In Mark’s telling of the story of Pilate (15:1-15) we see Jesus being questioned and Pilate then asks Jesus “Are you the King of the Jews” to which he replies “You say so” (v. 2). From there progress quickly to Jesus’s ultimate verdict. Pilate ask the Jewish people if they would like to have “the King of the Jews” released, but instead the chief priest stir up the crowd to have Pilate released Barabbas, a murder and a insurrectionist. Barabbas was released and  when asked what should be done with Jesus,the Jews shouted “Crucify him.” To which Pilate asks “Why, what evil has he done?’ (v.14). The crowd continues shout, so Pilate had Jesus flogged and then handed over to be crucified. Luke’s version (23:1-25) follows the same basic structure with a few very significant changes that really emphasizes Jesus’s innocence. When the people are insistent that Jesus is a false prophet after Pilate had found no wrong in him. Pilate then sends Jesus to be tried by Herod. This is our first significant change in Luke’s story. Herod is presented as being excited to see Jesus, as he had been wanting to see him for a long time, hoping that he would perform some sign (v. 8) When Jesus has no answer to Herod’s question, Herod along with some of his soldiers treat him with contempt and mock him (v. 11). Yet Herod sends him back to Pilate as he too has found nothing wrong with him. Pilate then again proclaims that he has not found Jesus guilty of their charges, nor has Herod, “therefore I will have him flogged and release him” (vv. 14-16). Instead the people ask for Barabbas and shout to have Jesus crucified. For the third time Pilate said to them “Why, what evil has he done? I have found in hi no ground for the sentence of death; I will therefore have him flogged and release him.” (v. 22). Pilates second and third proclamation that Jesus is innocent show how Luke wanted to really emphasize the innocence of Jesus.
In Mark (15:21-41) we see a quite Jesus who goes to his death without saying a word in the midst of his suffering and persecution. The majority of the people are mocking him and before the moment of his death Jesus cries out “My God, my God, why have you forsaken me?” (v. 34). It seems that Jesus could be uncertain of his death and fearful of what it brings. After Jesus dies the curtain at the temple which separates the holy of hollies from holy place was torn in two from top to bottom (v. 38). Signifying that Jesus death had brought about atonement for sin. Luke changes his story to Jesus with a more calm and accepting attitude toward  his death, where he directs his attention towards other rather than himself. This is first seen when Jesus is walking to be crucified. On his way he see some women weeping and says to them “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are surely coming when they will say, Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” (vv. 28,29). As Jesus has just been flogged and is now carrying part of the cross he finds the composure to give these women a little teaching and apparent prophecy. As he is being nailed to the cross by the Roman soldiers he cried out “Father, forgive them; for they do not know what they are doing” (v. 34). This gives us an ultimate example of Jesus teaching for the Sermon on the Plain “bless those who curse you, pray for those who abuse you” (6:28). Next we see only one of the two criminals crucified with Jesus mock him. The other rebukes him, saying “Do you not fear God, since you are under the same sentence of condemnation?… Jesus, remember me when you come into your kingdom” (vv. 40-42). Jesus replies “Truly I tell you, today you will be with me in Paradise” (v. 43). In Luke’s death story the curtain rips before he dies and then Jesus says “Father, into your hands I commend my spirit”(v. 46). Here we see Jesus’s certainty of his death and afterlife. Luke may also being saying that his death is not what brings about atonement of sins, but rather salvation for Luke is not the derived from the death, yet the repentance that his death promotes.