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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
And Pilate adjudged that their petition be made. But he released to them the one who had been cast into prison for murder and sedition, whom they requested. Jesus, however, he delivered to their will. The seditious thief and author of murders was released to the Jewish people, that is, the devil, who long ago, due to the guilt of pride, had been expelled from the homeland of light and cast into the prison of darkness, and thus the Jews cannot have peace because they preferred to choose the leader of seditions rather than the Lord. Since Barabbas means son of the father or son of the master, he can carry the type of the Antichrist, whom those of whom it is said: "You are of your father the devil" (John VIII), will prefer to the true Son of God. The son of the devil, the Antichrist, is called not by birth from him, but by imitating him, as other sinners do.
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 23:24 marks a pivotal and tragic moment in the trial of Jesus, as the Roman governor, Pontius Pilate, finally succumbs to the intense pressure from the Jewish chief priests and the agitated crowd, condemning Jesus to crucifixion despite repeatedly finding no fault in Him. This verse records Pilate's official pronouncement, sealing the fate of the innocent Son of God under immense political and social pressure, thereby setting the stage for the ultimate act of atonement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's concise phrasing in Luke 23:24 employs several literary devices to heighten the dramatic and tragic impact of the scene. The most striking is Irony: Pilate, the Roman governor tasked with upholding justice, condemns an innocent man despite repeatedly finding no fault in Him, thereby becoming an instrument of injustice. This is compounded by the Dramatic Irony for the reader, who knows the ultimate redemptive purpose of this unjust condemnation. The phrase "as they required" functions as a form of Euphemism or Understatement, subtly conveying the intense, coercive pressure of the mob without explicitly detailing their violent clamor. The brevity and declarative nature of the verse itself contribute to its chilling effect, presenting the cold, official act without dwelling on the emotional turmoil, thereby emphasizing the stark reality of Pilate's moral failure. This moment also serves as powerful Foreshadowing, as Pilate's sentence directly leads to the crucifixion, the central event of Christian theology.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:24 stands as a stark testament to the human capacity for injustice and the devastating consequences of moral cowardice in the face of popular pressure. Theologically, Pilate's act of "giving sentence" against an innocent man, despite his own repeated declarations of Jesus' blamelessness, underscores the profound depths of human sin and the corrupting influence of political expediency. Yet, even in this moment of profound human failure, the verse participates in the overarching divine narrative of salvation. It is a critical step in the sovereign plan of God, where the ultimate sacrifice for sin would be accomplished not through human righteousness, but through the unjust condemnation and execution of the sinless Son of God. This paradoxical fulfillment of God's will through human wickedness is a recurring theme in biblical theology, revealing God's ability to work His purposes even through the darkest human actions.
REFLECTION AND APPLICATION
Luke 23:24 serves as a powerful and sobering mirror, reflecting the enduring human struggle between conviction and compromise, truth and expediency. Pilate's tragic decision reminds us that even those in positions of power and authority are susceptible to external pressures, often choosing self-preservation or political stability over justice and righteousness. For us today, this verse challenges us to examine our own lives: where do we compromise our convictions for the sake of popularity, comfort, or perceived safety? Do we have the courage to stand for what is right, even when it is unpopular, costly, or goes against the prevailing tide of public opinion? The innocent Christ was condemned by a world unwilling to confront its own sin, and in His condemnation, He paved the way for our redemption. Our application must therefore extend beyond merely avoiding Pilate's error to actively embracing the counter-cultural call of Christ to pursue justice, speak truth, and love righteousness, even when it comes at a personal cost. It calls us to be agents of God's kingdom, willing to stand against injustice and to bear witness to the truth, just as Jesus did.
Questions for Reflection
FAQ
Why did Pilate, who declared Jesus innocent multiple times, ultimately condemn Him?
Answer: Pilate's decision was a complex confluence of political expediency, fear, and a desire to maintain order in a volatile province. He repeatedly found no fault in Jesus (Luke 23:4, Luke 23:14, Luke 23:22), and even attempted to release Him by offering a choice between Jesus and Barabbas. However, the relentless and escalating demands of the Jewish chief priests and the agitated crowd, coupled with veiled threats about his loyalty to Caesar (John 19:12), ultimately swayed him. Pilate prioritized avoiding a riot and preserving his political standing over rendering a just verdict, tragically sacrificing an innocent man for his own perceived security.
CHRIST-CENTERED FULFILLMENT
Luke 23:24, though a somber account of human injustice, finds its profound Christ-centered fulfillment not merely in the condemnation of Jesus, but in the redemptive purpose that condemnation served. Pilate's unjust sentence, a direct consequence of human sin and political cowardice, was paradoxically the very means by which God's eternal plan of salvation was brought to fruition. Jesus, the sinless Lamb of God, willingly submitted to this unjust verdict, fulfilling the prophetic words of Isaiah 53:5-6 that He would be "pierced for our transgressions" and "crushed for our iniquities." His condemnation by human hands allowed for our justification before God. Through His death on the cross, a direct result of Pilate's sentence, Jesus bore the penalty for humanity's sins, offering Himself as the ultimate sacrifice. This act of divine exchange—the innocent condemned for the guilty—is the heart of the Gospel, demonstrating God's boundless love and mercy. As 2 Corinthians 5:21 proclaims, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Thus, Pilate's fateful sentence, intended to quell an earthly disturbance, became the divine catalyst for eternal redemption, ushering in the new covenant established by the blood of Christ (Luke 22:20).