We have followed the view held by Patrizzi and the majority of commentators, that Pilate on only _one occasion_, and after the return from Herod, proposed our Lord to the Jews as the prisoner to be released. Others, as Father Coleridge and Dr. Walsh, hold that on _two_ different occasions, once before the journey to Herod, as recorded by St. John, and once after, as recorded by the Synoptic Evangelists, Christ was proposed by Pilate as the prisoner to be released. But we are not convinced by the reasons urged in favour of this view. It is argued—(_a_) from the fact that in St. John the question of releasing a prisoner is first mentioned by Pilate, while in the Synoptic Evangelists the question of having a prisoner released to them is first moved by the people. But we say, in reply, that there is nothing in the Synoptic accounts which forbids us to suppose that Pilate first mentioned the matter, as in St. John: “You have a custom that I should release one unto you at the Pasch;” that then they called upon him to observe the custom on that occasion, and that he forthwith put before them the choice between Jesus and Barabbas. Certainly St. Matt. (xxvii. 17) as well as St. John represents Pilate as the first to refer to the matter. (_b_) Father Coleridge argues also from the fact that Pilate, in St. Matt., says to the Jews: “Whom will you that I release to you; Barabbas, or Jesus, that is called Christ?” “That he mentions Barabbas along with our Lord,” says Father Coleridge, “can only be explained by the fact that, as St. John mentions, Barabbas had been already called for by the priests and crowd, when Pilate had, for the first time, spoken of the custom.” But it seems to us that the mention of Barabbas by Pilate is sufficiently explained by the fact which St. Matthew himself had just mentioned in the preceding verse, that Barabbas was a “notorious prisoner;” and hence his name was more familiar to Pilate than the names of the other prisoners. Moreover his well‐known guilt encouraged Pilate to hope that if the choice lay between him and Jesus, the Jews would surely call for the release of our Lord. Before quitting this chapter, it may be well to point out the different tribunals, before which, as we have seen, Jesus was led on this last night and morning of His mortal life. (1) First, then, He was led from Gethsemane before Annas. (2) He was led before Caiphas. (3) When day dawned, He was led before the Sanhedrim. (4) He was led before Pilate. (5) He was led before Herod Antipas. (6) On His return from Herod, He was again led before Pilate. CHAPTER XIX. 1‐5. *Jesus is scourged, crowned with thorns, clothed with a purple garment, and mockingly saluted by the soldiers as King of the Jews; then shown to the people.* 6‐7. *The people, led on by the Priests and their servants, demand Christ’s death.*