Luke 23:17-24 · Bible study
Luke 23:17-24 Commentary: Pilate's Choice
Greek · 8 what the commentators say
Meaning in one sentence
Examines Pilate's attempts to release Jesus, the crowd's demand for Barabbas, and the miscarriage of justice. Analysis of the Passover release custom.
Research Summary
- Meaning: Pilate, convinced of Jesus' innocence, tries to release him via the Passover amnesty but yields to the crowd's demand for Barabbas and crucifixion.
- Key words: αἶρε (away with, v18); ἀπολύω (release, repeated); παμπληθεὶ (all together, only here in NT); ἐπέκειντο (they were urgent, literally 'lay upon'); κατίσχυον (prevailed, overcame); ἐπέκρινεν (gave sentence, unique legal term).
- Main debate: The nature of the release custom: some see it as a legal requirement, but most commentators (Gill, Clarke) agree it was a customary concession, not a law.
- Theological theme: The innocent one condemned in place of the guilty, prefiguring substitutionary atonement (Barabbas/Christ exchange).
- Best use: Passion narrative study, Good Friday sermon, examining how public pressure can corrupt justice, and the depth of Christ's sacrifice.
Translation Comparison
WEB World English Bible 2000
17Now he had to release one prisoner to them at the feast.
18But they all cried out together, saying, “Away with this man! Release to us Barabbas!”—
19one who was thrown into prison for a certain revolt in the city, and for murder.
20Then Pilate spoke to them again, wanting to release Jesus,
21but they shouted, saying, “Crucify! Crucify him!”
22He said to them the third time, “Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him.”
23But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed.
24Pilate decreed that what they asked for should be done.
KJV King James Version 1769
17(For of necessity he must release one unto them at the feast.)
18And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19(Who for a certain sedition made in the city, and for murder, was cast into prison.)
20Pilate therefore, willing to release Jesus, spake again to them.
21But they cried, saying, Crucify him, crucify him.
22And 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.
23And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24And Pilate gave sentence that it should be as they required.
YLT Young's Literal Translation 1898
17for it was necessary for him to release to them one at every feast,
18and they cried out--the whole multitude--saying, `Away with this one, and release to us Barabbas,'
19who had been, because of a certain sedition made in the city, and murder, cast into prison.
20Pilate again then--wishing to release Jesus--called to them,
21but they were calling out, saying, `Crucify, crucify him.'
22And he a third time said unto them, `Why, what evil did he? no cause of death did I find in him; having chastised him, then, I will release him .'
23And they were pressing with loud voices asking him to be crucified, and their voices, and those of the chief priests, were prevailing,
24and Pilate gave judgment for their request being done,
Darby Darby Bible 1890
17(Now he was obliged to release one for them at the feast.)
18But they cried out in a mass saying, Away with this [man] and release Barabbas to us;
19who was one who, for a certain tumult which had taken place in the city, and [for] murder, had been cast into prison.
20Pilate therefore, desirous to release Jesus, again addressed [them].
21But they cried out in reply saying, Crucify, crucify him.
22And he said the third time to them, What evil then has this [man] done? I have found no cause of death in him: I will chastise him therefore and release him.
23But they were urgent with loud voices, begging that he might be crucified. And their voices [and those of the chief priests] prevailed.
24And Pilate adjudged that what they begged should take place.
Douay-Rheims Douay-Rheims Bible 1899
17Now of necessity he was to release unto them one upon the feast day.
18But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:
19Who, for a certain sedition made in the city and for a murder, was cast into prison.
20And Pilate again spoke to them, desiring to release Jesus.
21But they cried again, saying: Crucify him, Crucify him.
22And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore and let him go.
23But they were instant with loud voices, requiring that he might be crucified. And their voices prevailed.
24And Pilate gave sentence that it should be as they required.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 23:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage presents a clear sequence: Pilate, convinced of Jesus' innocence, attempts to release him using the customary Passover amnesty. The crowd, incited by the chief priests, demands Barabbas instead and shouts for crucifixion. Matthew Henry notes Pilate 'solemnly protests that he believes he has done nothing worthy of death or of bonds.' John Wesley observes that Pilate thrice declared Jesus innocent, a parallel to Peter's threefold denial. Adam Clarke emphasizes that Jesus was 'in the most formal manner justified by his judge.' The crowd's cry 'Crucify him' appears in the Greek imperfect tense (ἐπεφώνουν), indicating a continuous, escalating shout (Vincent). The custom of releasing a prisoner was not a legal requirement but an established practice (John Gill, Adam Clarke). Pilate's final sentence (ἐπέκρινεν) is a technical legal term used only here in the New Testament (Vincent), marking the moment justice miscarries. The voices of the people and the chief priests 'prevailed' (κατίσχυον), a word suggesting superior strength that overcame the judge's will.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus was declared innocent by Pilate, the crowd demanded his crucifixion and the release of Barabbas, and Pilate ultimately sentenced Jesus to death despite knowing he was not guilty of a capital crime.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The Passover release custom | All accounts (Matthew, Mark, Luke, John) mention that a prisoner was released at the feast. The custom was established practice, not a Mosaic law. | Some interpreters (following Gill, Clarke) say it was a voluntary Roman concession used to gain popularity. Others argue it may have been a recognized legal privilege for the Jewish people, though the Gospels do not specify a statute. |
| The role of the chief priests | All commentators agree that the chief priests instigated the crowd to demand Barabbas and cry for crucifixion (Matthew 27:20; Mark 15:11). | There is discussion over how much the general populace participated freely versus being manipulated. Luke 23:23 says 'their voices and the voices of the chief priests prevailed,' suggesting the people joined in, but the initial impetus came from the religious leaders. |
| Pilate's responsibility | Commentators unanimously note that Pilate declared Jesus innocent multiple times and yielded against his better judgment. | Some (e.g., Matthew Henry) emphasize Pilate's moral failure as a judge who should have acted on his conviction. Others (e.g., Gill) see Pilate as trapped by political necessity, highlighting the weakness of human justice. |
| Textual status of v17 | The verse is absent from several early manuscripts (including Codex Sinaiticus and Vaticanus). Most modern translations include it in brackets or as a footnote. | Some scholars see it as a later gloss explaining the custom, while others argue it was original but fell out through copying error. Cambridge Bible notes it 'may have come from a marginal gloss.' |
Historical & Cultural Context
The Roman governor's practice of releasing a prisoner during Passover is attested in all four Gospels (Matthew 27:15, Mark 15:6, John 18:39). John Gill notes that 'not that there was any law that obliged to it, but it having been customary with the Roman governor to do so, the people expected it; custom had made it necessary.' This concession sought to win popular favor during a volatile festival when Jerusalem was crowded with pilgrims and nationalistic sentiment ran high.
Barabbas is described as one who 'had been thrown into prison for a certain revolt in the city, and for murder' (Luke 23:19). The word for insurrection (στάσις) suggests armed rebellion against Roman authority. Mark 15:7 adds that he was 'bound with his fellow insurgents, men who in the insurrection had committed murder.' The crowd's choice of a violent revolutionary over Jesus underscores the irony: they demanded the release of a man guilty of the very charges of sedition that they had falsely laid against Jesus.
Pilate's strategy unfolded in three stages. First, he publicly declared Jesus innocent after examination (Luke 23:14-15). Second, he proposed to release Jesus using the Passover custom (v17, implied). Third, when the crowd refused, he offered to chastise Jesus and release him (v22). The Cambridge Bible notes that Pilate's address 'implies a continuous cry of increasing vehemence,' reflecting the mob's rising fury. The scene takes place at the Praetorium, likely Herod's palace, where Pilate sat on the judgment seat. The chief priests orchestrated the crowd's response (Mark 15:11), turning a festival of liberation into a demand for the execution of the innocent.
Textual Notes
Luke 23:17 is textually disputed: it is omitted in the early uncial manuscripts Codex Sinaiticus (A), Codex Vaticanus (B), Codex Alexandrinus (K), and Codex Regius (L). In Codex Bezae (D) it appears after verse 19. The Cambridge Bible notes the verse 'is of dubious genuineness, and may have come from a marginal gloss.' Most English translations include it, often in brackets or with a footnote, as it provides necessary context for the following exchange. The surrounding narrative (vv18-24) is stable across manuscripts.
Reception History
Throughout church history, this passage has been read as the clearest demonstration of Jesus' innocence and the depth of human sin. Early church fathers like Augustine highlighted the irony of Barabbas (meaning 'son of the father') being freed while the true Son of the Father was condemned. The exchange of Barabbas for Christ became a type of substitutionary atonement in liturgical passion readings. Protestant reformers such as Calvin and Luther used Pilate's declarations of innocence to argue that Jesus died not for his own sins but for the sins of the world. Wesley saw Pilate's threefold defense of Jesus as a counterpoint to Peter's threefold denial, showing that even a pagan could recognize what Peter temporarily failed to confess. More recently, the scene is often expounded in Good Friday homilies as a mirror of humanity's persistent preference for rebellion over redemption.
Preaching This Verse
Three-Point Outline
- Pilate's Futile Attempts (v17-22): Three times Pilate seeks to release Jesus, each time the crowd responds with greater intensity. His judicial authority crumbles under public pressure.
- The Crowd's Relentless Demand (v21-23): The imperfect tense of 'they cried' (ἐπεφώνουν) and the verb 'they were urgent' (ἐπέκειντο) convey persistent, escalating shouting. The people and chief priests together prevail over the judge.
- The Unjust Sentence (v24): Pilate 'gave sentence' (ἐπέκρινεν), a formal judicial decree. He delivers Jesus to crucifixion, releasing the insurrectionist Barabbas instead.
Five-Point Outline
- Custom Becomes Coercion: The Passover release custom, meant as a gesture of goodwill, becomes a tool for the mob to demand Jesus' death.
- Barabbas Freed, Jesus Condemned: A guilty rebel goes free; the innocent Son of God is handed over. Act 3:14 calls this exchange 'ye denied the Holy One and the Just, and desired a murderer to be granted unto you.'
- The Repeated Cry: 'Crucify him, crucify him', the repetition underscores the crowd's hatred and Pilate's loss of control.
- Pilate's Weak Resolve: Although he finds no capital crime, Pilate yields to the mob. Matthew Henry writes, 'If he did believe so, he ought immediately to have discharged him, and protected him from the fury of the priests and rabble.'
- Justice Miscarries: The judge pronounces sentence against his own verdict. The voices of the people 'prevailed' (κατίσχυον), a word of superior force overcoming the judge's will.
Illustration Hooks
- A local mayor facing a hostile town hall meeting who bows to demands he knows are unjust, sacrificing one person to appease the crowd.
- A courtroom scene in a movie where a pressured judge gives in to public outcry despite the evidence.
- A school administrator who, under threat of protest, reverses a decision that protected a vulnerable student.
Questions Your Congregation Is Asking
- Why did God allow such a blatant miscarriage of justice?
- Is God still in control when human authorities fail?
- How does this passage help me understand what Jesus endured for my salvation?
Leading a Discussion
This passage shows human sin at its worst, innocent blood shed at the demand of the crowd, and divine purpose working through it. Jesus goes to the cross not because Pilate was strong, but because he was weak; not because the mob was right, but because God was redeeming. As you discuss, consider the interplay of human choice and God's sovereign plan.
Discussion Questions
- What does Pilate's use of the Passover release custom reveal about his strategy? Did he truly believe it might work?
- Why do you think the crowd chose Barabbas, a rebel and murderer, over Jesus? What does that suggest about their hearts?
- Read Pilate's three statements declaring Jesus innocent (v14-15, v22). How would you describe Pilate's character from these verses? What stopped him from acting on his conviction?
- The text says 'their voices and the voices of the chief priests prevailed' (v23). How does this picture of power, loud voices overcoming justice, connect to our world today?
- Jesus is mostly silent in this scene. How does that silence shape your understanding of his sacrifice and his trust in the Father?
- In what subtle ways might believers today 'choose Barabbas', preferring violence, popularity, or self-interest over Jesus?
- How does this passage deepen your gratitude for the cross? What does it teach about the cost of our salvation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 27:15 | Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired. |
| Mark 15:6 | Now at the feast he used to release to them one prisoner, whomever they asked of him. |
| John 18:39 | But you have a custom that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?” |
| Matthew 27:16 | They had then a notable prisoner called Barabbas. |
| Matthew 27:26 | Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified. |
| Mark 15:7 | There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. |
| Mark 15:15 | Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. |
| John 18:40 | Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that Pilate formally and publicly declared Jesus innocent, making the decision known and likely recorded. This means Christ died as a legally vindicated innocent person, not as a criminal. The mob then murdered him despite his judge's full acquittal.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes the probable reading "Jesus Bar-Abbas" (son of a distinguished father), suggesting the crowd chose between two men named Jesus. He also observes that Pilate took five separate steps to secure Jesus' release, yielding only through fear, not out of a changed verdict.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Pilate was bound by custom to release a prisoner at the feast, creating a forced choice. The crowd seized this opportunity, shouting for Barabbas and demanding Jesus be crucified, and their loud voices together with the chief priests' pressure finally overcame Pilate's objections.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that releasing a prisoner at Passover was a custom, not a law, but one the people expected. He emphasizes the crowd's fiercer, more urgent cries for crucifixion each time Pilate tried to release Jesus, and notes the chief priests' voices finally prevailed over Pilate's own conscience.
Lange's Commentary Reformed 1857
Lange notes that Pilate's proposal to both scourge and release Jesus already reveals a fatal compromise. After three praiseworthy steps, he spoils them by mingling illegal punishment with intended release, a weakness that slides into crime
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Pilate's own conscience cleared Jesus of any crime, yet he still handed Him over. For Henry, Pilate's tragedy is not ignorance but cowardice: he knew Jesus was innocent, but he surrendered to the mob's demand rather than doing what justice required.
Vincent's Word Studies Evangelical 1887
Vincent examines the Greek words to show the crowd's relentless pressure and Pilate's capitulation. "Shouted" is imperfect tense for their continuous cry, "prevailed" means to overpower with force, and "gave sentence" is the unique legal term for the final pronouncement.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a striking parallel: just as Peter, a disciple, dishonored Christ by denying him three times, so Pilate, a heathen, honored Christ by three times declaring him innocent. The contrast highlights how an unbelieving judge showed more loyalty to the truth than Christ's own follower did.