TRV
Translation
See on the biblical-era map
In the KJVVerse 25,952 of 31,102
Study This Verse
Commentary on Luke 23 verses 13–25
13 ¶ And Pilate, when he had called together the chief priests and the rulers and the people,
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:
15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
16 I will therefore chastise him, and release him.
17 (For of necessity he must release one unto them at the feast.)
18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19 (Who for a certain sedition made in the city, and for murder, was cast into prison.)
20 Pilate therefore, willing to release Jesus, spake again to them.
21 But they cried, saying, Crucify him, crucify him.
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.
23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–25. Public domain.
Copy as
Cyril of JerusalemAD 386
Catechetical Lecture 13:3
Many have been crucified throughout the world, but the demons are not afraid of any of these. These people died because of their own sins, but Christ died for the sin of others. He “did not sin, neither was deceit found in his mouth.” It was not Peter, who could be suspected of partiality, who said this, but Isaiah, who, although not present in the flesh, in spirit foresaw the Lord’s coming in the flesh. Why do I bring only the prophet as a witness? Take the witness of Pilate himself. He passed judgment on him, by saying, “I find no guilt in this man.” When he delivered him over and washed his hands, he said, “I am innocent of the blood of this just man.” The robber is another witness to Jesus’ innocence. He is the first man to enter paradise. He rebuked his friend and said, “We are receiving what our deeds deserved, but this man has done nothing wrong, because you and I were present at his judgment.”
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear's sake, Pilate gratifies the cruel desires of the Jews.
Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.101-2
Similarly, I think that this is a prototype of all judgments that they would condemn those whom they believed to be innocent. However, it is evident that the Gentiles are more tolerant than the Jews, as Pilate's association with them demonstrates, and they are more persuaded by divine works. But what about those who crucified the Lord of majesty? It is not without reason that murderers seek absolution, as they sought the destruction of the innocent. Such unjust laws have the quality of hating innocence and loving crime. However, in the interpretation of the name, it gives the appearance of a figure; for Barabbas is translated to mean 'son of the father' in Latin: therefore, those to whom it is said, 'You are of your father the devil,' are shown to prefer the son of their father, Antichrist, over the true Son of God.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.100
He is sent to Herod, sent back to Pilate. And although neither of them pronounce him guilty, they still comply with the desires of someone else's cruelty. Indeed, Pilate washed his hands, but he did not wash away his deeds; for a judge ought not to yield to envy or fear, so as to deliver the blood of an innocent person. His wife warned him: grace shone in the darkness; divinity was evident; yet she did not temper the sacrilegious sentence in this way.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy's sake, or by the privilege of the feast, ought He to be let free.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 152
They brought the holy and just One to Pilate. They spoke violent and unrestrained words against him and poured out falsely invented accusations. They persisted in the ferocity with which they accused him. Pilate then ruled that it should be as they desired, although he had publicly said, “I find no wickedness in this man.” It says, “They cried out, ‘Away with him, crucify him!’ ” The Lord had rebuked this unmerciful and unlawful cry by the voice of the prophet Isaiah. It is written, “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!” In another place, he said of them, “Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me! I would redeem them, but they speak lies against me.” It is written again, “Their princes shall fall by the sword, because of the rudeness of their tongue.”
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.
As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.
Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.
With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.
This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John's words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate's diligent questioning, they resort at last to prayers only; entreating that He might be crucified.
BedeAD 735
On the Gospel of Luke
Therefore, I will have him corrected and release him. I will scourge him and mock him as much as you demand, as long as you do not thirst for innocent blood.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.
Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.
For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.)
Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.
Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.
They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Luke 23:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Luke 23:16 records Pontius Pilate's proposed compromise concerning Jesus Christ, where he declares his intention to "chastise him, and release [him]." This pivotal statement reveals Pilate's internal conflict: he finds no fault in Jesus deserving of death, yet he seeks to appease the insistent Jewish religious leaders and the demanding crowd by inflicting a severe, unjust punishment before setting Him free. It underscores the immense political pressure Pilate faced and his tragic failure to uphold true justice, even while recognizing Jesus' innocence.
CONTEXT
Literary Context: This verse is situated within the extended narrative of Jesus' trial before Pilate, which spans from Luke 23:1 to Luke 23:25. Prior to this statement, Pilate has already conducted multiple interrogations, including sending Jesus to Herod Antipas (Luke 23:6-12). Crucially, Pilate has twice declared Jesus innocent of any capital crime (Luke 23:4 and Luke 23:14-15), stating that neither Jesus nor Herod found Him guilty of the charges leveled by the chief priests and scribes. Despite these declarations, the crowd's clamor for Jesus' crucifixion intensifies, pushing Pilate towards a desperate and unjust compromise.
Historical & Cultural Context: The trial of Jesus occurred during the Passover festival, a time of heightened religious and political tension in Jerusalem. Roman governors like Pilate were keenly aware of the potential for Jewish uprisings, especially during major festivals, and their primary duty was to maintain peace and order. The custom of releasing a prisoner at Passover, a practice mentioned in all four Gospels (Matthew 27:15, Mark 15:6, Luke 23:17, John 18:39), was likely an attempt by the Roman authorities to curry favor with the Jewish populace. Pilate's proposal to "chastise" Jesus refers to scourging (Latin: flagellatio), a brutal Roman punishment involving whips with bone or metal fragments, often inflicted before crucifixion to weaken the condemned and serve as a deterrent. This was a severe, humiliating, and often life-threatening ordeal, highlighting the extreme nature of Pilate's proposed "compromise."
Key Themes: This verse contributes significantly to several overarching themes in the Gospel of Luke and the broader biblical narrative. It starkly illustrates the theme of Injustice and Corruption of Power, as Pilate, despite knowing Jesus' innocence, succumbs to external pressure and proposes an unjust punishment. It highlights the theme of Political Expediency versus Righteousness, showcasing how fear of civil unrest and a desire to maintain personal authority can override moral judgment. Furthermore, it subtly foreshadows the Suffering Servant motif, as Jesus, the innocent one, is subjected to a cruel fate, aligning with prophetic expectations of His atoning work, a theme central to the Gospel's portrayal of Jesus' mission, as seen in passages like Luke 22:37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:16 powerfully employs Irony. Pilate, the Roman governor, repeatedly declares Jesus innocent, yet proposes to "chastise him." This is a profound and tragic irony, as the one who should uphold justice instead inflicts punishment on an innocent man to satisfy an unjust mob. The very act of "chastising" (disciplining) someone found blameless is a perversion of justice. Furthermore, the verse contains Foreshadowing, as the proposed "chastisement" (scourging) ultimately becomes a part of Jesus' actual suffering before His crucifixion, even though Pilate's immediate intention was to release Him afterwards. This unjust suffering, though intended by Pilate as a compromise, aligns with the divine plan for Jesus' atoning sacrifice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:16 serves as a stark illustration of the human tendency to compromise truth and justice under pressure, a theme that resonates throughout biblical history. Pilate's actions, driven by fear of a riot and a desire to maintain his own authority, exemplify the dangers of political expediency overriding moral conviction. Theologically, this moment underscores the profound innocence of Jesus and the unjust nature of His suffering, which was nonetheless part of God's sovereign plan for redemption. It highlights that even human wickedness and injustice can be woven into the fabric of divine purpose, ultimately leading to the fulfillment of prophecy and the salvation of humanity.
REFLECTION AND APPLICATION
Luke 23:16 challenges believers to examine their own willingness to compromise truth and righteousness in the face of pressure. Pilate's tragic failure to stand firm for justice, despite knowing Jesus' innocence, serves as a sobering warning against succumbing to popular opinion, political expediency, or fear of reprisal. For us today, this means having the courage to uphold biblical principles in our workplaces, communities, and personal lives, even when it is unpopular or costly. It also reminds us of the immense suffering Jesus endured, not for His own sin, but for ours, deepening our appreciation for His sacrificial love and the cost of our redemption. We are called to live lives of integrity, reflecting the character of Christ, who never compromised with sin or injustice, but faithfully pursued God's will to the end.
Questions for Reflection
FAQ
Why did Pilate want to chastise Jesus if he found Him innocent?
Answer: Pilate found himself in an impossible political bind. He had repeatedly declared Jesus innocent of any capital crime, stating that he found "no fault in this man" (Luke 23:4) and that "nothing worthy of death has been done by him" (Luke 23:15). However, the Jewish religious leaders and the crowd were vehemently demanding Jesus' crucifixion. To release Jesus outright would risk a riot during the sensitive Passover festival, potentially leading to Pilate's recall by Rome. His proposal to "chastise him, and release [him]" was a desperate compromise. He hoped that by inflicting a severe, humiliating scourging, he could appease the crowd's bloodlust and satisfy their demand for some form of punishment, thereby allowing him to release Jesus without a full-blown uprising. It was an act of political expediency and cowardice, sacrificing justice for the sake of maintaining order and his own position.
CHRIST-CENTERED FULFILLMENT
Luke 23:16, though a testament to human injustice, paradoxically points to the Christ-centered fulfillment of God's redemptive plan. Pilate's proposed "chastisement," a severe scourging, was an unjust punishment for an innocent man, yet it precisely foreshadowed the suffering Jesus would indeed endure, not to be released, but to be crucified. This suffering was not arbitrary but a deliberate act of divine love and justice, fulfilling the Old Testament prophecies of the Suffering Servant, who would be "pierced for our transgressions" and "crushed for our iniquities" (Isaiah 53:5). The physical pain and humiliation Jesus endured, even at Pilate's unjust hand, became part of the atoning work through which He bore the sins of humanity. His innocent suffering, as described in passages like 1 Peter 2:24, became the means by which believers are healed and reconciled to God. Thus, Pilate's attempt to compromise justice unwittingly contributed to the ultimate act of divine justice and mercy, demonstrating that even human wickedness serves God's sovereign purposes in bringing about salvation through Christ's sacrifice, as affirmed in Acts 2:23.