The Passion according to Luke
The Trial of Jesus: Lk 22,66-23,25
The Sanhedrin: 22,66-71
Most of this hearing before the Sanhedrin is unique to Luke. Luke has turned Mark's account (Mk 14,53-65) into a simple interrogation. There is nothing like a trail; Luke has moved the false witnesses to the trial of Stephen (Acts 6,13). The mocking has taken place already. In Mark, the high priest does the questioning, here all are involved ("they asked..."). Luke's approach just highlights the questions they are asking, the questions which are the real basis for the trial. Again, unlike Mark (Mk 14,61), Jesus does not remain silent.
A daytime hearing would be clearly legal whereas a night time hearing would probably have been illegal.
It is clear in verse 66 that all the Jewish authorities were involved in this hearing, the high priest is not mentioned as the questioner (as Mk 14,60). We have seen how they were afraid of the people (22,6). At least one member would later dissociate himself from these events, Joseph of Arimathea (23,51).
Their first question in verse 67a is the same as the first half of the question in Mark Mk 14,61): Are you the Messiah?
To this Jesus, like Jeremiah before him (Jer 38,15) gives an evasive answer in 22,67b-68 because the question as a posed is a trap. Jesus then develops his answer with the title he commonly used for himself, Son of Man,and by combining Dn 7,13 (the Son of Man) with Ps 110,1 (sit at my right hand). The significant change from Mark is that this coming is no longer future but "from now on". The cross and resurrection will begin a new era.
Their response "they all said" in verse 70 is to ask Jesus if he is the Son of God. Thus the one question in Mark 14,61 is divided into two as we have seen. We have just considered Messiah and how Jesus replies with Son of Man. The second part of Mark's question concerns Son of God. This has been stated already at the Annunciation at the beginning of the Gospel (1,32).
For both the Baptism (3,15 and 3,22) and the Transfiguration (9,20 and 9,50), a reference to Messiah is followed by a voice calling Jesus "Son". As one commentator put it: "For Luke, one seems to need divinely revealed knowledge to interpret "Messiah" correctly as a title that full indentifies Jesus as the Son of God".
Jesus avoids a direct answer in verse 70 by putting the responsibility back on the questioners in verse 70b. "You are saying that I am" is a good translation with the implication that it is the questioners who are saying Jesus is "I am"; this recalls God revealing himself to Moses at the burning bush (Ex 3,14).
Hearing Jesus' ambiguous reply the way they want to, the Sanhedrin is now ready to move to the next stage of the trial by bringing Jesus to Pilate (23,1).
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Pilate: 23,1-7
Pilate is named as the Roman governor in 3,1. The epsiode recalled in 13,1 highlights his brutality. It's reasonable to assume that Judea would not have been a popular posting and so unlikely to attract the best candidates. Pilate would have belonged to the equestrian order, junior to the senators.
In 23,1 Jesus is just brought before Pilate. Unlike Mark 15,1, Jesus is not bound. Again unlike Mark where Pilate questioned Jesus (Mk 15,2), here charges are first brought. Jesus is misleading the people because he opposes the payment of taxes and because he claims to be a king. The preceeding hearing before the Sanhedrin is now re-phrased so as to attract Pilate's concerns.
In verse 3, Pilate asks Jesus about being a king and gets an evasive answer . Yet this encounter convinces Pilate of the innocence of Jesus. This stress on Jesus' innocence will be a theme of Luke's passion story.
Verse 5 then sees Pilate coming under pressure from the accusers. We note the geographical comment, that Jesus began in Galilee and came to Jerusalem. It is an ironic comment because the hearer of the Gospel knows the real truth of this comment. The comment is made in fact because Jesus has annoyed his accusers (21,38).
In verse 6, Pilate discovers that Jesus is a Galilean. Given the animosity of Jesus' questioners, sending Jesus to Herod means he will be questioned by someone with local knowledge. Sending Jesus to Herod could further Pilate's investigation.
Pilate is still the subject in verse 7. This first hearing ends with Pilate making his decision to involve Herod which is why the break comes here.
Herod: 23,8-12
This Gospel mentions two Herods: Herod king of Judea (1,5) and his son who was only tetrach of Galilee (3,1).
Herod's curiosity about Jesus has been around for sometime in the Gospel. In 9,7-9, Herod reflects that he executed John the Baptist and wonders who is Jesus.
Herod now has his opportunity. He is clearly seeking to have a miracle performed as noted in verse 8.
Jesus however remains silent to Herod's questions. This seems to be his response to insincere questioning.
Following the appearance Jesus' accusers in verse 10, Herod and his men have a mock coronation in verse 11 before sending Jesus back to Pilate. A king or would be king mocking a king.
Verse 12 is a sign of reconciliation between Herod and Pilate. Pilate in verse 15 indicates that Herod also agrees with the innocence of Jesus. Even so, neither man has solved their problem with Jesus.
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Pilate, again: 23,13-25
It is noticeable how up to verse 16 Pilate is in control: he summons the people in verse 13 and he delivers his verdict in verse 16.
The group summoned in verse 13 is wide ranging. The important change from verse 4 is that here the people are included instead of the crowds. There is a more specific word here, Luke wants to indicate the responsibility of all the Jewish people.
In verse 14, Pilate uses formal language to acquit Jesus. With the support of Herod as in verse 15, he is convinced that Jesus has done nothing to deserve death.
In verse 16, it is only a light punishment that is proposed. "Flogging" as found in the translations is too strong, no more than a beating is proposed. So far as Pilate is concerned, Jesus is just a minor troublemaker. He is not guilty of a capital crime.
That however does not satisfy the people. Without verse 17, the appearance of Barabbas is an unexpected contrast to Jesus. He is a murderer. The crowd has seized the initiative.
At this stage, a remarkable confrontation between Pilate and the crowd unfolds from verses 20 through to 24. Again, it is the crowd who take the initiative in demanding that Jesus be crucified.
It therefore becomes easier for Pilate to agree to their demands. So another verdict is issued in verse 24.
Luke has changed verse 25 from Mk 15,15 so that there is no reference to scourging and crucifying. Instead, the emphasis is that Jesus is handed over to do as they willed. It is noticeable how "they" has gone all the way through this section so that here it refers back to the chief priests, the leaders and the people in verse 13. Luke brings out how they have now achieved the release of a murderer.
Conclusion: Lk 22,54-23,25
This reading presented the four hearings as forming one trial. Now that we have completed our reading, we can take an overall view which looks remarkably like a complete process.
We have seen Jesus arrested (23,54) and held overnight in the high priest's courtyard. There his leading disciple Peter denied him and there he was mocked by those present as prisoners often are.
The next morning (22,66), the Jewish Sanhedrin gather for a pre-trial hearing. The question Jesus and conclude they have enough evidence (23,71) to bring him before Pilate, the Roman Governor (23,1).
From this point on, Pilate is in control. He hears the evidence and concludes Jesus is innocent. However, the local ruler, Herod, will know local conditions better. Pilate therefore sends Jesus to Herod for further investigation. Herod too concludes Jesus is innocent so turns to mockery instead.
Pilate then seeks to conclude the process before Jesus' accusers (23,13-16). Instead he finds himself confronted by an angry mob (23,18). Therefore, by verse 24, Pilate has made his choice. It is easier to execute Jesus than to try to control a riot. Pilate therefore makes his judgement (23,24) and hands over Jesus (23,25).
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