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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.
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Origen of AlexandriaAD 253
HOMILIES ON LEVITICUS 10.2.2
The word of the Lord is rich, and according to the opinion of Solomon, "it must be written on the heart" not once but also twice and "three times." Let us to the best of our ability also now attempt to add something to what was said long ago. Let us show how "as a type of things to come" this one male goat was sacrificed to the Lord as an offering and the other one was sent away "living." Hear in the Gospels what Pilate said to the priests and the Jewish people: "Which of these two do you want me to send out to you: Jesus, who is called the Christ, or Barabbas?" Then all the people cried out to release Barabbas and to hand Jesus over to be killed. Look, you have a male goat who was sent "living into the wilderness." He carried with him the sins of the people who cried out and said, "Crucify, crucify!" The first is a male goat sent "living into the wilderness." The second is the male goat that was offered to God as an offering to atone for sins. Christ made a true atonement for those who believe in him.
Origen of AlexandriaAD 253
AGAINST CELSUS 8.42
Celsus goes on to say that "those who killed Jesus suffered nothing for a long a time afterwards." We must inform him and all who are prone to learn the truth. The Jewish people called for the crucifixion of Jesus with shouts of "Crucify him, crucify him!" They preferred to set free the robber who had been thrown into prison for sedition and murder. They wanted Jesus, who had been delivered through envy, to be crucified. The city where all these things happened was attacked shortly after this. After a long siege, it was totally overthrown and destroyed. God judged the inhabitants of that place unworthy of living the life of citizens together. Although it may seem incredible to say, God spared this people in delivering them to their enemies. He saw that they were incurably against any improvement and were daily sinking deeper and deeper into evil. All this happened to them because the blood of Jesus was shed at their instigation and on their land. The land was no longer able to bear those who were guilty of so fearful a crime against Jesus.
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.”
BedeAD 735
On the Gospel of Luke
But Pilate again spoke to them, wanting to release Jesus. But they shouted back, saying: Crucify, Crucify him. How great the cruelty of the unfaithful, who not only desire to kill the innocent, but to kill with the worst kind of death, that is, by crucifixion! For those hanging on the wood of the cross, fastened to the wood by nails in their feet and hands, were killed by a prolonged death, and they were long-lived on the cross, not because a longer life was chosen, but because death itself was extended, lest the pain end quickly. But He, by dying the worst kind of death, killed all death. It was terrible to the unknowing Jews. For it was chosen by the Lord. For He was to have that very cross as His sign, He was to place that very cross as a trophy over the conquered devil on the foreheads of the faithful, so that the Apostle might say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world (Galatians 6:14).
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.
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.
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SUMMARY
Luke 23:20 captures a critical moment in Jesus' trial, revealing Pontius Pilate's persistent and deliberate efforts to release Jesus, even in the face of escalating public pressure. This verse underscores Pilate's internal conflict and his repeated attempts to avert the unjust condemnation of a man he found innocent, highlighting the dramatic tension between Roman authority and the fervent demands of the Jewish crowd.
CONTEXT
Literary Context: This verse is deeply embedded within the Passion narrative, specifically the account of Jesus' trial before Pontius Pilate, which begins in Luke 23:1. Prior to this verse, Jesus has been accused by the chief priests and scribes, brought before Pilate, and repeatedly declared innocent by the Roman governor (see Luke 23:4 and Luke 23:14-15). Pilate had even proposed a compromise: scourging Jesus and then releasing Him, a practice associated with the Passover custom of releasing a prisoner. However, the chief priests and the crowds vehemently demanded Jesus' crucifixion and the release of Barabbas instead (as seen in Luke 23:18-19). Therefore, Luke 23:20 represents Pilate's renewed, desperate attempt to persuade the agitated multitude, demonstrating his internal conflict and reluctance to condemn an innocent man. It sets the stage for the crowd's final, overwhelming rejection of Jesus.
Historical & Cultural Context: The trial of Jesus took place during Passover, a time of heightened religious and political tension in Jerusalem. Roman governors like Pilate were responsible for maintaining order and dispensing justice, often with an awareness of local customs and sensitivities. The practice of releasing a prisoner at Passover (known as amnesty or privilegium Paschale) was a gesture of goodwill, though its exact origins and widespread application are debated among historians. Pilate, as the Roman prefect of Judea, held ultimate judicial authority. However, he operated in a volatile environment where Jewish religious leaders wielded significant influence over the populace and where any perceived slight or injustice could spark a riot, threatening Roman stability. His repeated attempts to release Jesus reflect a desire to avoid an unjust execution and, perhaps more pragmatically, to prevent civil unrest that could jeopardize his position. The Jewish leaders' demand for crucifixion, a Roman form of execution, rather than stoning (a Jewish method), indicates their desire for Jesus to be put to death in a way that would mark him as a political criminal and ensure his complete public disgrace.
Key Themes: Luke 23:20 contributes to several significant themes in Luke's Gospel and the broader biblical narrative. Firstly, it highlights Pilate's Reluctance and Persistence in the face of immense pressure. The phrase "willing to release Jesus" (Greek: thelōn apolysai) clearly indicates Pilate's strong personal inclination and repeated efforts to acquit Jesus, portraying him not as a willing participant in Jesus' condemnation, but as a man caught between his own sense of justice and political expediency. Secondly, the verse implicitly underscores the destructive Power of Mob Mentality. Despite Pilate's authority and judgment, the immense influence exerted by the agitated crowd, stirred by the religious leaders, ultimately swayed his decision. This illustrates the dangers of succumbing to popular, misguided opinion, a theme also evident in the crowd's demands in Luke 23:21. Finally, it subtly points to Divine Sovereignty Amidst Human Actions. While Pilate sought to release Jesus, the unfolding events were part of God's predetermined plan for salvation. This verse, therefore, paradoxically serves a larger divine purpose, as articulated in passages like Acts 2:23.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:20 is rich in literary devices that amplify its dramatic impact. Repetition is evident in Pilate's act of speaking "again," which echoes his previous declarations of Jesus' innocence and his attempts to release Him. This highlights Pilate's persistence and the crowd's unwavering opposition. There is profound Dramatic Irony at play: the Roman governor, a pagan authority, recognizes the innocence of the Son of God, while the religious leaders of Israel, who should have recognized their Messiah, are the ones vehemently demanding His crucifixion. This reversal of expected roles underscores the spiritual blindness of those who rejected Jesus. The verse also employs Contrast, setting Pilate's desire for justice and release against the crowd's irrational, vengeful demand for death. This stark opposition emphasizes the moral and spiritual conflict at the heart of the Passion narrative. Finally, Pilate's struggle and ultimate failure to release Jesus can be seen as Foreshadowing the inevitable fulfillment of God's sovereign plan, where even human injustice serves a higher redemptive purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:20 stands as a poignant testament to the tension between human will and divine purpose. Pilate's desire to release Jesus, though rooted in a sense of justice, ultimately gives way to political expediency and mob pressure, demonstrating the fragility of human resolve in the face of overwhelming opposition. Theologically, this moment underscores the profound truth that even the most powerful human authorities are subject to a higher power. Pilate's inability to release Jesus, despite his repeated attempts, subtly points to the predetermined nature of Christ's sacrifice. It was not merely a tragic outcome of human injustice, but the fulfillment of God's eternal plan for salvation, where the innocent Lamb of God would be offered for the sins of the world.
REFLECTION AND APPLICATION
Luke 23:20 offers profound insights for contemporary believers, challenging us to examine our own convictions and responses to pressure. Pilate, despite knowing Jesus' innocence, ultimately succumbed to the demands of the crowd, highlighting the immense power of popular opinion and the dangers of compromising truth for convenience or social acceptance. This narrative urges us to cultivate moral courage, to stand firm for what is right, even when it is unpopular or costly. It serves as a stark reminder that true justice often requires resisting the prevailing tide and that our convictions should be rooted in divine truth, not in the fluctuating sentiments of the masses. We are called to be discerning, to think critically, and to ensure that our actions are guided by righteousness, rather than by the fear of man or the desire for approval. Pilate's tragic compromise underscores the severe consequences that can arise when conviction is sacrificed, not only for the individual but for the broader community and for the cause of truth itself.
Questions for Reflection
FAQ
Why was Pilate so willing to release Jesus, despite the accusations against Him?
Answer: Pilate's willingness to release Jesus stemmed primarily from his repeated assessment that Jesus was innocent of any capital crime, particularly sedition against Rome. As a Roman governor, his duty was to uphold justice and maintain order. He found no credible evidence that Jesus was a threat to Caesar or the Roman Empire, as explicitly stated in Luke 23:4 and Luke 23:14-15. Furthermore, Pilate likely recognized that the accusations were driven by envy and religious animosity from the Jewish leaders, rather than genuine legal infractions (as noted in Matthew 27:18). His attempts to release Jesus, including offering Barabbas as an alternative, were efforts to avoid an unjust execution and to prevent a potential riot during the sensitive Passover festival.
What does "spake again to them" imply about Pilate's character or the situation?
Answer: The phrase "spake again to them" (Greek: prosphōnéō pálin) implies several things about Pilate and the unfolding drama. Firstly, it highlights Pilate's persistence and reluctance to condemn Jesus. This was not his first attempt to release Jesus, but a renewed appeal, indicating his strong desire to avoid the unjust verdict. Secondly, it underscores the intense pressure Pilate was under from the crowd and the chief priests. His repeated efforts suggest that the crowd's demands were not easily dismissed, and he was struggling against a powerful, agitated force. Thirdly, it reveals Pilate's weakness and indecisiveness in the face of political expediency. Despite his judicial authority and personal conviction of Jesus' innocence, he ultimately lacked the resolve to stand firm against the popular will, leading to his tragic compromise detailed later in Luke 23:24.
CHRIST-CENTERED FULFILLMENT
Luke 23:20, depicting Pilate's futile attempts to release Jesus, profoundly underscores the Christ-centered narrative of salvation. While Pilate, in his human capacity, desired to exercise justice and set an innocent man free, his efforts were ultimately overruled by a divine decree. This verse, therefore, is not merely a historical account of a Roman governor's indecision but a testament to the sovereign plan of God, which ordained that His Son would be delivered up for the sins of humanity. Jesus' unjust condemnation, despite Pilate's recognition of His innocence, was the very means by which God's righteous judgment against sin was satisfied. The Lamb of God, though spotless and without blemish, was "led as a lamb to the slaughter" (Isaiah 53:7) not because of human error or political weakness, but because it was the Father's will for Him to bear the world's sin. Pilate's repeated attempts to release Jesus ironically highlight the absolute necessity of Christ's sacrifice; had Jesus been released, humanity would remain in its sin. Thus, Pilate's failure to release Jesus is a powerful reminder that God's redemptive plan, conceived before the foundation of the world, was meticulously unfolded through human actions, ensuring that "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8). The cross, born of human injustice, became the ultimate expression of divine justice and love, fulfilling the prophecies and securing eternal redemption for all who believe.