Jesus Back Before Pilate Series

LUKE 23: 13-17-25 [JESUS’ LAST DAY SERIES]

JESUS BACK BEFORE PILATE [JESUS IS SENTENCED TO DEATH]

[Mark 15:6-11, 16-20; John 19:1-6]

Jesus has been accused of treason by the leaders of His own people. Pilate regards Jesus as having done nothing worthy of death. He thought perhaps that the prisoner had been something of a public nuisance, but a scourging should be a sufficient punishment. Both King Herod and he have acquitted Jesus, but that is not enough. The fickle crowd had been swayed by the priests, and they shouted to give them Barabbas, a well-known revolutionary and murder, instead of releasing Jesus. Pilate was naturally not willing to release a dangerous man (as well as to condemn an innocent one). But bowing to mob rule he thought it wiser to yield to the intensity of the demonstration. Jesus has become a political liability, so He becomes a political pawn. With ruthless, satanic reasoning, Pilate released a murder and sentenced the innocent Jesus to death by crucifixion (CIT).

[A later Jewish ruler is said to have characterized Pilate as ‘inflexible, merciless and obstinate’. This is borne out by his behavior here; for the common view that he showed vacillation and weakness is an understatement.] At the end of the day Pilate showed no mercy, let alone justice, to an innocent man. [I. Howard Marshall, “Luke,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1017.]

I. THIS MAN’S IS INNOCENT, 13-16.

II. JESUS ON TRIAL BEFORE THE PEOPLE [What Do We Do with Jesus], 17-19.

III. DELIVERED TO BE CRUCIFIED, 20-25.

In verse 13, the people now join the religious, social, and political leaders in hearing Pilate’s verdict. “Pilate then called together the chief priests and the rulers and the people,”

The scene begins with Pilate calling together the chief priests, the rulers (the religious, social, and political leaders), and the people together. Pilate perhaps hoped that “the people” who had previously been supportive of Jesus (20:19; 22:2) would side with him in resisting the Jewish leaders when he delivered his verdict.

The idea of innocents is clearly conveyed in Pilate’s speech in verse14. ‘and said to them, “You brought me this man as one who was misleading the people. And after examining Him before you, behold, I did not find this man guilty of any of your charges against Him.

For the second time then Pilate finds Jesus innocent. The Roman law finds Jesus innocent, but the Sanhedrin, the religious group, insists He must be killed. They had their own ideas about serving God and Jesus was undermining their influence with the people. He must be killed.

Pilate is acting in a very admirable fashion at this point. It takes courage to resist a howling mob, thirsty for blood. He had gone through the process of a civil trial and could not find any evidence to support their allegations so he wants to do what is right and release Jesus.

To strengthen his verdict, Pilate also points out in verse 15 that Herod found no guilt with Jesus either. ‘Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by Him.”

Both the Roman governor and the Jewish King found nothing worthy of death when they judged Jesus. Legally the trial have should ended right here.

Pilate presents his verdict in verse 16. “I will therefore punish and release Him.”

Regardless of the fact that neither he nor Herod could find any fault with Jesus, Pilate ordered Jesus scourged (paideusas). Punish means ‘scourge’. A scourging meant being beaten with leather thongs that were woven with pieces of bone and iron. The beating at this point could have been the less severe “fustigata” or the dreaded “verberatio.” Prisoners sometimes died of this severe scourging, and those who were to be crucified received it. It was illegal to scourge an innocent person, but Pilate is appeasing the Sanhedrin. By meting out punishment, he assumed that they would be satisfied. They are not. [Bruce Larson and Lloyd J. Ogilvie, Luke, vol. 26, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1983), 332.]

We should ask ourselves is it ever right to do what is morally wrong (in this case punishing the innocent) in order to avoid committing a greater wrong(sentencing him to death)?

Could this be compared with the decision to try to shorten a war by dropping atom bombs on millions of civilians without giving them previous warnings? Does the end justify the means? [Hendriksen, William. NT Com. Luke. Baker Book. Grand Rapids. p 1020.]

II. JESUS ON TRIAL BEFORE THE PEOPLE, 17-20.

In verse 17 the book of Luke comments that Pilate was obliged to release one prisoner at the feast. “Now he was obligated to release to them at the feast one prisoner.”