TRV
Translation
King James Version
No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
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.
World English Bible Messianic
Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him.
Geneva Bible (1599)
No, nor yet Herod: for I sent you to him: and loe, nothing worthy of death is done of him.
Young's Literal Translation
no, nor yet Herod, for I sent you back unto him, and lo, nothing worthy of death is having been done by him;
See on the biblical-era map
In the KJVVerse 25,951 of 31,102
Study This Verse
Commentary on Luke 23 verses 13–25
13 ¶ And Pilate, when he had called together the chief priests and the rulers and the people,
14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
16 I will therefore chastise him, and release him.
17 (For of necessity he must release one unto them at the feast.)
18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19 (Who for a certain sedition made in the city, and for murder, was cast into prison.)
20 Pilate therefore, willing to release Jesus, spake again to them.
21 But they cried, saying, Crucify him, crucify him.
22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24 And Pilate gave sentence that it should be as they required.
25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–25. Public domain.
Copy as
Cyril of JerusalemAD 386
Catechetical Lecture 13:3
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.”
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
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.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.101-2
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.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.100
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 152
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.”
BedeAD 735
On the Gospel of Luke
But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty. Therefore, let the writings perish that, composed so long after against Christ, do not show him accused of magical arts before Pilate, but demonstrate you are to be accused before the Lord of treachery and falsehood.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Luke 23:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
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. 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). Herod, after questioning and mocking Jesus, also found no grounds for a death sentence and sent Him back to Pilate (Luke 23:8-12). Pilate's statement in Luke 23:15 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. Secondly, it illustrates Pilate's Attempt to Absolve Guilt. Pilate's repeated declarations of innocence (e.g., Luke 23:4, Luke 23:14, Luke 23:22) 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.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 23:14, and here in Luke 23:15, 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.
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
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 23:14, and here in Luke 23:15, 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). This political blackmail, coupled with the persistent demands and escalating shouts of the crowd for Jesus' crucifixion (Luke 23:23), 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, 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 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).