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.”
[This verse is absent in the oldest and most reliable manuscripts of Luke. But it is present in Mt. 27:15 & Mk 15:6,7-11.] It was the custom of the Roman ruler to release a prisoner during the Passover festival. Presumably Pilate intended this released prisoner to be Jesus, but the tragic narrative reveals that Pilate could not have been more wrong.
Pilate was becoming frustrated. He was eager to get rid of this case. He had first tried to return Jesus to the Sanhedrin, to no avail, Next he endeavored to let Herod make the decision. Again, no success. Now he attempts to find a compromise. He would first punish Jesus and then release Him. That too would not satisfy the demonically stirred up crowd. [Ibid. p 1016.]
In verse 18 an unidentified group cried out for Barabbas’ release and for Jesus to be done away with. ‘But they all cried out together, “Away with this man, and release to us Barabbas”—
Pilate was giving the people a choice between the once popular Jesus and a violent dangerous criminal. Barabbas was a man who had been judged worthy of the death penalty. Surely they would choose Jesus. Pilate could not have been more wrong. It seems that Jesus did not fit their expectations as a Messiah. They wanted an earthly political Messiah who would deliverer them from the Roman yoke, not one who was meek and lowly, who wept, predicted punishment and taught of a heavenly kingdom [Ibid. p 1017.]
The people therefore demanded that the one who was truly guilty of the charges be released, and the one proven innocent be killed instead. There is a certain significance here: Christ, the innocent dies in the place of the guilty, in terms far exceeding that of a mere substitution for Barabbas.
Verse 19 gives a few details concerning Barabbas. “a man who had been thrown into prison for an insurrection started in the city and for murder.”
The crowd was to choose between Barabbas, who had been indicted “for murder” and “insurrection”, and Jesus, whose ministry would be based upon forgiveness and resurrection.
To this day, there are those who want to bring in the kingdom violently, politically, or legislatively. But the Lord’s kingdom is not of this world. Barabbas thought he could bring in the kingdom with a revolution. Only Jesus can bring in the true kingdom and He does so through the one by one regeneration of individuals.
The crowd wanted activity, not spirituality. They wanted insurrection, not resurrection. They wanted to do something, not be something. They wanted Barabbas. [Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 414.]
III. DELIVERED TO BE CRUCIFIED, 20-25.
Again in verse 20 Pilate tried to persuade the crowd to release Jesus. ‘Pilate addressed them once more, desiring to release Jesus,
Shocked over their choice Pilate “once again” addresses the crowd. But the crowd hated Rome and hated whoever represented its authority. They choose to support the will of their own Sanhedrin against the will of Rome. If Rome wanted to release someone and their rulers didn’t, they choose the outcry of their vindictive leaders.
Even the whipping Pilate promised was not enough for this Jesus. In verse 21 the mob begins screaming for Jesus’ crucifixion. ‘but they kept shouting, “Crucify, crucify Him!”'
This is the first time that the word crucifixion is mentioned in the narrative of the trial. It wasn’t Pilate’s idea to crucify Jesus, but the crowd is screaming for it to happen. It would be wrong to assume that everybody was screaming against Jesus, as we shall see shortly, but those who were opposed to Jesus were well organized and vocal. The use of the imperfect tense here meaning the crown kept on scream again and again for Jesus’ crucifixion. Over and over the mob riotously insisted: “Crucify, crucify Him!” “Crucify, crucify Him!” “Crucify, crucify Him!” “Crucify, crucify Him!” Over and over again those judgmental words were yelled.
There was unbelievable pressure on Pilate, to the point that his career was in jeopardy because the last thing he could afford was a popular insurrection. In many ways Palestine was a testing place for up and coming government officials in the Roman empire. It was one of the most difficult outposts of the whole empire, and if one could do well there, then he was assured of a lucrative and successful future in the Roman Government system. If on the other hand he failed there, it could mean the end of the line careerwise. Pilate’s career, which had been meteoric in its rise, reached a turning point that day, and within a very short time he was finished as a Roman Governor. [R. C. Sproul, A Walk with God: An Exposition of Luke (Great Britain: Christian Focus Publications, 1999), 405–406.]
Yet once again, in response to the crowd, Pilate tried to reason with them for Jesus’ release. In verse 22 for a third time in secession he publically spoke to them. “A third time he said to them, “Why? What evil has He done? I have found in Him no guilt deserving death. I will therefore punish and release Him.”
The additional reasoning point Pilate argues with is, “Why? What evil has He done?” He is asking the crowd to understand that Jesus has done nothing wrong, certainly nothing deserving of death.
In verse 23 justice and Pilate’s authority yields to the demands of the mob. “But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed.”
Again and again the figure representing the highest authority in the region pronounced Jesus Christ innocent. But the crowd was insistent and, writes Luke, ‘their shouts prevailed’. What a comment; it was not the voice of truth, or the voice of authority that prevailed, but the insistent howl of hatred.
We read in verse 24 of the end of Pilate’s integrity as a leader, for he caves in to the mobs’ demands. “So Pilate decided that their demand should be granted.”
In the face of such vehement public outcry, Pilate crumbles. He lets mob rule determine justice.
The man he had again and again declared innocent he now declares that Jesus should die. The greatest travesty of justice in the history of the world.
Verse 25 relays Pilate’s decision. “He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.”
He pardoned a a murder and an insurrectionist against Rome. He lets an innocent man suffer death to protect his political position and power (Jn 19:12). He surrendered his integrity as he turned over an innocent man to a vicious mob. The greatest travesty of justice in the history of the world.
IN CLOSING
Jesus’ prediction in Luke (22:37) comes to past. Jesus is reckoned among the criminals, even though He is innocent.
There is both tragedy and lesson in this event. The tragedy is that justice did not prevail for the Son of God. Sin’s blindness has cause the nation to reject its Savior. This decision to reject the opportunity for salvation is the gravest of mistakes.
The lesson is that Jesus is the substitute for the sinner. Barabbas’s release and Jesus’ death paint a portrait of the exchange God has engaged in to save sinners from the penalty of their own ways (Rom 5:5-9). God’s sacrifice at the altar of injustice is the ultimate expression of God’s love. Amazingly, in the midst of monstrous injustice God designs the means of victory. Jesus’ death means the possibility of life for “who so ever will come”. No matter how sever the sin or how guilty the sinner, release is made possible through Jesus’ death.
Eternal life is now offered to those who recognize who Jesus is and who they are before Him. Sinners need to see their guilt before God and how it has separated them from Him. Those who come to this realization can experience forgiveness through the shed blood of Jesus, the one sacrificed on their behalf. In His substitutionary death has come the opportunity for life. Just ask Barabbas. [Bock, Darrell. The IVP NT Com. InterVarsity Press. Downers Grove, IL. pp 369-370.]
CLOSING PRAYER: Father, thank You for sending Jesus to be an atoning sacrifice for our sins. At just the right time, while we were still powerless and dead in our trespasses, He died for us sinners. Through His sacrificial death we are reconciled to You, our loving Father.
Grant us, O Lord, through your bitter Passion and death, the grace to know and love Your infinite goodness; to thank You and have compassion for Your sufferings on our behalf. Awaken in us a lively sorrow for our sins and help us know and do your holy will.
Thank You Lord Jesus for becoming our sacrifice. Thank You for enduring pain, shame, and humiliation for our righteousness. Because of You, we are God’s righteousness. Because of You, we have peace with God. Through our faith in You we have been brought into a plan of undeserved privilege and we can confidently and joyfully look forward to sharing God’s glory. Thank You! Thank You! Thank You!
OPENING PRAYER: Heavenly Father, we thank You for being such a loving God. We thank You, Lord Jesus, for sacrificing Your life for us. Thank You for being mindful of us and becoming our Savior, Deliverer and Liberator. Thank You for making us right in God’s sight through Your death, resurrection and ascension. Lord, we will praise You and speak of Your goodness. We will boast only in You. We give thanks to You with our whole hearts; we will sing Your praises before the gods. We praise You for Your unfailing love and faithfulness; for Your promises are backed by all the honor of Your Name. Thank You for teaching us to pray after this manner:
