Church Fathers Commentary Luke 23:13-25

"And Pilate called together the chief priests and the rulers and the people, and said unto them, Ye brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. I will therefore chastise him, and release him. [Now he must needs release unto them at the feast one prisoner.] But they cried out all together, saying, Away with this man, and release unto us Barabbas: -- one who for a certain insurrection made in the city, and for murder, was cast into prison. And Pilate spake unto them again, desiring to release Jesus; but they shouted, saying, Crucify, crucify him. And he said unto them the third time, Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him. But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. And Pilate gave sentence that what they asked for should be done. And he released him that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will." — Luke 23:13-25 (ASV)

St. Augustine of Hippo: Luke returns to the events that were happening before the governor, from which he had digressed to relate what took place with Herod. From the text that follows, we infer that Luke has omitted the part where Pilate questioned our Lord about what He had to answer to His accusers.

St. Ambrose of Milan: Here Pilate, who as a judge acquits Christ, is made the agent of His crucifixion. He is sent to Herod and sent back to Pilate. They both refuse to pronounce Him guilty, for as Pilate says, “Nor yet Herod, for I sent you to him, and behold, nothing worthy of death has been done by him.” Yet out of fear, Pilate gratifies the cruel desires of the Jews.

Theophylact of Ohrid: Therefore, by the testimony of two men, Jesus is declared innocent, but the Jews, His accusers, brought forward no witness 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.

The Venerable Bede: Perish, then, those writings—composed so long after Christ—that do not convict the accused of magical arts before Pilate, but instead convict the writers themselves of treachery and lying against Christ.

Theophylact of Ohrid: Pilate, therefore, being lenient and easy-going yet lacking firmness for the truth because he was afraid of being accused, adds, “I will therefore chastise him and release him.”

The Venerable Bede: It is as if he said, “I will subject Him to all the scourgings and mockings you desire, but do not thirst for His innocent blood.” It follows, “For of necessity he must release one to them...” This was an obligation not imposed by a decree of imperial law but was binding by the annual custom of the nation, whom he was glad to please in such matters.

Theophylact of Ohrid: For the Romans permitted the Jews to live according to their own laws and customs. It was a natural custom for the Jews to seek a pardon from the ruler for those who were condemned, just as they asked Saul for Jonathan's life. And so it is now added, regarding their petition: “And they cried out all at once, ‘Away with this man, and release to us Barabbas!’”

St. Ambrose of Milan: It is not unreasonable that they seek the pardon of a murderer, since they themselves were demanding the death of the Innocent One. Such are the laws of iniquity: what innocence hates, guilt loves. And here the interpretation of the name provides a figurative parallel, for Barabbas, translated, means “son of a father.” Those, then, to whom it is said, “You are of your father the devil,” are represented as preferring the son of their father—that is, the Antichrist—to the true Son of God.

The Venerable Bede: Even to this day, the consequence of their request still clings to the Jews. For since they were given the choice and chose a robber instead of Jesus, a murderer instead of a Savior, they rightly lost both life and salvation. They became subject to such robberies and seditions among themselves that they forfeited both their country and their kingdom.

Theophylact of Ohrid: Thus it came to pass that the once-holy nation rages to kill, while the Gentile Pilate forbids the slaughter. As it follows, Pilate therefore spoke again to them, but they cried out, “Crucify him, crucify him!”

The Venerable Bede: They long to murder the Innocent One with the worst kind of death: crucifixion. For those who hung on the cross, with their hands and feet nailed to the wood, suffered a prolonged death so that their agony would not cease quickly. But the death of the cross was chosen by our Lord, so that after having overcome the Devil, He could place it as a trophy on the brows of the faithful.

Theophylact of Ohrid: Three times Pilate acquitted Christ, for it follows: “And he said to them the third time, ‘Why, what evil has he done? I will chastise him and let him go.’”

The Venerable Bede: John’s words testify that Pilate not only threatened but actually performed this chastisement—along with mockings and scourgings—seeking to satisfy the people lest their rage extend as far as crucifying Jesus. But when they saw all the charges they brought against the Lord baffled by Pilate’s diligent questioning, they resorted at last to only making demands, entreating that He be crucified.

Theophylact of Ohrid: They cry out a third time, so that by this third cry they might confirm the murder to be their own—a murder they extorted by their demands. For it follows: “And Pilate gave sentence that it should be as they required. And he released him who for sedition and murder was cast into prison, but delivered Jesus to their will.”

St. John Chrysostom: For they thought they could add this charge: that Jesus was worse than a robber and so wicked that He ought not to be set free, neither for mercy’s sake nor by the privilege of the feast.