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This interpretation is based on a hypothesis that the identifier Pilate added to Jesus’ name represented the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished the two men by the charges against them. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7). Referring to Jesus as the one called Christ was Pilate’s way of stating the accusation against him, i.e., that he was called Christ.

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross exposes the discrepancy in their perspectives more clearly.

• 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• 13 I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23

Addendum

It is unlikely that Pilate’s insights were gained through his own wisdom or moral character. Rather, the text hints that God’s hand was at work behind Pilate’s testimony:

• And while he was sitting on the judgment seat, his wife sent him a message, saying, “See that you have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” — Matthew 27:19

Pilate’s statements regarding Jesus’ true charge, his assertions of Jesus’ innocence, and his insistence on keeping the wording of the inscription on the cross as is ¬– perhaps these are meant to be signs that God did not remain silent on that day.

• Do not be silent, O God of my praise. 2 For wicked and deceitful mouths are opened against me, speaking against me with lying tongues. 3 They beset me with words of hate, and attack me without cause.— Psalm 109:1-3

This interpretation is based on the hypothesis that the identifier Pilate added to Jesus’ name represents the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished Jesus by the charge that was made against him, i.e., that he was called Christ. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7).

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross exposes the discrepancy in their perspectives more clearly.

• Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19:19-21

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23:13-15

Addendum

It is unlikely that Pilate’s insights were gained through his own wisdom or moral character. Rather, the text hints, through the dream of Pilate's wife, that God’s hand was at work behind Pilate’s testimony:

• And while he was sitting on the judgment seat, his wife sent him a message, saying, “See that you have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” — Matthew 27:19

Pilate’s statements regarding Jesus’ true charge, his assertions of Jesus’ innocence, and his insistence on keeping the wording of the inscription on the cross unchanged – perhaps these are meant to be understood as signs that God did not remain silent that day.

• Do not be silent, O God of my praise. 2 For wicked and deceitful mouths are opened against me, speaking against me with lying tongues. 3 They beset me with words of hate, and attack me without cause.— Psalm 109:1-3

This interpretation is based on a hypothesis that the identifier Pilate added to Jesus’ name represented the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished the two men by the charges against them. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7). Referring to Jesus as the one called Christ was Pilate’s way of stating the accusation against him, i.e., that he was called Christ.

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross exposes the discrepancy in their perspectives more clearly.

• 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• 13 I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23

This interpretation is based on a hypothesis that the identifier Pilate added to Jesus’ name represented the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished the two men by the charges against them. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7). Referring to Jesus as the one called Christ was Pilate’s way of stating the accusation against him, i.e., that he was called Christ.

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross exposes the discrepancy in their perspectives more clearly.

• 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• 13 I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23

Addendum

It is unlikely that Pilate’s insights were gained through his own wisdom or moral character. Rather, the text hints that God’s hand was at work behind Pilate’s testimony:

• And while he was sitting on the judgment seat, his wife sent him a message, saying, “See that you have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” — Matthew 27:19

Pilate’s statements regarding Jesus’ true charge, his assertions of Jesus’ innocence, and his insistence on keeping the wording of the inscription on the cross as is ¬– perhaps these are meant to be signs that God did not remain silent on that day.

• Do not be silent, O God of my praise. 2 For wicked and deceitful mouths are opened against me, speaking against me with lying tongues. 3 They beset me with words of hate, and attack me without cause.— Psalm 109:1-3

This interpretation is based on a hypothesis that the identifier Pilate added to Jesus’ name represented the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished the two men by the charges against them. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7). Referring to Jesus as the one called Christ could have been Pilate’s way of stating the accusation against him, i.e., that he was called Christ.

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross would expose the discrepancy in their perspectives more clearly.

• 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• 4 Pilate went out again and said to them, “Look, I am bringing him out to you to let you know that I find no case against him.” — John 19
• 23 But he said, “Why, what evil has He done?” — Matthew 27
• 13 Pilate then called together the chief priests, the leaders, and the people, 14 and said to them, “You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23

This interpretation is based on a hypothesis that the identifier Pilate added to Jesus’ name represented the charge or the accusation against him. Asking the crowd to choose which person they wanted to release, Pilate distinguished the two men by the charges against them. Barabbas was a “notorious prisoner”; the charges against him were presumably well known and did not need to be stated (Mt 27:16, Mk 15:7). Referring to Jesus as the one called Christ was Pilate’s way of stating the accusation against him, i.e., that he was called Christ.

• 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

But if the hypothesis holds true, then there is a problem with how the charge is stated. The accusation against Jesus was not that he was called Christ, but that he called himself Christ. Verse 18 gives an explanation for this discrepancy, which is that Pilate knew the real motive and was stating the true accusation against Jesus.

• 18 For he knew that for envy they had delivered him.

Thus, Pilate understood that Jesus’ accusers envied him for being called Christ, and that the charge against him, that he called himself Christ, was merely a cover for their envy. Later, the dispute between Pilate and the chief priests over the inscription on the cross exposes the discrepancy in their perspectives more clearly.

• 19 Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” — John 19

Pilate was clearly aware of the injustice and the irony of the situation. A person who seemed to question the very existence of truth itself (Jn 18:38), Pilate became an unlikely witness to the truth:

• 13 I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. — Luke 23