Luke 23:4

Luk 23:4-9. Then said Pilate — After having heard his defence. See on Mat 27:11-14; and Mar 15:2-5. I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, Luk 23:9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

23:4 I find nothing wrong with this man! To Pilate, Jesus did not seem to be a political threat.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:4. Ὁ δὲ Πιλάτος, moreover [or then] Pilate said) Pilate perceived that Jesus professes Himself to be a King of such a kind, as would prove of no detriment to Cæsar’s sovereignty. For He was now alone, deserted even by His disciples. [Again and again Pilate avouched the faultless innocence of Jesus; but he did so in a peculiarly emphatic manner three times in all, Luk 23:4; Luk 23:14; Luk 23:22. Comp. Mat 27:24 (“He took water and washed his hands, saying, I am innocent of the blood of this just person; see ye to it”); Joh 19:4.—Harm., p. 547.]

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

Luk_23:4-5. In the avowal itself Pilate finds the sign that nothing blameworthy, etc.,to him it is the expression of the fixed idea of a harmless visionary.

ἐπίσχυον] is not, as there is no object in connection with it, to be taken actively (they strengthened their denunciation); but, with the Vulgate, Luther, Beza, and many others: they grew stronger, i.e. they became more emphatic, more energetic. Comp. Diod. v. 59; 1Ma_6:6, and the correlative κατίσχυον, Luk_23:23. Both kinds of usage are frequent in the LXX.

ἀνασείει] Observe, on the one hand, the present, denoting such a persistent urgency; and, on the other, the stronger and more direct expression than Luk_23:2 (διαστρέφ.) now used: he stirs up (Mar_15:11; Polyb. Fr. Hist. 66; Wesseling, ad Diodor. I. p. 615).

ἀρξάμ. κ.τ.λ.] as Mat_20:8.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:4 . αἴτιον , blameworthy, punishable (neuter of αἴτιος ) = αἰτία . Pilate arrived at his conclusion very swiftly. A glance sufficed to satisfy him that Jesus was no dangerous character. Probably he thought him a man with a fixed idea.

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

Verse 4. I find no fault in this man.] According to Joh 18:36; Joh 18:38, Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (Lu 23:14,) that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop PEARCE.

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

(4) I find no fault in this man.—The Greek term for “fault” is somewhat more technical than the. English, and is almost equivalent to what we call the “count” of an indictment. It may be noted that, as far as the New Testament is concerned, it is peculiar to St. Luke, in this chapter and in Luk_20:40.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. I find no fault in this man] This conclusion, which sounds so abrupt in St Luke, was the result of the conversation with Pilate in which Jesus had said “My Kingdom is not of this world.” It had convinced Pilate of His innocence, and he expressed his conviction in this unhesitating acquittal. The word for ‘fault’ (aition) occurs in Act_19:40.

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.

Then said Pilate to the Chief priests, and to the people,.... Both to the sanhedrim, and to the mob that were gathered together about the governor's palace on this occasion; and who were standing without the judgment hall, into which they would not enter, lest they should be defiled, and be unfit to eat the passover: wherefore Pilate came out to them; and this was the second time of his coming out to them, when he said the following words, Joh 18:28.

I find no fault in this man; no cause, or reason, why any punishment should be inflicted on him, and especially he be put to death; no crime that can be fastened on him, or accusation proved against him, or any thing that amounts to a charge of sedition: the man is an harmless and innocent man, that has done nothing against Caesar, or the government, and good of the nation; and therefore is not worthy of death, or of stripes, but should be discharged. This was Pilate's sense.

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

4 Then said Pilate to the chief priests and to the people, I find no fault in this man.

Ver. 4. See Joh 18:38.

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.

I find no fault - I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment-hall by himself and examined him “privately,” and had been satisfied in regard to the nature of his kingdom. See Joh 18:33-38. He was “then” satisfied that though he claimed to be “a king,” yet his kingdom was not of this world, and that “his” claims did not interfere with those of Caesar.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

4. I find no fault—How he came to the conclusion that a claim to be a king is no fault in this man, we might never be able to know from either of the first evangelists. But John, in the parallel passage, gives the details which the present narrative requires. He shows that Jesus satisfied Pilate that his kingship was no way dangerous to the imperial power. He was king in the realm of truth, where Caesar was no rival.

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

Then said Pilate to the chief priests and to the people, I find no fault in this Man. The Roman was interested in the poor Prisoner; perhaps he grudgingly admired him. He was so different to the members of that hated nation he had been brought into such familar contact with; utterly unselfish, noble with a strange nobility, which was quite unknown to officials and politicians of the school of Pilate; but as regards Rome and its views quite harm. less. The Roman evidently was strongly opposed to harsh measures being dealt out to this dreamy, unpractical, generous Enthusiast, as he deemed him.

Vers. 4-12. The majesty of meekness, etc.

Beautiful in the last degree, as a moral spectacle, is the sight of the meek but mighty Savior in the presence of the scornful human sovereign. But there are many lessons which we may gather on our way to that striking scene.

I HOW PITIFUL HUMAN AUTHORITY MAY PROVE TO BE! Poor Pilate, occupying his high seat of authority and power, is "driven with the wind and tossed," as if he were a leaf upon the ground. He "finds no fault in Jesus" (ver. 4), but he dares not acquit him; he is afraid of the men he is there to govern. He casts about for a way of escape; he at lasts hits upon the poor expedient of shifting the difficulty to other shoulders. He presents to us a very pitiable object as a man who sits in the chair of office, and dares not do his duty there. Authority divested of a manly courage and shaking with fear of consequences is a deplorable thing.

II HOW FEEBLE IS MERE PASSIONATE VEHEMENCE! The people, led by the priests, were "the more fierce" (ver. 5), insisting that Pilate should not release the Prisoner of whose innocence he was convinced. We see them, with hatred flashing from their eyes, indulging in frantic gestures of deprecation and incitement, loudly clamouring for the condemnation of the Holy One. Their urgency did, indeed, prevail for the moment, as vehemence frequently does. But into what a dire and terrible mistake it led them! to what a crime were they hastening! what awful issues were to spring from their success! How truly were they sowing the wind of which they would reap the whirlwind! Earnestness is always admirable; enthusiasm is often a great power for good; but passionate vehemence is nothing better than a noisy feebleness. It is not the presence of real power; it is the absence of intelligence and self-control. It leads men to actions which have a momentary success, but which end in a lasting failure and in sad disgrace.

III HOW UNFRUITFUL IS IDLE CURIOSITY. (Vers. 8, 9) Herod congratulated himself too soon. He reckoned on having a keen curiosity fully gratified; he thought he had this Prophet in his power, and could command an exhibition of his peculiar faculty, whatever that might prove to be. But he did not want to arrive at truth, or to be better able to do his duty or serve his generation; and Jesus Christ declined to minister to his royal fancy. He was silent and passive, though urged to speech and action. Christ will speak to our hearts, and will work for our benefit and blessing when we approach him in a reverent and earnest spirit; but to a worldly and irreverent curiosity he has nothing to say. It must retire ungratified, and come again in another mood.

IV HOW INCONSTANT IS UNSPIRITUAL FRIENDSHIP! Herod had very little to thank Pilate for, on this occasion; he appears to have mistaken a cowardly attempt to evade duty for a mark of personal respect or a desire to effect a reconciliation (ver. 12). A friendship that had to be renewed, and that was patched up in so slight a way and on such mistaken ground, would not last long and was worth very little. Friendship that is not built on thorough knowledge and on mutual esteem is exceedingly fragile and of small account. It is only common attachment to the same great principles and to the one Divine Lord that binds together in indissoluble bonds. Sameness of occupation, similarity of taste, exposure to a common peril, or the possession of a common hope, this is not the rock on which friendship will stand long; it rests on character, and on the character that is formed by close, personal intimacy with the one true Friend of man.

V HOW WRONG AND EVEN WICKED IS UNENLIGHTENED SCORN! (Ver. 11) Quite unimaginable is the uproarious laughter and the keen, low enjoyment with which the actors went through this wretched ribaldry, this (to us) most painful mockery. How little did they think that he whom they were so mercilessly insulting was the King he claimed to.be, and was immeasurably higher than the highest of them all! Wrong and wicked is human scorn. Often since then has it mocked at truth and wisdom, and poured its poor ridicule on the head of holiness and true nobility! It is not only the "stranger" who may prove to be the "angel unawares entertained;" it is also the man whom we do not understand, whom we may think entirely in the wrong, whom we are tempted to despise. Many are the mockers who will be fain, one day, to receive a gracious pardon from the object of their derision.

VI HOW MAJESTIC IS SPIRITUAL MEEKNESS! (Ver. 11) We know well how our Lord bore this cruel trial. "A silent Man before his foes" was he. Able at any moment to bring them into utmost humiliation, to turn the mocking glance of triumph into the countenance blanched with unspeakable fear, and the brutal laugh of mockery into a cry for mercy, he stood without a blow, without a word on his own behalf, enduring as one that saw the invisible and the eternal. There is nothing more majestic than a calm endurance of wrong. To accept without return the strong buffeting of cruelty, to take without reply the more keen and piercing utterance of falsehood, because stillness or silence will advance the cause of truth and the kingdom of God, this is to be very "near the throne" on which it is our highest ambition to be placed; it is to be carrying out, most acceptably, the commandment of the meek, majestic Savior as he says to us, "Follow me! C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then said Pilate - After having heard his defense-I find no fault in this man - I do not find that he either asserts or attempts any thing seditious or injurious to Caesar.

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

4. οὐδὲν εὑρίσκω αἴτιον κ.τ.λ. This conclusion, which sounds so abrupt in St Luke, was the result of the conversation with Pilate in which Jesus had said “My Kingdom is not of this world.” It had convinced Pilate of His innocence, and he expressed his conviction in this unhesitating acquittal. The word for ‘fault’ (αἴτιον) occurs in Act 19:40.

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.

4.] The preceding question had been asked within the prætorium—a fact which our narrator does not adduce,—representing the whole as a continuous conversation in presence of the Jews: see John, ver. 38. We may remark (and on this see Matt., ver. 18: Mark, ver. 10) that Pilate must have known well that a man who had really done that, whereof Jesus was accused, would be no such object of hatred to the Sanhedrim. This knowledge was doubtless accompanied (as the above-cited verses imply) with a previous acquaintance with some of the sayings and doings of Jesus, from which Pilate had probably formed his own opinion that He was no such King as His foes would represent Him. This is now confirmed by His own words (as related by John); and Pilate wishes to dismiss Him, finding no fault in Him.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. καὶ τοὺς ὄχλους. The first mention of them. The procession of the Sanhedrin would attract a crowd; and perhaps some had come to ask for the customary release of a prisoner (Mar 15:8).

αἵτιον. = αἰτία is peculiar to Lk., and is always combined with a negative: vv. 14, 22; Act 19:40.

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