Luke 23:13

Luk 23:13-16. And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — Ουδεν αιτιον, no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — Εστι πεπραγμενον αυτω, hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, Luk 23:17; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 137.—PILATE SEEKS TO RELEASE JESUS, Luk_23:13-23.

See notes on Mat_27:15-23; Mar_15:6-14; Joh_18:39-40.

13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus. But he had now the sanction of Herod in pronouncing him innocent; and he proceeds to use the advantage.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

c. FRUITLESS ENDEAVORS OF PILATE TO LIBERATE JESUS (Luk_23:13-25)

(Parallel with Mat_27:15-26; Mar_15:6-15; Joh_18:39-40.)

13And Pilate, when he had called together the chief priests and the rulers and the people, 14Said unto them, Ye have brought this man unto me, as one that perverteth [turneth away] the people [i.e., from Cesar]; and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15No, nor yet [even4] Herod: for I sent you to him; and, lo, nothing worthy of death is [has been] done unto [by] him. 16I will therefore chastise him, and release 17him. (For of necessity he must release one unto them at the feast.5) 18And they cried out all at once [πανπληθεί], saying, Away6 with this man, and release unto us 19Barabbas: (Who7 for a certain sedition made in the city, and for murder, was [hadbeen] cast into prison.) 20Pilate therefore, willing [wishing] to release Jesus, spake again to them. 21But they cried [against it, ἐπεφώνουν], saying, Crucify him, crucify him. 22And 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. 23And they were instant [urgent, ἐπέκειντο] with loud voices, requiring [demanding] that he might be crucified: and the voices of them and of the chief priests prevailed. 24And Pilate gave sentence that it should be as they required [their demand should go into effect]. 25And he released unto them [om., unto them8] him [the one] that for sedition and murder was [had been] cast into prison, whom they had desired; but he delivered Jesus to their will.

EXEGETICAL AND CRITICAL

Luk_23:13. And Pilate, when he had called together … the people.—It is not enough for Pilate to communicate his peculiar views merely to the Sanhedrists. He calls also the people together, the number of whom has considerably increased during the sending of our Lord back and forth, and who take a lively interest in the matter. He assembles them in order to communicate to them also his mind and will, which he wished to be regarded as definitive. He introduces his communication now by a more or less official address, in which the motives of the sentence to be uttered are stated. The judge sums up the acta before he declares them concluded. He comes back to the first charge (Luk_23:2), that this man perverts the people (ὡς ἀποστρέφοντα). On this charge he had heard Him in their presence. See Luk_23:3; comp. Mat_27:12-14; Mar_15:3-5, which is not in conflict with Joh_18:38 seq. (De Wette, Meyer), if only we distinguish between the private interview and the public audience, of which latter Pilate here speaks. They see, therefore, that he has taken up the matter in earnest, but in direct opposition to their εὕρομεν, Luk_23:2, he is obliged to declare himself, for his part, to have found nothing which could be maintained before the secular judge, as legal ground of an accusation. Respecting the peculiar construction of this passage, see Meyer. Nay, not even Herod, who, as Tetrarch of Galilee, would yet undoubtedly have known if there had existed ground for a serious accusation, not even he has been able to discover anything tenable in their charge. On the contrary, they are both convinced that, whatever reports may have been circulated abroad, this man has, in fact, neither committed anything (πεπραγμένον) nor brought about anything that could be called criminal. After this introduction, there appears to be scarcely any other final judgment possible than a simple release, but—“hic cœpit nimium concedere Pilatus.” Bengel.

Luk_23:16. Chastise Him and release Him.—“Chastise.” Although the word “scourge” is not yet uttered, Pilate can scarcely have had any other chastisement in mind. He makes this proposition that he may not, on the one hand, too heavily load his own conscience, on the other hand, because he must not let the Jews go wholly unsatisfied. A light punishment of the kind, at all events, the enthusiast probably deserves in his eyes, who, harmless as He is for the Roman authority, has yet given Himself out for a King. The alleged confusion with Joh_19:1-4 (De Wette) is by no means real, but Luke in his summary notices, relates only a plan of the scourging, the execution of which the three other Evangelists relate. It is remarkable, moreover, how in the connection of the two words: Chastise and Release, Pilate begins already evidently to show either that he is disposed to do too much or too little. Hitherto he has done three good things: he began a careful investigation, he has made a solemn declaration of Jesus’ innocence, he has taken an admissible way to gain more particular information. The word “release” would set the crown on all this, if it were not that the illegal chastisement announced simultaneously with this prepared the way for three opposite measures, by which his weakness passes over into crime. A dishonoring comparison, a painful scourging, a mournful spectacle (Mat_27:24) are the steps which make way for that most unrighteous judgment. Luke has only described the first.

Luk_23:17.For of necessity he must release one.—Although it is unquestionably possible that this verse was omitted quite early, because it appeared to be placed with more or less incorrectness, and interrupted the course of the narrative (De Wette), it is, however, more probable that it is not genuine. It is wanting in A., B., K., L., [retained by Cod. Sin., see notes on the text.—C. C. S.] Copt., Sahid., Vers., and is placed after Luk_23:19, by D., Æth., Cant., while, besides this, many variations appear in the details. It appears, therefore, after having seemed suspicious to Griesbach and Lachmann, to have been omitted with reason by Tischendorf, although the clause must be tolerably old, since it has found its way into by far the greatest number of manuscripts and versions. But, however this may be, the fact itself, namely, that the governor at the Passover was under obligation to release a prisoner, cannot be doubted, although the origin of this usage is veiled in obscurity. To us everything appears to favor the opinion that this had grown up rather on Jewish than on heathen soil. Even the expression of Pilate, ἔστι δὲ συνήθεια ὑμῖν, Joh_18:39, appears to point to the former; the connection of this custom with the Passover was far more likely to be a Jewish than a heathen idea. The coincidence with the Roman Lectisternia and [the Greek] Thesmophoria, which are referred to, is exceedingly slight, and it was much more in the spirit of the Roman policy to leave the inhabitants of a province in possession of a national privilege than to press on them a foreign benefit, especially when they had such an aversion to foreign manners as the Jews. They could the more easily assume to themselves the jus gladii if they still at least one day of the year, did not bestow, but left yet with the nation, a seemingly free disposal over life and death. And although the Scripture, no more than the Talmud, brings this usage into connection with the signification of the Passover, yet with a people who, like the Jewish, were accustomed to symbolical actions, this connection struck the eye at once. In this manner it is, at the same time, intelligible why the people attached so great a value to this their prerogative, Mar_15:6-8, that it was from them first that the demand proceeded, which gave Pilate occasion to the most dreadful comparison. Finally, this voice of the people furnishes one convincing proof the more, that to-day was really already the first day of the Passover, since the prayer would have come very much out of season if the feast had not yet had a beginning.

Luk_23:18. Away with this man.—Here, also, we first gain a clear conception of the fact, when we complement Luke from the other gospels. The wild cry αῖ̓ρε presupposes that our Lord already stands before the eyes of the multitude, together with the hideous Barabbas. But how matters had gone so far is described especially by Mark, while Matthew, by the narrative of the dream of Pilate’s wife, solves for the reader the difficulty how it had been possible that the people in so short a time could have been filled with so fanatical a fury. The short absence of the Procurator is used by the priests most energetically to work the people over to their mind, and very soon does the clue to this labyrinth slip out of Pilate’s hands.

Luk_23:19. Who for a certain sedition.—Respecting the character of Barabbas, see Lange on the parallel in Matthew. In all the gospels, but especially in Luke, Luk_23:19; Luk_23:25, there is expressed the deepest displeasure at the blindness and hardened temper of the Jews, who could make such a choice. An echo of this tone of righteous resentment we still hear in the declaration of Peter, Act_3:14.

Luk_23:20. Spake again to them, προσεφώνησε, which is used, Act_21:40, of a longer address, here, however, probably consisted only of a few words, and those not essentially different from the ones which are communicated to us a little before and a little later. In all this the good intention of Pilate cannot possibly be entirely lost sight of. His proposal had sprung from a laudable principle, had a laudable end in view, and appeared, at the same time, to offer for its accomplishment an exceedingly fitting means. In the persuasion that personal hatred impelled the chief priests, he seeks to win the voice of the people in favor of Jesus, and believes that he may expect nothing else than that the result will fully correspond to his wishes. But still his conduct remains worthy of reprobation, not only before the judgment-seat of strict righteousness, but even before that of wise considerateness. All the words with which he now, after this, seeks to conjure down the rising storm, signify little or nothing, because he does not yet come to the one act which he has already indicated as his purpose—ἀπολύσω!

Luk_23:21. Crucify Him, Crucify Him.—For the first time the terrible cry is here heard, which, as the secret wish and thought of the chief priests, is now by these placed upon the people’s lips, and with fanatical rage raised by these. According to John, Luk_18:40, they cry again, πάλιν: “Not this man but Barabbas” must be released, although the Evangelist has not mentioned a previous cry,—a new proof how admissible and necessary it is to complement the statements of the fourth Evangelist from the narratives of the Synoptics, which were familiar to him. This cry was the direct answer to the question which Mat_27:22, and Mar_15:12, communicate.

Luk_23:22.The third time.—To Luke alone we owe the remarkable, and of itself probable, account, that the governor at this point of the trial raises for the third time his voice in favor of our Lord. No wonder, he feels that if he here gives way, the death of Jesus is as good as decided, and that all further endeavors which he might, perhaps, yet make for the discharge of his official duty, would, after this great concession, be fruitless. He repeats, therefore, essentially what he has already said, Luk_23:14; Luk_23:16, and assumes outwardly a demeanor so much the firmer the more he is inwardly beginning to waver.

Luk_23:23. And they.—It is as if the one word, “Release,” which he has once more ventured to utter, filled them with all the more furious rage. Now the chief priests also join in the impetuous cry of the raging people for blood. “Etiam decori immemores cum plebe clamabant.” Bengel. These voices obtain the upper hand, κατίσχυον. The same word which, Mat_16:18, is used of the gates of hell over against the church.

Luk_23:24. And Pilate gave sentence, ἐπέκρινεν, 2Ma_4:47. In contrast with the provisional judgment which the Sanhedrim had already passed, the final judgment is here spoken of, without our, however, being required by Luke to understand a formally uttered sentence. On the contrary, the distinction in the demeanor of Pilate in reference to Barabbas and Jesus is not to be mistaken. The former—Luke, in righteous displeasure, does not even mention his name, but only discloses to us a view into the disgraceful history of Barabbas—he expressly releases: apparently the murderer is unfettered before his eyes, so that he after a few moments hastens free through the streets of Jerusalem. The other he delivers up, παρὲδωκεν, not by a solemn ibis ad crucem, but by simply letting go the weak hand with which he had hitherto vainly sought to protect the victim of priestly hate. Not to the will of the judge or the requirement of the law, but to the judgment of the people, τῷ θελήματι αὐτῶν, is the Prisoner surrendered. On this account, also, it is not even necessary to inquire into the genuineness of the old record of the sentence: Jesum Nazarenum, subversorem gentis, &c., which Adrichomius, Theatr. terrœ sanctœ, Colon.1593, p. 163, has, it is said, taken from old annals, and which Friedlieb, ad loc., communicates in a note entire.

Since we here have to do, not with the history of the Passion in general, but with the narrative which Luke has given us of the same, we also pass over the particulars which he does not communicate expressly. As respects, however, the sequence of the different scenes in the trial before Pilate, we believe that a correct harmony requires the following arrangement: 1. The Leading Away to Pilate, which Luke relates with its particulars; 2. The First Public (Synoptics), and immediately after that the First Private (John), Examination of our Lord by the Procurator; 3. More Vehement Accusation by the Jews after Pilate’s first declaration of innocence, followed then by the sending to Herod; 4. First Decision of Pilate, in which his wavering first becomes visible (Luk_23:13-16); 5. His proposal to select Barabbas or Jesus (all the Evangelists); 6 Delay by the communication of the dream of Pilate’s wife (Matthew), during which the people are persuaded over; 7. Decision of the question, “Barabbas or Jesus,” in favor of the former (all the Evangelists); 8. The Scourging, as the customary, yet not indispensably necessary, preliminary of crucifixion, which, however, according to Luke, is used as a measure of compromise, as well as in order, by presentation of the pitiably maltreated Prisoner, to dispose the people to compassion (John); 9. In consequence of this, the Crucifixion decidedly refused, and a new accusation brought up by the disappointed priests (Joh_19:6-7); 10. Further, but fruitless, endeavors even yet to deliver Jesus (Joh_19:6-12); 11. The Washing of Pilate’s hands (Mat_27:24-25), which Matthew, in view of his objective representation of the Scourging as the preparation for Crucifixion (which it, considered a posteriori, in fact became), places before this maltreatment, but which, as evidently appears, has only sense and significance if we conceive it as a concluding act; finally, 12. The scene described in Joh_19:13-16, for which we may with more right assume a place after than before the washing of the hands (as is proposed by Sturm). Immediately after this, the Leading Away to Calvary, which Luke communicates most in detail.—It appears, therefore, that Luk_23:24-25 cannot be attached immediately to the choice of Barabbas, but is to be regarded as the concluding act of the trial before Pilate, some intervening scenes of which Luke has passed over. As to the actual point of time of our Lord’s Delivery to Crucifixion, which Luke also leaves unmentioned, comp. also Lange on Matt., ad loc., and on Mar_15:25. It is noticeable that Luke, with the exception of Luk_23:44, refrains in his account of the Passion from almost any attempt to give any particular notes of time.

DOCTRINAL AND ETHICAL

1. By the unequivocal declaration of Pilate after our Lord’s return from Herod, not only did His innocence appear in the most brilliant manner, but it thereby, at the same time, became evident also how unreasonable the opinion of Christians and theologians was, who, like the older Deists and Rationalists, ventured to invent for our Lord political views. Pilate and Herod do not yet know anything of that which in the last century was hatched out by the Wolfenbüttel Fragmentist concerning this. Even the Jews are not able to destroy Him by political charges. They must immediately, Joh_19:7, proceed further to an accusation founded on religious grounds.

2. The sad observation how Pilate with every moment sinks deeper and deeper, gives us a powerful contribution to Anthropology and Hamartology; but at the same time, there is implied therein, not less than in the direct testimonies borne to the innocence of our Lord, a striking argument for the immaculate purity of Jesus. Soon, also, does it appear that weakness, as well as hatred, may mislead man to the most terrible crime. Pilate, who first only becomes Herod’s friend, will at last also remain Tiberius’ friend, and becomes therewith a confederate of the chief priests and of the people, nay, the accomplice of Caiaphas. Then how is the truth of the saying here proved: “He that is not with Me is against Me.”

3. In the transaction respecting the choice between Jesus and Barabbas, it appears very plainly how dangerous it is to let the popular voice decide upon the highest questions of life, upon truth and right. The history of the Passion raises a terrible protest against the familiar maxim: Vox populi, vox Dei; while, on the other hand, it powerfully confirms the truth of the poet’s sentence:—

Was ist Mehrheit? Mehrheit ist ein Unsinn,

Verstand ist stets bei Wen’gen nur gewesen;

Der Staat muss untergehn, früh oder spät,

Wo Mehrheit siegt und Unverstand entscheidet.

[What is majority? Majority is absurdity. Understanding has ever been with few only; the state must perish early or late, where majority prevails and folly decides.] In church history, also, we see how often ecclesiastical and political democracy have led to genuine Parabbas-choices. Compare the admirable dissertation by Ullmann, Die Geltung der Majoritäten in der Kirche, Hamburg, 1850.9

4. For the typical significance of that which here took place with Barabbas, the Mosaic law, Lev_16:6-10, must, in particular, be compared. The importance of this part of the history of the Passion is only comprehended perfectly when we find represented to the very sight therein, in historical symbols, the idea of representation, and behold in the released Barabbas the image of the sinner, who, in consequence of the death of this immaculately Holy One ὑπὲρ αὐτοῦ, is acquitted of the guilt and punishment of sin. [The release of a murderer, without the slightest sign that he was changed for the better, is a rather equivocal type of the justification of the sinner.—C. C. S.] In this way, moreover, we learn also to understand the significance of the unshaken silence which our Lord in these awful moments of decision, during which He remains so entirely passive, maintains. It is here, in the full sense of the word, the silence of the Lamb of God, on whom the sins of the world were laid, Isa_53:6.

5. The choice between Jesus and Barabbas is the striking type of the choice which, through all the centuries, is proposed to mankind, the choice, namely, between life and death, between blessing and cursing, Gen_2:16-17; Deu_30:18-19; Jos_24:16, &c. The motives which here misled the people to so perverted a choice are the same as those which now, as ever, induce most of men to choose the appearance instead of the reality, and the curse instead of the blessing.

6. The moment of the popular choice between Jesus and Barabbas is the decisive moment, not only in the history of the Passion, but also in the history of Israel and the world, Rom_9:30-33.

7. “It is something yet other and worse to reject the Lord after He was there rejected, and first became the foundation of our salvation. These Jews had, at all events, at that time not yet rejected Him who in infinite love had ascended the cross for our redemption. Woe to the betrayers of the Crucified!”

HOMILETICAL AND PRACTICAL

In the mouth of two or three witnesses every word shall be established, 2Co_13:1, even where our Lord’s innocence is declared.—Whoever complains that Christ and the gospel pervert the world in a political respect, stands in principle even below Pilate and Herod.—Pilate the man who wishes to serve two masters.—The false lust of compromise condemned in the person of Pilate.—The mournful triumph of persistent wickedness over hesitating weakness.—Jesus over against Barabbas a picture of universal history.—The fatal choice of the Jews a primitive and yet eternally new history.—Whoever prefers sin to Christ, he chooses like them: 1. A robber instead of the wealthiest Distributor of grace; 2. a rebel instead of the King of peace; 3. a murderer instead of the Prince of life.—The choice of the service of the world instead of the service of Christ, how it: 1. Bears the same character; 2. betrays the same origin; 3. deserves the same judgment; 4. needs the same atonement, as the fatal choice of the Jews.—The fatal choice even yet, as then, a fruit: 1. Of heedlessness; 2. of misleading influence; 3. of weakness; 4. of the enmity of the flesh.—The inconstancy of popular favor and of human honor [There is no certainty that the masses who hung on Jesus’ lips as He taught were the same that here demanded His blood. There were surely men enough in Jerusalem to furnish crowds for this purpose, without of necessity involving one of those who had so recently heard Him with delight.—C. C. S.].—The cry of Crucify Him ! over against the Hosannas of the throngs.—The first cry for murder considered in reference: 1. To the judge who elicits it; 2. to the people that utter it; 3. to the Saviour who hears it; 4. to the Father who accepts it; 5. to the world which yet in all manner of forms repeats it.—“O, My people, what have I done unto thee? and wherein have I wearied thee?” Mic_6:3.—The highest activity of the love of Christ in the midst of seemingly complete passivity.—The murder of Messiah the suicide of Israel.—Whither concessions and compromises may at last lead.—The blind policy of Pilate, who will: 1. Deliver our Lord by evil means; 2. give up our Lord to save himself.—Jesus: 1. Reckoned with the transgressors, Isa_53:12; Isaiah 2. humbled among the transgressors; 3. by that very means given up for transgressors, 2Co_5:21.—Jesus most deeply humiliated: 1. By comparison with a malefactor; 2. with a malefactor like Barabbas; 3. with a malefactor that, moreover, is preferred to Him.—The diverse departure of the Prince of life and of the murderer from Gabbatha.—The fearful defeat of wickedness even in a seeming victory.—For every man there appears, as once for Pilate, an hour when he must decide for or against Christ.

Starke:—Brentius:—Christ had to pass from one unrighteous judge to another; be content, my brother, if without cause the like of this befalleth thee, 1Pe_2:21.—Cramer:—The gospel of Christ must be true, for the heathen, His enemies, testify of His innocence.—Christ’s innocence has given to the whole Passion the just weight before the judgment of God, Heb_7:26.—Nova Bibl. Tub.:—Innocence at last breaks through all imputations.—Sinful and evil usages must not be furthered by the magistrate, but disregarded, especially when they take place on Sundays and feast days.—A malefactor who, according to God’s law, has deserved death, must be allowed right and judgment.—Unrighteous judgment of the world: the murderer shall live, the Prince of life die.—Canstein:—The world loveth her own, it is a den of murderers.—Human wisdom goes with the tide and is partial.—Nova Bibl. Tub.:—Hatred and envy is something utterly devilish.—Of evil things, too, there are wont to be three, Luk_23:22 [an allusion to the German proverb, Aller guten dinge sind drei, “All good things go in threes.”—C. C S.]—“I will, I will,” is indeed the speech of godless people too, but woe to them if they rest satisfied therewith.—Where the people have more power than the government, there is a dish spoiled and a most unhappy state.—The world judges not according to right, but according to favor.—Osiander:—It is nature’s view of the world for the vicious to escape punishment and the innocent to be punished, Psa_73:12.—Brentius:—The issue demonstrates ever how far human wisdom reaches, and what we can promise ourselves therefrom.—Arndt:—The choice between Jesus and Barabbas; 1. What determines Pilate to this choice; 2. on what rock it splits; 3. how it turns out for the salvation of the world.—Krummacher:—Pilate our advocate, who frees us from the threefold imputation of seditious tendencies, of senseless teachings, and exaggerated consolations.—Jesus and Barabbas, the great picture.—The release of Barabbas: 1. How this was effected; 2. how the joyful tidings was received on the part of Barabbas.—The conclusion of the process.—Tholuck:—The dreadful illusion which unbelieving Israel is under, inasmuch as it, instead of Jesus the Son of God chooses Jesus Barabbas; 2. which the unbelieving world is under, inasmuch as it, instead of Jesus the Son of God and man, chooses Jesus the child of man (Predigten, i. p. 127 seq., together with an appendix very well worth reading, p. 156). [Calmet has this statement: “Origen says that in many copies Barabbas is called Jesus likewise. The Armenian has the same reading: ‘Whom … will ye that I deliver unto you: Jesus Barabbas, or Jesus who is called Christ?’ This gives additional spirit to the history, and well deserves notice.”—C. C. S.]—In Barabbas Pilate released the murderer of his soul; in the Lord Jesus he rejected the deliverer of his soul.

[4]Luk_23:15.—The ἀλλ̓ οὺδέ implies that if even Herod, though well acquainted with the Jewish law, and, as the sovereign of the accused, especially solicitous that he might not be allowed to stir up the people against the Romans, Herod’s patrons, if even he could find no matter of complaint, the case might be looked upon as decided. Herod, it is true, does not appear to have instituted any formal inquiry, but Pilate is willing so to represent it, to support his intended release of the prisoner by Herod’s authority.—C. C. S.]

[5]Luk_23:17.—Respecting the grounds on which the genuineness of this verse is doubtful, see Exegetical and Critical remarks. [Omitted by A., B., K., L.; retained by Cod. Sin. Omitted by Tischendorf, Meyer, Tregelles; bracketed by Lachmann; approved by Bleek; retained by Alford.—C. C. S.]

[6]Luk_23:18.—Αῖ̓ρε “Make away with,” “E medio tolle.”—C. C. S.]

[7]Luk_23:19.—Ὅστις ἧν, κ.τ.λ.,quippe qui as Meyer remarks, not equivalent to the simple qui, but, as ὅστις always denotes category, “a man of such a sort as to have been,” &c.; the form of the relative reflecting unconsciously the indignation of the Evangelist at so hideous a preference.—C. C. S.

[8]Luk_23:25.—The αὐτοῖς, which Griesbach adds to the ἀπέλυσε, is from Matthew and Mark.

[9][A crime which was forced on a populace that, left to itself, would not have committed it, by a corrupt and implacable aristocracy, is a curious text for this diatribe against popular government. However, this, like all similar expressions of our author, must be judged in view of the dislike which he has to a democracy so deeply infected with infidelity as the European democracy, even though that infidelity is in no small measure owing to the tyrannies and frauds of priests and Most Christian kings. Dr. Van Oosterzee, however, has expressed his most unqualified sympathy with our national cause.—C. C. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Luke

JESUS AND PILATE

Luk 23:13 - Luk 23:26.

Luke here marks out three stages of the struggle between Pilate and the Jews. Thrice did he try to release Jesus; thrice did they yell their hatred and their demand for His blood. Then came the shameful surrender by Pilate, in which, from motives of policy, he prostituted Roman justice. Knowingly he sacrificed one poor Jew to please his turbulent subjects; unknowingly he slew the Christ of God.

I. The first weak attempt to be just.

Pilate invested it with a certain formality by convoking a representative gathering of all classes, ‘chief priests and the rulers and the people.’ The nation was summoned to decide solemnly whether they would or would not put their Messiah to death, and a Roman governor was their summoner. Surely the irony of fate {or, rather, of Providence} could go no further than that. Pilate’s résumé of the proceedings up to the moment of his speaking is not without a touch of sarcasm, in the contrast between ‘ye’ and ‘I’ and ‘Herod.’ It is almost as if he had said, ‘Why, herein is a marvellous thing, that you should have a quicker scent for rebellion than I or Herod!’ He was evidently suspicious of the motives which induced the ‘rulers’ to take the new role of eager defenders of Roman authority, and ready to suspect something below such an extraordinary transformation. Jews delivering up a Jew because he was an insurgent against Caesar,-there must be something under that! He lays stress on their having heard his examination of the accused, as showing that he had gone into the matter thoroughly, that the charges had broken down to their knowledge. He represents his sending Jesus to Herod as done from the high motive of securing the completest possible investigation, instead of its being a despicable attempt to shirk responsibility and to pay an empty compliment to an enemy. He reiterates his conviction of Jesus’ innocence, and then, after all this flourish about his own carefulness to bring judicial impartiality to bear on the case, he makes the lame and impotent conclusion of offering to ‘chastise Him.’

What for? The only course for a judge convinced of a prisoner’s innocence is to set him free. But this was a bribe to the accusers, offered in hope that the smaller punishment would content them. Pilate knew that he was perpetrating flagrant injustice in such a suggestion, and he tried to hide it by using a gentle word. ‘Chastise’ sounds almost beneficent, but it would not make the scourging less cruel, nor its infliction less lawless. Compromises are always ticklish to engineer, but a compromise between justice and injustice is least likely of all to answer. This one signally failed. The fierce accusers of Jesus were quick to see the sign of weakness, both in the proposal itself and in their being asked if it would be acceptable to them. Not so should a Roman governor have spoken. If pressure had made the iron wall yield so far, a little more and it would fall flat, and let them at their victim.

Pilate was weak, vacillating, did not know what he wished. He wished to do right, but he wished more to conciliate, for he knew that he was detested, and feared to be accused to Rome. The other side knew what they wanted, and were resolute. Encouraged by the hesitation of Pilate, they ‘cried out all together.’ One hears the strident yells from a thousand throats shrieking out the self-revealing and self-destroying choice of Barabbas. He was a popular hero for the very reason that he was a rebel. He had done what his admirers had accused Jesus of doing, and for which they pretended that they had submitted Him to Pilate’s judgment. The choice of Barabbas convicts the charges against Jesus of falsehood and unreality. The choice of Barabbas reveals the national ideal. They did not want a Messiah like Jesus, and had no eyes for the beauty of His character, nor ears for the words of grace poured into His lips. They had no horror of ‘a murderer,’ and great admiration for a rebel. Barabbas was the man after their own heart. A nation that can reject Jesus and choose Barabbas is only fit for destruction. A nation judges itself by its choice of heroes. The national ideal is potent to shape the national character. We to-day are sinking into an abyss because of our admiration for the military type of hero; and there is not such an immense difference between the mob that rejected Jesus and applauded Barabbas and the mobs that shout round a successful soldier, and scoff at the law of Christ if applied to politics.

II. The second, weaker attempt.

Pilate repeated his proposal of release, but it was all but lost in the roar of hatred. Note the contrast between ‘Pilate spoke’ {Luk 23:20} and ‘they shouted.’ It suggests his feeble effort swept away by the rush of ferocity. And they have gathered boldness from his hesitation, and are now prescribing the mode of Christ’s punishment. Now first the terrible word ‘Crucify’ is heard. Both Matthew and Mark tell us that the priests and rulers had ‘stirred up’ the people to choose Barabbas, but apparently the mob, once roused, needed no further stimulant.

Crowds are always cruel, and they are as fickle as cruel. The very throats now hoarse with fiercely roaring ‘Crucify Him’ had been strained by shouting ‘Hosanna’ less than a week since. The branches strewed in His path had not had time to wither. ‘The voice of the people is the voice of God,’-sometimes. But sometimes it sounds very like the voice of the enemy of God, and one would have more confidence in it if it did not so often and so quickly speak, not only ‘in divers,’ but in diverse, ‘manners.’ To make it the arbiter of men’s merit, still more to trim one’s course so as to catch the breeze of the popular breath, is folly, or worse. Men admire what they resemble, or try to resemble, and Barabbas has more of his sort than has Jesus.

III. The final yielding.

It is to Pilate’s credit that he kept up his efforts so long. Luke wishes to impress us with his persistency, as well as with the fixed determination of the Jews, by his note of ‘the third time.’ Thrice was the choice offered to them, and thrice did they put away the possibility of averting their doom. But Pilate’s persistency had a weak place, for he was afraid of his subjects, and, while willing to save Jesus, was not willing to imperil himself in doing it. Self-interest takes the strength out of resolution to do right, like a crumbling stone in a sea wall, which lets in the wave that ruins the whole structure.

Pilate had come to the end of his shifts to escape pronouncing sentence. The rulers had refused to judge Jesus according to their law. Herod had sent Him back with thanks, but unsentenced. The Jews would not have Him, but Barabbas, released, nor would they accept scourging in lieu of crucifying. So he has to decide at last whether to be just and fear not, or basely to give way, and draw down on his head momentary applause at the price of everlasting horror. Luke notices in all three stages the loud cries of the Jews, and in this last one he gives special emphasis to them. ‘Their voices prevailed.’ What a condemnation for a judge! He ‘gave sentence that what they asked for should be done.’ Baseness in a judge could go no farther. The repetition of the characterisation of Barabbas brings up once more the hideousness of the people’s choice, and the tragic words ‘to their will’ sets in a ghastly light the flagrant injustice of the judge, and yet greater crime of the Jews. To deliver Jesus to their will was base; to entertain such a ‘will’ towards Jesus was more than base,-it was ‘the ruin of them, and of all Israel.’ Our whole lives here and hereafter turn on what is our ‘will’ to Him.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

PILATE SEEKS TO RELEASE HIM IN LIEU OF BARABBAS

Mat 27:15-26; Mar 15:6-15; Joh 18:39-40; Luk 23:13-25. “And Pilate, having called together the high priests, rulers, and the people, said to them, You have brought to me this Man as revolutionizing the people; and, behold, I, having judged Him in your presence, found nothing in this Man criminal of those things which you accuse against Him; neither did Herod; for I sent you to him, and, behold, nothing worthy of death has been done by Him. Therefore, having scourged Him, I will release Him.” The cruelty of the Roman punishments actually beggars all description. This scourging which Pilate mentions was horrific in the extreme. Previously to the crucifixion of a man, they beat his naked body with thongs of rawhide, having in them steel points, which lacerated his flesh most excruciatingly, so that it was nothing uncommon for the poor victim to die during the scourging. Pilate, however, lights upon this as a dernier ressort to save the life of Jesus, thinking that a punishment so awful administered to an innocent man would certainly produce a reaction on the part of His enemies, constraining them to relax their apparently implacable animosity toward Him, so that they would consent to His release. Pilate, though a corrupt heathen ruler, in this matter underestimated the diabolical malice and hellish venom which was at that time the controlling principle of the big preachers and ruling elders, who were determined to have Him put to death. When the devil gets possession of religious people, they have in all ages proved more demoniacal than the wicked people of the world.

Mar 15:6-12. “But during the feast he was accustomed to release unto them one prisoner, whom they demanded. There was one called Barabbas, having been bound along with the insurrectionists, who had committed murder in the insurrection. The rabble, roaring, began to ask as he was always accused to do unto them. Pilate responded to them, saying, Do you wish that I shall release unto you the King of the Jews? For he knew that the high priests had delivered Him through envy.” It is said that Joseph’s brethren sold him to the Ishmaelites through envy. He was a beautiful type of Christ, sold for money, and suffered seven years in the loathsome State prison, thus vividly symbolizing Jesus, in His first coming, to suffer and to die. Finally, when promoted to the throne of Egypt, the ruling kingdom of the world, invested in royal robes, riding in a golden chariot, fifty couriers running before him, shouting, “Bow the knee for the king cometh,” how vividly does he emblematize our glorious King Jesus in His second advent, accompanied by the mighty angels, and crowned King of kings and Lord of Lords! Pilate is so anxious to release Jesus that he restricts their choice to the two — Jesus and Barabbas. Then, coming before them, he seeks to forestall their verdict by shouting aloud, “Shall I release unto you the King of the Jews?”

Mat 27:19. “He, sitting upon his tribunal, his wife sent to him, saying, Have thou nothing to do with that Righteous One; for I suffered many things this day in a dream on account of Him.” In common parlance, the day includes the night. Of course, the woman had the dream during the night. Tradition has given us the character of this dream. It is said that when the courier arrived from their suburban home at Bethany, bringing a letter from Lucia Metella, the governor’s wife, in the midst of this momentously exciting trial, Pilate took it hurriedly, and aiming to read inaudibly, was so excited that his tremulous utterances were overheard. “My Dear Husband, — Be sure that you have nothing to do with that Righteous One; for this very day I saw Him, in a vision seated on high Olympus, and all the gods and goddesses hurling their crowns at His feet! I tell you, my husband, He is one of the gods.” Of course, she and Pilate were Romans, believing in the many gods of the Roman Empire.

Luk 23:8-23. “And the whole: multitude cried out saying, Take Him away; but release unto us Barabbas, who , on account of a certain insurrection and murder in the city, had been cast into prison,” and Barabbas was a formidable robber chief, who had given them awful trouble, the Roman guards with difficulty having finally succeeded in arresting him, and thus breaking up his robber band. “Then Pilate again called to them, wishing to release Jesus. And they continued to cry out, saying, Crucify Him! crucify Him! And the third time he said to them, For what evil has He done? I have found nothing worthy of death in Him; therefore, having scourged Him, I will release Him.” You see Pilate’s plan was to move their sympathies and mitigate their cruel wrath by scourging Him, thinking they would then consent to His release.

“And they continued to lie on, with great voices demanding that He should be crucified; and the voices of them and the high priests continued to wax stronger and stronger.” As they were disappointed in their plan of killing Him in the night, and it is now eight o’clock, the news flying on the wings of the wind, and all who hear of it rushing to the scene of action, crowding the streets and alleys and the flat roofs of the houses all around Pilate’s judgment-hall, the high priests, Sanhedrin, and ruling elders feel that the crisis is on them, and if some-thing is not done quickly, the mob will rise and take Him out of their hands. Hence they roar and roar as if they would split their throats, demanding of the governor His crucifixion.

Mat 27:24-26. “And Pilate, seeing that he profits nothing, but the more is the uproar, taking water, washed his hands in presence of the multitude, saying, I am innocent, from the blood of this Just One; you shall see to it. And all the people, responding, said, His blood be upon us and our children. Then he released unto them Barabbas.”

Luk 23:24-25. “And Pilate decided that the request should be granted, and he released unto them the one who on account of sedition and murder had been cast into prison, and he delivered Jesus according to their choice.” Contemporary history says that Pilate had but few soldiers in Jerusalem at that time comparatively with the ordinary force which he kept on hand, having recently been under the necessity of sending away a large detachment to quell an insurrection in Syria. He was therefore apprehensive of a bloody revolution, surging like the waves of the stormy sea, and every moment threatening to break out, deluge the judgment-hall in blood, blockade the streets with the slain, and wrap Jerusalem in a terrible civil war. Consequently, resorting to a principle long rulable, especially in Oriental despotisms, that one innocent man would better die than for many to lose their lives, and having repeatedly pronounced Jesus innocent, he signs His death-warrant as a mere peace measure, in order to prevent a bloody conflict, in which many would certainly perish.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk_23:13-16. Καὶ τοὺς ἄρχοντ.] and in general the members of the Sanhedrim. Comp. Luk_24:20.

Luk_23:14. ἐγώ] I, for my part, to which afterwards corresponds ἀλλʼ οὐδὲ Ἡρώδης.

ἐνώπιον ὑμῶν] having examined Him in your presence, according to Luk_23:3; but there is a variation in Joh_18:33 f.

οὐδὲν … αἴτιον ὦν κ.τ.λ.] I have found nothing in this man which could be charged upon him, of that which ye (οὐδὲν ὦν = οὐδὲν τούτων, ἅ) complain of against him. On αἴτιον, guilty, punishable, comp. Luk_23:4; Luk_23:22; on κατηγορ. κατά τινος, very rare in the Greek writers, see Xen. Hell. i. 7. 6 : τῶν τε κατηγορούντων κατὰ τῶν στρατηγῶν. Wolf, ad Dem. Lept. p. 213.

Luk_23:15. ἀλλʼ οὐδὲ Ἡρώδης] scil. εὗρεν κ.τ.λ., nor has even Herod (who yet knows the Jewish circumstances so accurately), etc. Comp. C. F. A. Fritzsche, in Fritzschior. Opusc. p. 178.

καὶ ἰδοὺ κ.τ.λ.] Result of what was done in presence of Herod, which now appears; hence ἐστὶ πεπραγμένον, which does not mean: has been done by Him; but: is done by Him.

Luk_23:16. The chastisement (what kind of chastisement is left indefinite) is here merely thrown out as a satisfaction; hence there is no essential variation from Joh_18:39, and no confusion with Joh_19:1-4. Comp. also on Mat_27:26. Bengel rightly says: Hic coepit nimium concedere Pilatus; and thereby he had placed the attainment of his purpose beyond his power. Μαλακὸς δέ τις ὁ Πιλάτος καὶ ἥκιστα ὑπὲρ ἀληθείας ἐνστατικός· ἐδεδοίκει γὰρ τὴν συκοφαντίαν, μήπως διαβληθῇ ὡς τὸν ἀντάρτην ἀπολύσας, Theophylact.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:13-16 . Pilate proposes to release Jesus .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ is quit the second time, even of him of whom he is condemned, that it might appear, how he being just, redeemed us which were unjust.

Those whom the Jews called the Sanhedrin.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here the blessed Jesus run down by the mob, and hurried to the cross in the storm of a popular noise and tumult, raised by the malice and artifice of the chief priests, as agents for the prince of the power of the air.

I. Pilate solemnly protests that he believes he has done nothing worthy of death or of bonds. And, if he did believe so, he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his prosecutors to their good behaviour for their insolent conduct. But, being himself a bad man, he had no kindness for Christ, and, having made himself otherwise obnoxious, was afraid of displeasing either the emperor or the people; and therefore, for want of integrity, he called together the chief priests, and rulers, and people (whom he should have dispersed, as a riotous and seditious assembly, and forbid them to come near him), and will hear what they have to say, to whom he should have turned a deaf ear, for he plainly saw what spirit actuated them (Luk 23:14): "You have brought," saith he, "this man to me, and, because I have a respect for you, I have examined him before you, and have heard all you have to allege against him, and I can make nothing of it: I find no fault in him; you cannot prove the things whereof you accuse him."

II. He appeals to Herod concerning him (Luk 23:15): "I sent you to him, who is supposed to have known more of him than I have done, and he has sent him back, not convicted of any thing, nor under any mark of his displeasure; in his opinion, his crimes are not capital. He has laughed at him as a weak man, but has not stigmatized him as a dangerous man." He thought Bedlam a fitter place for him than Tyburn.

III. He proposes to release him, if they will but consent to it. He ought to have done it without asking leave of them, Fiat justitia, ruat coelum - Let justice have its course, though the heavens should be desolated. But the fear of man brings many into this snare, that, whereas justice should take place, though heaven and earth come together, they will do an unjust thing, against their consciences, rather than pull an old house about their ears. Pilate declares him innocent, and therefore has a mind to release him; yet, to please the people, 1. He will release him under the notion of a malefactor, because of necessity he must release one (Luk 23:17); so that whereas he ought to have been released by an act of justice, and thanks to nobody, he would have him released by an act of grace, and not be beholden to the people for it. 2. He will chastise him, and release him. If no fault be to be found in him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor would it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity who was not to be the object of their envy. We must not do evil that good may come.

IV. The people choose rather to have Barabbas released, a wretched fellow, that had nothing to recommend him to their favour but the daringness of his crimes. He was imprisoned for a sedition made in the city, and for murder (of all crimes among men the least pardonable), yet this was the criminal that was preferred before Christ: Away with this man, and release unto us Barabbas, Luk 23:18, Luk 23:19. And no wonder that such a man is the favourite and darling of such a mob, he that was really seditious, rather than he that was really loyal and falsely accused of sedition.

V. When Pilate urged the second time that Christ should be released, they cried out, Crucify him, crucify him, Luk 23:20, Luk 23:21. They not only will have him die, but will have him die so great a death; nothing less will serve but he must be crucified: Crucify him, crucify him.

VI. When Pilate the third time reasoned with them, to show them the unreasonableness and injustice of it, they were the more peremptory and outrageous (Luk 23:22): "Why? What evil hath he done? Name his crime. I have found no cause of death, and you cannot say what cause of death you have found in him; and therefore, if you will but speak the word, I will chastise him and let him go." But popular fury, the more it is complimented, the more furious it grows; they were instant with loud voices, with great noises or outcries, not requesting, but requiring, that he might be crucified; as if they had as much right, at the feast, to demand the crucifying of one that was innocent as the release of one that was guilty.

VII. Pilate's yielding, at length, to their importunity. The voice of the people and of the chief priests prevailed, and were too hard for Pilate, and overruled him to go contrary to his convictions and inclinations. He had not courage to go against so strong a stream, but gave sentence that it should be as they required, Luk 23:24. Here is judgment turned away backward, and justice standing afar off, for fear of popular fury. Truth is fallen in the street, and equity cannot enter, Isa 59:14. Judgment was looked for, but behold oppression; righteousness, but behold a cry, Isa 5:7. This is repeated in Luk 23:25, with the aggravating circumstance of the release of Barabbas: He released unto them him that for sedition and murder was cast into prison, who hereby would be hardened in his wickedness, and do the more mischief, because him they had desired, being altogether such a one as themselves; but he delivered Jesus to their will, and he could not deal more barbarously with him than to deliver him to their will, who hated him with a perfect hatred, and whose tender mercies were cruelty.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13-23) And Pilate, when he had called together . . .-See Notes on Mat_27:15-23; Mar_15:6-14. The first summons to the members of the Council, and the reference to Herod’s examination of the Prisoner are, as the sequel of the previous incident, peculiar to St. Luke.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. called together the chief priests] This was a formal speech from a bema—perhaps the throne of Archelaus—set on the tessellated pavement called by the Jews Gabbatha (Joh_19:13). Now was the golden opportunity which Pilate should have seized in order to do what he knew to be right; and he was really anxious to do it because the meek Majesty of the Lord had made a deep impression upon him, and because even while seated on the bema, he was shaken by a presentiment of warning conveyed to him by the dream of his wife (Mat_27:19). But men live under the coercion of their own past acts, and Pilate by his cruelty and greed had so bitterly offended the inhabitants of every province of Judaea that he dared not do anything more to provoke the accusation which he knew to be hanging over his head (comp. Jos. Antt. xviii. 3, § 2. B. J. ii. 9, § 4).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Pilate, when he had called together the chief priests,.... That is, after Herod had sent back Christ unto him, he then summoned the chief priests together, to consider what should be done to him: and with them also,

the rulers and the people; both the civil and ecclesiastical rulers, and the chief among the people, who had been forward in accusing Jesus, and seeking his death: the latter of these is not read in the Persic version; and both are joined together in the Syriac and Ethiopic versions, and read thus; by the former, "the princes, or chiefs of the people": and by the latter, "the judges of the people": in a word, he convened the whole sanhedrim, which consisted of the chief priests, Scribes, and elders of the people.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And Pilate, when he had called together the chief priests and the rulers and the people,

Ver. 13. See Mat 27:23; Joh 18:38.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Vers. 13-25. The Lord is tried again before Pilate, who wishes to release him, but, over-persuaded by the Jews, delivers him to be crucified.

Vers. 13-16. And Pilate... said unto them.., behold I... have found no fault in this Man... No, nor yet Herod:... lo, nothing worthy of death is done unto him; more accurately rendered, is done by him. This was the Roman"s deliberate judgment publicly delivered. The decision then announced, that he would scourge him (ver. 16), was singularly unjust and cruel. Pilate positively subjected a Man whom he had pronounced innocent to the horrible punishment of scourging, just to satisfy the clamour of the Sanhedrists, because he dreaded what they might accuse him of at Rome, where he knew he had enemies! He thought, wrongly as it turned out, that the sight of Jesus after he had undergone this dreadful and disgraceful punishment would satisfy, perhaps melt to pity, the hearts of these restless enemies of his.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Another subterfuge of Pilate’s:

v. 13. And Pilate, when he had called together the chief priests and the rulers and the people,

v. 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 whereof ye accuse Him;

v. 15. no, nor yet Herod; for I sent you to him; and, lo, nothing worthy of death is done unto Him.

v. 16. I will therefore chastise Him, and release him.

v. 17. (For of necessity he must release one unto them at the feast.)

v. 18. And they cried out all at once, saying, Away with this Man, and release unto us Barabbas

v. 19 (who for a certain sedition made in the city, and for murder, was cast into prison).

One scheme of Pilate’s, to place the responsibility on someone else, having failed, he hoped to have success along another line. The prisoner was once more before the court of Pilate, and so he formally called together the accusers, the chief priests and the leaders and also the people, whose number was growing with every minute. He assembled them in order to communicate to them the finding of Herod and also his own mind and will. He sums up his points. Their charge had been that Jesus was turning the people away from their allegiance to the Roman Emperor. Now he had made a careful inquiry into the matter, not only in a private hearing, Joh 18:33, but also in their presence. And not a single charge had been found to be substantiated by any reliable testimony or by the confession of the prisoner. Nor had the finding of Herod differed from his own. Jesus had been sent to the ruler of Galilee, and nothing worthy of death had been laid to His charge. But now Pilate made his first grievous public mistake in telling the people that he would scourge Jesus before giving Him His liberty. If Jesus was innocent, as the governor repeatedly affirmed, it was a crying injustice to cause Him to be whipped in the cruel manner which was then customary. He showed his weakness before the people by making this proposition, for he neither wanted to burden his conscience too heavily, nor did he want the Jews to go wholly unsatisfied. The illegal chastisement thus announced simultaneously with the intention to release the prisoner prepared the way for the violent opposition of the people, who were now lusting for blood and felt that the governor was in their power. His weak, futile policy results in a terrible crime. "Fanaticism grows by concession. " It was Pilate’s custom to release some prisoner at the time of the Passover, and this former favor had grown into an expected duty. The necessity had devolved upon him to release one prisoner to them in connection with the feast. But before Pilate could so much as bring out his suggestion fully, with all the reasons why the people should prefer the release of Jesus to that of Barabbas, the mob began to clamor, not with single voices raised here and there, but in one immense shout rising from all those throats at once, with overpowering volume. They did not plead or beg, but they demanded with a threatening attitude: Take this One away: to punishment, to death with Him! But release to us Barabbas. That was the people’s choice: a low and hideous criminal, a rebel and a murderer, who had been thrown into jail to await the sentence of death. It was a case of blindness and hardness of heart without parallel in history. And to think that many of these same people had probably been in the number of those that had called out in loud hosannas five days before, that for fear of them the chief priests had not dared to lay their hands on Jesus a scant three days ago! Note: If anyone is willing to honor Jesus as a great prophet, but refuses to repent and to believe in the Savior, to give Him his whole heart, he is in reality far from His grace and from true discipleship. With such people it takes very little to be drawn over into the ranks of the enemies.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How unwilling, how very unwilling, Pilate was to be an instrument of our Saviour’s death; one while he expostulates with the chief priests, saying, What evil hath he done? No, St. Luke here declares, Pilate came forth three several times, professing that he found no fault in him.

Where note, how much more justice and equity Christ me with from Pilate, an heathen, than from the chief priests and people of the Jews, professing the true religion! Oh how desperate is the hatred that grows upon the root of religion!

Learn hence, that hypocrites within the church, may be guilty of such tremendous acts of wickedness, as the consciences of infidels and pagans without the church may boggle at, and protest against. Pilate, a pagan, absolves Christ, while the hupocritical Jews, that heard his doctrine, and saw his miracles, do condemn him.

Observe, 2. How Pilate at last suffers himself to be overcome with the importunity of the Jews, and delivers the holy and innocent Jesus, contrary to his judgment and conscience, to the will of his murderers. It is a vain apology for sin when persons pretend, that they are not committed with their own consent, but at the instigation and importunity of others; for such is the frame and constitution of man’s soul, that none can make a person wicked without his own consent: it was no extenuation of Pilates’s sin, no alleviation of his punishment, that to please the people he delivered our Saviour, contrary to the directions of his own conscience, to be crucified.

Observe, 3. The person whose life the wicked Jews preferred before the life of the holy Jesus, Barabbas: We will that thou release Barabbas, and deliver Jesus. Mark these hypocritical high priests, who pretended such zeal for God and religion; they prefer the life of a person guilty of the highest immoralities and debaucheries, even murder and sedition, before the best man that ever lived in the world.

But whence sprang the malice and hatred of the high priests and of the Jews, against our Saviour?

Why plainly from hence, Christ interpreted the law of God more strictly than their lusts can bear; and he lived a more holy, useful, and excellent life, than they could endure.

Now nothing enrages the men of the world more against the professors, but especially the preachers of the gospel, than holiness of doctrine, and strictness of life and conversation. Such as preach and live well, let them expect such enmity and opposition, such malice and persecution, such sufferings and trials, as will shock an ordinary patience and constancy of mind. Our Master met with it, let his zealous ministers prepare for it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXI. Third Stage of Roman Trial].

CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) aMATT. XXVII. 15-30; bMARK XV. 6-19; cLUKE XXIII. 13-25; dJOHN XVIII. 39-XIX 16.

a15 Now at the feast [the passover and unleavened bread] the governor was wont { bused to release unto them athe multitude one prisoner, whom they would. bwhom they asked of him. [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners.] a16 And they had then b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate's government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.] 8 And the multitude went up and began to ask him i to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate's palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.] c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord's accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced], b9 And a17 When therefore they were gathered together, bPilate answered them, saying, c14 and said unto them, bWill ye that I release unto you the King of the Jews? cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. d39 But ye have a custom, that I should release unto you one at the passover: c16 I will therefore chastise him, and release him. dWill ye therefore that I release unto you the King of the Jews? aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ? 18 For he knew bperceived athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.] c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas:-- 19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew's account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.] a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate's wife suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Cæsar attached much importance to dreams.] b11 But a20 Now the chief priests and the elders persuaded bstirred up the multitude, amultitudes bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus. 21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber. c20 And Pilate spake unto them again, desiring to release Jesus; [712] b12 And Pilate again answered and said asaith unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews? c21 but b13 and they cried out cshouted bagain, csaying, Crucify, crucify him. aThey all say, Let him be crucified. b14 And Pilate said unto them, cthe third time, Why, what evil hath this man ahe done? cI have found no cause of death in him: I will therefore chastise him and release him. aBut they cried out exceedingly, saying, bCrucify him. aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prætorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.] d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prætorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.] 2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; 3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord's crown. See Act_22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.] 5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And i Pilate saith unto them, Behold, the man! [It was Pilate's original proposition to scourge Jesus and let him go ( Luk_23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate's words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The "Ecce Homo" of Pilate is in some sense an echo of the words of the Father when he said, "This is my Son, my chosen: hear ye him." In Jesus we behold the true man, the second Adam.] 6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify i him, crucify him! [Thus Pilate's expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, "ye" and "I" are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: "I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves."] 7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy ( Lev_24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.] 8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh_18:2, Joh_18:5 (the same word being translated both "betrayed" and "delivered"), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate's sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above-- Psa_75:6, Psa_75:7, Isa_44:28, Rom_13:1); but Pilate's sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers--those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.] 12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Cæsar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.] 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.] 14 Now it was the Preparation of the passover [see 1Sa_12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Cæsar of their choice would do to them ( Luk_19:41-44, Luk_23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.] c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate's weak resistance by their clamor.] a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. 25 And all the people answered and said, His blood be on us, and on our children. [Pilate's act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews ( Deu_21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.] b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done. a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will. d16 Then therefore bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John's account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate's soldiers, who first mocked him, as the next paragraph shows.] b16 And [718] a27 Then the soldiers of the governor took Jesus, bled him away within ainto the court, which is the Praetorium; and they called together aand gathered unto him the whole band. 28 And they stripped him, and put on him a scarlet robe. b17 And they clothe him with purple, a29 And they platted bplatting a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, b18 and they began to salute him, asaying, Hail, King of the Jews! 30 And they spat upon him, and took the reed b19 And they smote his head aand smote him on the head. bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prætorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]

[FFG 710-719]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

called together the chief priests and the rulers and the crowd of people

"called the chief priests and the rulers and the crowd of people to come meet together"

the crowd of people

It is not likely that Pilate asked a crowd to come. The crowd was probably still there waiting to see what would happen to Jesus. AT: "the crowd that was still there" (See: Assumed Knowledge and Implicit Information)

this man

This refers to Jesus.

like a man who

"saying that he"

I, having questioned him before you

"I have questioned Jesus in your presence, and." It is implied that they were witnesses to the proceedings. AT: "I have questioned Jesus with you here as witnesses, and" (See: Assumed Knowledge and Implicit Information)

find no fault in this man

"do not think that he is guilty"

translationWords

Pilate

chief priests

rule

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. συνκαλεσάμενος τοὺς ἀρχιερεῖς. This was a formal speech from a bema—perhaps the throne of Archelaus—set on the tessellated pavement called by the Jews Gabbatha (Joh 19:13). Now was the golden opportunity which Pilate should have seized in order to do what he knew to be right; and he was really anxious to do it because the meek Majesty of the Lord had made a deep impression upon him, and because even while seated on the bema, he was shaken by a presentiment of warning conveyed to him by the dream of his wife (Mat 27:19). But men live under the coercion of their own past acts, and Pilate by his cruelty and greed had so bitterly offended the inhabitants of every province of Judaea that he dared not do anything more to provoke the accusation which he knew to be hanging over his head (comp. Jos. Antt. VIII. 3, § 2; B. J. II. 9, § 4).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13-25.] Further hearing before Pilate, who strives to release Him, but ultimately yields to the Jews. Mat 27:15-26. Mar 15:6-15.Joh 18:39Joh 18:39, Joh 18:40. Our account, while entirely distinct in form from the others, is in substance nearly allied to them. In a few points it approaches John very nearly, compare ver. 18 with John ver. 40, also ἕνα ver. 17, with John ver. 39.

The second declaration of our Lord’s innocence by Pilate is in John’s account united with the first, ver. 38. In the three first Gospels, as asserted in our ver. 14, the questioning takes place in the presence of the Jews: not so, however, in John (see 18:28).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13-25. The vain Attempts of Pilate to avoid Sentencing Jesus to Death. Comp. Mat 27:15-26; Mar 15:6-15. Pilate’s first two expedients had failed: (1) telling the Jews to deal with case themselves; (2) sending it to Herod. He now tries two others: (3) to release Him in honour of the feast; (4) to scourge Him and let Him go. Roman dislike of a gross injustice to an innocent person possibly influenced him; but perhaps the chief motive was the superstitious fear, produced by his wife’s dream and confirmed by Christ’s bearing and words. Jn. states that he again and again declared Jesus to be innocent (18:38, 19:4, 6). In wording Lk. is not very similar to either Mat 27:15-26 or Mar 15:6-15; but the substance of all three is the same. Jn. is more full and quite independent; he distinguishes the conversation inside the prætorium with Jesus and outside with the Jews.

13. συνκαλεσάμενος. See on 9:1. Pilate in taking the matter in hand again summons not only the hierarchy, whose bitterness against Jesus he knew, but the populace, whom he hoped to find more kindly disposed, and able to influence their rulers.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vers. 13-19. Not having succeeded in this way, Pilate finds himself reduced to seek another expedient. Two present themselves to his mind: first, the offer to chastise Jesus,—that is to say, to scourge Him; then the proposition to release Him as a pardoned malefactor, according to the custom of the feast. The penalty of scourging strictly formed part of the punishment of crucifixion; it was the imperative preliminary. Jerome says (in Matt. xxvii.): Sciendum est Pilatum romanis legibus ministrasse, quibus sancitum erat ut qui crucifigeretur, prius flagellis verberetur (Langen, p. 281). This previous punishment was often mortal. In this case Pilate offered it to the Jews in place of crucifixion, not as the first act of that punishment. He hoped that at the sight of this the more moderate would be satisfied, and that the last act would not be demanded of him. But to secure the certainty of this means, he combines it with the other. The time was come for releasing a state prisoner, as was common at the feast. He reckons on the numerous adherents of Jesus who had welcomed Him with acclamations on Palm Day, and whose voices, in spite of the rulers, would make themselves heard in demanding His release.

At Luk 23:15, Tischendorf prefers the Alex. reading: “For he sent him to us,” instead of, “For I sent you to him.” But this reading has arisen from an entire misunderstanding of the following phrase. It was translated, “And, lo! nothing is done unto him (at Herod’s court) to show that he has been judged worthy of death;” while the Greek expression signifies, according to a well-known construction, “And, lo! he is found to have done nothing (He, Jesus) which was worthy of death [in Herod’s conviction as well as in mine].” The received reading is therefore indisputably the true one.

Pilate declares aloud that the result of this whole series of inquiries has been to establish the innocence of Jesus. But why in this case conclude, as he does (therefore, Luk 23:16), by offering to scourge Him, thereafter to release Him? It was already a denial of justice to send Jesus to Herod after having acknowledged His innocence; it is a more flagrant one still to decree against Him, without any alleged reason, the penalty of scourging. This first concession betrays his weakness, and gives him over beforehand to his adversaries, who are more decided than he.

If Luk 23:17 is authentic, and if it is to be put here (see the critical note), the most natural connection between Luk 23:16-17 is this: “I will release him; for I am even under obligation to release unto you a prisoner.” Pilate affects to have no doubt that, when the liberation of a prisoner is offered to the people, they will claim Jesus. But if this verse is rejected as unauthentic, we must recognise in the ἀπολύσω, I will release, Luk 23:16, a positive allusion to the custom of releasing a prisoner. At Luk 23:18, the Jews, understanding in a moment Pilate’s idea, would reply to him by putting themselves at his view-point. But this explanation is somewhat forced, and the omission of Luk 23:17 may have arisen in the Alex. from confounding the two AN...which begin the two Luk 23:17-18.

In John, Pilate, while reminding the people of this custom, directly offers them the deliverance of Jesus. This was probably the real course of events. In Matthew, he puts the alternative between Jesus and Barabbas, which is less natural. In Mark, it is the people who, interrupting the deliberation relative to Jesus, all at once claim the liberation of a prisoner, which is less natural still.

The origin of the custom here mentioned is not known. It is far from probable that it was introduced by the Romans. Langen justly quotes against this supposition the words of Pilate (Joh 18:39), “Ye have a custom.” Perhaps it was a memorial of the great national deliverance, of the escape from Egypt, which was celebrated at the feast of Passover. The Romans, who took a pride in respecting the usages of conquered peoples, had fallen in with this custom.

But before Pilate had carried out the scourging, the people had already made their choice. This choice is presented, Luk 23:18, as unanimous and spontaneous (παμπληθεί), while Matthew and Mark, more accurate on the point, ascribe it to the pressure exercised by the rulers and their underlings, which harmonizes with Joh 19:6.

Mark and Luke characterize Barabbas as one who had been guilty of murder in an insurrection; he was therefore a representative of the same revolutionary spirit of which the Sanhedrim were accusing Jesus. To give up Jesus to the cross, and to demand Barabbas, was to do at the same moment two significant acts. It was to repudiate the spirit of submission and faith which had distinguished the whole work of Jesus, and which might have saved the people. It was at the same time to let loose the spirit of revolt which was to carry them to their destruction.

The name Barabbas comes from בַּרand אַבָּא(son of the father). This name signifies, according to most, son of Abba, of God. Keim understands son of the Rabbin, taken as spiritual father. The name Jesus, which is also given to this man in 4 Mnn. of Matthew, and which was found, according to the Fathers, in a considerable number of MSS., was probably added to the name of Barabbas, with the desire to render the parallelism the more striking.

The liberation of Barabbas was a judicial act; to carry it out, Pilate must ascend his judgment-seat. It was probably at this moment that the message of his wife, of which Matthew speaks (Luk 23:19, “When he was set down on the judgmentseat”), was transmitted to him.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.