Luke 23:22

Luk 23:22 . τρίτον : third and final attempt, showing some measure of earnestness on Pilate’s part. τί γὰρ κακόν : the γὰρ answers to the hostile mood of the people = I cannot respond to your demand for, etc.; the “why, what evil,” etc., of the A.V [196] is a happy rendering. In this final appeal, Pilate states most distinctly his opinion that Jesus is innocent.

[196] Authorised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ is quit the third time, before he was condemned once, that it might appear, how that our sins were condemned in him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 22. I have found no cause of death in him] I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. the third time] We can only obtain from all the four Evangelists, and especially from St John, a full conception of the earnestness with which Pilate strove to escape from the necessity of what he felt to be a needless crime. If he was not, as Tertullian says, “jam pro conscientiasua Christianas” he was evidently deeply impressed; and the impossibility of doing right must have come upon him as a terrible Nemesis for his past sins. It is very noteworthy that he took step after step to secure the acquittal of Jesus. 1. He emphatically and publicly announced His perfect innocence. 2. He sent Him to Herod. 3. He made an offer to release Him as a boon. 4. He tried to make scourging take the place of crucifixion. 5. He appealed to compassion. St John shews still more clearly how in successive stages of the trial he sets aside, i. the vague general charge of being “an evil doer” (Luk_18:30); ii. of being in any seditious sense “a king” (Luk_18:39); iii. of any guilt in His religious claims (Luk_19:12). He only yields at last through fear (Luk_19:12), which makes him release a man guilty of the very crime for which he delivers Jesus to a slave’s death. The fact that Pilate’s patron Sejanus had probably by this time fallen, and that Tiberius was executing all connected with him, may have enhanced Pilate’s fears. He knew that an accusation of High Treason (under the Lex Majestatis) was generally fatal (Tac. Ann. iii. 38. Suet. Tib. 58). All this, with other phases of these last scenes, will be found fully brought out in my Life of Christ, II. pp. 360-391.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they were instant with loud voices,.... They were urgent, and insisted upon his crucifixion, and pressed hard for it, and exerted their voices, and more loudly called:

requiring him, that he might be crucified: desiring it in the most importunate manner; signifying, that it must be, that nothing else would content them:

and the voices of them, and the chief priests, prevailed; upon Pilate to grant their request, contrary to the dictates of his own conscience, the conduct of Herod, and the message of his wife; the people being set on by the chief priests, and the chief priests joining with them, their numbers were so great, and their requests were pressed with so much force, and violence, and importunity, that Pilate could not withstand them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

Ver. 22. The third time] It is well observed here, that Peter for fear denied Christ three times, and yet repented; Pilate three times justified Christ, and yet for popular favour condemned him. It may teach us neither to despair if we repent, nor presume because we have begun well.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

22. The third time—Thrice did the Gentile demand of the Jews what evil hath he done? The former declared, and the latter knew, that he was innocent. Yet both united to crucify.

John now describes the last reluctant effort of Pilate to save Jesus. He brought him forth from the Praetorium streaming with blood from his thorny crown, wounded with a scourge, and clad in the burlesque robe, to make a last appeal to their pity. Crucify him is still the cry.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He said to them the third time, Why, what evil hath he done? - As Peter, a disciple of Christ, dishonoured him by denying him thrice, so Pilate, a heathen, honoured Christ, by thrice owning him to be innocent.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

[22. Οὗτος, this man) By this expression Jesus is put in contradistinction to Barabbas the robber.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

22. τρίτον. We can only obtain from all the four Evangelists, and especially from St John, a full conception of the earnestness with which Pilate strove to escape from the necessity of what he felt to be a needless crime. If he was not, as Tertullian says, “jam pro conscientia sua Christianus,” he was evidently deeply impressed; and the impossibility of doing right must have come upon him as a terrible Nemesis for his past sins. It is very noteworthy that he took step after step to secure the acquittal of Jesus. 1. He emphatically and publicly announced His perfect innocence. 2. He sent Him to Herod. 3. He made an offer to release Him as a boon. 4. He tried to make scourging take the place of crucifixion. 5. He appealed to compassion. St John shews still more clearly how in successive stages of the trial he sets aside, i. the vague general charge of being “an evil-doer” (Luk 18:30); ii. of being in any seditious sense “a king” (Luk 18:39); iii. of any guilt in His religious claims (Luk 19:12). He only yields at last through fear (Luk 19:12), which makes him release a man guilty of the very crime for which he delivers Jesus to a slave’s death. The fact that Pilate’s patron Sejanus had probably by this time fallen, and that Tiberius was executing all connected with him, may have enhanced Pilate’s fears. He knew that an accusation of High Treason (under the Lex Majestatis) was generally fatal (Tac. Ann. III. 38; Suet. Tib. 58). All this, with other phases of these last scenes, will be found fully brought out in my Life of Christ, II. pp. 360–391.

τί γὰρ κακὸν ἐποίησεν; The “Why, what evil hath He done?” happily expresses the idiomatic γάρ. It was first introduced into the Rhemish version.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. τί γὰρ κακὸν ἐποίησεν ; So in all three. The γάρ means “Impossible; for what evil hath this man done?” This is well represented by the idiomatic “Why,” which we owe to the Vulg. Quid enim, through Rhem. Cov. has “What evil then, ” etc. The τρίτον refers to vv. 4 and 14.

οὐδὲν αἴτιον θανάτου. The θανάτου is a qualification added after failure of the mission to Herod (ver. 15). Previously it was οὐδὲν αἴτιον without limitation (vv. 4, 14). In his weakness Pilate s to admit, “Well, perhaps He may be guilty of something: but He is not guilty of a capital offence.” He began by saying that Herod had not found Him worthy of death. Now he says the same himself. In each case the proposal is the same,—παιδεύσας ἀπολύσω (vv. 16, 22).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Said [ειπεν] . Dropping the speech - making tone, and simply asking a question.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.