Luke 23:15

KJV

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

KJV (with Strong's)

No {G235}, nor yet {G3761} Herod {G2264}: for {G1063} I sent {G375} you {G5209} to {G4314} him {G846}; and {G2532}, lo {G2400}, nothing {G3762} worthy {G514} of death {G2288} is {G2076} done {G4238} unto him {G846}.

Complete Jewish Bible

And neither did Herod, because he sent him back to us. Clearly, he has not done anything that merits the death penalty.

Berean Standard Bible

Neither has Herod, for he sent Him back to us. As you can see, He has done nothing deserving of death.

American Standard Version

no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him.

Commentary

### SUMMARY
Luke 23:15 captures Pontius Pilate's emphatic declaration to the Jewish chief priests and rulers that neither he nor Herod Antipas found Jesus guilty of any capital offense. This statement, made after Jesus' appearance before both Roman and Herodian authorities, underscores Pilate's repeated attempts to release Jesus, highlighting the profound injustice of the proceedings and the immense pressure exerted by the religious establishment and the agitated crowd.

### CONTEXT
* **Literary Context:** Luke 23:15 is situated within the dramatic narrative of Jesus' trial before Pontius Pilate, following His arrest and initial interrogation by the Jewish Sanhedrin. Pilate, the Roman governor, had already conducted an initial examination and declared Jesus innocent of the charges brought by the Jewish leaders, specifically sedition against Rome, in [Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate's First Declaration of Innocence"). Upon learning that Jesus was from Galilee, Pilate, seeking to divest himself of responsibility and perhaps out of deference to local jurisdiction, sent Jesus to Herod Antipas, the tetrarch of Galilee, who was also in Jerusalem for the Passover festival ([Luke 23:6-7](/luke/23-6-7 "Luke 23:6-7 - Jesus Sent to Herod")). Herod, after questioning and mocking Jesus, also found no grounds for a death sentence and sent Him back to Pilate ([Luke 23:8-12](/luke/23-8-12 "Luke 23:8-12 - Herod Mocks Jesus and Sends Him Back")). Pilate's statement in [Luke 23:15](/luke/23-15 "Luke 23:15 - Pilate's Second Declaration of Innocence") therefore serves as a crucial point in his argument, using Herod's concurring judgment to reinforce Jesus' innocence and strengthen his case for releasing Him.

* **Historical & Cultural Context:** The trial of Jesus occurred during the annual Passover festival, a time of heightened religious and political tension in Jerusalem, as large numbers of Jewish pilgrims gathered. Roman governors like Pilate were acutely aware of the potential for unrest and were often pragmatic in their rulings, prioritizing civil order over strict legal justice, especially when dealing with Jewish religious sensitivities. The Jewish Sanhedrin, while having some autonomy in religious matters, lacked the authority to carry out capital punishment under Roman rule, necessitating that they bring Jesus before Pilate on charges of sedition (claiming to be King of the Jews, forbidding tribute to Caesar) to secure a death sentence. Herod Antipas, as a tetrarch under Roman authority, also had limited jurisdiction, particularly concerning capital cases involving Roman citizens or direct challenges to Roman rule. His decision to send Jesus back to Pilate without condemning Him further complicated Pilate's position, as it removed any external validation for a conviction and effectively placed the burden of judgment back on the Roman governor.

* **Key Themes:** This verse significantly contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it powerfully reinforces the theme of **Jesus' Unquestionable Innocence**. Both Roman (Pilate) and Jewish (Herod) political authorities, despite their differing jurisdictions and personal motivations, officially declare Jesus innocent of any crime warranting death. This consistent acquittal by external, secular powers underscores the profound injustice of His subsequent condemnation and highlights His blamelessness as the perfect sacrifice, a theme echoed in [1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ Committed No Sin"). Secondly, it illustrates **Pilate's Attempt to Absolve Guilt**. Pilate's repeated declarations of innocence (e.g., [Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate's First Declaration"), [Luke 23:14](/luke/23-14 "Luke 23:14 - Pilate's Third Declaration"), [Luke 23:22](/luke/23-22 "Luke 23:22 - Pilate's Final Declaration")) and his strategy of involving Herod demonstrate his desire to avoid personal responsibility for condemning an innocent man, even resorting to the custom of releasing a prisoner at Passover. Lastly, the verse foreshadows the **Power of Peer Pressure and Mob Rule**. Despite clear evidence and official declarations of innocence from both authorities, the relentless demands of the chief priests and the agitated crowd ultimately override justice, leading to Jesus' crucifixion, a tragic outcome driven by popular outcry as seen in [Luke 23:23-25](/luke/23-23-25 "Luke 23:23-25 - The Crowd's Demand and Pilate's Decision").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **No (Greek, _allá'_):** This particle serves as a strong adversative or emphatic negation. In this context, Pilate uses it to forcefully contradict the accusations of the Jewish leaders, asserting his findings against their claims. It signifies a decisive "on the contrary" or "indeed not," underscoring the finality of his judgment regarding Jesus' lack of guilt.
* **worthy (Greek, _áxios'_):** Derived from a root meaning "to draw praise" or "to weigh," this word denotes that which is deserving, comparable, or suitable. Here, it is used in a legal sense, indicating that Jesus' actions or character do not merit the punishment of death. It implies a judicial assessment of proportionality, where the alleged "crimes" do not meet the threshold for capital punishment.
* **death (Greek, _thánatos'_):** This term refers to the cessation of life, specifically in the context of capital punishment. In ancient legal systems, "worthy of death" was a common phrase to denote a capital offense. Pilate's use of this word directly addresses the Jewish leaders' demand for Jesus' execution, stating unequivocally that no such grounds exist.

#### Verse Breakdown
* **"No, nor yet Herod:":** Pilate begins with an emphatic denial ("No," _allá_), immediately refuting the premise that Jesus is guilty. He then adds Herod's name, indicating that even Herod, to whom Pilate had sent Jesus for judgment, found no fault. This serves to double-down on the verdict of innocence, leveraging the authority of both Roman and Jewish-appointed rulers.
* **"for I sent you to him;":** This clause provides the reason for including Herod's judgment. Pilate reminds the accusers that he had, in fact, given them the opportunity to have Jesus judged by Herod, thereby demonstrating his willingness to explore all avenues and confirming that Herod's independent assessment aligned with his own.
* **"and, lo, nothing worthy of death is done unto him.":** This is the core declaration. The interjection "lo" (Greek, _idoú_) draws attention to the significant outcome: "nothing" (Greek, _oudeís_) that warrants a death sentence has been "done" (Greek, _prássō_, referring to habitual or repeated actions, implying no consistent pattern of capital offense) by Jesus. This is a clear, definitive legal verdict of "not guilty" concerning any capital crime.

#### Literary Devices
The verse employs several significant literary devices. **Repetition** is evident in Pilate's consistent declarations of Jesus' innocence across [Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate's First Declaration"), [Luke 23:14](/luke/23-14 "Luke 23:14 - Pilate's Third Declaration"), and here in [Luke 23:15](/luke/23-15 "Luke 23:15 - Pilate's Second Declaration"), underscoring the baselessness of the charges and Pilate's internal struggle. There is profound **Irony** in the fact that the two secular authorities, Pilate and Herod, both declare Jesus innocent, yet He is ultimately condemned to death due to the pressure of the religious leaders and the crowd. This highlights the perversion of justice. Furthermore, the use of **Legal Language** or a **Forensic Tone** through phrases like "worthy of death" (Greek, _áxios thánatos_) gives the verse a formal, judicial weight, emphasizing that from a legal standpoint, no capital offense was proven.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:15 stands as a stark testament to the world's rejection of divine truth and righteousness. The repeated declarations of Jesus' innocence by both Roman and Herodian authorities serve as a powerful theological statement: Jesus was truly without sin, fulfilling the prophetic requirement of a spotless lamb for sacrifice. This verse underscores the profound injustice of His condemnation, not because of any wrongdoing on His part, but due to the hardened hearts and political machinations of those who sought His demise. It highlights the human tendency to prioritize popular opinion and self-preservation over truth and justice, yet simultaneously reveals the sovereign hand of God at work, bringing about His redemptive plan through the very acts of human sin and injustice.

* [Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - The Suffering Servant's Innocence")
* [1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ Committed No Sin")
* [Acts 2:23](/acts/2-23 "Acts 2:23 - God's Predetermined Plan")

### REFLECTION AND APPLICATION
Luke 23:15 challenges us to confront the reality of injustice and the power of societal pressure. Pilate, representing worldly authority, clearly recognized Jesus' innocence, yet ultimately capitulated to the demands of the crowd rather than upholding justice. This narrative invites us to examine our own lives: Do we have the courage to stand for truth and righteousness, even when it is unpopular, difficult, or costly? Are we willing to defend the innocent, or do we yield to the prevailing currents of public opinion or personal convenience? This verse also serves as a profound reminder of the integrity of Christ. His blamelessness, affirmed by His accusers, underscores His perfect qualification as the atoning sacrifice for humanity's sins. We are called to reflect on the depth of His love, which led Him to willingly endure such unjust suffering for our redemption.

#### Questions for Reflection
* **In what areas of my life am I tempted to compromise truth or justice due to external pressure or the desire for approval?**
* **How does Jesus' affirmed innocence deepen my understanding of His perfect sacrifice for my sins?**
* **What steps can I take to cultivate a greater commitment to standing for what is right, even when it is difficult or unpopular?**

### FAQ
**Why did Pilate keep declaring Jesus innocent, but then still condemn Him?**

Answer: Pilate's repeated declarations of Jesus' innocence, as seen in [Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate's First Declaration of Innocence"), [Luke 23:14](/luke/23-14 "Luke 23:14 - Pilate's Third Declaration of Innocence"), and here in [Luke 23:15](/luke/23-15 "Luke 23:15 - Pilate's Second Declaration of Innocence"), reveal his internal struggle and his desire to avoid responsibility for condemning an innocent man. As a Roman governor, his primary concern was maintaining peace and order, especially during a volatile festival like Passover. The Jewish leaders, however, skillfully manipulated the situation by escalating the charges to sedition against Caesar, threatening to report Pilate to Rome if he released Jesus ([John 19:12](/john/19-12 "John 19:12 - Pilate Fears Caesar")). This political blackmail, coupled with the persistent demands and escalating shouts of the crowd for Jesus' crucifixion ([Luke 23:23](/luke/23-23 "Luke 23:23 - The Crowd's Demands")), ultimately swayed Pilate. He chose political expediency and self-preservation over justice, demonstrating the corrupting influence of fear and ambition.

### CHRIST-CENTERED FULFILLMENT
Luke 23:15, with its emphatic declaration of Jesus' innocence by both Pilate and Herod, profoundly highlights the Christ-centered fulfillment of Old Testament prophecy and the very nature of His redemptive work. Jesus, the blameless Lamb of God, was found "worthy of death" by no earthly court, yet He willingly offered Himself as the perfect, unblemished sacrifice for the sins of humanity. His unjust condemnation, despite His absolute purity, directly fulfills prophecies such as [Isaiah 53:7-9](/isaiah/53-7-9 "Isaiah 53:7-9 - The Suffering Servant Led to Slaughter"), which speaks of the suffering servant who was oppressed and afflicted, yet opened not His mouth, and was assigned a grave with the wicked, though He had done no violence. This judicial acquittal by secular powers underscores that His death was not a consequence of His own sin, but a substitutionary act, bearing the penalty for our sins. As [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us") declares, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." Thus, Jesus' innocence, affirmed even by His reluctant judges, magnifies the efficacy of His atoning death, making Him the perfect High Priest who offered Himself once for all ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Perfect Sacrifice")).

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.