Luke 23:18
And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
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Luke 23:18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man Αιρε τουτον, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25, and Mark 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (Luke 23:16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

23:13-25 The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong a stream. He delivered Jesus to their will, to be crucified.See the notes at Matthew 27:20-23. Lu 23:13-38. Jesus Again before Pilate—Delivered Up—Led Away to Be Crucified.

(See on [1736]Mr 15:6-15; and [1737]Joh 19:2-17).

See Poole on "Luke 23:1"

And they cried out all at once,.... The chief priests, rulers, and people, not bearing to hear of a release of him, now they had got him in their hands; and enraged at the proposal, in a most clamorous way, cried out, as one man, immediately:

Saying, away with this man; to the cross; to Calvary, the place of execution; away with him out of the world; he is not fit to live:

and release unto us Barabbas; whose character is given in the next verse; See Gill on Matthew 27:16.

And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
Luke 23:18-23. A condensed account down to the final condemnation, Luke 23:24 f.

Αἶρε] e medio tolle,—a demand for His death. Comp. Acts 21:36; Acts 22:22; Dion. Hal Luke 4:4, and elsewhere.

ὅστις] quippe qui, not equivalent to the simple qui, but: a man of such a kind that he, etc.

ἦν βεβλημ.] not a paraphrase of the pluperfect, but denoting the condition.

Luke 23:20. προσεφώνησε] made an address. Comp. Acts 21:40.

Luke 23:21. σταύρου] Imperative active, not middle; paroxytone, not perispomenon.

Luke 23:22. γάρ] as Matthew 27:23.

Luke 23:23. ἐπέκειντο] they pressed, they urged, instabant, Vulg. Comp. Luke 5:1; 3Ma 1:22, often thus in the classical writers.

κατίσχυον] they became predominant, they prevailed. Comp. Polyb. vi. 51. 6, xx. 5. 6; Matthew 16:18.

Luke 23:18. παμπληθεί: adverb, from παμπληθής (here only in N.T.) = in the whole-mob style, giving a vivid idea of the overpowering shout raised.—αἶρε τοῦτον, take away this one, i.e., to the cross.—ἀπόλυσον, release; if ye will release some one (Luke 23:16, ἀπολύσω) let it be Barabbas. Lk. makes this demand the voluntary act of the people. In the parallels (vide there) it is suggested to them by Pilate (Mt.), and urged on them by the priests. In Lk. s narrative the behaviour of the people is set in a dark light, while both Pilate and the priests are treated with comparative mildness. In view of Israel’s awful doom, Lk. says in effect: the people have suffered for their own sin.

18. all at once] If we read plethei for pamplethei, the meaning will be that ‘they (the priests) called aloud to the multitude,’ as in Matthew 27:20. The choice of Barabbas by the mob was not spontaneous; it was instigated by these priestly murderers. The guilt of the Crucifixion rests mainly with the Priests, because it was mainly due to their personal influence (Mark 15:2).

release tinto us Barabbas] This was the last drop in the cup of Jewish iniquity. Romans 11:30-33.

Barabbas] Rather, Bar-Abbas, ‘Son of a (distinguished) father,’ or Bar-Rabbas, ‘Son of a great Rabbi.’ Origen had the reading, ‘Jesus Bar-Abbas,’ in Matthew 27:17, and as Jesus was a common name, and Bar-Abbas is only a patronymic, the reading is not impossible. At this stage of the trial, Barabbas may have been led out, and the choice offered them between ‘Jesus Bar-Abbas and Jesus which is called Christ’ as they stood on the pavement side by side.

Verses 18, 19. - And they cried out all atones, saying, Away with this Man! and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was east into prison). Barabbas, whose release the people demanded at the instigation of the influential men of the Sanhedrin, was a notable leader in one of the late insurrectionary movements so common at this time. St. John styles him a robber; this well describes the character of the man; a bandit chief who carried on his lawless career under the veil of patriotism, and was supported and protected in consequence by many of the people. The meaning of his name Bar-Abbas is "Son of a (famous) father," or possibly Bar-Rabbas, "Son of a (famous) rabbi." A curious reading is alluded to by Origen, which inserts before Barabbas the word "Jesus." It does not, however, appear in any of the older or more trustworthy authorities. Jesus was a common name at that period, and it is possible that "when Barabbas was led out, the Roman, with some scorn, asked the populace whom they preferred - Jesus Barabbas or Jesus who is called Christ!" (Farrar.). That this reading existed in very early times is indisputable, and Origen, who specially notices it, approves of its omission, not on critical, but on dogmatic grounds. Luke 23:18All together (παμπληθεὶ)

The whole multitude (πλῆθος) of them. Only here in New Testament.

Away (αἶρε)

Lit., take away. Compare Acts 21:36; Acts 22:22.

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