23:13–16 Pilate stands out in the narrative for finding Jesus innocent of the charges and desiring to release him. He summons the “chief priests” along with “the rulers” and “the people” present to inform them of his decision (cf. 24:20). By this stage in the trial, apparently, a number of the people agree that Jesus should be put to death. As Garland notes, “The temple hierarchy is interested in theology only insofar as it can be used to serve their interests and preserve their status and privileges. . . . They are no different from all of the cynical, politically savvy, self-serving, and pretentious religious leaders of the church who have followed in their train.”285 Pilate explains that they had brought Jesus to him as one who had caused social and political unrest among the people (cf. 23:2). Pilate rejects their reading of the situation entirely, saying that in light of his judicial examination none (Gk. outhen) of the accusations—not one!—is credible. The accusations from the Jews are entirely without foundation and lack persuasive evidence.

Pilate is not finished, adding that Herod concurs with his judgment, for Herod has returned Jesus to Pilate for final adjudication, but neither of them have found anything (ouden) warranting a death sentence. Clearly the Jewish authorities are acting against Jesus out of an irrational bias (cf. Acts 23:29). Matthew and Mark both remark that Pilate recognizes the case against Jesus to be motivated by envy (Matt. 27:18; Mark 15:10). Pilate decides, therefore, to warn Jesus by punishing him by flogging,286 but he will release him after the punishment is complete (cf. Acts 3:13).

23:18–25287 The crowd is ready and shouts out in unison that Jesus should be taken away to death and Barabbas should be released instead (cf. Acts 21:36). Barabbas has been imprisoned for murder, probably connected to political insurrection or terrorism, which popped up here and there as Jews resisted Roman rule.288 Pilate, however, wants to release not Barabbas but Jesus, for it is evident to him that the charges against Jesus are bogus. At this point, however, the crowd is whipped up and keeps shouting again and again, “Crucify him!” The present tense of “crucify” (Gk. staurou), repeated twice, probably indicates that the crowd keeps yelling that Jesus should be crucified.

Pilate for the third time attempts to quiet the crowd and bring it back to reason. He explains to them again that putting Jesus to death would be irrational; he has done nothing wrong. It would also be contrary to the law; he has done nothing warranting death. Thus he returned to his earlier judgment: he will discipline Jesus by punishing him and then release him. The pressure of the crowd upon Pilate, however, is relentless; they keep shouting with intensity and fury that Jesus should be crucified, and as they do so Pilate begins to weaken. He lacks the courage or integrity to stand up against the crowd, and he cravenly and pusillanimously agrees to crucify Jesus. The crowd has complete control—Pilate releases the murderer and insurrectionist Barabbas while surrendering innocent Jesus to the people.

In the narrative Luke also communicates theology. Three times we see in the text that Jesus is the innocent one, the one without any guilt; and yet the guiltless one is put to death. Barabbas, on the other hand, is obviously guilty of insurrection and murder; he deserves to die. We see that Jesus, the innocent one, dies for Barabbas, the guilty one. We should not be distracted by whether Barabbas actually becomes a believer. Luke draws a theological lesson here, one not confined to Barabbas. The narrative shows us that the innocent one dies for the guilty, that freedom and forgiveness come through the atoning death of Jesus.