Luke 23:1–25

The trial of our Lord — if such a mockery can be called a trial — divides into two parts. The first was before the high priest: the religious side. The second was before Pilate: the political side. The Jews had no power to carry out the death penalty; that rested in the hands of the Romans. This explains why the Jews, after condemning the Lord, brought Him before the Gentile power.

Jesus had to be condemned by man in every capacity — religious and civil. The Jews, under the name of religion, carried the chief guilt. They stirred up the civil authorities and morally forced them to give way against their conscience. We see this in the mock trial before Pilate. So we see that He was "despised and rejected by men." It was not by one class only, but by every class. We shall find priests and people, governor and governed, right down to the lowest of them. All joined in insulting the Son of God.

How skilfully they adapted themselves to the moment! When He was before the Jews, they charged Him with making Himself the Son of God. Before the Roman governor, they charge Him with making Himself a King. He had a right to both of these titles. Both claims were brought forward and challenged in a human court. So everything has been contradicted, and everything will be vindicated. We see Him standing challenged before man; we find Him soon afterwards vindicated before God.

After a brief examination of the case, Pilate states that he finds "no guilt in this man" (v. 4). That should have settled the matter for him. But we read that the crowd only grew fiercer. Here a first element of (democratic) politics becomes visible. What matters is not the correct moral judgment of the case, but the opinion and mood of the crowd. As people live in a moral vacuum (Scripture calls this darkness), judgment is handed over to the masses. As a result, the Man who "went about doing good" was put to death "by hanging him on a tree" (Acts 10:38, 39). We do well to respect the old warning: "You shall not fall in with the many to do evil" (Ex. 23:2).

The civil power must give in to the wilful evil of God's apostate people. This is the history of the world, and of the two, the religious side is always nearest to Satan. The chief priests showed their hatred by an accusation designed to arouse the governor's jealousy. What they charged Christ with about Caesar was entirely false. Yet it rested on the subtle groundwork of something they knew He could not deny, since they counted on His truthfulness.

Peter does not only bring this home to Israel while preaching at Pentecost. He delights to say it to God: "for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place" (Acts 4:27-28). To fulfil God's counsel, Christ had to die. God used the occasion of man's rejection of His Son to carry out this great work. It would secure His glory and be the basis for accomplishing all His purpose.

They laid no charge about anything He had done. They did not even charge Him with saying He was the Son of God, because Roman law would never condemn a man for that. So they made the vague accusation that they found Him perverting the people. This was no charge for a court of law, so they added a false charge that He forbade paying tribute to Caesar... They also charged Him with saying He was the Christ, a King. This might make Pilate think He was challenging the authority of Caesar.

These men were truly restless under Roman rule, and broke out from time to time into violent opposition. Yet here they were eager to put on a show of loyalty. But this was a small thing compared with the blindness of unbelief — which denied their own Messiah. No charge could be more false. He had withdrawn from them when they wanted to make Him a king. Just before this He had plainly told them to render to Caesar the things that are Caesar's. And just as much, to give God the things that are God's.

There was a measure of truth in what they said, and yet it was false in the way it was presented. Many a word spoken in this world is true, and people press it into the service of falsehood. How often a person tells the truth to hide the truth! ... It was perfectly true that Christ was a King. He is the King of kings... Their aim was to bring forward His royal titles and glories as if He were claiming them to overthrow Roman power. That is where the untruth lay.

It was they who denounced Christ, saying that He made Himself the Son of God. Now it is they who cry before the Romans that He says He is a King. This, they know, is the point Pilate will take most seriously. Oh, the subtlety of the human heart! How cunningly it fits every occasion to its own wicked ends! ... It is a solemn fact that there is no hatred in this world equal to religious hatred; no hatred so bitter, blind and relentless.

The wickedness of the chief priests was clear in their accusation. It was designed to stir up the governor's jealousy. What it said about the tribute was completely untrue. But they mixed it with a groundwork they knew Jesus could not deny, since they counted on His truthfulness. This proved their complete and hardened wickedness. The evangelist then gives us, by the Spirit, His good confession before Pontius Pilate. Then Pilate declares that he finds no fault in Him. This was so that the guilt of the Jews might be complete, and the guilt of the Gentile civil power too.

It is very helpful for us as Christians to see that there is no power in this world except what God has ordained... It is not a question of whether the power is good or bad. The Christian's place is to be in subjection to the civil magistrate. Why? Because there is no authority except from God, the source of all power... "Whoever resists the authorities resists what God has appointed, and those who resist will incur judgment." ... Roman rule came on the Jewish people as part of God's government of them. So for Christ to use His own authority to set aside Roman power would have been to deny the very thing He was insisting on. He was still a King, but His kingdom was not of this world, and the time for Him to wear the crown had not yet come.

How skilfully they adapted themselves to the moment! When He was before the Jews, they brought a charge of making Himself the Son of God. Before the Roman governor, they bring a charge of making Himself a King. He had a right to both of these titles. We see Him standing as one challenged before man; we find Him later vindicated before God.

These men could not bear Roman rule. From time to time they broke out in violent opposition. Yet here they were eager to look loyal. But this was a small thing compared with the blindness of unbelief — which denied their own Messiah. Nor could any charge be more false. He had left them when they wanted to make Him a king. Only shortly before, He had plainly commanded them to render to Caesar the things that are Caesar's, and to God the things that are God's.

When Pilate examined Him in front of the crowd, Jesus said only two words in the original, "You have said so." They mean the same as the single English word "Yes." He confessed that He really was the King of the Jews. That was the exact charge laid against Him in the presence of the Roman power. Matthew, Mark and Luke all agree on this point.

Pilate would have had no reason to fear his master's displeasure or the people's uproar. He could have done as he pleased and released his prisoner. He needed only one thing: that the blessed Confessor would change the word that had left His lips and withdraw His claim to be a King. But Jesus answered, "You say that I am a King." From this claim there could be no drawing back. Here was His "good confession before Pontius Pilate." Though His own did not receive Him, still He was theirs; though the world did not know Him, still it was made by Him.

Now when Pilate raises the question, "Are you the King of the Jews?" He answers, "You have said so." It is a beautiful thing to carry conscious glory in a hidden form. He owned Himself a King when He was asked. It was a glory He carried constantly, but constantly hid. We should be aware of honours that would outshine the glories of the world. But the world is in such a moral state that we cannot display them. That was the life of Jesus. He was consciously a vessel of glory, but morally obliged to hide it.

The Lord acknowledged the authority God had put in place, however much He might suffer under it. This is the true safeguard of faith, however unfaithful the authority may be. We are called to walk in His steps. We are not of the world, just as He is not of the world. By and by we shall reign with Him and shall judge the world; we shall judge even angels. All the more, then, we are called in spirit above the world, and still to be subject to God's authority within it. But we must obey God rather than man. So we suffer wherever His will and the world's authority clash.

The wickedness of the chief priests was clear in their accusation. It was designed to stir the governor's jealousy. What they said about the tax was entirely contrary to the truth. Yet they mixed it with a foundation they knew Jesus could not deny, because they counted on His truthfulness. This proved their complete and hardened wickedness. The Gospel writer then gives us, by the Spirit, His good confession before Pontius Pilate. And Pilate declares that he finds no fault in Him. So the guilt of the Jews was made complete, and the guilt of the civil power among the Gentiles too. That testimony came from the authority God had appointed, and against their own will.

Jesus stood before Caesar's judgment seat, since the Roman governor represented the emperor. Luke tells us what the charge was, and perhaps its exact wording: "We have found this one perverting our (not, the) nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ, a King." But Pilate was in no mood to take the accusation seriously. He asked the Lord whether He was the King of the Jews, and He admitted it to Pilate. Still, there was nothing here for him to judge. So he said to the chief priests and the crowd, "I find no guilt in this man." He knew, as both Matthew and Mark tell us, that the chief priests had handed Him over out of envy. So he tried several times to escape the responsibility of condemning the Lord to death.

There was some truth in what they said, and yet the way they presented it was false. Many a word spoken in this world is true, and yet it is put to work in the service of a lie. How often a person tells the truth to hide the truth!... It was completely true that Christ was a King. He is the King of kings... It was completely false that He was pressing His claims as King at that time to set aside the Roman government.

"Find." This is the legal use of the word, which we still keep today; compare 2 Corinthians 5:3, Philippians 3:9, 2 Peter 3:14. For the full account of the examination before Pilate, see John 18:33 onwards.

First, there is abundant witness that Jesus was faultless. Pilate had said so during the earlier examination (verse 4). Now he repeats it twice (verses 14, 22), and he states it a fourth time as Herod's verdict (verse 15). God took care that this witness should be full and official.

The Jews had to search carefully for their sacrifices, to find animals without a blemish or a spot. They might look over many creatures before they found a spotless one, and only such an animal could be used in the service of the sanctuary... Wicked Pilate declared again and again before all the people that he found "no guilt in Him". The traitor, condemned by his own words, said he had "betrayed innocent blood."... The thief on the cross, dying beside Him, cried out, "This man has done nothing wrong."

The gospel writer then gives us, by the Spirit, His good confession before Pontius Pilate. And Pontius Pilate declares that he finds no guilt in Him. So the guilt of the Jews was made complete, and so was the guilt of the ruling power among the Gentiles. This was testimony given against their own will, by the authority God had appointed.

Is there not many a person here in the same moral position as Pilate? Your conscience touches you. You would like to be on the side of the Lord Jesus Christ... You would like to stand up for Him, to be His friend, to be on His side. But then there is the world. You cannot give up the world. You cannot break with it... They cannot give up their Caesar. "If you let this Man go, you are not Caesar's friend."... The moment Pilate heard that word, his choice was made.

The accusers were restless under Roman rule and broke out from time to time into open revolt, yet here they were quick to pretend loyalty... It is striking to see that the Lord's confession of the truth did no damage to His cause before the Roman governor. He really was the King of the Jews. It damaged Him only with His own people, who were blinded against the truth... Satan was pushing the unbelief of Israel to the last extreme. It is always so in the end with his victims. Christ, in the fullness of His grace and truth, thoroughly brings out what is in man, because He brings in God.

The wickedness of the chief priests was clear in their accusation. It was designed to arouse the governor's suspicion. It charged Christ with something completely untrue about the tribute. But they mixed it with a foundation of truth they knew Jesus could not deny, because they counted on His truthfulness. This proved their complete and hardened wickedness... The Jews persist in their wrongdoing. They say, "He stirs up the people." They play on the suspicion of a known government toward a known people.

Here they changed their ground completely, and charged Him with being a rebel and a rival to Caesar... The accusation, "He stirs up the people," was indeed true. But He stirred them up towards God, and not against Caesar.

In the New Testament the name sometimes refers to a much larger district... Rome divided the land this way, with Samaria in the centre and Galilee in the north... The context will almost always show the extent of the district intended. It is called JEWRY in Luke 23:5; John 7:1.

The offence happened in Judaea, so Pilate had ground to take up the charge. But their mention of Galilee gave him, he thought, an opening to get rid of the case. Was He a Galilean? If so, they should go to Herod.

There were two back doors, as it were, open before Pilate. One was Galilee. He heard that Christ was a Galilean. He says, in effect: I will keep my friendship with Caesar and pass Him over to Herod. He belongs to Herod's authority. And here is the Passover coming too. I must release one prisoner then. Shall I set free Barabbas or Jesus?

This is an old accusation, and it always comes from the wrong side. Pontius Pilate could find no fault in Jesus. Even so, the priests and the rulers insisted all the more: "He stirs up the people, teaching throughout all Judea, from Galilee even to this place." What do they say against Paul and Silas at Philippi? "These men are Jews, and they are disturbing our city." And at Thessalonica? "These men who have turned the world upside down have come here also."

I urge those who are simple not to be uneasy about a political principle or any other. Let them follow calmly and firmly the path in which the Holy Spirit leads them, walking by faith. And let them remember that in the Bible these accusations always come from the enemies of the truth. See how precious the way is in which the word provides for every need of God's children!

The Lord stood at Caesar's judgment seat, since the Roman governor represented the emperor... Pilate asked the Lord whether He was the King of the Jews. He admitted it to Pilate. Yet nothing called for a legal ruling, for Pilate told the chief priests and the crowd that he found no fault in this man... The offence was committed in Judaea, and that gave Pilate ground to hear the charge. But their mention of Galilee gave him, he thought, an opening to get rid of the case. Was He a Galilean? If so, they should go to Herod.

Pilate finds himself in what we would call a political dilemma: the crowd is pushing him against the right course of action. As a 'good' politician, he makes a 'clever' political move. When 'Galilee' is mentioned, Pilate at once sees a way of escape... This shows another principle of politics. When a matter is clear, but the right course is unpopular, the matter is either not dealt with at all or passed to someone else. We do have to admit that in some cases a person is not able, or not the right person, to deal with a matter, and so has to pass it on. But the aim should be to handle the matter in the best possible way, not to get rid of an unpopular task.

Before Pilate the Son of Man is accused of misleading the nation and of being an enemy of the Roman government... Luke tells us what Matthew and Mark leave out: that Pilate sent Him to Herod. The silence of the Son of Man as He stood before that wicked king is very solemn. Then Herod and his soldiers mock Him. Herod and Pilate became united in rejecting Christ. See how this fact is used in the first prayer meeting after the church was formed. Acts 4:23-30.

Only in this Gospel do we see the useless effort of poor Pilate to rid himself of responsibility by handing our Lord over to king Herod, who ruled Galilee and so had authority over Him. Herod and his men join in the mockery the Lord meets everywhere, while He, in the meekness of holiness, stays silent through it all. Herod sends Him back to Pilate, who cannot escape responsibility this way.

The man proven guilty of sedition against the government and of murder was released, while He whom the judge declared three times to be without fault was condemned to crucifixion! It seems inevitable that Pilate would be left for the rest of his life with a torturing, burning conscience.

Luke records how both he and Herod buried their hostility that day in condemning Him. The same tragedy has often been repeated since. Men of completely different character and outlook have found a point of unity in rejecting Christ. Herod had given himself up to his pleasures and did not care at all. Pilate had some sense of what was right, but he bent with the times and was ready to do wrong for the sake of popularity. Yet here the two agreed.

If we turn to Luke 23:12 we find that on that same day Pilate and Herod became friends. What were they made friends about? They wanted to put out the light of grace and truth that shone in the Person of the Lord's anointed. That shared wish brought them together and made friends of men who had been enemies.

Pilate clearly was in no mood to take the accusation seriously. He asked the Lord if He was the King of the Jews. The Lord admitted it to Pilate. Yet there was nothing here that called for his judicial action. Addressing the chief priests and the crowd, he said, "I find no guilt in this man"... so he tried several times, as the history shows, to escape the responsibility of condemning the Lord to death... The offence was committed in Judaea, and that gave Pilate ground to hear the charge. But their mention of Galilee gave him, he thought, an opening to get rid of the case... Yet Pilate gained nothing by it. Herod, with his soldiers, treated Him as nothing, mocked Him, dressed Him in a splendid robe, and sent Him back to the Roman governor. Herod and Pilate became friends, but Pilate's difficulty was in no way lessened.

Pilate was not the last who has gone along with what was wrong for the sake of temporary advantage. Such a course may look successful at the time. Very often it turns out anything but happy for the person in the end. Sooner or later, conscience will speak and make itself heard. And the people he tried to please at the expense of righteousness may in the end turn round and attack the one who acted to satisfy them. Pilate found this out... Weak, and afraid of popular opposition or resentment, he yielded against his conscience and better judgement. "The fear of man lays a snare" (Proverbs 29:25).

Pilate hears He is from Galilee. He tries to escape his difficulty by sending Him to Herod, who happened to be in Jerusalem at this time. Yes, they must heap every possible insult on the Lamb of God. They must lead Him again through the dark streets of Jerusalem to stand before the wicked Herod — the self-indulgent, cruel murderer. And this wicked man was glad, and hoped to have his curiosity satisfied. Not a single word of complaint, even now, escapes the holy lips of Jesus. "He made no answer." Blessed Jesus, may we learn from You!

First, there is abundant witness that Jesus was faultless. Pilate had said this during the earlier examination (verse 4). Now he repeats it twice (verses 14, 22). He states it a fourth time as Herod's verdict (verse 15). God took care that there should be abundant and official witness to this.

This alliance in opposition appeared when the Son of God came into the world the first time... The troubled assembly poured out their hearts and reminded God of this psalm (Acts 4:23-31). "For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel." How solemn! Pilate and Herod, who had been enemies, could bury their hatred and be at one over the rejection of the Son of God... Satan is well able to bring about unity for the carrying out of his dreadful purposes.

They are often described as united by their common hatred of Christ; but hatred is too strong a word. He had not in fact mattered enough to them even to draw out hatred. To them, as to so many, He was just an incident in a day's history. To Pilate an annoying one. To Herod, possible material for amusement that had failed to deliver.

He wished to see the One who could raise the dead, cleanse the leper, and give sight to the blind. But there was no sense of need in Herod's soul. He did not know that it was far better to see the Saviour Himself than to see any miracle performed by Him.

You see in him the first movements of terror and fear and slavish horror when his sins have found him out. But notice what happens afterwards — how all that is lulled into quiet and into rest. And then what takes its place? Curiosity! First fear; and when fear is drugged or rocked to sleep in the devil's cradle, then curiosity. There is so much curiosity today! Men who were once afraid are now curious.

Herod has got over his fear of Christ and is glad of the chance to see Him, hoping even to see Him do some "sign" in his presence. His evil course had hardened his conscience more and more. He clearly sees the Lord as nothing but a magician, like Simon the sorcerer in Samaria later on. Such a man would be sure to take the chance to impress an audience like this with proofs of his power.

We should note the difference between miracles and magic. Our Lord and His disciples worked miracles and exposed magic... Herod looked for a display of that sort, some sensational feat (Luke 23:8), and here the devil suggests the same thing.

He does find a sign, though not the one he looked for. He finds a Man silent and unmoved. Jesus answers nothing to his questions, and nothing to the chief priests and scribes, who accuse Him fiercely for fear of the effect on Herod. There is not even a word of warning or rebuke, only that unbroken silence, so much more terrible.

It is a terrible thing for God to be silent. It is better that He should be speaking to us by chastenings. "O LORD... be not deaf to me, lest, if you be silent to me, I become like those who go down to the pit" (Psalm 28:1). The silence of God is as if you put a man into a pit. "Ephraim is joined to idols; leave him alone" (Hosea 4:17). The dealings between Herod and the Lord illustrate this.

He hears people speak of Jesus and His miracles. "John, whom I beheaded, has been raised," he says. He seeks to see Jesus because he wants to be rid of that vague terror — the fear of meeting again the man he had put to death. But the uncertainty stays. When at last Herod sees the Saviour, he can neither see His miracles nor hear Him. He meets on earth a silent Christ, whose voice he will not hear until later, when he will see Him as Judge.

In Luke 23 Jesus stands not only before Pilate, but before Herod. The two men had hated each other until now. Here they are reconciled, once it is a question of rejecting Jesus. It is only Luke who gives us this touch. What a league of peace over the rejection of the Saviour!

He wished to see the One who could raise the dead, cleanse the leper, and give sight to the blind; but there was no sense of need in Herod's soul. He did not know that it was far better to see the Saviour Himself than to see any miracle performed by Him. He sees Jesus, he questions Him, but notice the dignity of the Lord: He answers the usurper nothing.

The Lord stayed completely silent, despite the many questions Herod asked Him. What a sight! The questioning king probably shifted his questions in every direction, hoping to get some answer.

He does find a sign, but not the one he had looked for. He finds a Man silent and unmoved. This Man answers nothing to his questions, and nothing to the accusations of the chief priests and scribes, who accuse Him fiercely because they fear the effect on Herod. There is not even a word of warning or rebuke, but only that unbroken silence, so much more terrible.

Herod was wicked through and through. He did answer Pilate, because there was no hatred in Pilate's heart. He answered Caiaphas for the sake of the oath of God, by which he put Him under oath (Matt. 26:63); but as for Herod, He has not a word for him. He passes from before him without opening His mouth. It is a terrible thing for God to be silent. It is better that He should be speaking to us through discipline. "Do not be deaf to me, lest, if you are silent to me, I become like those who go down to the pit" (Ps. 28:1). The silence of God is as if you put a man into a pit. "Ephraim is joined to idols; leave him alone" (Hosea 4:17).

The silence of the Lord was a very solemn condemnation of Herod. At the same time it gave the fullest opportunity for the rude insolence of his followers and of the accusers.

Isaiah 53:7 emphasises His silence before His accusers. When men are oppressed and treated wrongly, protest is natural and usual. So His silence went against all experience. The Gospels note it — Matthew 27:11-14; Mark 15:3-4; Luke 23:9; John 19:9. A sheep really is silent before the shearers, as anyone can see today by standing and watching them at work. But He was not like a sheep under the shears. He was like a lamb led to the slaughter. He was indeed "the Lamb of God," as John the Baptist proclaimed, yet no word of protest escaped His lips.

If we are called to be with Christ in glory, we are also called to follow His steps on the way there. The Apostle gives us three of His steps. First, He did no sin, and there was no deceit in His mouth. Second, He suffered: He was insulted and threatened. Third, when He was insulted, He took it patiently; He did not insult back, and He did not threaten. In the presence of all His accusers His resource was in God. He committed Himself to Him who judges righteously. When falsely accused before the Jewish council, He "remained silent" (Matthew 26:63). When the Jews accused Him in front of Pilate, "He gave no answer." To Pilate himself He "gave no answer, not even to a single charge" (Matt. 27:12-14). The mocking Herod questioned Him at some length, "but He made no answer" (Luke 23:9). He was silent before men because He had a resource in God.

Religious evil now only had to lead the world on to finish the wickedness in which it had led the way. The civil power must give in to the wilful evil of God's people, who had turned away from Him. This is the history of the world, and of the two, the religious side is always nearest to Satan. The chief priests showed their enmity by their accusation. It was designed to stir up the jealousy of the governor. They charged Christ with something entirely false about Caesar, but they built it on a subtle groundwork of what they knew He could not deny, because they counted on His truthfulness.

He does find a sign, though not the one he was looking for: a Man silent and unmoved. He answers nothing to his questions, and nothing to the accusations of the chief priests and scribes. They accuse Him violently because they are afraid of the effect on Herod. There is not even a word of warning or rebuke, only that unbroken silence, so much more terrible.

Then we see the poison of snakes in the Jew. With false witnesses and false words they slander the Lord, and try to poison Pilate's mind against Him. They said, "We found this man misleading our nation and forbidding us to give tribute to Caesar." From slander they move to cursing and bitterness. We read, "The chief priests and the scribes stood by, vehemently accusing Him." And it is only a short journey they take from anger to murder, for they said, "Let him be crucified."

So Pilate sent Him to Herod, and before Herod He never spoke a word. Herod was wicked through and through. He did answer Pilate, because there was no enmity in his heart. He answered Caiaphas for the sake of God's oath, when Caiaphas put Him under oath (Matt. 26:63); but for Herod He has not a word. He passes from in front of him without opening His mouth. It is a terrible thing for God to be silent. It is better that He should speak to us through discipline. The silence of God is like putting a man into a pit.

Here again the chief priests and scribes vehemently accused Him. But Jesus answered nothing in the presence of that wicked man, whom He had earlier called "that fox." His dignified silence only moved Herod and his soldiers to drop all pretence of justice. They sank to mockery and ridicule.

Let us notice here how God overruled all the malice and mockery of men. He turned it into the fulfilment of prophecy and a testimony to His Son — the very opposite of what they intended… In Herod's palace He wore a "gorgeous" (white or shining) robe, and it testified to His sinless character. The priests and scribes who had followed might stand and "vehemently accuse" Him. He stood in front of them wearing what spoke of perfect innocence.

He was "treated with contempt" by men (Mark 9:12), by Herod's soldiers (Luke 23:11), and by the religious leaders in Acts 4:11. The verb here means "utterly worthless" — contemptible! So man, who seeks his own glory, has no appreciation of the One whose every motive, every word and every action had the glory of God in view.

He does find a sign, but not the one he looked for: a Man silent and unmoved. He answers nothing to Herod's questions. He answers nothing to the chief priests and scribes, who accuse Him fiercely, afraid of the effect on Herod. There is not even a word of warning or rebuke — only that unbroken silence, which is far more terrible.

The unhappy man answers it only with mockery. He dresses Him in a brilliant robe, perhaps the robe of a candidate for honours. Then he sends the Lord back to Pilate, as if to suggest that such claims as these deserved no serious attention.

Herod's troops mock the Son of Man by putting a shining or "splendid robe" on Him, in the Gospel that shows Him as the perfect Man (Luke 23:11). Then they send Him back to Pilate… His sinful creatures put royal, imperial and universal honours on the rejected Messiah in mockery. But God will see to it that those honours shall one day be truly His.

Herod was a man of extreme but shallow feeling. He was happy to hear John, though the prophet condemned the sin he was guilty of… When Pilate sent Jesus to Herod he was glad, "very glad," to see Him (Luke 23:8). But that meeting only showed the hard cruelty of his nature… For all his sorrow, Herod killed the servant in Galilee. For all his gladness, he mocked the Master at Jerusalem.

The silence of the Lord was a very solemn condemnation of Herod. At the same time it gave full room for the rude insolence of Herod's followers and of the accusers… The Spirit of God does not fail to notice the strange moral character of what happened here. There had been a feud between the Governor and the King. But "Pilate and Herod became friends with one another that very day, for before this they had been enemies." So Satan works to unite the world against Christ, as the grace of God unites people by Him and for Him.

Praise God, the One once refused, despised and crucified will yet wear the royal robe of glory… He once wore the mocking robe and the cruel crown. He will be welcomed with praise when God sets Him forth with the crown of pure gold on His matchless brow. "He shall bear the glory, and shall sit and rule upon His throne" (Zechariah 6:13).

In Luke 23 Jesus is found not before Pilate only, but Herod; and the two men who up to then hated each other are here reconciled, now that it is a question of rejecting Jesus. It is only Luke who gives us this touch. What a league of peace over the rejection of the Saviour!

The Galileans were Herod's subjects (Luke 3:1). It has therefore been supposed that this interference by Pilate caused the quarrel between him and Herod, which we read of in Luke 23:12.

The Spirit of God does not fail to notice here the moral peculiarity of the transaction. There had been a feud between the Governor and the King. But now "Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other." So Satan builds his union in the world against Christ, while the grace of God builds its union by Him and for Him.

Luke puts on record how both he and Herod buried their enmity that day in condemning Him. The same tragedy has often been repeated since. Men of completely different character and outlook have found a point of unity in their rejection of Christ. Herod was given over to his pleasures and utterly indifferent. Pilate, though he had some sense of what was right, served the moment and so was ready to do wrong for the sake of popularity. But they came to an agreement here.

They are often described as united by their shared hatred of Christ; but hatred is too strong a word. He had not in fact meant enough to them even to draw out hatred. He was to them, as He is to so many, only an incident in a day's history. To Pilate He was an annoying one. To Herod He was possible material for amusement, and it had failed to deliver. Their friendships were probably much less real than their quarrels.

The Spirit asks, "Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed" (Psalm 2:1-2). This alliance in opposition appeared when the Son of God came into the world the first time... The distressed gathering reminded God of this psalm in their remarkable outpouring of heart in Acts 4:23-31: "For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel." How solemn! Pilate and Herod, who had been enemies, could bury their hatred and be at one over the rejection of the Son of God... Satan is well able to produce unity for the carrying out of his dreadful purposes.

The world has power to combine very different elements when an unworldly Christ stands out as a common enemy. Herod and Pilate were made friends together. There may be the secular and the religious, even the unbeliever and the superstitious. But let an unworldly Christ appear, and they will all challenge Him as the object of their common hatred.

That day they were made friends over the settled slaughter of the Son of God! Dreadful thought!... Those two newly made friends will find themselves side by side through a long, endless eternity. And where? Do not spend your eternity with those who murdered the Son of God.

Such was the boasted fairness of the Roman empire, of man. There was no doubt about the innocence of Jesus. The charges of the people had been proved false. The hardened judge could not condemn Him; justice required he acquit Him. He was willing to concede something to please the people, but he was eager to release the Prisoner.

There are in this chapter three great instances of the condition in which men are found today. There is Pilate, there is Herod, and there are the Jews. Now, I find mankind classed under these three heads, and it all comes out here in each of them. Look at Pilate for a moment. He was said to be a cruel man; but, as far as we know, he had no hatred of Christ. On the contrary, he would have released Him if he could. Certain things moved that man. His natural conscience was uneasy; he was not at rest. His wife's dream troubled him. He had the conviction as a judge, "That is an innocent Man. He is not guilty of the crimes laid to His charge."

The accusers' charge that the Lord Jesus was misleading the people came purely from envy, as Pilate knew well (Matthew 27:18). In speaking to the chief priests and rulers he plainly declared that he found no fault in Him. To this he added that Herod could find no reason to condemn Him. This was the second time Pilate spoke so plainly on this point. The issue was therefore perfectly clear: justice must release Him. Yet Pilate tried a compromise. He made the unjust suggestion that he would have Him whipped before letting Him go. He thought this lesser judgment might satisfy the Jews. By this dishonourable means he was himself weaving the net in which the Jews snared him.

His conclusion, however, must surprise any fair observer: "I will therefore punish and release him" (v. 16). This verdict aimed to serve Pilate's goals and the crowd's at the same time... In one word, Pilate's proposal was based on the principle of compromise. Again, the Christian can see one of the marks of politics here. When people are ready to compromise their principles, they will soon fall back on the principle of compromise.

There was no excuse for Pilate any more than for the leaders of Israel; all were guilty of condemning the innocent One. Pilate knew what he was doing, for three times over he declared Jesus to be guiltless. Yet he had the nerve to wash his hands before the mob and say, "I am innocent of this man's blood" (Matthew 27:24). How could he be innocent of His blood when he scourged Jesus and gave Him over to the will of those who cried for His blood?

Are there not many people here in the same moral position as Pilate? Your conscience touches you; you would like to be on the side of the Lord Jesus Christ... but then there is the world; you cannot give up the world... They cannot give up their Caesar. "If you release this man, you are not Caesar's friend" (John 19:12). The moment Pilate heard that word, the die was cast.

There was a measure of truth in what they said, and yet it was false in the way it was presented. There are many words spoken in this world that are true, which are pressed into the service of falsehood. How often a person tells the truth to hide the truth! It was perfectly true that Christ was a King... Their aim was to put forward His royal titles and glories as if He were claiming them to overthrow the power of Rome.

First of all, there is abundant witness that Jesus was faultless. Pilate had said this at the earlier examination (verse 4). Now he repeats it twice (verses 14, 22). He states it a fourth time as Herod's verdict (verse 15). God took care that there should be abundant and official witness to this.

Such was the boasted fairness of the Roman empire, of man. There was no doubt of the innocence of Jesus. The charges of the people had been proved to be false. The hardened judge could not condemn, but had to acquit as a matter of justice.

Pilate passed the death sentence while saying he found no fault in our Lord. That made the Gentiles guilty. The Jews who shouted for His death made the Jews guilty.

Look at Pilate for a moment. He was said to be a cruel man; but, as far as we know, he had no hatred of Christ. On the contrary, he would have released Him if he could. Certain things moved that man. His natural conscience was uneasy; he was not at rest... He had the conviction as a judge, "That is an innocent Man. He is not guilty of the crimes laid to His charge." All these things acted on his conscience... How clearly the evidence left him without excuse, that at his bar stood One without guilt... Why could he not follow his natural conscience? Why not decide in favour of the Lord Jesus Christ, and free Him as One in whom there was no blame? Why not? Because Pilate could not afford to give up his friendship with the world.

Are there not many people here in the same moral position as Pilate? Your conscience touches you; you would like to be on the side of the Lord Jesus Christ... you would like to stand up for Him, would like to be His friend. But then there is the world. You cannot give up the world; you cannot break with it... They cannot give up their Caesar.

The Jews had to search carefully for their sacrifices, to find animals without blemish or spot... for only such could picture the Holy One of God, who was holy, harmless, and undefiled... Wicked Pilate declared again and again before all the people that he found "no guilt in Him." The self-convicted traitor said he had "betrayed innocent blood."... The thief on the cross, dying beside Him, cried, "This man has done nothing wrong." So all beings in heaven and on earth — angels, men, demons, saints, sinners, Jews, Gentiles — have borne witness that He was "without spot or blemish."

In the first place, there is abundant witness that Jesus was faultless. Pilate had said this during the earlier examination (verse 4). Now he repeats it twice (verses 14, 22), and states it a fourth time as Herod's verdict (verse 15). God took care that there should be abundant and official witness to this.

There was no doubt of the innocence of Jesus. The charges of the people had proved false. The hardened judge could not condemn Him. Justice required him to acquit. He was willing to concede something to please the people, but he was anxious to release the Prisoner.

The sending to Herod is set before us. So we see all men fully united against the rightful Lord of the world — the Christ. It is a solemn but all too natural picture: opposition to Christ unites those who in their personal interests and passions were otherwise enemies. They can compliment each other while treating Christ this way. No doubt Pilate hoped to quiet a troubled conscience by throwing the matter onto Herod, or to avoid the guilt. But so it was to be. Men cannot escape the fruit of their own wickedness that way.

In Luke 23 Jesus stands not only before Pilate, but before Herod. The two men had hated each other until then. Here they are reconciled, now that it is a question of rejecting Jesus. It is only Luke who gives us this touch. What a league of peace over the rejection of the Saviour!

He repeats his own evidence, that he had "found no guilt in this man" (v. 14). He then tries to strengthen his case by citing Herod's judgement (v. 15). But his conclusion must surprise any fair observer: "I will therefore punish and release him" (v. 16)… In one word, Pilate built his proposal on the principle of compromise. Here the Christian can see one of the marks of politics. When people are ready to compromise their principles, they will soon fall back on the principle of compromise.

The man proven guilty of rebellion against the government and of murder went free. The One whom the judge had three times declared faultless was condemned to crucifixion! Surely Pilate carried a torturing, burning conscience for the rest of his life.

How sad! Here was the judge and governor of the proudest nation on earth, with his own subjects standing before him. Yet he lacked the moral courage to do what he knew was right! It shows us that what the world needs is not so much power as moral uprightness.

You and I die because we are sinful men, whereas Christ became a man in order that He might die. You and I had to die; He had not. On Him death had no claim whatever… His very foes had to confess His excellence and spotlessness. Herod found nothing worthy of death in Him. Pilate had to declare, "I find no guilt in him." The dying thief said to his neighbour, "This man has done nothing wrong."… You and I were sinners under sentence of death. But in grace the Lord Jesus Christ stepped in and died in the place of those who were guilty and lost.

Whatever excuse we may find for Pilate, his decision was wickedly callous and brutally unjust. It was as though a judge in a modern criminal court said: the prisoner is completely innocent of the crime. I will therefore sentence him to twenty strokes of the whip.

This was the boasted fairness of the Roman empire, and of man. There was no doubt that Jesus was innocent. The people's charges had proved to be made up. The hardened judge could not condemn Him; justice required him to acquit.

This verdict was designed to serve Pilate's aims and the crowd's aims at the same time. On the one hand, it would let Pilate release Jesus, as he knew he should. On the other hand, it would satisfy the crowd by treating the Lord as guilty in two ways. First, He would be chastised — which meant the cruel procedure of scourging (John 19:1). Second, He would be released, not because He was innocent, but because Pilate had to release a criminal(!) at the feast (v. 17)... In a word, Pilate's proposal rested on the principle of compromise. Again, Christians can see one of the marks of politics: when people are ready to compromise their principles, they will soon make compromise itself their principle.

So the issue was perfectly clear: justice had to release Him. Yet Pilate tried a compromise. He made the unjust suggestion that he would chastise (lash) Him before letting Him go. He thought this lighter punishment might satisfy the Jews. By this dishonorable move he was weaving the very net the Jews caught him in.

In that case his only duty was to release Him. But instead of giving way to his conscience, he tries to strike a bargain with it. Looking for what looks to him like a way out of a hard situation, he puts the whole matter into the people's hands. So he makes it almost impossible to return to the path of righteousness he has left.

How instructive it is to watch the inner struggle of souls in different conditions! Nothing is more striking than the story of Pilate. He had no enmity against Christ. He would have discharged Him if he could at the same time have preserved his character in the world.

How sad that the judge and governor of the proudest nation on earth lacked the moral courage to do what he knew was right! His own subjects stood in front of him. It shows us that what the world needs is not so much power as moral uprightness.

He would now try another way out of his position, if he could. He would scourge the Lord — an unlawful act against a man who was innocent and uncondemned... Gentile hands carried out this punishment, and we have not a word, not a protest, from the Lord... The Lord submitted to it. He had foretold it. He endured it. But would that scourging help to get Him released?

Judas the traitor said, "I have sinned by betraying innocent blood." Pilate the judge said, "See, I am bringing him out to you that you may know that I find no guilt in him"... The dying thief said, "this man has done nothing wrong," and the centurion who carried out the execution exclaimed, "Certainly this man was innocent!"

The issue was clear: justice had to release Him. Yet Pilate tried a compromise. He made the unjust suggestion that he would whip Jesus before letting Him go. He thought this lesser punishment might satisfy the Jews. By this dishonourable means he was weaving the net that the Jews caught him in. Then he brought another unjust principle into the trial. It was the Roman custom to release one prisoner at the Passover, and the Jews were allowed to choose which one (John 18:39). This practice assumed the prisoner was guilty, so the custom should never have applied to the Lord Jesus.

It helps to know that this custom was a way of remembering how God stepped in for the nation. Each year one prisoner was set free, as a reminder that God had set Israel free long ago.

John 18:40 calls him a "robber," and Matthew 27:16-26 calls him "a notorious prisoner." He had started a revolt and had committed murder (Mark 15:7-15). Yet the Jews, led by the chief priests and elders, asked for this man, not the Lord Jesus. Why they asked for this particular prisoner is not known. But their choice shows their ungodliness in the clearest way. They preferred such a notoriously wicked man to the Lord of life and glory, their Messiah. Peter made sure to charge this home to the Jews: "You denied the Holy and Righteous One, and asked for a murderer to be granted to you" (Acts 3:14).

In Barabbas we have a most striking picture of man's will; in Jesus the perfect expression of God's. Barabbas pushed his own will through without scruple, whatever it cost others. He defied authority (sedition), plundered property (robbery), and took life (murder). Jesus carried out God's will. But all the cost was His own, and the eternal gain is ours… The world's choice was not the gracious Giver who would lay down His life for others. It was the notable robber who could take life itself to reach his selfish ends… "Not this man, but Barabbas!" was the cry. Terrible decision, but the reason is clear. The will of God was this Man's delight, and bringing in God's will meant displacing man's.

Barabbas was released, though guilty and condemned, because the Lord Jesus took his place. Christ was his substitute. Once released, Barabbas might have gone out, looked up at Him who hung on the cross, and said, "He died for me; He paid my penalty." It is a wonderful illustration of the atonement.

The cross that should have been for Barabbas was used for Jesus! There was plenty of wood to make Jesus a cross of His own. But He who had done nothing wrong was crucified on the cross meant for Barabbas, the murderer!

The people made a fateful choice: Barabbas — Satan's counterfeit "son of the father." Their choice confirms their guilt. But there is another side. God watches over the scene. He makes sure that His Son is not released as a guilty criminal who has been pardoned, but is condemned while innocent.

The world cannot do without its religion… but they do not want Christ; they will not have Christ. They want happiness without Him. Forms and ceremonies are an advantage to them… but Christ is not wanted, and He is not welcome. "Not this man, but Barabbas." … You have your Barabbas in some shape or form. It is the very contrast to Jesus Christ, the very opposite of Him.

At that time they had a prisoner of a notable kind, suited in every way for comparison and contrast with the spotless Victim now before them. His name says it at once: Barabbas means "son of the father." Mark and Luke add that he had been thrown into prison for sedition; so he had actually committed the crime they were falsely charging against Jesus. On top of that, he was a robber and a murderer. So it would seem impossible for the people to choose Barabbas. And now Pilate wanted to know whether he should release this notorious criminal or "Jesus who is called Christ."

In Barabbas we have a striking picture of man's will; in Jesus the perfect expression of God's. Barabbas carried out his own will with ruthless determination, no matter what it cost others. He defied authority (sedition), plundered property (robbery), and took life (murder). Jesus carried out God's will. But all the cost was His own, and the eternal gain is ours.

It helps to know that this custom remembered how God once stepped in to save the nation. Each year one prisoner went free, as a reminder that God had once set Israel free. And now the Passover is coming. I must release someone then. Shall I set free Barabbas or Jesus?

It is not that the crowd had the slightest regard for Barabbas; the point was that they did not want Jesus.

So this proved the whole world guilty before God. Yet none were so deeply involved as those who should least have been. The people who had the law fell under its curse. That was not only because they disobeyed its commands. Worst of all, they were set on rejecting their own Messiah and putting Him to death — and this while the foreigner tried to let Him go.

We see him as a chief of sinners, a rebel and a murderer. For him the feast of redemption offers a possible release — but only, on Pilate's terms, if Jesus is given up. Jesus becomes, as it were, the Substitute for the chief of sinners. To "release Barabbas" is "to destroy Jesus." Why? Because He has done evil? The judge asks in vain; where is it? Look deeper than the wicked wills of men. In God's purpose we may see that holy Sin-offering, the true Passover, by which even a Barabbas may be delivered. It is not for any good in him, for Barabbas shows none.

Barabbas was released, though guilty and condemned, because the Lord Jesus took his place. Christ was his substitute. After his release, Barabbas might have gone out and looked up at Him who hung on the cross. He could have said, "He died for me; He paid my penalty." It is a wonderful illustration of the atonement.

Yet the Jews, led by the chief priests and elders, asked for this man's release instead of the release of the Lord Jesus. No one knows why they asked for this particular prisoner. But it shows their ungodliness as clearly as possible: they could choose such a notoriously wicked man in place of the Lord of life and glory, their Messiah. Peter did not fail to press this home on them: "You denied the Holy and Righteous One, and asked for a murderer to be granted to you" (Acts 3:14).

He was determined, as Peter declared only a few weeks after the event, to release the Lord (Acts 3:13). He laboured for that purpose, desiring to achieve it (Luke 23:20). John writes (19:11) that Pilate sought to release Him after hearing the Lord's answer, "He who delivered me over to you has the greater sin." He was convinced of the Lord's innocence of any charge the Jews laid against Him, and repeated to them his firm conviction about it. Why then did he not release Him? Matthew tells us (27:24) that Pilate saw a tumult was rising. So to stop it, and to keep the people happy (Mark 15:15), he released Barabbas and delivered Jesus to be crucified. … Besides, he was anything but popular. No doubt he dreaded an appeal to the emperor against him for his conduct while in office. So he was willing to keep the people happy and to prove himself Caesar's friend (John 19:12). His conscience made him a coward. He gave way to the popular call.

Nothing can be more striking than the story of Pilate. He had no enmity against Christ. He would have discharged Him if he could at the same time have kept his standing in the world.

How pitiable that the judge and governor of the proudest nation on earth, with his own subjects standing before him, lacked the moral courage to do what he knew was right! It shows us that what the world needs is not so much power as moral uprightness.

In that case his business was simply to release Him. But instead of yielding to his conscience, he seeks a compromise with it. He thinks he has found a way out of a difficult situation, so he puts the whole matter into the people's hands. So he makes it almost impossible to return to the path of righteousness he has left. He openly shows himself to be not of the truth.

The issue was clear: justice must release Him. Yet Pilate tried a compromise with the unjust suggestion that he would have Him whipped before releasing Him. He thought this lesser judgment might satisfy the Jews. By this dishonourable means he was himself weaving the net in which the Jews snared him.

Pilate repeats his proposal another time (v. 22), yet without success. This leads us to what may be the most shocking moment in the trial of the Son of God. The judge was convinced. The evidence for the innocence of the Man Christ Jesus was overwhelming. Yet we read: "But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted." This sentence is the exact opposite of the evidence. The simple but telling reason is that the "voices prevailed." When pressure becomes strong enough, political judgment bows to it.

So all the world was proved guilty before God. But none were so deeply involved as those who should least have been. The people who had the law fell under its curse. It was not only because they disobeyed its requirements. Worst of all, they were firmly set on rejecting their own Messiah and putting Him to death — and this when the Gentile was trying to let Him go.

Is there not many a person here in the same moral position as Pilate? Your conscience touches you. You would like to be on the side of the Lord Jesus Christ. You would like to stand up for Him. You would like to be His friend. But then there is the world. You cannot give up the world. You cannot break with it.

He was weak, and afraid of the crowd's opposition or resentment. So he gave way, against his conscience and his better judgment. "The fear of man lays a snare" (Prov. 29:25). How many since his day have had to reproach themselves bitterly for yielding to that fear!

Crucifixion and death are not necessarily the same thing. Crucifixion speaks of judicial dealing, and it assumes that someone has the right to act that way. "Shall I crucify your King?" asked Pilate. "Crucify him, crucify him," was the cry of the crowd. A person might die in many ways, but crucifixion was punishment under law: it was what they did to criminals.

They hanged Him on a tree — "Cursed is everyone who is hanged on a tree." It was not, as we know, the Jewish way of punishing criminals. The Old Testament Scriptures show that when the Jews put an offender to death, they stoned him. But hanging a man on a gallows was a Gentile, a heathen method of execution. So they handed Christ over to the Romans, saying, "It is not lawful for us to put anyone to death."

This was not merely the act of an ignorant rabble, or of the common crowd. It was the high priests and religious leaders of the nation who were at the front of that terrible cry, "Crucify Him, crucify Him."

Even the children are crying aloud in the streets. Is He indeed to be recognised and accepted as King? Are they ready to dress Him in the purple robe? It is a sad thing for man, for Jerusalem and for Israel! They did not know the time when God came to them. Soon, in place of the shouts of welcome, come the angry cries: "Away with this man!" "Crucify Him!"

This may be the most shocking moment in the trial of the Son of God. The judge was convinced. The evidence that the Man Christ Jesus was innocent was overwhelming. Yet we read: "But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted." This sentence is the exact opposite of the evidence. The simple but telling reason is that the voices "prevailed." When pressure becomes too strong, political judgement bows to pressure. The Son of Man has no comment to make on any of it: "like a sheep that before its shearers is silent, so he opened not his mouth."

So the whole world was proved guilty before God, but no one was more deeply involved than those who should have been the last to do it. The people who had the law fell under its curse. It was not only that they disobeyed its requirements. Worst of all, they were determined to reject their own Messiah and put Him to death — and this while the foreign ruler was trying to let Him go. This is what the world was proved to be, once reality came out through the One who alone was real, the Holy and the True.

If we want a perfect standard by which to measure the world, to measure the human heart, to measure sin, we must look at the cross of our Lord Jesus Christ... When the human voice cried out, "Crucify Him! crucify Him!" that voice was the utterance of the human heart, declaring, as nothing else could declare, its true condition in the sight of God... When man preferred a robber and murderer to Christ, he proved that he would rather have robbery and murder than light and love.

In the very city where He suffered so much shame at His first coming, they will give Him honour and glory... Yes, where they whipped Him, struck Him, spat on Him, tore the hair from His cheek, and cried, "Away with Him! Crucify Him! crucify Him!" — there they will obey Him, serve Him, thank Him and honour Him. And they will cry, "Blessed be His holy name forever and ever!"

It seems Pilate had not expected such a choice, so he tried to reason with the people again. All he heard was their unreasoning, vicious demand: crucify Jesus. For the third time Pilate insisted that he had found no cause in Him for the death penalty. Yet, as before, Pilate said he would have Him whipped. In fact, John tells us that Pilate did whip Him (John 19:1) even before his final efforts to release Him. So Pilate added more injustice than the Jews had demanded.

His conclusion, however, must surprise any fair observer: "I will therefore punish and release him" (v. 16). This verdict was designed to serve Pilate's aims and the crowd's at the same time. On the one hand, it would allow Pilate to release Jesus (as he knew he should). On the other hand, it would satisfy the crowd by declaring the Lord guilty in two ways. First, He would be punished — which meant the cruel practice of whipping (John 19:1). Second, He would be released, not because He was innocent, but because Pilate had to release a criminal at the feast. … In one word, Pilate's proposal rested on the principle of compromise.

Pilate, now in their hands, hands Jesus over to be whipped. It seems he hoped this would satisfy the people, just as his earlier proposal had aimed to do (Luke 23:22), so that he could then release Him. In every compromise of this kind he simply fails, and fails miserably.

During His three and a half years of ministry the Saviour lived in the fierce glare of hostile criticism. He did not live apart in the desert, as John the Baptist did. He moved freely among the people. So all the facts of His life were known. If His foes could have discovered a single flaw in Him, how it would have delighted their evil hearts! But He was God's holy One. The Passover lamb was to be "without blemish"; only so could it picture Him who was at once holy in nature and stainless in all His ways.

He is One of whom Pilate had to say, "I have found in him no guilt deserving death" (Luke 23:22). Pilate said this as a judge, yet it was true in the fullest sense. We must die. But here at last on earth stands a blessed perfect Man over whom death has no claim. Plenty of cause of death in us, but no cause of death in Him.

Was there ever such a barefaced travesty of justice? What judge would dare let the accusers' shouting settle the verdict? And here the verdict was death. Pilate passed the death sentence while saying he found no fault in our Lord. That made the Gentiles guilty. The Jews shouted for His death. That made the Jews guilty.

So all the world was proved guilty before God, but none were so deeply involved as those whom it least suited. The people who had the law fell under its curse … worst of all, because they were set on rejecting their own Messiah to death, and this when the Gentiles were trying to let Him go. Such was the world shown to be, where the reality came out through Him who alone was real, the Holy and the True. No room for boasting any more. In truth there never was any, but now it is plain and no one can deny it.

"Urgent" — that is, with persistent, unrelenting pressing. Luke 7:4; Luke 23:23; Acts 26:7; Rom. 12:12; 2 Tim. 4:2.

Despite the convictions of the judge and despite the overwhelming evidence for the innocence of the Man Christ Jesus, we read: "But they were urgent, demanding with loud cries that He should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted" (vs. 23, 24). This sentence goes directly against the evidence. The reason is simple and telling: the "voices prevailed". When pressure becomes too strong, political judgement bows to it. … The Son of Man makes no comment on these proceedings: "like a sheep that before its shearers is silent, so he opened not his mouth" (Isa. 53:7).

It was not only the intensity of the pressure, not only the rage of the crowd, that prompted Pilate to give in. John's Gospel shows the argument that changed his mind: "If you release this man, you are not Caesar's friend" (John 19:12). In politics (and sometimes elsewhere), good relationships with powerful people protect your own position and career. So a just verdict that puts your own prospects and relationships at risk must be avoided at all costs.

Religious evil had taken the lead in this wickedness. Now it had only to draw the world along to finish it. The civil power had to give in to the deliberate evil of God's people, who had turned away from Him. This is the history of the world. Of the two, the religious side is always nearest to Satan… The guilt of the Jews was complete, and so was the guilt of the Gentiles, for Pontius Pilate declared Him innocent and wanted to release Him. The Roman governor was cruel enough himself, yet he disliked cruelty in others. Still, he would not go so far as to save Him from the hatred of His enemies. That would have cost him something. It threatened his own interest, and Pilate gave way. The one thing that is strong in the world is enmity against Christ.

This compromise not only fails. It shows how deep into evil the Jewish nation had sunk. To carry out the custom, they choose Barabbas, a prisoner held for murder and robbery, to be released. Such is the evil of our hearts. We may dislike a murderer and a thief. Yet if the question is Christ or the murderer, then apart from the grace of God we will choose the murderer — the one who takes life rather than the One Who gives life.

The man proven guilty of rebellion against the government and of murder went free. The One whom the judge three times declared faultless was condemned to crucifixion! Pilate must surely have carried a torturing, burning conscience for the rest of his life.

Jesus or Barabbas? This was the question which divided them. Surely someone will speak up for Jesus. Not one! I think I hear you say, "I would, had I been there." Well, show yourself on His side now. Side with Jesus, and let the world know, too, that you have done so.

Despite the convictions of the judge and despite the overwhelming evidence for the innocence of the Man Christ Jesus, we read that their voices prevailed and Pilate gave sentence that it should be as they demanded. That sentence goes directly against the evidence, and the simple but telling reason is that the "voices prevailed." When pressure becomes too strong, political judgement bows to pressure. The next verse underlines it: "he delivered over Jesus to their will." The Son of Man makes no comment on these proceedings: "like a sheep that before its shearers is silent, so He opened not His mouth" (Isa. 53:7).

Pilate asked them a third time, "Why? What evil has He done?" Still struggling! Those battles are not settled in a moment. Conscience loves ease too well to yield in a moment. Pilate is on a battlefield until he is conquered.

Then Pilate gave sentence. There is the victory.

Pilate was not the last to go along with what was wrong for the sake of present advantage. Such a course may look successful at the time. Very often it turns out badly for the person in the end. Sooner or later conscience will speak and make itself heard. And the people whose favour he bought at the cost of righteousness may in the end turn round and attack the one who acted to please him. Pilate proved this… Weak, and afraid of popular opposition or resentment, he yielded against his conscience and better judgment. "The fear of man lays a snare" (Prov. 29:25).

Your conscience stirs you. You would like to be on the side of the Lord Jesus Christ… you would like to stand up for Him, to be His friend, to be on His side. But then there is the world, and you cannot give up the world… They cannot give up their Caesar. "If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar." The moment Pilate heard that word, the decision was made.

Pilate passed the death sentence while saying he found no fault in our Lord. That made the Gentiles guilty. The Jews shouted for His death, and that made the Jews guilty.

So all the world was proved guilty before God, but none were so deeply involved as those for whom it was least fitting. The people who had the law fell under its curse. This was not only because they disobeyed its requirements. Worse still, they were set on rejecting their own Messiah and putting Him to death — and this when the Gentile wanted to let Him go.

The man proven guilty of rebellion against the government and of murder went free. The judge sent the One he had three times declared to be without fault to be crucified!

Barabbas is seen as a chief of sinners, a rebel and a murderer. The feast of redemption offers him a possible release — but only, on the choice Pilate gave, if Jesus is given up. Jesus becomes, as it were, the Substitute for the chief of sinners… Look deeper than the evil wills of men. In the purpose of God we may see that holy Sin-offering, the true passover, which sets even a Barabbas free — not for any good in him, for Barabbas shows none.

This feast celebrated Israel's release from slavery in Egypt. As a favour, they were allowed to release one prisoner at that feast. Barabbas was a terrible character. "Bar" means "son"; "Abbas" — father. Barabbas — "the son of a father." And here was the Son of God! It was a solemn moment for that nation. Before them stood the Lord Jesus, the Son of God, and this wicked man, the son of his father. Here was the Blessed One, the source of life. There was a murderer, the destroyer of life, "who had been thrown into prison for insurrection and murder." It is the choice of the human heart — your heart and mine.

They did not choose the gracious Giver who would lay down His life for others. They chose the notable robber who could take life itself to reach his selfish ends. They did not choose the One who carried out God's will for man's blessing. They chose the one who forced his own will to the very end, to God's dishonour and his neighbour's loss... The will of God was THIS MAN'S delight, and the bringing in of God's will meant the displacing of man's.

We see him as a chief of sinners, a rebel and a murderer. The feast of redemption offers him a possible release. But it comes only on Pilate's terms: Jesus must be given up. Jesus becomes, as it were, the Substitute for the chief of sinners... Look deeper than the wicked wills of men. In the purpose of God we can see that holy Sin-offering, the true passover. Through Him even a Barabbas may go free — not for any good in him, for Barabbas shows none.

Even in this last scene, Jesus delivers others at His own cost and in every sense. Just before this, He delivered the disciples from arrest. Now He is the means of delivering Barabbas, wicked as he was. He never saved Himself... Barabbas was guilty and condemned, yet Pilate released him. He might have gone out, looked up at the One hanging on the cross, and said, "He died for me; He paid my penalty."

The world may do what it likes with Jesus. He is "delivered over to their will." Man does what he wants with the Son of God. Christ allows man to do his worst to Him... He says, "Do your utmost. Do your worst. I shall not complain. And when you have done your worst to Me, then I shall do My best for you." When they had nailed Him to the cross, He dies for them. He died in their stead.

All the world was proved guilty before God, but none were so deeply involved as those whom it least became. The people who had the law fell under its curse. It was not only because they broke its commands. Worst of all, they had set themselves to reject their own Messiah and put Him to death — and this while the Gentiles sought to let Him go.

How good it is to turn away from man and all his wickedness. Learn instead that the death of our Lord Jesus Christ was not only the result of man's evil, but of the counsels of God. He was "delivered up according to the definite plan and foreknowledge of God," when men took Him with lawless hands to crucify and kill Him (Acts 2:23)... When Pilate delivered up Jesus to be crucified, God delivered Him for our trespasses (Rom. 4:25).

Their choice confirms the people's guilt. But there is another side: God watches over the scene. He makes sure that His Son is not released as a guilty criminal who is pardoned, but condemned though innocent.