I think one would be hard-pressed to sell this to learned theologians because it defies logic based on how the Romans reacted to any threat of insurgency, plus you're forgetting Jesus' actions at the Temple.
I am not really selling anything.
I am just interested in what is Historically accurate.
It is not recorded in the Bible , but Roman records show that Pilate was recalled back to Rome by emperor Tiberius , presumably to answer questions about the brutality of his administration around Judea, as a year before Jesus' crucifixion he had put down a rebellion and crucified several hunders Jews.He presumably also had to answer as to why he had crucified someone called Jesus who had broken no Roman Law that would have called for his death.
Jesus did not broke any Roman law.
The Roman law tesrifies to that.
Pilate was notoriously brutal to the point whereas he was recalled to Rome to account for his actions, and taking the Barabbas story at face value gets the Roman historians laughing.
Yes , but Barabbas is a different topic.
Barabbas did brake the Roman law , don't forget that.
Also this is similar to a type of informal logical fallacy known as an argument from silence.Although there are no sources outside the New Testament specifically involving Pilate taking part in this practice, there are however sources that record examples of other Roman governors releasing prisoners, even at Passover. If other Roman governors had practised something similar at various times then such scepticism in the case of Pontius Pilate doing such is unwarranted.
-Josephus records that when the Roman governor Albinus was preparing to leave office he released prisoners who had been incarcerated for crimes other than murder. 'he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers.' (Antiquities 20.9.3).
-In the Mishnah (Jewish oral tradition, written in around AD 300) it records that 'they may slaughter the passover lamb for one….whom they have promised to bring out of prison'.
Now its not exactly clear but this certainly records a prisoner being released specifically at Passover.
-A piece of papyrus also records a Roman governor of Egypt saying: “You were worthy of scourging but I gave you to the crowds.” (P.Flor 61, c. AD 85).
-Pliny the younger from one of his early second century letters also has something important to note on such practices and who had responsibility to do so, 'It was asserted, however, that these people were released upon their petition to the proconsuls, or their lieutenants; which seems likely enough, as it is improbable any person should have dared to set them at liberty without authority' (Epistles 10.31).
-There is also a parallel in Roman law which indicates that an imperial magistrate could pardon and acquit individual prisoners in response to the shouts of the populace(i can look up in the bookshell if one asks for it)
Now although none of these examples are identical to the one in question, they do demonstrate that it is indeed plausible that Pontius Pilate took part in a custom that stipulated the release of a prisoner at Passover
You're feeding into the "Jews are the Christ killers" myth, btw. Jesus was crucified, and that was not a form of Jewish execution.
Ofc , but the Jews contributed to the arresting of Jesus,not the Romans.
They made the religious reasons to be political , but it seems that Pilate did not found Jesus guilty.
I found that to be very strange since Pilate is described as one violent man according to Josephus and Philo of Alexandria.