Luke 23:4

Luke 23:4-9 . Then said Pilate — After having heard his defence. See on Matthew 27:11-14 ; and Mark 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, Luke 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.

Luke 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 , Luke 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 Luke 23:2 ( διαστρέφ .) now used: he stirs up ( Mark 15:11 ; Polyb. Fr. Hist . 66; Wesseling, ad Diodor . I. p. 615). ἀρξάμ . κ . τ . λ .] as Matthew 20:8 .

Luke 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, Luke 23:4 ; Luke 23:14 ; Luke 23:22 . Comp. Matthew 27:24 (“He took water and washed his hands, saying, I am innocent of the blood of this just person; see ye to it”); John 19:4 .— Harm ., p. 547.]

(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 Luke 20:40 .

Verse 4. - 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. Luke 23:4

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 Acts 19:40 .

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 John 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.