22.<\/strong> the third time<\/em> ] We can only obtain from all the four Evangelists, and especially from St John, a full conception of the earnestness with which Pilate strove to escape from the necessity of what he felt to be a needless crime. If he was not, as Tertullian says, “ jam pro conscientiasua Christianas” <\/em> he was evidently deeply impressed; and the impossibility of doing right must have come upon him as a terrible Nemesis for his past sins. It is very noteworthy that he took step after step to secure the acquittal of Jesus. 1. He emphatically and publicly announced His perfect innocence. 2.<\/em> He sent Him to Herod. 3. He made an offer to release Him as a boon. 4. He tried to make scourging take the place of crucifixion. 5. He appealed to compassion. St John shews still more clearly how in successive stages of the trial he sets aside, i. the vague general charge of being “an evil doer” (Luk 18:30<\/span>); ii. of being in any seditious sense “a king” (Luk 18:39<\/span>); iii. of any guilt in His religious claims (Luk 19:12<\/span> ).<\/em> He only yields at last through fear (Luk 19:12<\/span>), which makes him release a man guilty of the very crime<\/em> for which he delivers Jesus to a slave’s death. The fact that Pilate’s patron Sejanus had probably by this time fallen, and that Tiberius was executing all connected with him, may have enhanced Pilate’s fears. He knew that an accusation of High Treason (under the Lex Majestatis)<\/em> was generally fatal (Tac. Ann.<\/em> iii. 38. Suet. Tib.<\/em> 58). All this, with other phases of these last scenes, will be found fully brought out in my Life of Christ<\/em>, II. pp. 360-391.<\/p>\n <\/p>\n Verse 22<\/span>. I have found no cause of death in him<\/B><\/I>] I find no crime<\/I> worthy of death in him<\/I>. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner<\/I> justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent<\/I> person, and not as a malefactor<\/I>. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.<\/P><\/p>\n And he said unto them the third time<\/strong>,…. After Christ had been sent back to him from Herod; for he had declared before he had sent him to him, that he found no fault in him, Joh 18:38<\/span>.<\/p>\n Why, what evil hath he done<\/strong>? what capital crime has he committed? is he guilty of murder? or sedition? or blasphemy? or robbery, and theft? or any other enormous a crime?<\/p>\n I have found no cause of death in him<\/strong>; why he should be put to death at all; and much less to this shameful and painful death of the cross, which was the punishment of slaves, and of the vilest of men, which they were desirous of:<\/p>\n I will therefore chastise him, and let him go<\/strong>; this he said, not as if he was determined to do it, whether they liked it, or not; but as signifying what he willed, or chose, and hoped they would be contented with, that he should be scourged, or beaten, and dismissed, as he at first proposed.<\/p>\n Why, what evil? <\/B> ( ;<\/SPAN><\/span>). Note this use of <\/SPAN><\/span> (explanatory and argumentative combined). <\/P> <\/p>\n Said [] <\/SPAN><\/span>. Dropping the speech – making tone, and simply asking a question.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he said unto them the third time,” <\/strong>(ho de triton eipen pros autous) “Then he said directly to them a third time,” asking for evidence if they had it, rather than derision, slander, and false accusation, Joh 18:39-40<\/span>.<\/p>\n 2) “Why, what evil hath he done?” <\/strong>(ti ger kakora epoiesen houtos) “For what? What morally or ethically wrong thing has this one done?” Tell me.<\/p>\n 3) I have found no cause of death in him:” <\/strong>(ouden aition thanatou, hedron en autou) “I found in him not one thing as a cause of death,” in either your law or Caesar’s, nor did Herod. See? Luk 23:4<\/span>; Luk 23:11<\/span>; Luk 23:22<\/span>; 1Pe 2:22<\/span>.<\/p>\n 4) I will therefore chastize him, and let him go.” <\/strong>(paideusas oun auton apoluso) “Therefore when I have chastised him, I will release him from custody, from prison bonds or chains and liberate him,” let Him go free. For He came to set captive sinners free, free indeed, Mat 27:26<\/span>; Mar 15:15<\/span>; Luk 4:18<\/span>; Joh 8:32<\/span>; Joh 8:36<\/span>; Gal 5:13<\/span>.<\/p>\n 22<\/strong>. <\/strong> The third time<\/em> Thrice did the Gentile demand of the Jews what evil hath he done? <\/em> The former declared, and the latter knew, that he was innocent. Yet both united to crucify.<\/p>\n John now describes the last reluctant effort of Pilate to save Jesus. He brought him forth from the Praetorium streaming with blood from his thorny crown, wounded with a scourge, and clad in the burlesque robe, to make a last appeal to their pity. Crucify him <\/em> is still the cry.<\/p>\n ‘And he said to them the third time, “Why, what evil has this man done? I have found no cause of death in him. I will therefore flog him and release him.” ’<\/p>\n But Pilate again made his plea. He was unwilling to yield Jesus to them. So he asked why they were doing this. What evil had the man done? And he emphasised again that he found no reason why He should be put to death, and again suggested His release after flogging, a flogging which he then carried out (Joh 19:10<\/span>) probably hoping by that means to win the people’s pity for Jesus. It would tear Jesus’ back to shreds, and He would come out of it a pitiful and bloodied mess.<\/p>\n Such overall behaviour was undoubtedly unusual for Pilate, But from the other Gospels we obtain some idea of why this was. Not only had he been impressed by Jesus, Whose words and manner had probably stirred something decent within him, in Whom he probably saw the man that he himself would like to have been, and Whom he recognised to be in every way his superior (compare Joh 19:8-9<\/span>), but his wife had also reinforced this idea by advising him that she had had a dream warning against him having anything to do with the man (Mat 27:19<\/span>). In a superstitious age that would not be something taken lightly. So unusually for him Pilate’s conscience was stirred, and he was unhappy about what was happening. There are times in the lives of even the most evil of men when such things happen. And it had happened to Pilate. He was filled with a kind of superstitious dread which was disturbing his conscience. This man had awakened him to a sense of his judicial responsibilities. And this is supported by the fact that he took the unusual step for a judge of seeking to remove from himself the blame for what had been done by a public washing of his hands by which he tried to shame his opponents (Mat 27:24<\/span>). Psychologically it all fits together. But his capitulation prevented this new sense of decency from taking root. he had his opportunity and failed to take it. And later he would suffer the very fate that he had tried to avoid. (We can compare him with Felix in Act 24:25-27<\/span> who was brought to a similar situation and failed to take his opportunity).<\/p>\n These words of Pilate are central in the chiasmus. Luke wanted it made clear to all that the verdict of the authority who spoke on behalf of Rome was unequivocal. Jesus was free of all blame and should never have been crucified. And he wanted it known that He was without blemish and without spot.<\/p>\n Luk 23:22<\/span><\/em><\/strong>. <\/strong>Why, what evil hath he done?<\/em><\/strong><\/strong> Why?What evil hath he done? “Why <\/em>will ye be so cruel as to insist upon it? What evil hath he done, <\/em>or can you prove against him?” <\/p>\n 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<\/em> go. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. The third time<\/strong> ] It is well observed here, that Peter for fear denied Christ three times, and yet repented; Pilate three times justified Christ, and yet for popular favour condemned him. It may teach us neither to despair if we repent, nor presume because we have begun well. <\/p>\n Luk 23:22<\/span> . : third and final attempt, showing some measure of earnestness on Pilate’s part. : the answers to the hostile mood of the people = I cannot respond to your demand for, etc.; the “why, what evil,” etc., of the A.V [196] is a happy rendering. In this final appeal, Pilate states most distinctly his opinion that Jesus is innocent.<\/p>\n [196] Authorised Version.<\/p>\n said = spake. evil. Greek kakos. App-128. <\/p>\n [22. , this man) By this expression Jesus is put in contradistinction to Barabbas the robber.-V. g.]<\/p>\n Why: Luk 23:14, Luk 23:20, 1Pe 1:19, 1Pe 3:18 <\/p>\n I will: Luk 23:16 <\/p>\n Reciprocal: 1Sa 20:32 – what hath Mat 27:4 – the innocent Act 23:9 – We Heb 7:26 – holy<\/p>\n 2<\/p>\n It is an established rule of justice that no man should be punished who is not guilty of doing wrong. Pilate realized that nothing could truly be charged against Jesus, hence his personal conclusion was that he should be discharged, after the customary chastisement, which means the scourging mentioned in other places.<\/p>\n Verse 22 <\/p>\n I will chastise him. This proposal to subject Jesus to the punishment of scourging was intended as a compromise. Pilate did not consider him as really deserving of any punishment at all. <\/p>\n 23:22 {6} 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.<\/p>\n (6) Christ is acquitted the third time before he is condemned, so that it might appear that it was for our sins that were condemned in him.<\/p>\n 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. 22. the third time ] We can only obtain from all the four Evangelists, and especially from St John, a full conception of … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:22”<\/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-25939","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25939","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=25939"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25939\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25939"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25939"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25939"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: 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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"