
declining, as generally happens when it is not founded on the fear of God.
When a man has gone as far as to question what truth is, he will soonfollow
up his questioning with, What is justice? what is faith? what is virtue? The
inevitable result of a perverse state of heart is that it must daily begetnew
perversities. BecausePilate was notmoved by love of truth, it was impossible
for him to be moved for any length of time by a sense ofjustice. He declares
the Saviourto be free from guilt, but he does not set Him free. Even since the
times have become Christian, and since men have become members of the
Church of Jesus Christ, it is an universal fact that Pilate's conduct has been
repeated. Men have declaredthe Saviourfree, but have not set Him free.
Pilate was a Roman, and a Roman maxim it has ever been in Christianity to
pay every possible outward respectto the Saviour, but not to setHim free.
The Romish Church especiallybound what ought especiallyto be free — the
Word of Jesus Christ — the Bible — the gospel. They declare the Word of the

Saviour to be free, but do not setit free. In the Middle Ages, under plea of its
preciousness,they bound it with iron chains. At present they bind it by the
approval of bishops, by episcopalapprobation. Even in these days this Church
has dared to brand Bible Societiesas plague sores. Pontius Pilate was a
Roman to whom truth was nothing, justice little, his own interesteverything;
therefore he did not setthe Saviour free, though he declaredHim to be
entitled to freedom. And a Romanmaxim it bus been to this very day to
declare the Saviour free, but not to free Him. It is to the glorious Reformation
that the honour belongs of having broken the chains by which Rome bound
the Saviour. In the Church of the Reformation, our dear evangelicalChurch,
Jesus is not only declaredto be free, but is free. Freely He governs our
Church; freely He communicates with every believing soul. May we,
therefore, say that Pilatism exists no longer in evangelicalChristianity? Ah!
no, dearly beloved, we must sorrowfully confess that Satan did not fail to find
an entrance againthrough a back door. For, among the numerous Christians
who glory in Protestantfreedom, many do not allow the Saviour to speak
exceptat church on Sunday. He is not allowedto raise His voice during the
week, norin their own homes. What is this but declaring the Saviourto be
free, and keeping Him bound? They bind Him to altar and pulpit; they hear
Him every week or fortnight, but further advance is denied their Saviour. He
is not permitted to leave the church nor go with them to their home. Mere
church attendance is Pilatism; the Saviour is declared to be free, but He is not
setfree. "Behold, I stand at the door and knock;if any man hear My voice,
and open the door, I will come in to him, and will sup with him, and he with
Me." But, my friends, tot us who have given up our heart to the Saviour, to
occupy a place in His throne-room, would it not be a subtle Pilatism if we lock
the Saviourwithin the heart, and not setHim free for the whole life? Not only
in the heart is the Saviour to have free range, but in the home, in your nursery
and drawing-rooms, in your workshop, in your society, in your dally life and
conversation, He is to be free, and the free ruler of your life. Oh, my friends,
strive againstPilatism! Do not lock your Saviour in your church, nor in your
heart, but allow Him to dispose of you how He will and where He will. The
more He is allowedto shape a man's life, the more freedom will that man
enjoy. Therefore, once again, awaywith Pilatism! Do not only declare the
Saviour to be free, but setHim free indeed!

II. PILATE DOES NOT SET THE SAVIOUR FREE, BUT ENDEAVOURS
TO GET FREE FROM Him He does not give Jesus His liberty, for fear of the
people. He endeavours to getfree from Jesus because he fears Jesus. The quiet
dignity of the King of Truth grows more and more painful to him. The whole
matter, which at first he thought a greatado about nothing, is taking such a
turn that he feels quite uneasy. "Is He a Galilaean?"he asks. The Saviourwas
no Galilaean. It is from Bethlehem of Judaea that the MessiahofIsrael has
come!but the people say He is a Galilaean. This is sufficient for Pilate. He had
oftentimes trenched upon Galilee, and had thereby become the bitter enemy
of Herod, the tetrarch of Galilee. But now it is most opportune to him, that
Galilee is a province beyonds his jurisdiction. Let Herod burn his fingers in
this affair. At least, he, Pilate, will be rid of a case which is getting more and
more troublesome. Do you know those people that practise in our day the
most contemptible kind of Pilatism? They cannot explain the powerful
impression which the exalted personageofthe God-man makes upon man.
The pale beauty of His cross appears an unnatural rebuke to the frivolous
ideal of life which they have entertained. His stretched-out pierced hands are
quivering hints and points of interrogation, and signs of pain and sorrow. His
humiliating crucifixion bears so loud an evidence againsttheir pride of
ancestry, pride of culture, and pride of riches, that they endeavourto getfree
from Him at any cost. "He is a Galilaean":thus runs the old Jewishlie, which
history confuted long ago. A GalilaeanRabbi could never — no, never —
become so potent, that eighteencenturies would circle around him like planets
round the sun. But those men who endeavour to get free from the God-man,
will always graspat this straw of a miserable fiction. He is a Galilaean!He is a
Galilaean, and they think they have discoveredthe magic spell by which they
can with some show of reasongetrid of their belief in the God-man, who has
given His life a ransom for a sinful world. "He is a Galilaean," they say, and
with that they send the Saviour away. They send Him to sceptical
philosophers, urging, "Natural philosophy has explained this, and teaches us
that miracles are impossible. Philosophy is a competent judge of the personof
Jesus Christ, and of His miracles;and philosophers, not we, have to decide.
And we submit to their judgment." It makes them somewhatuneasyto know

that there are likewise believing philosophers;that a Copernicus beggedfrom
the Crucified no other mercy than was receivedby yonder malefactor;that a
Kepler, a Newtonwere true followers of Jesus, andbelieved in His miracles,
and had faith in His words. On this point, therefore, they maintain a silence as
deep as that of the tomb. Or they send the Saviour to scepticalhistorians,
saying, "It is by history that the authenticity of the Bible is to be tested, and
this science has brokena staff over the Scriptures." It is nothing to their
purpose that believing historians place a high value on the Bible, that one of
them has pronounced Jesus Christ to be the very keyof history. This
testimony, however, they care. fully overlook. Or they send the Lord Jesus to
scepticaltheologians, saying, "There are so many theologians who deny the
divinity of Jesus, and theologians oughtcertainly to be possessedof the true
knowledge."Theyoverlook the believing divines who exist too, and who ought
to know at any rate as wellas they. In short, fidelity and justice concerning
the Lord Jesus are quite out of the question with those people. They will get
free from the Lord Jesus atany hazard; therefore they seek forHerods
whereverthey may be found.
III. IMPOTENT STRUGGLING!Foolishprudence! After all, they will not
get free from the Saviour. Having entered a man's life, Jesus comes againand
again, this wayor that way, whatevermay have been the turnings and
windings of that life. Pilate endeavours to get free from the Saviour, but gets
Him againand again. Pilate gets Jesus againfrom Herod, and receives
Herod's friendship besides. Pilate, onhis part, to be sure would fain have
renounced his friendship for Herod, if by so doing he had only gotrid of the
Lord Jesus. But his new friend had sent back the Saviour, and thus Pilate was
obliged, much againsthis will, to concernhimself further with the Saviour,
and bring to an end a case which to himself was becoming more and more
painful. And in the same condition in which Pilate was will all those who think
and actlike him ever be. Having once met the Saviour, they never getentirely
free from Him, however they may struggle and whatevercunning devices they
may make to accomplishthis end. In the end they will avail nothing. Jesus
comes again. His form assumes a more and more sorrowful aspect. His face
becomes more grave and clouded. Jesus comes again. Eachsoundof the

church bell reminds them, eachSunday admonishes them of Him. Jesus comes
again. They do not get free from Him. They anxiously debar their home, their
family, from His influences. Nevertheless,since the Spirit bloweth where it
listeth, they cannot prevent their wives, nor daughters, nor sons from being
converted; and every convertedone is a living reproach to the unconverted.
They cover, as it were, their heart with a coatof mail; they palisade their
conscience;they fall into the habit of smiling at holy things; they affectthe
utmost indifference towards the God-man. Thus they live, thus they die; and
when they are dying, againJesus Christ is there; and in their dying moments
His word sounds: Son of man, how often would I have drawn thee unto Me,
even as a hen gatherethher chickens under her wings, and thou wouldst not!
(Emil Quandt.)
The characterofPilate
E. E. Hall, D. D.
The estimate which history has put upon Pilate is fair. We talk of artistic
combinations and poeticaljustice. But no art and no poetry cancome up to
that dramatic intensity of contrast in which history makes sucha man as
Pilate judge and executionerof Jesus Christ. It is as in another generation
when such a man as Nero sits as judge of such a man as St. Paul. We know
Pilate by ten years of his jurisdiction. A cruel Roman viceroy, he had created
and had quelled more than one rebellion by his hard hand. He is one of a type
of men such as you find in Napoleon's history, who have their eye always on
the Emperor, and always mean to win his favour. For the Pilates of the world
this backwardlook to their chief supplies the place of law. Does Tiberius wish
it? Then one answers "Yes." DoesTiberius dislike it? Then one answers
"No." In the long run such a second. hand consciencefails a man. It failed
Pilate. Tiberius recalledhim. But Tiberius died before Pilate could appear at
court. And, then, neglectedby everybody, scorned, I think, by those who knew
him best, Pilate, who had no consciencenow he had no Tiberius, killed

himself. Was there, in that loathsome despair of the life of a favourite whose
game is played through, was there always the memory of one face, ofone
prisoner, of one execution? Did he remember that day when he tried to wash
off guilt with water: Did he remember how the sky blackenedon that day, and
men said nature itself testified againstthe wrong which that day saw?
(E. E. Hall, D. D.)
Luke 23:14 Said to them, You have brought this man
to me, as one that perverts the people:and, behold, I,
having examined him before you, have found no fault
in this man touching those things whereof you accuse
him:
COMMENTARY
Matthew Henry's Concise Commentary
23:13-25 The fear of man brings many into this snare, that they will do an
unjust thing, againsttheir consciences, ratherthan get into trouble. Pilate
declares Jesus innocent, and has a mind to release him; yet, to please the
people, he would punish him as an evil-doer. If no fault be found in him, why
chastise him? Pilate yielded at length; he had not courage to go againstso
strong a stream. He delivered Jesus to their will, to be crucified.
Barnes'Notes on the Bible
Made friends together... - What had been the cause of their quarrel is
unknown. It is commonly supposedthat it was Pilate's slaying the Galileans in

Jerusalem, as relatedin Luke 13:1-2. The occasionoftheir reconciliation
seems to have been the civility and respectwhich Pilate showedto Herod in
this case. Itwas not because they were united in "hating" Jesus, as is often the
case with wickedpeople, for Pilate was certainlydesirous of releasing him,
and "both" consideredhim merely as an object of ridicule and sport. It is
true, however, that wickedpeople, at variance in other things, are often united
in opposing and ridiculing Christ and his followers;and that enmities of long
standing are sometimes made up, and the most opposite characters brought
together, simply to oppose religion. Compare Psalm 83:5-7.
Jamieson-Fausset-BrownBible Commentary
Lu 23:13-38. Jesus Againbefore Pilate—DeliveredUp—Led Away to Be
Crucified.
(See on [1736]Mr15:6-15;and [1737]Joh19:2-17).
Matthew Poole's Commentary
See Poole on"Luke 23:1"
Gill's Exposition of the Entire Bible
Said unto them, ye have brought this man unto me,.... Pointing to Jesus, who
stoodbefore him;
as one that perverteth the people; from their religion, and laws, and allegiance
to Caesar. The Syriac and Persic versions read, "your people";of the same
nation with them, and that were under their care and jurisdiction; at leastin
an ecclesiasticalway:
and behold, I having examined him before you; not only privately, and alone,
betweenthemselves in the judgment hall, John 18:33 but openly in the
presence ofthem, when he brought forth Jesus to them, and heard their
charges, andurged him to answerto them, Matthew 27:11

have found no fault in this man; cannot perceive any charge proved against
him, or any crime he is guilty of, for which punishment should be inflicted on
him; or at least, that he should be put to death:
touching, or with regard to
those things, whereofye accusehim. The Syriac and Persic versions read, "all
those things"; intimating, that he had carefully lookedinto, and examined
every thing, and had omitted nothing, and that all their accusations, and
charges, put together, did not make it appear that he was guilty of a single
crime.
Geneva Study Bible
Said unto them, Ye have brought this man unto me, as one that perverteth the
people: and, behold, I, having examined him before you, have found no fault
in this man touching those things whereofye accuse him:
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 23:14. ἀποστρέφοντα, turning away (the people from their allegiance).
In Acts 3:26, of turning men from their iniquities.—ἐνώπιον ὑ ἀνακρίνας,
having made an inquiry in your presence. In John, Pilate’s inquiry is private.
“He says this,” remarks Pricaeus, “lestthey should think he was setting Jesus
free by favour or intrigue” (gratiâ ant ambitu). ἀνακρίνας is used absolutely
here as in Acts 24:8.
Cambridge Bible for Schools andColleges
14. have found no fault in this man] Thus Pilate’s word (heuron) is a direct
contradiction of that of the High Priest’s (heteromen, Luke 23:2). The I is

emphatic; you bring a charge, I after a public examination find it to be
baseless.
Bengel's Gnomen
Luke 23:14. Ἐνώπιον ὑμῶν, in your presence)from which ye sec that the
matter has been examined into in goodearnest.—οὐδὲνεὗρον, I have found
nothing) Hereby he refutes the εὓρομεν, we have found, of the Jews, in Luke
23:2. Therefore the ἐγὼ, I, is the antithesis in relation to them, with which com
p. John 18:38 [“He saith unto them, I (ἐγὼ, whateveryou may sayto the
contrary) find in Him no fault at all”]; and also in relation to Herod; see the
next verse.
Vincent's Word Studies
Perverteth (ἀποστρέφοντα)
Another compound of στρέφω, to turn; διαστρέφοντα is rendered by the same
word in Luke 23:2. Probably the words are used without any intentional
distinction of meaning. Διαστρέφοντα implies more of the idea of distraction
(compare Wyc., turning upside down); turning different ways;while
ἀποστρέφοντα emphasizes the turning away (ἀπό) of the people from their
civil and religious allegiance.So Wyc., turning away.
Examined (ἀνακρίνας)
Originally implying a thorough examination; ἀνά, up, from bottom to top.
Technically, of a legalexamination.
PRECEPTAUSTIN RESOURCES

BRUCE HURT MD
Luke 23:14 and said to them, "You brought this Man to me as One who
incites the people to rebellion, and behold, having examined Him before you, I
have found no guilt in this Man regarding the charges whichyou make
againstHim.
KJV Luke 23:14 Said unto them, Ye have brought this man unto me, as one
that perverteth the people: and, behold, I, having examined him before you,
have found no fault in this man touching those things whereofye accuse him:
as one who incites the people to rebellion Lk 23:1,2,5
I have found no guilt in this man Lk 23:4; Da 6:4; Mt 27:4,19,24,54;Acts
13:28;Heb 7:26
Luke 23 Resources - Multiple Sermons and Commentaries
PILATE ANNOUNCES HIS
VERDICT ON JESUS
Arnold Fruchtenbaum summarizes this section - When Herod Antipas
returned Jesus to Pontius Pilate, the latter began to make severalattempts to
have Him released. The first attempt is recorded in Luke 23:13–15:And Pilate
calledtogetherthe chief priests and the rulers and the people, and saidunto
them, Ye brought unto me this man, as one that perverted the people: and
behold, I having examined him before you, found no fault in this man
touching those things whereofye accuse him: no, nor yet Herod: for he sent
him back unto us; and behold, nothing worthy of death has been done by him.
In this first attempt to release Jesus, Pilate told the leaders that Herod

Antipas found him innocent. This was the seconddeclarationof the innocence
of Jesus. Furthermore, Pilate himself reiterated that he, too, found Jesus
innocent, and this became the third declarationof innocence. However, this
failed to convince the masses. (The Messianic Bible Study Collection)
And said to them - Them refers to Pilate's address to the the chief priests and
the rulers and the people - See the preceding verse for note on the people.
You brought this Man to me as one who incites the people to rebellion - Pilate
summarizes the charge ofsedition againstJesus. The Jewishleaderhad
brought Jesus to Pilate accusing Him of leading a revolt againstRome,
knowing that their real charge of blasphemy (Mt 26:65, Mk 14:64, cp Jn
10:33)would not elicit a death penalty.
There is an interesting play on words (IMO) with Luke's phrase you brought
this Man to me. The verb brought is the Greek verb prosphero which is used
some 46x (in 44v) in the NT, and 26x is translated"offer" (offering, offered),
these contexts clearly speaking ofthe bringing of a sacrificialoffering. Can
you see the irony as Pilate describes the Man the Jews had brought to him?
The religious Jews who were scrupulously legalistic about their sacrificial
offerings bring to Pilate the Lamb of God (Jn 1:29) and Pilate after examining
Him finds no spot or blemish (1 Peter1:19+) which qualifies Him to be offered
as the perfectsacrificialLamb (cf Ex 12:5) so that He might become the sin
offering, make atonement and bear awayour sin (cf Lev 16:9, 10+), His blood
providing redemption for all who believe in Him. Take a moment to listen to
and watchLamb of God, pausing to ponder the price paid by God's perfect
Lamb to redeemus from the penalty and powerof our sins, past, present and
forever. Amen. Praise His Holy Name. Amen and Amen.

Here are passagesfrom Hebrews that use prosphero to speak of God's once
for all time offering of the Lamb of God for the sins of the world...
Hebrews 9:14+ how much more will the blood of Christ, who through the
eternal Spirit offered Himself without blemish to God, cleanse your conscience
from dead works to serve the living God?
Hebrews 9:28+ so Christ also, having been offered once to bear the sins of
many, will appeara secondtime for salvation without reference to sin, to
those who eagerlyawaitHim.
Hebrews 10:11-12+ Everypriest stands daily ministering and offering time
after time the same sacrifices, whichcan never take awaysins; but He, having
offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT
HAND OF GOD,
Behold (2400)(idou)is an exclamation used by Pilate in an attempt to arrest
the attention of the incensedJewishthrong, but of course it proved to be of no
avail, for they were like the Jews describedby Stephen -- "stiff-neckedand
uncircumcised in heart and ears are always resisting the Holy Spirit." (Acts
7:51+).
Plummer renders the accusationthat Jesus was guilty "seducing people from
their allegiance"to Rome. Pilate's dilemma was betweenthe desire of the
Jews (which he could ill afford to incite to riot) and Roman law.
Incites to rebellion (present tense = continually)(654)(apostrepho from apo =
awayfrom + strepho = turn quite around) means literally to turn back or

awayand thus saying that Jesus was continually turning the people away
from correctbehavior or belief. In one sense they were correctfor Jesus was
trying to turn the Jews from a works basedrighteousness to a righteousness
basedon faith in Him! But more to the point the Jewishleaders were trying to
dupe Pilate by saying Jesus was defiant of Roman authority.
Having examined Him before you - Pilate is saying he had questioned Jesus
thoroughly regarding the Jewishaccusationthat Jesus was aninsurrectionist.
Think about this for a moment. Pilate was subject to Caesarand the Roman
government and to protect his own skin (so to speak), he dare not conduct a
cursory or superficial interrogationof Jesus, lesthe be proved wrong if Jesus
were in fact an insurrectionist. Pilate's job and reputation would been on the
line. So clearly, he does a diligent cross examination and still finds no guilt.
Examined (askedquestions)(350)(anakrino from ana = again+ krino = to
separate, sift, distinguish) means to sift up and down, to examine accurately
or carefully (re-examine), to make careful and exact researchas in legal
processes,interrogating or cross-examining. Thus anakrino is a fitting verb in
this case, forit was often used in secularGreek to describe the interrogation
of a prisoner in a judicial examination before his final verdict was rendered.
I have found no guilt in this man regarding the charges whichyou make
againstHim - This is Pilate's second"notguilty" verdict regarding Jesus (Lk
23:4).
The writer of Hebrews speaks to the "no guilt" writing of Jesus "Forit was
fitting for us to have such a high priest (JESUS), holy, innocent, undefiled,
separatedfrom sinners and exalted above the heavens." (Heb 7:26)

Life Application Bible Commentary – DO WHAT'S RIGHT - When the
stakes are high, it is difficult to stand up for what is right, and it is easyto see
opponents as problems to be solvedrather than as people to be respected. Had
Pilate been a man of realcourage, he would have releasedJesus regardlessof
the consequences. Butthe crowd roared, and Pilate buckled. People are like
Pilate when they know what is right but decide not to do it. When you have a
difficult decisionto make, don't discount the effects of peer pressure. Realize
beforehand that the right decisioncould have unpleasant consequences:social
rejection, careerderailment, public ridicule. Then think of Pilate and resolve
to stand up for what is right no matter what other people pressure you to do.
Luke 23:15 "No, nor has Herod, for he sent Him back to us; and behold,
nothing deserving death has been done by Him.
KJV Luke 23:15 No, nor yet Herod: for I sent you to him; and, lo, nothing
worthy of death is done unto him.
NET Neither did Herod, for he senthim back to us. Look, he has done nothing
deserving death.
CONCLUSION OF FIRST TWO TRIALS:
JESUS HAS DONE NOTHING DESERVINGDEATH
No, nor has Herod, for he sentHim back to us - This is a continuation of
Pilate's statementI have found no guilt in this man. His point is neither did
Herod! While Herod did not issue an official verdict about Jesus it was clear

that he did not find Him guilty of any crime worthy of death. And so the word
from the two civil authorities, Herod and Pilate, was "NOT GUILTY!"
Constable has an interesting thought on Herod's "verdict" - Pilate also
announced that Herod's verdict agreedwith his own. Herod was a recognized
authority on Jewishaffairs that Pilate's hearers probably respectedmore than
they did Pilate since Herod was Semitic. Both men agreedthat Jesus had done
nothing worthy of death.
Behold - Pilate uses behold in an attempt to garner the attention of the Jews.
He is saying "Look!Jesus does not deserve death!"
Spurgeonreminds us that "Beholdis a word of wonder; it is intended to excite
admiration (ED: IN THIS CASE "ATTENTION!"). Whereveryou see it hung
out in Scripture, it is like an ancient sign-board, signifying that there are rich
wares within, or like the hands which solid readers have observedin the
margin of the older Puritanic books, drawing attention to something
particularly worthy of observation."
Nothing deserving death has been done by Him - Pilate makes a clear
declarationof Jesus'innocence, having committed no crime worthy of death.
This statementis in addition to his three clear"not guilty" statements in Luke
23:4, 14, 22. The word for nothing (oudeis) is literally "and not one," which
signifies an absolute negation by Pilate, which the Jews absolutelyrefuse to
acceptbecause oftheir spiritually blind eyes and hardened hearts.
Deserving (Worthy) (514)(axios) from ágō = to weigh)strictly speaking means
bringing up the other beam of the scales. Having the weightof anotherthing
of like value, worth as much. Pilate places the evidence on one scale and Jesus

on the other (so to speak)and concludes that Jesus is NOT deserving of death.
This same word is used later by the thief on the Cross who concludes he and
his companionon Jesus'left side are both receiving the penalty which they
deserve (Lk 23:41). If you deserve something, it's right that you getit - the
thieves deserveddeath but not Jesus!This is a further reflectionof God's
greatlove, mercy and grace towardus, who like the two thieves justly
deservedthe "deathpenalty" (Ro 6:23+) and God's eternal wrath! Because
the One not worthy of death was put to death and God's wrath fell on Him, we
who were worthy of death now receive eternallife in Him! Hallelujah!
James Stalkersums up Jesus'transferfrom Pilate to Herod and back againto
Pilate - BACK TO PILATE - THE sending of Jesus to Herod had not, as
Pilate had hoped, finished the case, andso the Prisonerwas brought back to
the imperial palace. Herodhad affectedto treat Jesus with disdain; but in
reality, as we are now aware, he had himself been tried and exposed. And
Jesus returned to do the same thing for Pilate—to make manifest what
manner of spirit he was of; though Pilate had no conceptionthat this was
going to happen: he was only annoyed that a case ofwhich he thought he had
got rid was thrown on his hands again. He had reluctantly to resume it, and he
carried it through to the end; but, before this point was reached, his character
was revealed, down to its very foundations, in the light of Christ. Herod’s
spirit was that of frivolous worldliness—the worldliness which tries to turn
the whole of life into a pastime or a joke;Pilate’s was that of strenuous
worldliness—the worldliness which makes selfits aim and subordinates
everything to success. Ofthe two this is perhaps the more common; and,
therefore, it will be both interesting and instructive to watchits self-revelation
under the search-lightof Christ’s proximity.
Luke 23:16 "Therefore I will punish Him and release Him."
KJV Luke 23:16 I will therefore chastise him, and release him.

Isaiah53:5; Mt 27:26; Mark 15:15;John 19:1-4; Acts 5:40,41
PILATE SEEKS A COMPROMISE:
PUNISH THEN RELEASE JESUS
Compromise is defined as a middle way betweentwo extremes, an agreement
or a settlement of a dispute that is reachedby eachside making concessions.
The word also means the acceptanceofstandards that are lowerthan is
desirable. This latter definition would be an apropos description of Pilate's
dealing with Jesus. An anonymous source once said "The ‘morality of
compromise’sounds contradictory. Compromise is usually a signof weakness,
or an admissionof defeat. Strong men don’t compromise, it is said, and
principles should never be compromised."
Vance Havner said it this way "Goddespises mixtures. Our Lord says He will
spew the lukewarmout of His mouth—and lukewarm is another word for the
same state of compromise."
J Vernon McGee comments on Pilates compromising offer - "Waita minute!
That is wrong. If Jesus is guilty of something, He should be punished. If He is
innocent, He should be set free. To chastise Him and let Him go is
compromise. I agree with Marlowe, the Englishman, that compromise is the
most immoral word in the English language. (Thru The Bible)
Indeed compromise is always wrong when it means sacrificing principle.
Pilate sacrificedthe principles of truth and justice because ofthe pressure of
the crowd. See more on compromise.

Therefore - Term of conclusion. Since Jesus is "NotGuilty," therefore...If
righteousness andjustice ruled the day, what would we have expectedthe
conclusionto be? Therefore "Irelease Him!" But such was not to be, for lady
"Justice" wasnot blindfolded (signifying "she" was objective - pix, note) on
this fateful day! Justice was not to be objective on this day! And so the failed
attempt to have Herod try the case begins Pilate's is deadly dance (the "Pilate
two-step")in his attempts to appease the Jews on one hand and set Jesus free
on the other. Mark 15:15 ("Wishing to satisfy the crowd")gives us insight
into Pilate's motivation stating that he was not interestedin satisfying justice
but of satisfying the crowdand his conscience.Pilate was a morally weak man
who cavedto worldly pressure. We've never done that before have we?
(Rhetoricalquestion!)
POSB - Pilate was more willing to satisfy and please the people than to do
what was right. Fear, of course, laybehind Pilate's action—the fear...oflosing
the people's favor, of causing problems for himself, of losing his position and
security. Pilate had the authority and the duty to do what was right. But he
failed. He was too weak...to standfor the truth, to declare the truth as the
thing to do, to free himself from the evil influence of the world. (The
Preacher's Outline & Sermon Bible – Mark)
I will punish Him (I will chastise Him. I will discipline Him) and release Him -
In Luke 23:22 Pilate repeats the same proposal in another vain attempt to
solve his ethicaldilemma. As discussedbelow the verb for punish (paideuo)
suggestsa lighter degree ofscourging then normally be administered to
prisons who were subsequently crucified. The idea would be to "teacha
lesson" to Jesus. Ofcourse any punishment by Pilate at this point is clearly
illegaland unjust because he himself had exoneratedJesus.

Kent Hughes writes that "Under Roman law a light beating was sometimes
given along with a warning, so the accusedwouldwatch his behavior more
carefully in the future. Pilate was trying to appease Jesus'accusers,hoping
that a lesserjudicial actwould quell their blood lust. At this point it had
become dramatically apparent that Pilate (the thoroughly political man) was,
surprisingly, truly trying to save Jesus. Evidently influences beyond the
merely political were inwardly tugging at this Roman leader. " (Preaching the
Word – Luke) (Bold added)
R C H Lenski - This chastisementis a morselthat is offered these insistent
accusers. Pilate is asking whether they cannotbe satisfiedif he orders this.
They will then not lose face by being turned down completely. They will have
accomplishedmuch, if not all. Pilate was againhopeful, but every play he
made only made his defeatsurer. To yield an inch from his first verdict (Lk
23:4) overthrew the entire verdict. That is why the Sanhedrists hung on. All
they had to do was to hang on, and they did. He who yielded so much would
yield also the rest. It was just as unjust to chastise Jesus forno crime that
merited chastisementas to put him to death without proving a crime that was
worthy of death. Pilate's proposalis a self-indictment of criminal injustice. He
shrank from the bloodguilt of executing Jesus;he did not shrink from
chastising him. The fearful inconsistencies ofworldly logic in moral matters
are astounding. To hope to escape the devil by paying him a half-price is the
folly of making him certain that you will pay also the other half. (The
Interpretation of St. Luke's Gospel)
Will punish (3811)(paideuo from país = child) refers primarily to the training
children. At one end of the spectrum the training is by teaching, instructing,
educating or nurturing and at the other end it is by punishment. In the
present context the idea of punishment is clearly indicated and it is
undoubtedly more severe then just a "spanking of a child." BDAG suggests
that paideuo in Lk 23:16, 22 means to "discipline by whipping or scourging"
which is the sense in severalOT (Septuagint) uses (1 Ki 2:11, 14, 2 Chr 10:11,

14). W E Vine adds paideuo "also has the meaning to chastise withblows, to
scourge, saidof the command of a judge, Luke 23:16, 22." And so the NET
version has "I will therefore have Him floggedand release Him."
Luke's use of the verb paideuo instead of the verb phragelloo usedby
Matthew and Mark (see below) for scourging suggeststhat Pilate is referring
to punishing Jesus not with a severe scourging like that which He suffered
prior to His crucifixion. Pilate clearlyviewed Jesus as not guilty, and so his
goalwas to placate the Jews by having Jesus punished with a reprimand that
was short of brutal scourging. He apparently continued to misinterpret the
intent of the Jews -- they did not just want their "pound of flesh," they wanted
Messiah's life blood! Nothing short of that would satisfy the blood lust in their
evil hearts.
For comparisonnotice that Mt 27:26 and Mk 15:15 use the verb phragello to
describe Pilate's scourging of Jesus before handing Him over for crucifixion.
BDAG says that phragelloo means to "flog, scourge,a punishment inflicted on
slaves and provincials after a sentence ofdeath had been pronounced on
them." In short, the verb phragelloo described a more intense degree of
scourging. And as stated, it was the common practice to inflict this harsh
punishment after the pronouncement of a death sentence prior to execution.
Clearly, the beaten, wounded, bloody victim would then die fasterwhile
hanging on a cross. John19:1 uses a different verb for scourge (mastigoo)
which means to beat with a whip or lash.
RELEASE:A KEY WORD
IN JESUS'TRIAL
In another of the many ironies on this day, if is ironic that "release" is a key
word in the trial of our Lord, because He in fact was not released. Ofcourse,

this is according to the predestined plan of God (Acts 4:27, 28, 2:23) to
provide a Lamb, so that when believers pass away, the death angelwill pass
over us, and we will pass into the presence of the Lamb Who was slainfor our
sin.
Leon Morris summarizes Pilate's lastwords and actions regarding his
sentencing of Jesus to die - Now we see how Pilate was compelledto sentence
Jesus to death. But Luke makes it clearthat this was very much againstthe
governor’s wishes, for Pilate recognizedthat Jesus was innocent. Indeed four
times he saidthis (Lk 23:4, 14-15, 22;cf. John 18:38;19:4, 6). The pressure of
the high priests for sentence againstaninnocent man poseda terrible
dilemma for Pilate, and the Gospels make it plain that he tried hard to avoid
making a decision. He started by trying to getthe Jews to deal with the whole
matter themselves (John 18:31). Later he sent Jesus to Herod (Lk 23:7). He
attempted to getthe Jews to acceptJesus as the prisoner to be releasedat
Passover(Mark 15:6), and he offeredto beatJesus and release him (Lk
23:16). But in the end he could not avoid making the fateful decision. (Tyndale
New TestamentCommentaries – Luke)
What the Bible teaches – Becausewe know the plan of redemption as it is
revealedin Scripture, we are rather untouched by Pilate's efforts, but they
were genuine. He was not motivated by compassionfor the innocent Christ
nearly so much as by the fear of reprisal from Rome if he failed to actin
complete accordwith Roman law. Experts in imperial law tell us that Luke
gives us "technically correct" procedure in all these aspects ofthe trial.
Will release (630)(apoluo)is used here as a legalterm meaning to seta
prisoner free, so in essencePilate was in effectsaying he will grant Jesus
acquittal, pardoning Him and setting Him free. Clearly the verb apoluo is a
key verb in every Gospelaccountof Jesus'trial before Pilate, the 19 uses in 17

verses referring either to release ofJesus (as here in Lk 23:16) or release ofa
prisoner which eventually would be Barabbas.
Luke 23:16 “Therefore I will punish Him and release Him.”
Luke 23:17 Now he was obligedto releaseto them at the feastone prisoner.]
Luke 23:18 But they cried out all together, saying, “Awaywith this man, and
release forus Barabbas!”
Luke 23:20 Pilate, wanting to release Jesus, addressedthem again,
Luke 23:22 And he said to them the third time, “Why, what evil has this man
done? I have found in Him no guilt demanding death; therefore I will punish
Him and release Him.”
Luke 23:25 And he releasedthe man they were asking for who had been
thrown into prison for insurrection and murder, but he delivered Jesus to
their will.
Matthew 27:15 Now at the feastthe governor was accustomedto release for
the people any one prisoner whom they wanted.
Matthew 27:17 So when the people gatheredtogether, Pilate said to them,
“Whom do you want me to release for you? Barabbas, or Jesus who is called
Christ?”
Matthew 27:21 But the governorsaid to them, “Which of the two do you want
me to release foryou?” And they said, “Barabbas.”
Matthew 27:26 Then he releasedBarabbasfor them; but after having Jesus
scourged, he handed Him over to be crucified.
Mark 15:6 Now at the feasthe used to release forthem any one prisoner
whom they requested.

Mark 15:9 Pilate answeredthem, saying, “Do you want me to release foryou
the King of the Jews?”
Mark 15:11 But the chief priests stirred up the crowdto ask him to release
Barabbas for them instead.
Mark 15:15 Wishing to satisfythe crowd, Pilate releasedBarabbas forthem,
and after having Jesus scourged, he handed Him over to be crucified.
John 18:39 “But you have a custom that I release someonefor you at the
Passover;do you wish then that I release foryou the King of the Jews?”
John 19:10 So Pilate said to Him, “You do not speak to me? Do You not know
that I have authority to release You, and I have authority to crucify You?”
John 19:12 As a result of this Pilate made efforts to release Him, but the Jews
cried out saying, “If you release this Man, you are no friend of Caesar;
everyone who makes himself out to be a king opposes Caesar.”
Life Application Bible Commentary – RIDING THE FENCE - Pilate knew
that Jesus had done nothing deserving punishment, and certainly not the
death penalty. Even so, he didn't have the courage orthe decencyto release
Jesus;he tried to find a middle position that would allow Jesus to live and still
appease the chief priests and the Jewishrulers. He failed, and Pilate is known
forever as the man who ordered the crucifixion of the Son of God. Where do
you stand? Have you made up your own mind about Jesus, whetherto follow
him as Lord and Messiah, orto dismiss him as a misguided martyr? There is
no middle ground, no way to ride the fence when it comes to Jesus. You must
either embrace him as Lord or rejecthim as a fraud.
Luke 23:17 [Now he was obliged to release to them at the feastone prisoner.]

KJV Luke 23:17 (For of necessityhe must release one unto them at the feast.)
Mt 27:15;Mark 15:6; John 18:39
The NET Note says that "Manyof the best manuscripts, as well as some
others, lack Lk 23:17. This verse appears to be a parenthetical note explaining
the customof releasing someoneonamnesty at the feast. It appears in two
different locations with variations in wording, which makes it look like a
scribal addition....The verse appears to be an explanatory gloss basedon Matt
27:15 and Mark 15:6, not originalin Luke. The present translation follows
NA(27) in omitting the verse number, a procedure also followedby a number
of other modern translations.
Now he was obliged to release to them at the feastone prisoner - Mostof the
modern translations do not include this verse as an authentic original passage,
but this same teaching is found in Mark's gospel...
Mark 15:6-8 Now at the feasthe used to release for them any one prisoner
whom they requested. 7 Now at the feasthe used to release forthem any one
prisoner whom they requested. 8 The crowd went up and beganasking him to
do as he had been accustomedto do for them.
What Mark shows us is that the crowds knew about this custom of releasing a
prisoner on the feastand so they beganto cry out. At first this must have been
"music" to Pilate's ears for he could see this as a wayto release Jesus.In fact,
John records that Pilate himself declared"you have a custom that I release
someone for you at the Passover;do you wish then that I release for you the
King of the Jews?”(Jn18:39) Matthew 27:19 adds that "when the people

gatheredtogether, Pilate said to them, “Whom do you want me to release for
you? Barabbas, or Jesus who is calledChrist?” While he waited on the
decisionof the crowd(he must have been convinced that they would surely
choose Jesus overa murderer) a most unusual message interrupted his
deliberation, a messagerecordedonly by Matthew...
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 ofHim.” (Picture) (Mt 27:19)
Now Pilate's problem was compounded and apparently his delay gave the
religious leaders time to circulate through the crowdand persuade the Jews to
ask for Barabbas. Matthew 27:20 says
But the chief priests and the elders persuadedthe crowds to ask for Barabbas
and to put Jesus to death. (cf Mark 15:11).
POSB - Pilate felt sure that by pitting Barabbas againstJesus,the people
would choose Jesus,the One who had ministered and helped so many of them.
How wrong the man of compromise was. (The world will always cry out
againstJesus to get rid of Him.) The point to note is the moral weaknessof
Pilate. He knew Jesus was innocent. He knew the Jews soughtto kill Jesus
because they envied Him. Jesus should have been releasedimmediately, but
Pilate attempted a compromise instead of standing up for the truth.
Thought 1. Note a crucial point: when the truth is known, it should be
proclaimed, not compromised. Compromise results in three tragedies.

1) Compromise weakens characterand testimony.
2) Compromise means that the truth is not being done or lived. A person is
agreeing to do something less than what he should be doing.
3) Compromise weakens principle, position, and life.
Thought 2. God accepts no compromise concerning His Son, Jesus Christ. A
man either stands for Christ or againstChrist. There is no neutral ground.
Christ is innocent and sinless;He is the Ideal Man, the Son of God in whom
all men are to place their trust. (Preacher's Outline & Sermon Bible – Luke)
We need to declare Christ innocent, declare loudly and clearly that He is the
Son of God. This is not a day for indecisionand compromise of the truth.
Christ is King, perfectly innocent of sin and evil. We need to be decisive, to
take a stand for Christ.
Luke 23:18 But they cried out all together, saying, "Awaywith this man, and
release forus Barabbas!"
KJV Luke 23:18 And they cried out all at once, saying, Away with this man,
and release unto us Barabbas:
NLT Luke 23:18 Then a mighty roar rose from the crowd, and with one voice
they shouted, "Kill him, and release Barabbasto us!"

But they cried out all togetherMt 27:16-23;Mark 15:7-14;John 18:40; Acts
3:14
Away with this man, and release for us Barabbas John19:15; Acts 21:36;
22:22
Note:The following table is an attempt to line up parallel passages fromthe 4
Gospelaccounts onthe same row and to identify the passages found only in
one Gospelwith yellow highlighting. In some cases itis difficult to state with
certainty which passagein a particular Gospelcomes next in time sequence. If
you see a passageyou do not think fits in the sequence please sendan email
with your explanation.
From the chart below note that Luke provides a much briefer accountof
Barabbas comparedwith Mark 15:6-11 (and Mt 27:15-18, 20-25). Only
Matthew records the messageofPilate's wife (Mt 27:19). While Luke does
mention Barabbas'crimes (Lk 23:19), he does not explain the custom of
releasing a prisoner which is describedby Mark (Mk 15:6) and Matthew (Mt
27:15).
ColorLegend - Pilate's words. Jew's words. Barabbas.
MATTHEW MARK LUKE JOHN
WHOM DO YOU WANT
ME TO RELEASE?
Mt 27:15 Now at the feastthe governorwas accustomedto release forthe
people any one prisoner whom they wanted.
16 At that time they were holding a notorious prisoner, called Barabbas.
17 So when the people gatheredtogether, Pilate said to them, “Whom do you
want me to release foryou? Barabbas, orJesus who is calledChrist?”

18 For he knew that because of envy they had handed Him over.
Mk 15:6 Now at the feasthe used to release forthem any one prisoner whom
they requested.
7 The man named Barabbas had been imprisoned with the insurrectionists
who had committed murder in the insurrection.
8 The crowdwent up and beganasking (present tense)him to do as he had
been accustomedto do for them.
9 Pilate answeredthem, saying, “Do you want me to release foryou the King
of the Jews?”
10 For he was aware that the chief priests had handed Him over because of
envy.
Lk 23:17 [Now he was obliged to release to them at the feastone prisoner.]
LUKE DOES NOT RECORDTHIS INTERCHANGE BETWEENPILATE
& THE JEWS

Jn 18:39 But you have a custom that I release someone foryou at the
Passover;Do you wish then that I release for you the King of the Jews?
19 While he was sitting on the judgment seat, his wife senthim a message,
saying, “Have nothing to do with that righteous Man; for last night I suffered
greatly in a dream because of Him.” (Picture)
20 But the chief priests and the elders persuaded the crowds to ask for
Barabbas and to put Jesus to death. 21 But the governorsaid to them, “Which
of the two do you want me to release for you?” And they said, “Barabbas.” 22
Pilate said to them, “Then what shall I do with Jesus who is called Christ?”
They all *said, “Crucify Him!” 23 And he said, “Why, what evil has He
done?” But they kept shouting all the more, saying, “Crucify Him!” 24 When
Pilate saw that he was accomplishing nothing, but rather that a riot was
starting, he took waterand washedhis hands in front of the crowd, saying, “I
am innocent of this Man’s blood; see to that yourselves.” 25 And all the
people said, “His blood shall be on us and on our children!”
11 But the chief priests stirred up the crowdto ask him to release Barabbas
for them instead.
12 Answering again, Pilate said to them, “Then what shall I do with Him
whom you call the King of the Jews?”
13 They shouted back, “Crucify Him!”

14 But Pilate said to them, “Why, what evil has He done?” But they shouted
all the more, “Crucify Him!”
Lk 23:18 But they cried out all together, saying, “Away with this man, and
release forus Barabbas!” 19 (He was one who had been thrown into prison
for an insurrection made in the city, and for murder. 20 Pilate, wanting to
release Jesus, addressedthem again.
21 but they kept on calling out, saying, Crucify, Crucify Him!
22 And he saidto them the third time, “Why, what evil has this man done? I
have found in Him no guilt demanding death; therefore I will punish Him and
release Him.”
Jn 18:40 So they cried out again, saying, “Notthis Man, but Barabbas.” Now
Barabbas was a robber.”
26 Then he releasedBarabbas forthem;but after having Jesus scourged, he
handed Him over to be crucified. 15 Wishing to satisfythe crowd, Pilate
releasedBarabbas forthem, and after having Jesus scourged, he handed Him
over to be crucified.
23 But they were insistent, with loud voices asking thatHe be crucified. And
their voices beganto prevail. 24 And Pilate pronounced sentence that their
demand be granted.
NOTE:FOR THE CONTINUATION OF THIS TABLE

SEE FOLLOWING TABLE DESCRIBINGTHE SCOURGING OF JESUS
GOSPELOF MATTHEW
The warning dream of Pilate's wife (? Procla or Procula)is not found in any
other Gospel. She had the messageofher dream sent to Pilate who seatedon
the judgment seat(bema - SAME WORD USED OF THE PLACE BEFORE
WHICH EVERY BELIEVER MUST STAND SOME DAY - 2 Cor5:10+) at
"The Pavement" (Gabbatha) (See picture). Both Romans and Greeks viewed
dreams as an important way their false gods spoke (e.g., viewing them as
"omens"), albeitin this case the dream may have originated from the true and
living God (but we cannotbe dogmatic, cf warning in a dream in Mt 2:12).
Whateverthe content of the dream was, it was sufficient to convince Pilate's
wife that Jesus was righteous and presumably innocent. One canonly imagine
PIlate's thoughts (and fears)at that moment. Notice that Pilate's wife does not
say release Jesus,but have nothing to do with Him, something he was already
actively trying to do! This pagan womandreaming of Jesus does raise the
question Is God giving people in closedcountries dreams and visions to bring
them to faith in Christ? (see discussion)(See also Christian dream
interpretation? Are our dreams from God?)
Can you imagine the pressure intensifying on Pilate to release orto condemn
Jesus? Apparently while Pilate was being warned, the chief priests were
persuading the crowd to ask for Barabbas'life and Jesus death! (Mt 27:20)
John MacArthur comments on PIlate ritually washing his hands in Mt 27:24 -
It was ironic, and doubtlessly intentional, that the governorchose a Jewish
ritual to depict his renunciation of responsibility for Jesus'fate. If the ruling
elders of a city were not able to determine the identity of a murderer, the
Mosaic law provided that they could publicly washtheir hands, pray to God,
and thereby absolve themselves ofany guilt regarding their inability to render
justice (Dt 21:6,7). Using a modified form of that Jewishceremonywhich he

had heard of, Pilate proclaimed he was innocent of this innocent Man's
blood.Doubtlesslywith a tone of both dismay and disgust, the governorthen
said, "See to that yourselves." And when he gave them what they wanted, the
people gave him what he wanted. If he would permit Jesus'death, they would
assume all blame. "His blood be on us and on our children!" they shouted.
That declarationdid not, of course, absolve Pilate of guilt, but it did proclaim
for all time the people's acknowledgmentoftheir own guilt. They soonforgot
that assumption of guilt, however, and not many months later the Sanhedrin
self-righteouslyrebuked the apostles forholding them accountable for
Christ's blood (Acts 5:28). The multitude of perhaps severalthousand Jews
who stoodoutside the Praetorium made their verdict in behalf of all Israel. It
was that verdict, acknowledgedby all the other unbelieving Jews through
their silence, that causedthe branch of Israel to be broken off the tree of
God's redemptive blessing (Ro 11:17). It is no wonder that since that fearful
day, as a nation and as individuals, unredeemed Jews have been under the
chastening hand of God. (MacArthur New TestamentCommentary –
Matthew)
GOSPELOF MARK
Mark 15:8 records that the Jews were asking Pilate to release a prisoneras
was the custom at the Passover(cfJn 18:39, Mt 27:15). John MacArthur
comments that "Eachyear, the governorwould grant amnesty to one
sentencedcriminal of the people’s choice as a way to cultivate goodwilland to
demonstrate Rome’s mercy. Pilate thought the crowdwould selectJesus,
thereby solving his dilemma." (As an aside, this "tradition" is not recordedin
any extra-Biblicalsource.)This "tradition" gave Pilate another opportunity
to avoid executing an innocent Man and so he askedthe Jews if they would
like him to release the King of the Jews (Mk 15:9), Jesus Who is calledChrist
(Messiah)(Mt 27:17).

GOSPELOF JOHN
John 18:39 - King of the Jews - Pilate is mocking the Jewishleaders for he
knew they had vehemently rejectedJesus as their King. Another
consideration(but only speculative)is that Pilate hoped to play off the
sympathies of those in the crowd who had proclaimed Him as King in His
triumphal entry.
John 18:40 calls Barabbas a robber which is the Greek wordlestes a word
that describes one who steals openly and with violence in contrastto a thief or
kleptes who steals primarily by stealth. Judas was a thief (kleptes - John 12:6)
but was not violent, while Barabbas was a robber (lestes)who "had
committed murder" (Mk 15:7). It is also notable that the word lestes is used to
describe the two thieves who were crucified with Jesus (Mt 27:38, 44, Mk
15:27). The irony is that Luke had just used the word lestes whenJesus was
arrestedin the Garden and had addressed"the chief priests and officers of
the temple and elders who had come againstHim," asking “Have you come
out with swords and clubs as you would againsta robber (lestes)?."(Lk
22:52+)In fact it was the Jewishleaders who had made the Temple Court of
the Gentiles into a robber's (lestes)den (Lk 19:46+), and who now
compounded their sin by asking Pilate to release the realrobber Barabbas
and crucify the innocent Jesus!
Fruchtenbaum summarizes Pilate's attempts to release Jesus -
Once againPilate attempted to releaseYeshua. He offered the people a choice
betweenYeshua and Barabbas. This is recordedin Mark 15:6–10. Pilate
attempted to have the Messiahreleasedby offering the crowd a choice
betweenJesus and Barabbas. The irony of the situation must not be missed!
Barabbas was guilty of the very crime of which Jesus was accused:sedition or

rebelling againstRome. Furthermore, we know from other contemporary
sources that the entire name of the guilty one was Jesus Barabbas. The name
Barabbas means “sonof the father.” So the prisoner who was going to be
releasedwas “Jesus,sonof the father.” But the Lord Jesus, the Son of the
Father, was being accusedofsedition and would die on the other’s behalf.
At this point in the proceedings, Pilate receiveda message fromhis wife. We
find this recordedin Matthew 27:17–19:
When therefore they were gatheredtogether, Pilate said unto them, Whom
will ye that I release unto you? Barabbas, or Jesus who is calledChrist? For
he knew that for envy they had delivered him up. And while he was sitting on
the judgment-seat, his wife sent unto him, saying, Have you nothing to do with
that righteous man; for I have suffered many things this day in a dream
because ofhim.
According to tradition, Pilate’s wife’s name was Claudia. She apparently was
more sensitive to spiritual things and had receiveda troubling dream
concerning the person of Jesus. In this dream, He was clearlyrevealedas a
righteous man. She also had a sense of impending doom that if Pilate gave in
and condemned Jesus to death, dire consequenceswouldresult upon the
family. Apparently, she had already gone through a night of suffering,
realizing that the decisionPilate would make would determine their destiny
also.
After Pilate received the warning from his wife, he gave the people the choice
betweenYeshua and Barabbas. This is recordedin Matthew 27:20–22:Now
the chief priests and the elders persuaded the multitudes that they should ask
for Barabbas, anddestroy Jesus. But the governor answeredand said unto
them, Which of the two will ye that I release unto you? And they said,

Barabbas. Pilate saidunto them, What then shall I do unto Jesus who is called
Christ? They all say, Let him be crucified.
The Jewishleaders in the meantime had moved through the crowd, inciting
the people to ask for Barabbas’releaseand to demand the Crucifixion of
Yeshua (Mt 27:20). Pilate’s secondattempt to have Yeshua releasedwas
foiled.
Pilate attempted a third time to release Jesus. We see this in John 19:1–6.
Pilate’s third attempt in verse 1 was another compromise, for he had Jesus
scourged. Pilate’s apparenthope was that when the people saw Jesus afterHis
scourging, they would be sympathetic toward Him and would call for His
release. (Ibid)
JEWS CRY FOR
BARABBAS OVER JESUS
In the chart above, note that the outcry from the Jewishcrowdfollows Pilate's
question "Do you want me to release foryou the King of the Jews?"(Mk 15:9,
Mt 27:17, Jn 18:39, this question is not recorded by Luke).
But they cried out all together - They are of one mind and one heart in their
evil intentions! Today we call this "commonintent" (A previous agreementor
conspiracyto engage in an act of violence combined with a concertof action).
It is interesting that the verb cried out, anakrazo (349), is also used to describe
the loud cry or screamof demon possessedindividuals (Mk 1:23, Lk 4:33+, Lk
8:28+). Indeed, the "spiritual leader" of this cacophonouscrowdwas
undoubtedly the chief demon himself, shooting fiery missiles (Eph 6:16+) into
the hearts and minds of the Jewishreligious leaders and the crowdseeing to

spur them on to continue to cry out for Jesus'crucifixion. The word for
togetheris pamplethei (only here in Scripture) describing a multitude in
unison or a large group acting in complete agreement, "one and all." What a
striking contrastis this group of Jews with the post-crucifixion group of Jews
in the upper room who were also "all with one mind (homothumadon) (albeit
their "mind" was a God-centeredmind) continually devoting themselves to
prayer!" (Acts 1:14+).
Saying, "Away with this man, and release (apoluo - aorist active imperative)
for us Barabbas! - The crowd is not merely making a suggestionbut issuing
an ultimatum in the form of a double command (away is in the present
imperative) to "take away" Jesus andrelease Barabbas. Note they don't even
use His glorious Name but simply refer to Him as "this Man," which clearly,
in this context, is used in a derogatorysense. Theyknew He had called
Himself the "Son of Man," but they refused to acknowledgeHis Messiahship
(cf Messianic prophecyin Da 7:13-14+ - cf MessianicProphecy)even as they
clamoredfor His death! And so true to form, they remained resolutely stiff-
neckedand hard-hearted to the very end! While I cannot be certain, it is
possible the Spirit inspired Luke to make a fascinating play on words in this
sentence, becausethe verb for their cries of away("take away")is airo, is also
used in John 1:29 when John the Baptist "saw Jesus coming to him and said,
“Behold, the Lamb of God Who takes away(airo) the sin of the world!" In
short, the Jews unintentionally were actually fulfilling prophecy (Lk 9:22,
44+, Mk 10:33, 34) that the Son of Man might be lifted up on the Cross and
accomplishthe work for which the Father had sent Him! (cf Jn 4:34, 17:4).
After His crucifixion the Jews askedPilate that their legs might be broken and
they might be takenaway[airo] (i.e., takendown off of the cross)" (Jn 19:31)
The verb airo is also used by Paul in Colossiansexplaining that God "having
canceledout the certificate of debt consisting of decrees againstus, which was
hostile to us; and He has taken it (airo) out of the way, having nailed it to the
cross."(Col2:14+). God in His infinite wisdom and omnipotent providence
would use the angry cries of the crowdfor Christ's crucifixion to accomplish
His redemptive purpose for mankind (cf Ge 50:20, Ro 8:28+)! Amazing grace
indeed!

Notice the phrase release forus Barabbas - Their murderous hearts fittingly
desire a rebellious murderer rather than a Righteous Messiah!Beloved, when
our hearts are deceived(Jer 17:9, Gal 6:7,8+), truth is turned upside down,
turned on its head, so to speak!Black becomes justan acceptable "shadeof
grey" and we lose our proper perspective of God's righteous standard! So do
not be deceivedbecause it can happen in a moment! (cf Mt 26:41+, cf 1 Cor
10:12). It was true then and is still true today (even for believers who yield to
the desires ofthe flesh rather the desires of the Spirit ! (Gal 5:17+, Gal 5:16+,
)
J Vernon McGee -Pilate is trying to escapemaking a decisionabout Jesus,
but he cannot. Careful analysis of Pilate's part in the trial will reveal that he is
on trial and Jesus is the Judge. Jesus is not trying to escape,but Pilate is.
Pilate sought for an easyescape fromthese astute religious politicians. He hit
upon giving them a choice betweenBarabbas andJesus. To him the decision
was obvious. He detectedthat they wantedJesus dead because ofenvy. Pilate
did not reckonwith the depth to which religion can sink when it goes wrong.
Matthew tells us that the chief priests and elders persuadedthe multitude to
ask for Barabbas. Pilate was startledwhen the crowddemanded Barabbas to
be released. Imagine a judge asking a crowdfor their decisionas to what
should be done with a man on trial! He decided that Jesus was innocent;yet
he handed Jesus overto be crucified. What Roman justice! Pilate finally had
to make a decision, just as every man today has to make a decisionrelative to
Jesus Christ. What have you decided about Him? (Thru The Bible)
Luke 23:19 (He was one who had been thrown into prison for an insurrection
made in the city, and for murder.)
KJV Luke 23:19 (Who for a certain sedition made in the city, and for murder,
was castinto prison.)

Lk 23:2,5;Acts 3:14
A PARENTHETICALDESCRIPTION
OF BARABBAS
He was one who had been thrown into prison (phulake) for an insurrection
made in the city, and for murder - Mark 15:7 says Barabbas "hadcommitted
murder in the insurrection." Some Jews (especiallythe Zealots)might have
regardedhim as a hero for seeking to overthrow the Romans oppressors.
Notice that the insurrection had actually been in the city of Jerusalem.
Imagine Pilate's thoughts as they now askedfor Barabbas to be releasedinto
the streets ofthe very city he had committed an insurrection! It was another
reasonPilate would much rather release Jesusthan Barabbas!
He - This refers to Barabbas who is only described in the Bible. However the
Holman Bible Dictionary has an interesting note "According to Origen,
supported by a relatively small number of late manuscripts at Matthew 27:16
, Barabbas was named “Jesus Barabbas.” Thoughnot well attested, the
reading is possible. If it is correct, Pilate's questionto the crowdin Matthew
27:17 would have added poignancy. - "So when the people gathered together,
Pilate said to them, “Whom do you want me to release foryou? Barabbas, or
Jesus who is called Christ?”"
MacArthur points out another irony regarding the name Barabbas - His name
means “sonof a father”; in a strange irony, Pilate was offering them the
choice betweenBarabbas, the son of a human father, and Jesus, the Son of the
heavenly Father!

Indeed, there is a sense in which every human being ever born makes a choice
between"Barabbas" andJesus. We either choose to remain in Adam, the first
"insurrectionist" (excluding of course Satan), or by grace through faith to
castour lot with Christ! Dearreaderhave you stubbornly chosento remain in
Adam and face eternal punishment or to be sweptby the wind of His Spirit
and His Word into Christ and enjoy eternal life in Him?
Here we encounteranother of the many ironies in the trial of our Lord - If
Jesus had raisedan insurrection againstCaesar, the Jewishaccusers would
have rallied to His position, rather than rail at Pilate to crucify Him!
Insurrection (4714)(stasis from histemi = to stand) means first a stance or
posture (Heb 9:8), then figuratively sedition, an insurrection or an uprising,
the very accusationmade againstPaul (Acts 24:5). Luke uses stasis to describe
"a dissensionbetweenthe Phariseesand Sadducees." (Acts 23:7). Clearly
localRoman leaders fearedinsurrections, as for example the "townclerk" of
Ephesus (Acts 19:35) who declared"we are in danger of being accusedof a
riot (stasis)in connectionwith today’s events, since there is no real cause for
it, and in this connectionwe will be unable to accountfor this disorderly
gathering.” Note that stásis applies to civil insurrection while pólemos (war)
refers to foreignstrife.
Stasis - 9x in 9v - dissension(4), insurrection(3), riot(1), standing(1).
Mk. 15:7; Lk. 23:19;Lk. 23:25; Acts 15:2; Acts 19:40;Acts 23:7; Acts 23:10;
Acts 24:5 ("stirs up dissension");Heb. 9:8 ("while the outer tabernacle is still
standing,")
Stasis - 23x in 23v in the Septuagint -

Dt. 28:65 ( = "no resting place");Jos. 10:13;Jdg. 9:6; 1 Ki. 10:5; 1 Chr. 28:2;
2 Chr. 9:4; 2 Chr. 23:13;2 Chr. 24:13;2 Chr. 30:16;2 Chr. 35:10;2 Chr.
35:15;Neh. 8:7; Neh. 9:3; Neh. 9:6; Neh. 13:11;Prov. 17:14;Isa. 22:19;Ezek.
1:28; Dan. 6:7; Dan. 6:15; Dan. 8:17; Dan. 10:11; Nah. 3:11
TDNT on stasis - Outside the Bible. 1. a. This word first means “standing,”
“standing firm or still,” “firmness,” also “standing” as distinct from sitting. b.
It then means “position,” “situation,” or“state.”2. Another sense is “taking a
stand,” especially“rebelling.” Along these lines it denotes civil strife,
dissension, politicalunrest, inner strife in the soul, disagreementbetween
groups, or domestic strife. In the LXX stásis denotes “whatis set up,” i.e., a
boundary stone, statute, or treaty. It also occurs for the “standing still” of the
sun in Josh10:13, for “place of rest” in Dt. 28:65, and for “location” in 1 Chr
28:2. The only instance of stásis as (personal)“discord” is in Pr 17:14.
(TheologicalDictionaryof the New Testament:Abridged in One Volume)
LIFE APPLICATION - THE DEBT - If you were heavily in debt—to the
point where you could never pay it off on your own—andsomeone offeredto
pay your debt for you, what would you say? Or if you were sentencedto life in
prison, and someone offeredto serve your sentence for you, how would you
respond? That is what Jesus has done for believers in his death on the cross.
He has paid a debt that they could never repay; he has serveda sentence that
they deserved. Jesus was sentencedto death by crucifixion, a horrible form of
death normally reservedfor slaves and non-Roman citizens. In addition, the
Old Testamenttaught (Deuteronomy 21:23)that anyone who died by hanging
on a tree was cursed. His death atoned for our sins and fulfilled the
requirements for breaking the covenantwith God. How do you respond
toward the one who has done all that for you? The only appropriate response
is to live a life of gratitude and obedience before him. (Life Application Bible
Commentary – Luke)

Luke 23:20 Pilate, wanting to release Jesus, addressedthem again,
KJV Luke 23:20 Pilate therefore, willing to release Jesus,spake againto them.
Mt 14:8,9;27:19;Mark 15:15; John 19:12
Pilate, wanting to release Jesus, addressedthem again - This is Pilate's second
proposalof punishment of Jesus followedby release (Lk 23:16).
The Greek wordwanting (thelo) speaks primarily of exercising one's will, the
capability of conscious choice, decision, and intention. Wanting is in the
present tense, indicating this was Pilate's continual desire. So what we have
portrayed in these passagesis a classic battle of the wills, Pilate's will versus
the will of the Jews. Pilate is surely one of the most tragic figures in all history,
for in a manner of speaking his spirit was willing but his flesh was weak, a fact
that will surely haunt him for all eternity!
Addressed (4377)(prosphoneofrom pros = to + phoneo = to call) means to
utter sounds toward someone andthen to speak out, call out or address (Mt
11:16</>;Lk 7:32; 23:20;Ac 22:2). The other NT sense is to call to oneself
with implication of shared interests (Lk 6:13; 13:12;Ac 11:2). This verb can
convey the sense of to accostwhich canmean to approachand speak to boldly
or aggressively, as with a demand or request.
Marvin Vincent on prophoneo - Compare Acts 21:40; 22:2. Always in the New
Testamentin the sense of to accost, whetheran individual or a crowd.

Prosphoneo - 7x in 7v - addressed(1), addressing(1),call(2), called(1),
called...over(1), spoke(1). No uses in the non-apocryphal Septuagint.
Matt. 11:16;Lk. 6:13; Lk. 7:32; Lk. 13:12;Lk. 23:20;Acts 21:40;Acts 22:2
While Luke does not say, both Matthew and Mark tell us what Pilate said
when he addressedthem again...
Matthew 27:22 Pilate said to them, “Then what shall I do with Jesus who is
calledChrist?” They all *said, “Crucify Him!”
Mark 15:12 Answering again, Pilate said to them, “Then what shall I do with
Him whom you call the King of the Jews?”
Hendriksen asks some interesting questions regarding Lk 23:20 - Why was
Pilate so determined on releasing Jesus?Was it because evenin the heart of
this Gentile there was a remnant of a sense ofjustice, perhaps even justice and
sympathy? Was it because he realized that Jesus was atleasta far more noble
person than were his accusers?Was it because he hated the Jews so
thoroughly that it was almostimpossible to yield to their wishes? Was it
because he had become filled with superstitious fear because ofChrist's claim
to divinity? See John 19:7, 8. Or was his reluctance due to a combination of
some or all of these factors? (BakerNew TestamentCommentary – Exposition
of the GospelAccording to Luke)
Overstreetwrites - Pilate did attempt to save Jesus from the cross, by
declaring Him innocent, by offering to chastise orscourge Him, and by
offering to release Him as was the custom (but Barabbas was released

instead). Indeed, it has been accuratelysaidthat Pilate “sent Jesus to the
cross, but not before he had exhaustedevery expedient for saving Him, except
the simple and straightforwardone of dismissing the case.” Pilate persistedin
trying to convince the Jews to let him release Jesus “tillthey threatened to
implicate in the charge of rebellion againstCaesarthe governorhimself, if he
persistedin unwonted mercy.”34 This must have had a specialeffecton Pilate
since only a year before Christ’s crucifixion, which took place in A.D. 33,
Pilate had been rebuked by the Emperor Tiberius concerning the shields he
had setup in Herod’s palace which had offended the Jews. Pilate obviously
was in no frame of mind at this early time to risk another confrontation with
the emperor, if he thought it could be avoided. It can also be accuratelysaid
that when Pilate delivered Christ to be crucified he demonstrated “all the
cowardice ofthe judge who thus declines to actas the protectorof innocence,”
and the natural principles of equity which should have been allowedto an
alien (although not required by Romanlaw) were denied. This certainly
constitutes in Pilate an actwhich is unethical and immoral, even if not
technically illegal. What could Pilate have done instead of sending Christ to
the cross?He could have displayed the fortitude to do what was morally and
ethically right, and then relied on the emperor’s sense of justice if the matter
had been brought before him. The proconsulof Achaia, Gallio by name, did
this very thing when the Apostle Paul was brought before him (Acts 18:12–
17); he refused to hear the case andliterally drove the complainers from his
presence. Pilate couldhave done this, but insteadhe chose to follow what he
thought was the politically expedient route and sent Christ to the cross.
(Roman Law and the Trial of Christ - R Larry Overstreet)
Luke 23:21 but they kept on calling out, saying, "Crucify, crucify Him!"
KJV Luke 23:21 But they cried, saying, Crucify him, crucify him.
Lk 23:23;Mt 27:22-25;Mark 15:13; John 19:15

THE CROWD'S CHORUS
OF "CRUCIFY!"
Matthew 27:22 (cf Mark 15:12) records Pilate's questionto the Jews "Then
what shall I do with Jesus who is calledChrist?” All three synoptic accounts
record their repeatedcries of "Crucify Him." (Mt 27:23, Mk 15:13).
But they kept on calling out, saying, "Crucify, crucify Him - Calling out (They
kept on yelling)(2019)is the verb epiphoneo in the imperfect tense (over and
over, againand again)which is used only by Luke in the context of a crowdor
mob shouting (Lk 23:21;Acts 12:22; 21:34;22:24). It indicates these Jews
were crying out loudly (cf Acts 12:22), even shouting (cf Acts 21:34, 24)in
response to Pilate even before he announced"not guilty" for the third time.
One can just imagine the Jews'voices orprotestrising severaldecibels after
they heard this third official announcement of Jesus'innocence.
It is interesting that the death penalty of the Jews that would normally have
been carried out for blasphemy was stoning. Of course, Godhad
providentially arrangedthat they would not have the power to kill Jesus
which led to the classic Romanpenalty of crucifixion, in keeping with the OT
prophecies. The other alternative was beheading but that quick death was
reservedas a "privilege" only given to Romancitizens.
Moffatt is probably not far off in his paraphrase "but they roared."
Crucify (in form of a presentimperative - command)(4717)(stauroofrom
stauros = cross, in turn from histemi = to stand) means literally to nail or

fastento a cross and so to crucify -- literal death by nailing to and hanging
from a cross (a stake).
Steven Cole writes "Forus who believe in Christ, it is hard to fathom how a
person canknow anything about Christ and yet willfully rejectHim. But it
shows us how strong the powerof sin is in the fallen human heart! Often, like
the Jews, people mistakenlythink that following Christ will not getthem the
happiness and freedom that they desire, and so they go their ownway, only to
discovertoo late that their way is the way of destruction. (ILLUSTRATION)
Aaron Burr was the third Vice Presidentof the United States. He actually tied
Thomas Jeffersonin the number of electoralvotes for President, but he lost in
the vote in Congress, largelydue to the efforts of his opponent, Alexander
Hamilton. Burr later challengedHamilton to a duel and killed him (pix). This
discredited him politically. He was later tried for treason, but acquitted. He
lived a long life, but he was an unhappy man. Sadly, Burr was the grandsonof
the godly pastor, JonathanEdwards. Although Burr never knew his
grandfather, who had died while he was a young boy, he had a godly heritage,
but he walkedawayfrom it. Late in life he said, “Sixty years ago I told God
that if He would let me alone, I would let Him alone, and God has not
bothered about me since.” Aaron Burr gotwhat he wanted, but it was a tragic
mistake!(Wikipedia adds this quote - "By Fairfield's account, Burr had lost
his religious faith before that time; upon seeing a painting of Christ's
suffering, Burr candidly told her, "It is a fable, my child; there never was
such a being." The Jews gotwhat they wanted: Jesus was crucified. They later
revolted againstRome, but it did not getthem what they wanted. They were
slaughteredby the hundreds of thousands, and those who survived were
scattered. The temple and the city of Jerusalemwere totally destroyed.
Willful, knowing rejectionof Christ always results in awful judgment, if not in
this life, certainly in eternity.
Life Application Bible Commentary - TAKING A STAND - What are the
non-negotiables in your life? What are those core principles and bedrock

beliefs that you will not compromise or sellout no matter what? Consider this
question before you are in a crisis whereby your principles and beliefs are put
to the test. Pilate seems to have had no such convictions. He knew Jesus was
innocent and undeserving of punishment, yet he yielded to pressure from his
political enemies to sacrifice him. Like Pilate, most people are put in positions
where they have to decide where they will stand. Unlike Pilate, Christians
must decide to stand firm on the truth revealedto them by God. Where do
you stand?
Luke 23:22 And he said to them the third time, "Why, what evil has this man
done? I have found in Him no guilt demanding death; therefore I will punish
Him and release Him."
KJV Luke 23:22 And he said unto them the third time, Why, what evil hath
he done? I have found no cause of death in him: I will therefore chastise him,
and let him go.
NLT Luke 23:22 For the third time he demanded, "Why? What crime has he
committed? I have found no reasonto sentence him to death. So I will have
him flogged, and then I will release him.
Why, what evil has this man done? Lk 23:14,20;1 Peter1:19; 3:18
I will punish Him and release Him Lk 23:16
THE THIRD TIME IS
NOT THE CHARM!

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