Luke 23
Pilate's three declarations of innocence (I find no basis for a charge against this man; neither has Herod; he has done nothing to deserve death), Herod's mockery and return, the crowd's choice of Barabbas over Jesus, and Pilate's capitulation to political pressure form the trial sequence. Simon of Cyrene pressed into cross-bearing is the accidental illustration of what Jesus called his disciples to do. The Jerusalem women who weep are redirected: weep for yourselves and your children — the coming judgment makes barrenness a blessing and drives the people to call the mountains to cover them. The two criminals flanking Jesus fulfill the numbered-with-transgressors prophecy: one mocks, one confesses (this man has done nothing wrong; Jesus, remember me when you come into your kingdom), and receives today you will be with me in paradise. The three hours of darkness, the torn temple veil, and the Father-into-your-hands final breath are the cosmic and theological frame of the death. The centurion praises God: surely this was a righteous man. Joseph of Arimathea, waiting for the kingdom of God, takes the body and gives it burial. The women who have come from Galilee watch and prepare spices, then rest on the Sabbath.
Luke 23:18
But the whole crowd cried out, away with this man! Release Barabbas to us — away with this man (aire touton, take this one away): the crowd's cry for Jesus' removal. Release Barabbas to us: the choice of the insurrectionist over the innocent.
Luke 23:19
Barabbas had been thrown into prison for an insurrection in the city and for murder — the irony of the Barabbas exchange is the narrative's sharpest: the actual murderous insurrectionist is released; the man falsely accused of insurrection is executed.
Luke 23:20
Wanting to release Jesus, Pilate appealed to them again — Pilate appealed again: the second attempt to release Jesus. Pilate's wanting to release Jesus is the politically motivated desire — not moral conviction but self-preservation.
Luke 23:21
But they kept shouting, crucify him! Crucify him — they kept shouting: the intensified, repeated demand. Crucify him (staurou staurou): the Roman execution method demanded by the Jewish crowd who cannot carry out the execution themselves.
Luke 23:1
Then the whole assembly rose and led him off to Pilate — the whole assembly (hapan to plēthos autōn): the complete Sanhedrin leading the condemned prisoner to the Roman governor. The transfer to Pilate is required because only Rome can execute; the Sanhedrin can condemn but cannot carry out the death penalty.
Luke 23:2
And they began to accuse him, saying, we have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Messiah, a king — the accusations before Pilate are the translated charges: subverting our nation, opposing taxes to Caesar, claiming to be Messiah-king. The tax accusation is demonstrably false (Jesus said give to Caesar what is Caesar's); the king accusation is the political charge that requires Pilate's attention.