Luke 23:16

Luke returns to those things which were going on before the governor, from which he had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, yet from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.

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 to him. They both refuse to pronounce Him guilty, yet for fear’s sake, Pilate gratifies the cruel desires of the Jews.

Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews s 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 clamor.

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.

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.

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 to 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.

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 to us Barabbas, &c.

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, You are your father the Devil, are represented as about to prefer t the true Son of God the son of their father, that is, Anti Christ.

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 Savior; 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.

Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again to them, but they cried, out, Crucify, &c.

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.

Three times did Pilate acquit Christ, for it follows, And he said to them the third time, Why, what evil hat he done? I will chastise him, and let him go.

, 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.

They cry out the third time against to be that by this third voice, they may approve the murder to e 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 in to prison, but delivered Jesus to their will.

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.

34. Luke gives the following version of what took place in presence of Pilate: “And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, and saying that he himself is Christ a king.” The previous two evangelists have not recorded these words, although they do mention the fact that these parties accused Him. Luke is thus the one who has specified the terms of the false accusations which were brought against Him. On the other hand, he does not state that Pilate said to Him, “Answerest thou nothing? behold, how many things they witness against thee.” Instead of introducing these sentences, Luke goes on to relate other matters which are also reported by these two. …

45. Luke, again, after mentioning how Pilate said, “I will therefore chastise him and let him go,” tells us that the whole multitude then cried out, “Away with this man, and release unto us Barabbas.” But perhaps they had not yet exclaimed, “Crucify him!” For Luke next proceeds thus: “Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him!” This is understood to have been at the third hour. Luke then continues in these terms: “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. And they were instant with loud voices requiring that He might be crucified. And the voices of them prevailed.” Here, then, this evangelist also makes it quite evident that there was a great tumult. …