John 19:4

KJV

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

KJV (with Strong's)

Pilate {G4091} therefore {G3767} went {G1831} forth {G1854} again {G3825}, and {G2532} saith {G3004} unto them {G846}, Behold {G2396}, I bring {G71} him {G846} forth {G1854} to you {G5213}, that {G2443} ye may know {G1097} that {G3754} I find {G2147} no {G3762} fault {G156} in {G1722} him {G846}.

Complete Jewish Bible

Pilate went outside once more and said to the crowd, “Look, I’m bringing him out to you to get you to understand that I find no case against him.”

Berean Standard Bible

Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.”

American Standard Version

And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find no crime in him.

Commentary

### SUMMARY
In John 19:4, Pontius Pilate, the Roman governor, once again presents Jesus to the Jewish leaders and the crowd, emphatically declaring that he finds no legal fault or charge against Him. This statement serves as a powerful, albeit ironic, testimony to Jesus's innocence from a secular authority, highlighting the profound injustice unfolding as Pilate attempts to release Jesus despite intense political pressure.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the climactic narrative of Jesus's trial before Pilate, following a series of interrogations and Pilate's repeated attempts to release Jesus. Pilate had already declared Jesus innocent in [John 18:38](/john/18-38 "John 18:38 - Pilate's Initial Verdict of Innocence") after their initial exchange. The immediate preceding verses ([John 19:1-3](/john/19-1-3 "John 19:1-3 - Jesus is Scourged and Mocked")) describe Jesus being scourged and mocked by Roman soldiers, an act Pilate likely ordered as a means to appease the Jewish crowd and perhaps evoke their pity, hoping this lesser punishment would satisfy their demands for condemnation. Pilate's act of bringing Jesus forth *again* (v. 4) with this declaration is a final, desperate appeal to the crowd, showcasing Jesus in His brutalized state, yet still asserting His legal blamelessness. This scene sets the stage for the crowd's ultimate demand for crucifixion and Pilate's reluctant capitulation.

* **Historical & Cultural Context:** The trial of Jesus took place during the Passover festival, a time of heightened religious and nationalistic fervor in Jerusalem, which Roman authorities viewed with suspicion due to the potential for unrest. Pontius Pilate, as the Roman prefect (governor) of Judea, held ultimate judicial authority, including the power of capital punishment. Roman law required a clear charge and evidence for conviction, especially for a capital offense. The Jewish leaders, having condemned Jesus for blasphemy under their law, lacked the authority to execute Him ([John 18:31](/john/18-31 "John 18:31 - Jewish Authority Limited")), necessitating Roman involvement. They cunningly reframed their accusations to Pilate as sedition against Caesar, a charge that would concern a Roman governor. Pilate's repeated declarations of "no fault" underscore the Roman legal system's inability to find a legitimate basis for the Jewish leaders' charges, yet his ultimate yielding reveals the immense political pressure and the precarious balance of power he sought to maintain in a volatile province.

* **Key Themes:** John 19:4 powerfully contributes to several overarching themes within the Gospel of John and the broader biblical narrative. Firstly, it highlights **Jesus's Blamelessness and Innocence**, a crucial theological point emphasizing His purity as the perfect sacrifice. Even the secular Roman authority, after thorough examination, could find no legitimate charge against Him, reinforcing the New Testament's portrayal of Jesus as the sinless Lamb of God, whose suffering was not for His own wrongdoing. Secondly, the verse underscores the profound **Judicial Injustice** perpetrated against Jesus. Pilate, knowing Jesus is innocent, ultimately succumbs to the demands of the crowd and condemns a blameless man, illustrating the perversion of justice driven by political expediency and fear. This injustice serves a divine purpose, fulfilling prophecies of the suffering servant. Lastly, the scene reveals **Pilate's Moral Weakness and Dilemma**. Caught between his legal judgment and the powerful, volatile demands of the Jewish leaders and populace, Pilate's repeated declarations of "no fault" expose his internal struggle and ultimate failure to uphold justice, demonstrating human weakness in the face of immense pressure and the fear of man over the fear of God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **fault (Greek, _aitía'_):** (G156) From the same root as a word meaning "to ask for," this term refers to a cause, a logical reason, or, in a legal context, a crime or an alleged charge. Pilate's declaration, "I find no fault in him," uses this precise legal terminology, signifying that from the perspective of Roman law, there was no valid accusation or grounds for condemnation against Jesus. It indicates a complete absence of any crime that would warrant the death penalty.
* **find (Greek, _heurískō'_):** (G2147) This verb means "to find," "to get," "to obtain," "to perceive," or "to see." In this context, Pilate's use of "I find" implies that he has conducted an investigation, a search, or an examination, and the result of that inquiry is that no fault or legitimate charge has been discovered. It suggests a deliberate and conclusive legal judgment based on his assessment of the evidence and Jesus's testimony.
* **know (Greek, _ginṓskō'_):** (G1097) A prolonged form of a primary verb, meaning "to know" in a variety of applications, including to be aware of, to perceive, or to understand. Pilate's stated purpose for bringing Jesus forth is "that ye may know." This is not merely about conveying information but about the crowd coming to a full comprehension or realization of his verdict. He wants them to grasp the fact that, despite their accusations, Jesus is legally innocent in his eyes, hoping this knowledge might sway them.

#### Verse Breakdown
* **"Pilate therefore went forth again, and saith unto them,"**: This clause describes Pilate's decisive action to re-engage with the crowd outside the Praetorium. The word "again" (_pálin_) emphasizes his persistent effort and repeated attempts to resolve the situation, having already gone back and forth between Jesus and the Jewish leaders. His direct address "unto them" signifies his intention to make a public declaration to the assembled multitude.
* **"Behold, I bring him forth to you,"**: Pilate commands attention with "Behold!" (_íde_), a dramatic interjection. He then physically presents Jesus, possibly after the scourging and mocking, to the crowd. This act is a visual argument, displaying Jesus's battered state, perhaps hoping to elicit pity or to demonstrate that punishment has already been inflicted, thereby satisfying the crowd's bloodlust without resorting to crucifixion.
* **"that ye may know that I find no fault in him."**: This is the core declaration and Pilate's explicit purpose for the presentation. The phrase "that ye may know" (_hína ginṓskō_) indicates his desire for the crowd to fully grasp his legal verdict. His statement "I find no fault in him" (_oudeís aitía en autós heurískō_) is a definitive legal pronouncement of Jesus's innocence. It means he has found no legitimate cause, crime, or legal basis for condemnation, especially not for a capital offense under Roman law.

#### Literary Devices
The passage employs several significant literary devices. **Irony** is prominent, as the Roman governor, a pagan authority, repeatedly declares the innocence of Jesus, while the religious leaders, who ostensibly represent God's law, are the ones relentlessly demanding His execution. This highlights a profound spiritual blindness among those who should have recognized their Messiah. There is also **Foreshadowing** and **Symbolism** at play; Pilate's declaration of "no fault" underscores Jesus's blamelessness, symbolically presenting Him as the spotless Lamb of God, a perfect sacrifice without blemish, fulfilling the requirements for atonement. The **Repetition** of Pilate's declaration of innocence throughout the trial (e.g., [John 18:38](/john/18-38 "John 18:38 - Pilate's Initial Verdict"), [John 19:6](/john/19-6 "John 19:6 - Pilate's Third Declaration")) emphasizes the undeniable truth of Jesus's blamelessness, making the subsequent condemnation all the more egregious and highlighting the perversion of justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 19:4 stands as a critical theological statement, affirming the absolute sinlessness of Jesus Christ. Pilate's repeated declaration of "no fault" is not merely a legal technicality but a profound testament to Jesus's perfect righteousness, which is foundational to Christian theology. For Jesus to be the atoning sacrifice for humanity's sins, He had to be utterly without sin Himself, a lamb "without blemish and without spot" ([1 Peter 1:19](/1_peter/1-19 "1 Peter 1:19 - Redeemed by the Precious Blood of Christ")). This verse underscores that His suffering and death were not a consequence of any personal wrongdoing but a voluntary act of substitutionary atonement. It highlights the stark contrast between human injustice and divine righteousness, demonstrating how God can use even the failings of human systems to accomplish His sovereign redemptive plan.

* [1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")
* [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sinless High Priest")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")

### REFLECTION AND APPLICATION
John 19:4 offers a poignant moment for reflection on the character of Christ and the nature of justice. Pilate's declaration of "no fault" serves as a powerful reminder that Jesus's suffering was not a consequence of His own sin, but a demonstration of His perfect love and obedience in bearing the sins of humanity. This truth should deepen our gratitude for His sacrifice and strengthen our faith in His complete righteousness. In a world often marked by injustice and compromise, Pilate's dilemma challenges us to consider our own integrity. Do we stand firm for truth and righteousness, even when facing pressure or opposition, or do we yield to the demands of expediency or popular opinion? This verse calls us to trust in God's ultimate sovereignty, knowing that even in the face of profound injustice, His redemptive purposes will prevail. It encourages us to live lives of integrity, reflecting Christ's blamelessness, and to advocate for justice in our spheres of influence, remembering that true justice ultimately resides with God.

#### Questions for Reflection
* **How does Pilate's declaration of Jesus's innocence deepen your understanding of Christ's perfect sacrifice and His blameless character?**
* **In what ways might we be tempted to compromise truth or justice for expediency, similar to Pilate's actions, and how can we resist such temptations?**
* **Considering the profound injustice Jesus faced, how does this verse encourage you to respond to injustice in the world today, both personally and corporately?**

### FAQ
**Why did Pilate declare Jesus innocent multiple times, yet still condemn Him?**

Answer: Pilate's repeated declarations of Jesus's innocence (e.g., [John 18:38](/john/18-38 "John 18:38 - Pilate's Initial Verdict"), [John 19:4](/john/19-4 "John 19:4 - Pilate's Second Declaration"), [John 19:6](/john/19-6 "John 19:6 - Pilate's Third Declaration")) stemmed from a combination of factors. Legally, he found no capital crime under Roman law. Morally, his conscience likely troubled him. However, he was also under immense political pressure from the Jewish leaders, who threatened to accuse him of disloyalty to Caesar if he released Jesus ([John 19:12](/john/19-12 "John 19:12 - Jewish Leaders Threaten Pilate")). As a Roman governor, maintaining order and avoiding reports of unrest to Rome was paramount for his career and position. Ultimately, his fear of political repercussions outweighed his commitment to justice, leading him to tragically yield to the crowd's demands.

**What does "no fault" mean in this specific context?**

Answer: In John 19:4, Pilate's phrase "I find no fault in him" (Greek: _oudeís aitía_) is a precise legal declaration. The Greek word _aitía_ (G156) refers to a "cause," "reason," or "charge" in a legal sense. Therefore, Pilate's statement means that after his interrogation and examination, he found no legitimate legal accusation or grounds for condemnation against Jesus that would warrant a capital punishment under Roman law. It was a formal acquittal from the Roman judicial perspective, underscoring Jesus's legal innocence of any crime.

**How does Pilate's declaration of Jesus's innocence relate to Jesus's divine nature and mission?**

Answer: Pilate's declaration of "no fault" is profoundly significant for understanding Jesus's divine nature and mission. It confirms Jesus's absolute sinlessness, a theological necessity for His role as the perfect, unblemished sacrifice for humanity's sins. For Jesus to be the atoning Lamb of God, He had to be without any personal sin ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Spotless Sacrifice")). Pilate's secular verdict, therefore, inadvertently serves as an external, objective testimony to Jesus's perfect righteousness, which was essential for His redemptive work on the cross. His blamelessness made Him the suitable substitute for a sinful humanity.

### CHRIST-CENTERED FULFILLMENT
Pilate's repeated declaration in [John 19:4](/john/19-4 "John 19:4 - Pilate Declares Jesus Innocent") that he found "no fault" in Jesus serves as a powerful, albeit unwitting, testimony to the Christ-centered fulfillment of God's redemptive plan. This legal pronouncement of innocence from a pagan authority underscores a profound theological truth: Jesus was indeed the sinless Lamb of God, whose blamelessness was not merely a legal technicality but a divine necessity for His atoning work. Just as the Old Testament sacrificial system required a lamb without blemish ([Exodus 12:5](/exodus/12-5 "Exodus 12:5 - The Passover Lamb")), so too did the ultimate sacrifice for sin require a perfectly righteous individual. Pilate's verdict confirms that Jesus met this requirement, making Him the perfect propitiation for our sins ([Romans 3:25](/romans/3-25 "Romans 3:25 - Propitiation Through Christ's Blood")). His suffering was not for His own wrongdoing, but for the sins of the world, as foretold by prophets like Isaiah ([Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - He Had Done No Violence")). Thus, Pilate's declaration, ironically, highlights the very purity that qualified Jesus to "take away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), making His unjust condemnation the very means by which God's perfect justice and mercy were fully satisfied.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 18:38

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault [at all].

John 19:6

When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.

Luke 23:4

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

Luke 23:47

Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

Matthew 27:24

When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just person: see ye [to it].

Luke 23:41

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

Matthew 27:4

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is that] to us? see thou [to that].