The overall impression that Luke presented with this part of his narrative is that Jesus' condemnation was a terrible travesty of justice. Pilate condemned an innocent man. This decision comes across as specially heinous since he also acquitted a guilty man. The strong will of the Jewish leaders overcame the weak resolve of the Roman official.
23:13-14 Pilate announced his verdict that he made after receiving Herod's opinion. Pilate had found Jesus innocent of the charge of insurrection. He used standard legal terminology (cf. Acts 23:9; 26:31-32). He doubtless intended to put the matter to rest.
Luke's reference to the people (Gr. laos, v. 13) is significant. Throughout his Gospel Luke referred to the people (laos) as distinct from the crowds (ochlos). The former word describes people who did not oppose Jesus as their leaders did (cf. vv. 27, 35; 24:19; Acts 2:47). Many people from this group believed on Jesus. The crowds, on the other hand, sought Jesus for what they could get out of Him. In these verses the people who were sympathetic or at least neutral toward Jesus heard Pilate's verdict along with the antagonistic Sanhedrin members.499
23:15 Pilate also announced that Herod's verdict agreed with his own. Herod was a recognized authority on Jewish affairs that Pilate's hearers probably respected more than they did Pilate since Herod was Semitic. Both men agreed that Jesus had done nothing worthy of death.
23:16 Pilate evidently punished Jesus because He had caused Pilate trouble and as a concession to the Jewish leaders. This is clearer in the Greek text than in most English versions.500Luke presented Pilate as wanting to give Jesus a light reprimand and then release Him. This is one of several indications in Luke's Gospel that the writer wanted his Gentile readers to view Christianity favorably. This desire comes through at several places in Acts too. The flogging (Gr. phragellosas, Matt. 27:26; Mark 15:15) that Jesus received before His crucifixion was much more severe than the scourging (Gr. paideusas) that Pilate referred to here. Pilate had no idea of crucifying Jesus now.
23:17 Many ancient manuscripts do not contain verse 17. Probably scribes influenced by Matthew 27:15 and or Mark 15:6 added it to early copies of this Gospel.
23:18-19 Luke's version of the trial has the Jewish leaders and people (v. 13) rejecting what was just and demanding the release of a man who was the antithesis of Jesus. Pilate had justified Jesus of the charge of leading an insurrection, but Barabbas was guilty of that crime. Jesus had gone about healing and restoring people to life, but Barabbas had murdered them. This description shows the great guilt of the Jews in demanding Jesus' death (cf. Acts 2:22-23; 21:36). The people allowed their leaders to influence them to demand a perversion of justice.
"They would rather be with a well-known sinner than with the One who could forgive their sins."501
23:20-23 Luke noted again (vv. 14, 16) that Pilate wanted to release Jesus, but his appeal for reason only led to increased demands for Jesus' punishment (cf. Matt. 27:22; Mark 15:12). The Jews now called for Jesus' crucifixion, the worst of all possible punishments. A third appeal for reason only led to louder and stronger cries for Jesus' crucifixion. Finally the loud cries of the crowd made Pilate conclude that he could not convince them. It was the will of the people, not Pilate, that led to Jesus' crucifixion. At this climax of chaos, what is it that emerges most clearly in the text?
"The innocence of Jesus could not be more firmly underlined."502
23:24-25 Pilate capitulated totally to the will of the people. This was in perfect harmony with God's will (Acts 2:23), but Luke did not mention that here. Here he wanted his readers to see the human responsibility that resulted in Jesus' death, particularly the Jews' responsibility.
Luke was much kinder to Pilate than the other Gospel writers. He stressed Jesus' innocence more than Pilate's guilt. Perhaps he did this so his Gentile readers would focus their attention more on Jesus than on Pilate. In Acts also Luke gave as positive a picture of Roman rulers as he could realistically. Evidently he did not want his writings to alienate the Gentiles and their rulers unnecessarily.
"The narrative in 23:13-25 places strong emphasis on the responsibility of both the leaders and the people for Jesus' death."503
