ACC ~ Luke 23 v13 - 25

PILATE AND HEROD DECLARE JESUS INNOCENT

AMBROSE: They send Christ to Herod and then to Pilate. Although neither pronounces him guilty, both gratify the desires of strange cruelty. Pilate washes his hands but does not wash away his actions. A judge should not yield to either envy or fear and then sacrifice the blood of the innocent. [1] Pilate’s wife warned him. [2] Grace shone in the flight. The Godhead was revealed, yet he still did not abstain from a sacrilegious verdict. EXPOSITION OF THE GOSPEL OF LUKE 10.100. [3]

[1] See Mt 27:24.

[2] See Mt 27:19.

[3] EHG 421**.

THE DEATH OF AN INNOCENT MAN

AMBROSE: What kind of people crucified the Lord of glory! [1] Those that violently demand the death of an innocent man fittingly seek the release of a murderer. Wickedness has such laws as to hate innocence and love guilt. The interpretation of the name gives the likeness of the image, because Barabbas means “son of the father.” He belongs to those to whom it is said, “You are of your father the devil.” [2] They were about to choose the Antichrist as son of their father, rather than the Son of God. EXPOSITION OF THE GOSPEL OF LUKE 10.101-2. [3]

[1] See 1 Cor 2:8.

[2] Jn 8:44.

[3] EHG 421**.

PILATE AND OTHERS FIND NO GUILT IN JESUS

CYRIL OF JERUSALEM: Many have been crucified throughout the world, but the demons are not afraid of any of these. These people died because of their own sins, but Christ died for the sin of others. He “did not sin, neither was deceit found in his mouth.” It was not Peter, who could be suspected of partiality, who said this, but Isaiah, who, although not present in the flesh, in spirit foresaw the Lord’s coming in the flesh. Why do I bring only the prophet as a witness? Take the witness of Pilate himself. He passed judgment on him, by saying, “I find no guilt in this man.” When he delivered him over and washed his hands, he said, “I am innocent of the blood of this just man.” [1] The robber is another witness to Jesus’ innocence. He is the first man to enter paradise. He rebuked his friend and said, “We are receiving what our deeds deserved, but this man has done nothing wrong, because you and I were present at his judgment.” [2] CATECHETICAL LECTURES 13.3. [3]

[1] Mt 27:24.

[2] That the two robbers were present at the judgment of Christ seems rather unlikely. Cyril assumes perhaps that they were condemned to be crucified at the same time as Christ.

[3] FC 64:5-6**.

JESUS SENT INTO THE WILDERNESS AS A SCAPEGOAT

ORIGEN: The word of the Lord is rich, and according to the opinion of Solomon, “it must be written on the heart” not once but also twice and “three times.” [1] Let us to the best of our ability also now attempt to add something to what was said long ago. Let us show how “as a type of things to come” [2] this one male goat was sacrificed to the Lord as an offering and the other one was sent away “living.” Hear in the Gospels what Pilate said to the priests and the Jewish people: “Which of these two do you want me to send out to you: Jesus, who is called the Christ, or Barabbas?” [3] Then all the people cried out to release Barabbas and to hand Jesus over to be killed. [4] Look, you have a male goat who was sent “living into the wilderness.” He carried with him the sins of the people who cried out and said, “Crucify, crucify!” The first is a male goat sent “living into the wilderness.” The second is the male goat that was offered to God as an offering to atone for sins. Christ made a true atonement for those who believe in him. HOMILIES ON LEVITICUS 10.2.2. [5]

[1] Prov 22:18, 20.

[2] 1 Cor 10:11; Heb 10:1.

[3] Mt 27:17.

[4] Mt 27:21-22.

[5] FC 83:204-5**.

THE PROPHET ISAIAH FORETOLD THE CRY OF THE CRUCIFIXION

CYRIL OF ALEXANDRIA: They brought the holy and just One to Pilate. They spoke violent and unrestrained words against him and poured out falsely invented accusations. They persisted in the ferocity with which they accused him. Pilate then ruled that it should be as they desired, although he had publicly said, “I find no wickedness in this man.” It says, “They cried out, ‘Away with him, crucify him!’” The Lord had rebuked this unmerciful and unlawful cry by the voice of the prophet Isaiah. It is written, “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!” [1] In another place, he said of them, “Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me! I would redeem them, but they speak lies against me.” [2] It is written again, “Their princes shall fall by the sword, because of the rudeness of their tongue.” [3] COMMENTARY ON LUKE, HOMILY 152. [4]

[1] Is 5:7.

[2] Hos 7:13.

[3] Hos 7:16.

[4] CGSL 604**.

THE CITY THAT CALLED FOR JESUS’ CRUCIFIXION IS LATER DESTROYED

ORIGEN: Celsus goes on to say that “those who killed Jesus suffered nothing for a long a time afterwards.” We must inform him and all who are prone to learn the truth. The Jewish people called for the crucifixion of Jesus with shouts of “Crucify him, crucify him!” They preferred to set free the robber who had been thrown into prison for sedition and murder. They wanted Jesus, who had been delivered through envy, to be crucified. The city where all these things happened was attacked shortly after this. After a long siege, it was totally overthrown and destroyed. God judged the inhabitants of that place unworthy of living the life of citizens together. Although it may seem incredible to say, God spared this people in delivering them to their enemies. He saw that they were incurably against any improvement and were daily sinking deeper and deeper into evil. All this happened to them because the blood of Jesus was shed at their instigation and on their land. The land was no longer able to bear those who were guilty of so fearful a crime against Jesus. AGAINST CELSUS 8.42. [1]

[1] ANCL 23:526-27.