4. <\/strong> I find no fault in this man<\/em> ] <\/strong> This conclusion, which sounds so abrupt in St Luke, was the result of the conversation with Pilate in which Jesus had said “My Kingdom is not of this world.” It had convinced Pilate of His innocence, and he expressed his conviction in this unhesitating acquittal. The word for ‘fault’ ( aition<\/em>) occurs in Act 19:40<\/span>.<\/p>\n <\/p>\n I find no fault – <\/B>I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment-hall by himself and examined him privately, and had been satisfied in regard to the nature of his kingdom. See Joh 18:33-38<\/span>. He was then satisfied that though he claimed to be a king, yet his kingdom was not of this world, and that his claims did not interfere with those of Caesar.<\/P><\/p>\n Verse 4<\/span>. I find no fault in this man.<\/B><\/I>] According to Joh 18:36<\/span>; Joh 18:38<\/span>, Pilate did not say this till after our Lord had declared to him that his kingdom<\/I> was not of this world<\/I>; and probably not till after he had found, on examining witnesses, (Lu 23:14<\/span>,) that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop PEARCE.<\/P><\/p>\n Then said Pilate to the Chief priests, and to the people<\/strong>,…. Both to the sanhedrim, and to the mob that were gathered together about the governor’s palace on this occasion; and who were standing without the judgment hall, into which they would not enter, lest they should be defiled, and be unfit to eat the passover: wherefore Pilate came out to them; and this was the second time of his coming out to them, when he said the following words,<\/p>\n Joh 18:28<\/span>.<\/p>\n I find no fault in this man<\/strong>; no cause, or reason, why any punishment should be inflicted on him, and especially he be put to death; no crime that can be fastened on him, or accusation proved against him, or any thing that amounts to a charge of sedition: the man is an harmless and innocent man, that has done nothing against Caesar, or the government, and good of the nation; and therefore is not worthy of death, or of stripes, but should be discharged. This was Pilate’s sense.<\/p>\n The multitude <\/B> ( <\/SPAN><\/span>). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mr 15:8<\/span>). There was need of haste if the condemnation went through before friends of Jesus came.<\/P> I find no fault <\/B> ( <\/SPAN><\/span>). In the N.T. Luke alone uses this old adjective <\/SPAN><\/span> (Luke 23:4<\/span>; Luke 23:14<\/span>; Luke 23:22<\/span>; Acts 19:40<\/span>) except Heb. 5:9<\/span>. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in Joh 18:33-38<\/span>. Pilate took Jesus inside the palace from the upper gallery (Joh 18:33<\/span>) and then came out and rendered his decision to the Sanhedrin (Joh 18:38<\/span>) who would not go into the palace of Pilate (Joh 18:28<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “Then said Pilate to the chief priests,” <\/strong>(ho de Pilatos eipen pros tous archiereis) “Then Pilate said to the administrative priests,” who composed the Sanhedrin, interpreters of the Law of Moses and their own traditions.<\/p>\n 2) “And to the people,” <\/strong>(kai tous ochlous) “And to the crowds,” Joh 18:38<\/span>.<\/p>\n 3) I find no fault in this man.” <\/strong>(ouden heurisko aition en to anthropo touto) “I find not a crime in this man,” Luk 23:14<\/span>; Luk 23:22<\/span>; Not a one. It was an acquittal, on the spot, Joh 18:38<\/span>; 1Pe 2:22<\/span>.<\/p>\n Luk 23:4<\/span><\/p>\n . And Pilate said to the chief priests and scribes. As Christ was come to bear the punishment of our sins, it was proper that he should first be condemned by the mouth of his judge, that it might afterwards be evident that he was condemned for the sake of others, and not for his own. But as Pilate, from a dread of exciting a tumult, did not venture absolutely to acquit him, he willingly availed himself of the opportunity which presented itself, of submitting him to the jurisdiction of Herod. This Herod was he who bears the surname of Antipas to whom was left the tetrarchy of Galilee, when Archelaus was a prisoner at Vienna, and when Judea had been annexed to the province of Syria. Now though we shall shortly afterwards find Luke relating that this mark of respect pacified Herod, who had formerly been enraged against Pilate, still his design was not so much to obtain Herod’s favor, as to get quit of a disagreeable affair under an honorable excuse, and thus to avoid the necessity of condemning Christ. <\/p>\n (4) I find no fault in this man.<\/strong>The Greek term for fault is somewhat more technical than the. English, and is almost equivalent to what we call the count of an indictment. It may be noted that, as far as the New Testament is concerned, it is peculiar to St. Luke, in this chapter and in Luk. 20:40<\/span>.<\/p>\n 4<\/strong>. <\/strong> I find no fault<\/em> How he came to the conclusion that a claim to be a king is no fault <\/em> in this man, we might never be able to know from either of the first evangelists. But John, in the parallel passage, gives the details which the present narrative requires. He shows that Jesus satisfied Pilate that his kingship was no way dangerous to the imperial power. He was king in the realm of truth, where Caesar was no rival.<\/p>\n ‘And Pilate said to the chief priests and the crowds, “I find no fault in this man.” ’<\/p>\n So Pilate went out to the chief priests and the crowds (for they would not enter his residence as it would have been seen as defiling at Passover time) and declared that as far as he could see the charges were baseless, and Jesus was innocent.<\/p>\n ‘The chief priests.’ They were the ones who were now representing the whole Sanhedrin. The High Priest himself was a government appointee, with recognised, if limited, authority, and his relatives, those who ran the Temple which was of such importance to Jews everywhere, would be accepted by Pilate (however much he disliked them) as men of political importance. They had therefore been made the chief spokesmen.<\/p>\n ‘The crowds.’ It should be emphasised that these ‘crowds’ were not composed of the people who had listened to Jesus in the Temple, or of Galileans. Those were still in their camps or lodgings, unaware of what was going on. These were probably local Jerusalemites who had gathered after the news got around of an emergency meeting of the Sanhedrin, suggesting that an interesting case was in process, and very probably included supporters of the insurrectionists who were in custody and awaiting execution, who had come hoping to take advantage of Pilate’s regular release at Passover time of one ‘popular’ criminal in order to please the people.<\/p>\n Luk 23:4-5<\/span> . In the avowal itself Pilate finds the sign that nothing blameworthy<\/em> , etc., to him it is the expression of the fixed idea of a harmless visionary.<\/p>\n ] is not, as there is no object in connection with it, to be taken actively (they strengthened<\/em> their denunciation); but, with the Vulgate, Luther, Beza, and many others: they grew stronger<\/em> , i.e. they became more emphatic, more energetic<\/em> . Comp. Diod. v. 59; 1Ma 6:6 , and the correlative , Luk 23:23<\/span> . Both kinds of usage are frequent in the LXX.<\/p>\n ] Observe, on the one hand, the present<\/em> , denoting such a persistent<\/em> urgency; and, on the other, the stronger and more direct expression than Luk 23:2<\/span> ( .) now used: he stirs up<\/em> (Mar 15:11<\/span> ; Polyb. Fr. Hist<\/em> . 66; Wesseling, ad Diodor<\/em> . I. p. 615).<\/p>\n . . . .] as Mat 20:8<\/span> .<\/p>\n 4 Then said Pilate to the chief priests and to<\/em> the people, I find no fault in this man. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. See Joh 18:38<\/span> . <\/p>\n 4.<\/strong> ] The preceding question had been asked within<\/em> the prtorium a fact which our narrator does not adduce, representing the whole as a continuous conversation in presence of the Jews: see Joh 18:38<\/span> . We may remark (and on this see Mat 27:18<\/span> ; Mar 15:10 ) that Pilate must have known well that a man who had really done that, whereof Jesus was accused, would be no such object of hatred to the Sanhedrim<\/em> . This knowledge was doubtless accompanied (as the above-cited verses imply) with a previous acquaintance with some of the sayings and doings of Jesus, from which Pilate had probably formed his own opinion that He was no such King<\/em> as His foes would represent Him. This is now confirmed by His own words (as related by John); and Pilate wishes to dismiss Him, finding no fault in Him.<\/p>\n Luk 23:4<\/span> . , blameworthy, punishable (neuter of ) = . Pilate arrived at his conclusion very swiftly. A glance sufficed to satisfy him that Jesus was no dangerous character. Probably he thought him a man with a fixed idea.<\/p>\n to. Greek. pros. App-104. <\/p>\n people = crowds. I find no fault, &c. Compare Mat 27:4. <\/p>\n in. Greek. en. App-104. <\/p>\n Man. Greek. anthropos. App-123. <\/p>\n 4.] The preceding question had been asked within the prtorium-a fact which our narrator does not adduce,-representing the whole as a continuous conversation in presence of the Jews: see Joh 18:38. We may remark (and on this see Mat 27:18; Mar 15:10) that Pilate must have known well that a man who had really done that, whereof Jesus was accused, would be no such object of hatred to the Sanhedrim. This knowledge was doubtless accompanied (as the above-cited verses imply) with a previous acquaintance with some of the sayings and doings of Jesus, from which Pilate had probably formed his own opinion that He was no such King as His foes would represent Him. This is now confirmed by His own words (as related by John); and Pilate wishes to dismiss Him, finding no fault in Him.<\/p>\n Luk 23:4. , moreover [or then] Pilate said) Pilate perceived that Jesus professes Himself to be a King of such a kind, as would prove of no detriment to Csars sovereignty. For He was now alone, deserted even by His disciples. [Again and again Pilate avouched the faultless innocence of Jesus; but he did so in a peculiarly emphatic manner three times in all, Luk 23:4; Luk 23:14; Luk 23:22. Comp. Mat 27:24 (He took water and washed his hands, saying, I am innocent of the blood of this just person; see ye to it); Joh 19:4.-Harm., p. 547.]<\/p>\n I find: Luk 23:14, Luk 23:15, Mat 27:19, Mat 27:24, Mar 15:14, Joh 18:38, Joh 19:4-6, Heb 7:26, 1Pe 1:19, 1Pe 2:22, 1Pe 3:18 <\/p>\n Reciprocal: Psa 22:16 – assembly Joh 18:33 – and said Act 13:28 – General Act 23:9 – We Act 25:25 – committed Act 26:31 – This man Rev 14:5 – without<\/p>\n 4<\/p>\n I find no fault in this man. This is virtually the same thought that is worded in Mat 27:23.<\/p>\n Luk 23:4. I find no fault in this man. Pilate speaks as a judge. Knowing that the Sanhedrin would have no desire to put to death any one for the political crime alleged, he examines our Lord and satisfies himself that no such political crime was involved in His claim to be King of the Jews.<\/p>\n Luk 23:4-9. Then said Pilate After having heard his defence. See on Mat 27:11-14; and Mar 15:2-5. I find no fault in this man I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoners innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herods friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, Luk 23:9, he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised. Macknight.<\/p>\n Verse 4 <\/p>\n I find no fault, &c. The conversation with Jesus, by which Pilate was satisfied of his innocence, is given in detail, John 18:29-38.<\/p>\n Then said Pilate to the chief priests and [to] the people, I find no fault in this man. 4. I find no fault in this man ] This conclusion, which sounds so abrupt in St Luke, was the result of the conversation with Pilate in which Jesus had said “My Kingdom is not of this … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25921","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25921","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25921"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25921\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25921"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25921"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25921"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"