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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 23:13–25. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the blessed Jesus run down by the mob, and hurried to the cross in the storm of a popular noise and tumult, raised by the malice and artifice of the chief priests, as agents for the prince of the power of the air.
I.Pilate solemnly protests that he believes he has done nothing worthy of death or of bonds.
And, if he did believe so, he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his prosecutors to their good behaviour for their insolent conduct. But, being himself a bad man, he had no kindness for Christ, and, having made himself otherwise obnoxious, was afraid of displeasing either the emperor or the people; and therefore, for want of integrity, he called together the chief priests, and rulers, and people (whom he should have dispersed, as a riotous and seditious assembly, and forbid them to come near him), and will hear what they have to say, to whom he should have turned a deaf ear, for he plainly saw what spirit actuated them (Luk 23:14): "You have brought," saith he, "this man to me, and, because I have a respect for you, I have examined him before you, and have heard all you have to allege against him, and I can make nothing of it: I find no fault in him; you cannot prove the things whereof you accuse him."
II.He appeals to Herod concerning him (Luk 23:15):
"I sent you to him, who is supposed to have known more of him than I have done, and he has sent him back, not convicted of any thing, nor under any mark of his displeasure; in his opinion, his crimes are not capital. He has laughed at him as a weak man, but has not stigmatized him as a dangerous man." He thought Bedlam a fitter place for him than Tyburn.
III.He proposes to release him, if they will but consent to it.
He ought to have done it without asking leave of them, Fiat justitia, ruat coelum - Let justice have its course, though the heavens should be desolated. But the fear of man brings many into this snare, that, whereas justice should take place, though heaven and earth come together, they will do an unjust thing, against their consciences, rather than pull an old house about their ears. Pilate declares him innocent, and therefore has a mind to release him; yet, to please the people,
1.He will release him under the notion of a malefactor, because of necessity he must release one (Luk 23:17); so that whereas he ought to have been released by an act of justice, and thanks to nobody, he would have him released by an act of grace, and not be beholden to the people for it.
2.He will chastise him, and release him. If no fault be to be found in him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor would it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity who was not to be the object of their envy. We must not do evil that good may come.
IV.The people choose rather to have Barabbas released, a wretched fellow, that had nothing to recommend him to their favour but the daringness of his crimes. He was imprisoned for a sedition made in the city, and for murder (of all crimes among men the least pardonable), yet this was the criminal that was preferred before Christ: Away with this man, and release unto us Barabbas, Luk 23:18, Luk 23:19. And no wonder that such a man is the favourite and darling of such a mob, he that was really seditious, rather than he that was really loyal and falsely accused of sedition.
V.When Pilate urged the second time that Christ should be released, they cried out, Crucify him, crucify him, Luk 23:20, Luk 23:21.
They not only will have him die, but will have him die so great a death; nothing less will serve but he must be crucified: Crucify him, crucify him.
VI.When Pilate the third time reasoned with them, to show them the unreasonableness and injustice of it, they were the more peremptory and outrageous (Luk 23:22): "Why? What evil hath he done? Name his crime. I have found no cause of death, and you cannot say what cause of death you have found in him; and therefore, if you will but speak the word, I will chastise him and let him go." But popular fury, the more it is complimented, the more furious it grows; they were instant with loud voices, with great noises or outcries, not requesting, but requiring, that he might be crucified; as if they had as much right, at the feast, to demand the crucifying of one that was innocent as the release of one that was guilty.
VII.Pilate's yielding, at length, to their importunity.
The voice of the people and of the chief priests prevailed, and were too hard for Pilate, and overruled him to go contrary to his convictions and inclinations. He had not courage to go against so strong a stream, but gave sentence that it should be as they required, Luk 23:24. Here is judgment turned away backward, and justice standing afar off, for fear of popular fury. Truth is fallen in the street, and equity cannot enter, Isa 59:14. Judgment was looked for, but behold oppression; righteousness, but behold a cry, Isa 5:7. This is repeated in Luk 23:25, with the aggravating circumstance of the release of Barabbas: He released unto them him that for sedition and murder was cast into prison, who hereby would be hardened in his wickedness, and do the more mischief, because him they had desired, being altogether such a one as themselves; but he delivered Jesus to their will, and he could not deal more barbarously with him than to deliver him to their will, who hated him with a perfect hatred, and whose tender mercies were cruelty.
Historical interpretation
Seven Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Many have been crucified throughout the world, but the demons are not afraid of any of these. These people died because of their own sins, but Christ died for the sin of others. He “did not sin, neither was deceit found in his mouth.” It was not Peter, who could be suspected of partiality, who said this, but Isaiah, who, although not present in the flesh, in spirit foresaw the Lord’s coming in the flesh. Why do I bring only the prophet as a witness? Take the witness of Pilate himself. He passed judgment on him, by saying, “I find no guilt in this man.” When he delivered him over and washed his hands, he said, “I am innocent of the blood of this just man.” The robber is another witness to Jesus’ innocence. He is the first man to enter paradise. He rebuked his friend and said, “We are receiving what our deeds deserved, but this man has done nothing wrong, because you and I were present at his judgment.”
Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear's sake, Pilate gratifies the cruel desires of the Jews.
Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.
Similarly, I think that this is a prototype of all judgments that they would condemn those whom they believed to be innocent. However, it is evident that the Gentiles are more tolerant than the Jews, as Pilate's association with them demonstrates, and they are more persuaded by divine works. But what about those who crucified the Lord of majesty? It is not without reason that murderers seek absolution, as they sought the destruction of the innocent. Such unjust laws have the quality of hating innocence and loving crime. However, in the interpretation of the name, it gives the appearance of a figure; for Barabbas is translated to mean 'son of the father' in Latin: therefore, those to whom it is said, 'You are of your father the devil,' are shown to prefer the son of their father, Antichrist, over the true Son of God.
He is sent to Herod, sent back to Pilate. And although neither of them pronounce him guilty, they still comply with the desires of someone else's cruelty. Indeed, Pilate washed his hands, but he did not wash away his deeds; for a judge ought not to yield to envy or fear, so as to deliver the blood of an innocent person. His wife warned him: grace shone in the darkness; divinity was evident; yet she did not temper the sacrilegious sentence in this way.
For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy's sake, or by the privilege of the feast, ought He to be let free.
They brought the holy and just One to Pilate. They spoke violent and unrestrained words against him and poured out falsely invented accusations. They persisted in the ferocity with which they accused him. Pilate then ruled that it should be as they desired, although he had publicly said, “I find no wickedness in this man.” It says, “They cried out, ‘Away with him, crucify him!’ ” The Lord had rebuked this unmerciful and unlawful cry by the voice of the prophet Isaiah. It is written, “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, a cry!” In another place, he said of them, “Woe to them, for they have strayed from me! Destruction to them, for they have rebelled against me! I would redeem them, but they speak lies against me.” It is written again, “Their princes shall fall by the sword, because of the rudeness of their tongue.”
You have presented this man to me as turning away the people, yet look, I have questioned him before you and found no basis for your charges against him. By saying this, Pilate indeed absolved Jesus, whom he found innocent, but so that the Scriptures might be fulfilled, he whom he absolved by judgment, he crucified by mystery.
Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.
As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.
Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.
With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.
This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John's words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate's diligent questioning, they resort at last to prayers only; entreating that He might be crucified.
But Pilate, having called together the chief priests, and the magistrates, and the people, said to them: Consider how much effort Pilate took to release Jesus. First, when the chief priests accused him, he said he found no cause in him. Then, when they persisted in their accusation, he sent him to Herod to see if he might find any crime in him, or perhaps decide to release him. Finally, having recognized his own will and not having found any wrongdoing in Jesus, he asked the people whom he was accustomed to release one person to at Passover. Again and for the third time, he wanted to release him. But the more carefully he sought a way to release Jesus, whom he found innocent, the more he accused those who unanimously desired his death:
Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.
Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.
For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.)
Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.
Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.
They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.
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Summary
In Luke 23:14, Pontius Pilate, the Roman governor, addresses the Jewish leaders who have brought Jesus before him. He explicitly states that despite their accusations of Jesus "perverting the people," his own thorough examination of Jesus in their presence has revealed no basis for the charges, thus declaring Jesus innocent of any wrongdoing that would warrant the death penalty. This declaration underscores the baselessness of the accusations and Pilate's initial conviction of Jesus' blamelessness.
Context
Literary Context
This verse is a pivotal moment within the larger narrative of Jesus' trial before Pilate, following His arrest and initial interrogation by the Jewish Sanhedrin. Luke's account meticulously details the legal proceedings, emphasizing Pilate's repeated attempts to release Jesus. Immediately preceding this verse, Pilate has already declared Jesus innocent in Luke 23:4 after questioning Him. The Jewish leaders, however, persist in their accusations, leading Pilate to send Jesus to Herod Antipas (Luke 23:6-12). Upon Jesus' return from Herod, who also found no fault in Him, Pilate convenes the chief priests, rulers, and the people to reiterate his findings in Luke 23:13-16. Thus, Luke 23:14 is Pilate's second, more detailed public declaration of Jesus' innocence, setting the stage for his subsequent attempts to release Jesus, which are ultimately thwarted by the crowd's insistence on His crucifixion.
Historical & Cultural Context
Jesus' trial occurs under Roman occupation of Judea. While the Jewish Sanhedrin had religious authority, they lacked the power to execute capital punishment, necessitating Jesus' transfer to the Roman governor, Pilate. The accusations against Jesus—specifically "perverting the people" and forbidding tribute to Caesar (Luke 23:2)—were crafted to appeal to Roman concerns about sedition and rebellion. Pilate's primary responsibility was to maintain Roman order and prevent uprisings. His detailed examination and public declaration of "no fault" were part of a formal legal process (cognitio extra ordinem) to ascertain if Jesus posed a threat to Roman authority. The Jewish leaders' persistence, despite Pilate's findings, highlights the intense political and religious pressure exerted on the Roman governor, who was known for his ruthlessness but also his desire to avoid unnecessary unrest.
Key Themes
Luke 23:14 contributes significantly to several overarching themes within Luke's Gospel and the broader biblical narrative. It powerfully reinforces the theme of Jesus' Innocence and Righteousness, a truth affirmed not only by Pilate but also by Herod (Luke 23:15), the centurion at the cross (Luke 23:47), and even one of the crucified criminals (Luke 23:41). This repeated declaration of blamelessness underscores Jesus' perfect sinlessness, essential for His role as the atoning sacrifice. The verse also highlights the theme of Human Injustice and Divine Sovereignty, showcasing how human legal systems can be corrupted by malice and political expediency, yet God's ultimate plan of salvation unfolds despite, and even through, such injustice. Finally, it foreshadows Pilate's Moral Compromise, as his conviction of Jesus' innocence will ultimately yield to the demands of the crowd, revealing the tragic consequences of prioritizing political expediency over justice, a theme explored further in Luke 23:23-25.
Exposition and Analysis
Key Word Analysis
Meaning "to turn away or back (literally or figuratively)." In this context, it implies turning the people away from their allegiance to Rome or from established religious norms, suggesting sedition or moral corruption. The Jewish leaders used this term to frame Jesus as a dangerous revolutionary, aiming to incite Roman fear. Pilate's rejection of this charge indicates he saw no evidence of Jesus inciting rebellion or subverting public order.
Meaning "to scrutinize, investigate, interrogate, determine." This word emphasizes Pilate's official and thorough judicial process. He didn't just casually dismiss the charges; he conducted a formal inquiry, including personal questioning of Jesus and observation of the accusers, to arrive at his verdict. This highlights the due diligence (or at least the appearance of it) of the Roman legal system, making Pilate's subsequent capitulation even more stark.
Meaning "a reason or crime; cause, fault." This is the crux of Pilate's verdict. He found "no fault," meaning no legal basis, no justifiable cause, and no criminal offense in Jesus that warranted the accusations or the demanded punishment. This term signifies a formal legal acquittal, a declaration of innocence based on the evidence (or lack thereof) presented.
Verse Breakdown
"Said unto them, Ye have brought this man unto me, as one that perverteth the people:"
Pilate begins by directly addressing the accusers, acknowledging the charge they have laid against Jesus. The accusation of "perverting the people" (KJV) or "stirring up the people" (NIV) was a serious one, implying sedition or inciting rebellion against Roman authority. It was a politically charged accusation designed to force Pilate's hand, as such a charge, if proven, would warrant a severe penalty under Roman law. Pilate's phrasing here indicates he understands the nature of their claim.
"and, behold, I, having examined [him] before you,"
Pilate then draws attention to his own actions and findings. The interjection "behold" (idoú) serves to emphasize the gravity and certainty of his statement. He stresses that his examination was not done in secret but "before you," meaning in the presence of the accusers and the public, lending transparency and credibility to his process. This clause highlights Pilate's direct involvement and personal conviction based on his judicial inquiry.
"have found no fault in this man touching those things whereof ye accuse him:"
This is Pilate's unequivocal verdict of innocence. He explicitly states that his investigation yielded "no fault" (ouden aition), meaning no legal basis or criminal culpability in Jesus regarding the specific charges brought against Him. This declaration directly refutes the Jewish leaders' claims, asserting that Jesus is innocent of sedition or any capital offense they allege. It is a clear legal acquittal, setting up the dramatic tension for the subsequent events where Pilate struggles to release a man he knows to be innocent.
Literary Devices
The verse employs several significant literary devices. Direct Address is prominent as Pilate speaks directly to the accusers, lending immediate impact and authority to his words. The use of the interjection "behold" (G2400, idoú) functions as an Exclamatory Particle, drawing the audience's attention to the crucial declaration that follows, emphasizing the weight and certainty of Pilate's findings. Furthermore, the entire statement serves as a dramatic instance of Irony. Pilate, a pagan Roman governor, repeatedly declares the innocence of Jesus, the Son of God, while the religious leaders, who should have recognized Him, vehemently demand His death. This ironic reversal highlights the spiritual blindness of the accusers and underscores Jesus' blamelessness from an external, secular perspective.
Theological and Thematic Connections
Luke 23:14 stands as a powerful testament to Jesus' perfect innocence, a theological truth foundational to Christian doctrine. Pilate's repeated declaration of "no fault" underscores that Jesus was not a criminal, a revolutionary, or a blasphemer in any true sense. His death was not a consequence of His own sin or wrongdoing, but rather the culmination of human injustice and divine purpose. This blamelessness is essential for Jesus to be the spotless Lamb of God, whose sacrifice atones for the sins of humanity. The legal acquittal by a secular authority, though ultimately overridden by mob rule, serves to highlight the profound injustice of His crucifixion and to emphasize that His death was a vicarious one, taking on the guilt of others rather than suffering for His own.
Reflection and Application
Luke 23:14 offers profound insights for contemporary believers, reminding us of the unwavering truth of Jesus' blameless character even in the face of overwhelming opposition and false accusations. In a world often characterized by injustice, slander, and the distortion of truth, this verse provides a anchor: the innocent Christ endured such trials with grace and integrity. It challenges us to consider how we respond when we or others are unjustly accused. Do we seek to defend truth, even when it is unpopular or costly? Do we stand for justice, even when it requires confronting powerful forces or popular opinion? Pilate's ultimate capitulation, despite his conviction of Jesus' innocence, serves as a sobering warning against compromising one's moral compass for convenience or political pressure. We are called to embody the truth of Christ, living with integrity and trusting in God's ultimate justice, even when earthly systems fail.
Questions for Reflection
FAQ
Why did Pilate declare Jesus innocent multiple times, yet still allow Him to be crucified?
Pilate's declarations of Jesus' innocence, as seen in Luke 23:4, Luke 23:14, and Luke 23:22, clearly indicate his personal conviction that Jesus had committed no capital crime under Roman law. However, despite this conviction, Pilate was a Roman governor in a volatile province, and his primary concern was maintaining peace and order. The Jewish leaders skillfully manipulated the situation, threatening to report Pilate to Caesar for failing to suppress a "king" who challenged Roman authority (John 19:12). This political pressure, coupled with the escalating demands of the crowd, ultimately led Pilate to compromise his judicial integrity. He chose political expediency and self-preservation over justice, symbolically washing his hands of the matter (Matthew 27:24) before surrendering Jesus to be crucified, demonstrating the tragic consequences of moral cowardice in the face of injustice.
Christ-Centered Fulfillment
Luke 23:14, with Pilate's clear declaration of Jesus' innocence, profoundly highlights the Christ-centered fulfillment of Old Testament prophecy and the theological necessity of Jesus' blamelessness. The repeated assertion that Pilate found "no fault" in Jesus underscores His perfect, sinless nature, which is crucial for Him to be the spotless sacrificial Lamb of God, foreshadowed in passages like Isaiah 53:7 and fulfilled in His atoning death. Just as the Passover lamb had to be without blemish (Exodus 12:5), so too Jesus, our ultimate Passover Lamb, was found without fault by human judgment, confirming His divine purity. This blamelessness is what qualified Him to be the perfect High Priest who could offer a single, sufficient sacrifice for sins, as taught in Hebrews 7:26-27. Therefore, Pilate's verdict, though tragically ignored, serves as an external, secular confirmation of the New Testament truth that Jesus "committed no sin, nor was deceit found in his mouth" (1 Peter 2:22), making Him the only worthy sacrifice for the redemption of humanity (2 Corinthians 5:21).