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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 23:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Our Lord Jesus was condemned as a blasphemer in the spiritual court, but it was the most impotent malice that could be that this court was actuated by; for, when they had condemned him, they knew they could not put him to death, and therefore took another course.
I.They accused him before Pilate.
The whole multitude of them arose, when they saw they could go no further with him in their court, and led him unto Pilate, though it was no judgment day, no assizes or sessions; and they demanded justice against him, not as a blasphemer (that was no crime that he took cognizance of), but as one disaffected to the Roman government, which they in their hearts did not look upon as any crime at all, or, if it was one, they themselves were much more chargeable with it than he was; only it would serve the turn and answer the purpose of their malice: and it is observable that that which was the pretended crime, for which they employed the Roman powers to destroy Christ, was the real crime for which the Roman powers not long after destroyed them.
1.Here is the indictment drawn up against him (Luk 23:2), in which they pretended a zeal for Caesar, only to ingratiate themselves with Pilate, but it was all malice against Christ, and nothing else. They misrepresented him,
(1.)As making the people rebel against Caesar. It was true, and Pilate knew it, that there was a general uneasiness in the people under the Roman yoke, and they wanted nothing but an opportunity to shake it off; now they would have Pilate believe that this Jesus was active to foment that general discontent, which, if the truth was known, they themselves were the aiders and abettors of: We have found him perverting the nation; as if converting them to God's government were perverting them from the civil government; whereas nothing tends more to make men good subjects than making them Christ's faithful followers. Christ had particularly taught that they ought to give tribute to Caesar, though he knew there were those that would be offended at him for it; and yet he is here falsely accused as forbidding to give tribute to Caesar. Innocency is no fence against calumny.
(2.)As making himself a rival with Caesar, though the very reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and did not set up for a temporal prince, nor offer to do any thing against Caesar; yet this is what they charged him with, that he said, he himself is Christ a king. He did say that he was Christ, and, if so, then a king, but not such a king as was ever likely to give disturbance to Caesar. When his followers would have made him a king (Joh 6:15), he declined it, though by the many miracles he wrought he made it appear that if he would have set up in competition with Caesar he would have been too hard for him.
2.His pleading to the indictment: Pilate asked him, Art thou the king of the Jews? Luk 23:3. To which he answered, Thou sayest it; that is, "It is as thou sayest, that I am entitled to the government of the Jewish nation; but in rivalship with the scribes and Pharisees, who tyrannize over them in matters of religion, not in rivalship with Caesar, whose government relates only to their civil interests." Christ's kingdom is wholly spiritual, and will not interfere with Caesar's jurisdiction. Or, "Thou sayest it; but canst thou prove it? What evidence hast thou for it?" All that knew him knew the contrary, that he never pretended to be the king of the Jews, in opposition to Caesar as supreme, or to the governors that were sent by him, but the contrary.
3.Pilate's declaration of his innocency (Luk 23:4): He said to the chief priests, and the people that seemed to join with them in the prosecution, "I find no fault in this man. What breaches of your law he may have been guilty of I am not concerned to enquire, but I find nothing proved upon him that makes him obnoxious to our court."
4.The continued fury and outrage of the prosecutors, Luk 23:5. Instead of being moderated by Pilate's declaration of his innocency, and considering, as they ought to have done, whether they were not bringing the guilt of innocent blood upon themselves, they were the more exasperated, more exceedingly fierce. We do not find that they have any particular fact to produce, much less any evidence to prove it; but they resolve to carry it with noise and confidence, and say it, though they cannot prove it: He stirs up the people to rebel against Caesar, teaching throughout all Judea, beginning from Galilee to this place. He did stir up the people, but it was not to any thing factious or seditious, but to every thing that was virtuous and praiseworthy. He did teach, but they could not charge him with teaching any doctrine that tended to disturb the public peace, or make the government uneasy or jealous.
II.They accused him before Herod.
1.Pilate removed him and his cause to Herod's court. The accusers mentioned Galilee, the northern part of Canaan. "Why," saith Pilate, "is he of that country? Is he a Galilean?" Luk 23:6. "Yes," said they, "that is his head-quarters; there he was spent most of his time." "Let us send him to Herod then," saith Pilate, "for Herod is now in town, and it is but fit he should have cognizance of his cause, since he belongs to Herod's jurisdiction." Pilate was already sick of the cause, and desirous to rid his hands of it, which seems to have been the true reason for sending him to Herod. But God ordered it so for the more evident fulfilling of the scripture, as appears Act 4:26, Act 4:27, where that of David (Psa 2:2), The kings of the earth and the rulers set themselves against the Lord and his Anointed, is expressly said to be fulfilled in Herod and Pontius Pilate.
2.Herod was very willing to have the examining of him (Luk 23:8): When he saw Jesus he was exceedingly glad, and perhaps the more glad because he saw him a prisoner, saw him in bonds. He had heard many things of him in Galilee, where his miracles had for a great while been all the talk of the country; and he longed to see him, not for any affection he had for him or his doctrine, but purely out of curiosity; and it was only to gratify this that he hoped to have seen some miracle done by him, which would serve him to talk of as long as he lived. In order to this, he questioned with him in many things, that at length he might bring him to something in which he might show his power. Perhaps he pumped him concerning things secret, or things to come, or concerning his curing diseases. But Jesus answered him nothing; nor would he gratify him so much as with the performance of one miracle. The poorest beggar, that asked a miracle for the relief of his necessity, was never denied; but this proud prince, that asked a miracle merely for the gratifying of his curiosity, is denied. He might have seen Christ and his wondrous works many a time in Galilee, and would not, and therefore it is justly said, Now he would see them, and shall not; they are hidden from his eyes, because he knew not the day of his visitation. Herod thought, now that he had him in bonds, he might command a miracle, but miracles must not be made cheap, nor Omnipotence be at the beck of the greatest potentate.
3.His prosecutors appeared against him before Herod, for they were restless in the prosecution: They stood, and vehemently accused him (Luk 23:10), impudently and boldly, so the word signifies. They would make Herod believe that he had poisoned Galilee too with his seditious notions. Note, It is no new thing for good men and good ministers, that are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to government.
4.Herod was very abusive to him: He, with his men of war, his attendants, and officers, and great men, set him at nought. They made nothing of him; so the word is. Horrid wickedness! To make nothing of him who made all things. They laughed at him as a fool; for they knew he had wrought many miracles to befriend others, and why would he not now work one to befriend himself? Or, they laughed at him as one that had lost his power, and was become weak as other men. Herod, who had been acquainted with John Baptist, and had more knowledge of Christ too than Pilate had, was more abusive to Christ than Pilate was; for knowledge without grace does but make men the more ingeniously wicked. Herod arrayed Christ in a gorgeous robe, some gaudy painted clothes, as a mock-king; and so he taught Pilate's soldiers afterwards to do him the same indignity. He was ringleader in that abuse.
5.Herod sent him back to Pilate, and it proved an occasion of the making of them friends, they having been for some time before at variance. Herod could not get sight of a miracle, but would not condemn him neither as a malefactor, and therefore sent him again to Pilate (Luk 23:11), and so returned Pilate's civility and respect in sending the prisoner to him; and this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another than there had been of late between them, Luk 23:12. They had been at enmity between themselves, probably upon Pilate's killing of the Galileans, who were Herod's subjects (Luk 13:1), or some other such matter of controversy as usually occurs among princes and great men. Observe how those that quarrelled with one another yet could unite against Christ; as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psa 83:7. Christ is the great peace-maker; both Pilate and Herod owned his innocency, and their agreeing in this cured their disagreeing in other things.
Historical interpretation
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Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.
(lib. iii. c. 8.) He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him.
They had no respect whatsoever for the law. Led by an uncontrolled recklessness into whatever pleased only themselves without examination of the case, they invented numerous charges heaping up against Christ accusations that were neither true nor capable of being proved. They were convicted of being even more wicked than an idolater is. Acquitting Jesus of all blame, Pilate not only once but three times openly said, "I find no crime in this man."
But Pilate said to the chief priests and the crowds: I find no cause in this man. This is what he himself said to the disciples the day before he suffered among other things: For the prince of this world is coming, and he has nothing in me (John 14). But because the prince of the world, that is, Pilate, absolved him, in whom he found no cause to condemn, see what the Jews do, who, not out of love for justice to investigate the truth, but driven by the goad of envy, strive to condemn the just.
That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.
Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar's; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.
He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.
But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.
Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled.
It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.
Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles.
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Summary
Luke 23:4 captures Pontius Pilate's initial declaration of Jesus' innocence before the Jewish chief priests and the gathered crowd. This pivotal statement, made after a preliminary interrogation, establishes that the Roman authority found no legal basis or criminal charge against Jesus, setting the stage for the escalating conflict between Pilate's legal judgment and the relentless demands of the Jewish leadership for Jesus' crucifixion.
Context
Literary Context
This verse is situated at a critical juncture in Luke's passion narrative, immediately following the Jewish leaders' accusations against Jesus before Pilate in Luke 23:1-3. The accusations include subverting the nation, forbidding tribute to Caesar, and claiming to be a king. Pilate's declaration of "no fault" serves as a direct response to these charges, indicating his initial assessment that Jesus posed no threat to Roman authority. This statement is then followed by the crowd's intensified demands, leading to Pilate's attempt to appease them through the custom of releasing a prisoner, specifically Barabbas, as recounted in Luke 23:13-25. Pilate reiterates Jesus' innocence multiple times (Luke 23:14-15, Luke 23:22), underscoring the profound injustice of the trial.
Historical & Cultural Context
Pontius Pilate served as the Roman prefect (governor) of Judea from A.D. 26-36. His primary responsibilities included maintaining order, collecting taxes, and administering justice. Roman law, unlike Jewish law, focused on crimes against the state, such as sedition or treason. The Jewish leaders, lacking the authority to execute, brought Jesus to Pilate, framing their charges in terms that would concern a Roman governor (e.g., claiming kingship, inciting rebellion). Pilate's inquiry, therefore, would have focused on whether Jesus' actions constituted a threat to Roman rule. The presence of "the people" alongside the chief priests indicates the public nature of the trial and the significant popular pressure Pilate faced. The Roman legal system, while generally structured, could be swayed by political expediency, especially in volatile provinces like Judea, where maintaining peace was paramount.
Key Themes
Luke 23:4 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it powerfully highlights Jesus' Innocence and Righteousness, a truth affirmed not only by divine testimony but also by a secular, pagan authority. This legal acquittal underscores His blamelessness, which is foundational to His role as the perfect sacrifice for sin, as seen in passages like Hebrews 4:15. Secondly, the verse emphasizes the Injustice of Jesus' Trial and Condemnation. Despite Pilate's clear finding, the subsequent events reveal a perversion of justice driven by religious animosity and political fear, illustrating humanity's rejection of God's Messiah. Finally, it subtly introduces the theme of Divine Sovereignty Amidst Human Opposition, demonstrating that even through human failings and injustice, God's predetermined plan for salvation was unfolding, a concept articulated in Acts 2:23.
Exposition and Analysis
Key Word Analysis
This primary verb (G2036) signifies to "speak or say (by word or writing)." In this context, it denotes a formal declaration made by Pilate, indicating a definitive verbal pronouncement of his judgment. It carries the weight of official communication from a governing authority.
Derived from aítios (G158), this word means "a reason or crime." When Pilate states he finds "no aítion," he is asserting that he finds no legal cause, no justifiable charge, or no legitimate reason for condemnation according to Roman law. It is a declaration of legal acquittal, emphasizing the absence of any criminal offense warranting punishment.
This verb (G2147) means "to find (literally or figuratively); to get, obtain, perceive, see." Pilate's use of heurískō suggests that he has conducted an inquiry, a search for evidence, and his conclusion is the result of this investigation. It implies a discovery or a determination based on his examination of Jesus and the accusations.
Verse Breakdown
"Then said Pilate to the chief priests and to the people"
This opening clause establishes the speaker (Pilate), the recipients of his declaration (the chief priests and the people), and the public nature of the pronouncement. The conjunction "Then" (G1161, dé) indicates a progression in the narrative, following Pilate's interrogation of Jesus. Addressing both the religious leaders and the general populace underscores the immediate audience and the political pressure Pilate was under, as well as his attempt to make a public legal pronouncement.
"I find no fault in this man"
This is the core of Pilate's statement. "I find" (G2147, heurískō) signifies Pilate's personal conclusion after his examination. "No fault" (G3762, oudeís + G158, aítion) is an emphatic negation, asserting the complete absence of any criminal charge or legal basis for condemnation. "In this man" (G1722, en + G5129, toútōi + G444, ánthrōpos) refers specifically to Jesus, whom Pilate has just interrogated. This declaration is a legal acquittal from the Roman perspective, stating that Jesus has committed no offense worthy of punishment under Roman law.
Literary Devices
Luke 23:4 employs several literary devices to heighten the drama and underscore its theological significance. Irony is prominent, as the very authority appointed to uphold justice declares Jesus innocent, yet this declaration ultimately leads to His unjust condemnation. Pilate, a pagan Roman, becomes an unwitting witness to Jesus' blamelessness, contrasting sharply with the religious leaders who seek His death. There is also an element of Foreshadowing, as Pilate's repeated declarations of innocence throughout the trial (Luke 23:14-15, Luke 23:22) emphasize the profound injustice that is about to unfold, setting the stage for the ultimate sacrifice of the blameless Lamb. The use of Legal Language (e.g., "fault," "find") lends an air of officiality and legal weight to Pilate's statement, making his acquittal of Jesus all the more significant in its contrast with the subsequent perversion of justice.
Theological and Thematic Connections
Pilate's declaration of Jesus' innocence in Luke 23:4 is a cornerstone for understanding the theological significance of Christ's passion. It unequivocally affirms Jesus' sinless nature, not merely as a theological doctrine, but as a fact attested even by an impartial, secular authority. This blamelessness is crucial because it establishes Jesus as the perfect, unblemished sacrifice required for the atonement of sins, fulfilling the Old Testament sacrificial system. His condemnation, therefore, was not due to any personal transgression but was a substitutionary act, where the innocent bore the penalty for the guilty. This divine paradox highlights both the depth of human sin and the boundless grace of God in providing a spotless Lamb.
Reflection and Application
Luke 23:4 serves as a powerful reminder of the profound injustice Jesus endured, despite being declared innocent by the very authority meant to uphold justice. For us today, this verse calls for deep reflection on the nature of truth, justice, and integrity. It challenges us to consider how easily truth can be suppressed or distorted by popular opinion, political pressure, or personal prejudice. As followers of Christ, we are called to embody His righteousness and to stand for truth, even when it is unpopular or costly. We are also reminded that God's sovereign plan unfolds even amidst human failings and evil. Just as Jesus, though innocent, willingly submitted to the cross for our salvation, we are called to surrender our lives to God's purposes, trusting that His ultimate will prevails. This verse encourages us to examine our own hearts: do we seek to uphold truth and justice in our spheres of influence, or do we capitulate to external pressures? Do we recognize the perfect righteousness of Christ as the foundation of our hope?
Questions for Reflection
FAQ
Why did Pilate declare Jesus innocent multiple times if he eventually condemned Him?
Pilate's repeated declarations of Jesus' innocence, as seen in Luke 23:4, Luke 23:14-15, and Luke 23:22, reflect his internal conflict and political maneuvering. From a Roman legal perspective, Jesus had committed no crime worthy of death. Pilate likely recognized the baselessness of the charges and Jesus' harmlessness to Roman authority. However, he was also a pragmatic governor whose primary concern was maintaining peace and order in a volatile province. The persistent and increasingly violent demands of the Jewish chief priests and the crowd, coupled with veiled threats of reporting him to Caesar if he released someone claiming to be a king (John 19:12), put immense political pressure on him. His declarations of innocence were attempts to release Jesus without inciting a riot or jeopardizing his own position, demonstrating his moral weakness and eventual capitulation to political expediency over justice.
Christ-Centered Fulfillment
Pilate's declaration, "I find no fault in this man," serves as a profound Christ-centered fulfillment, highlighting Jesus' perfect righteousness as the prerequisite for His atoning work. This legal acquittal by a pagan authority underscores the biblical truth that Jesus was indeed the sinless Lamb of God, as foretold by John the Baptist in John 1:29. His blamelessness, attested even by His accusers, means that His death was not a punishment for His own sin, but a substitutionary sacrifice for ours. He, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). The Old Testament sacrificial system, which required an unblemished animal (Leviticus 1:3), finds its ultimate fulfillment in Christ's perfect life and death. Therefore, Pilate's words, though spoken by a man seeking to avoid political trouble, inadvertently confirm the very purity necessary for Jesus to be our High Priest, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26), making His sacrifice efficacious for the forgiveness of sins and the reconciliation of humanity to God.