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Luke 23:4

in Luke 23

Then Pilate said to the chief priests and the crowds, “I find no basis for a charge against this man.”

BSB

The same verse in ASV and KJV ▾

ASV

And Pilate said unto the chief priests and the multitudes, I find no fault in this man.

KJV

Then said Pilate to the chief priests and to the people, I find no fault in this man.

This verse in Luke 23

Commentary

13 notes on this verse

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

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.

This site's exposition

the King of the Jews

on Luke 23:3-4

Asked if He was the King of the Jews, Jesus replied, You have said so, owning the title while leaving aside Pilate's political sense. Pilate's verdict, I find no basis for a charge against this man, is Luke's first of three acquittals, written for Gentile readers under Rome.

This site's exposition

I find no basis for a charge against this man

This is the first of Pilate's three acquittals. Adam Clarke, following John 18, places it after Jesus had told Pilate that his kingdom belonged to another world. The royal claim therefore posed no threat to Rome.

The record, by era

The Church Fathers2 voices

A commentator

Cyril of Alexandria

Commentary on the Gospel of Luke, Sermon 151 · Written before 444.

proposed

At language thus unbridled in its violence God in His anger has somewhere said, by one of the holy prophets, "But draw you near, you wicked children, you seed of adulterers and the harlot: at Whom made you merry? and against Whom opened you your mouth? and against Whom sent you forth your tongue? Are you not sons of perdition; and an iniquitous seed?" And the prophet David also somewhere describes them in the Psalms, thus addressing God the Father in heaven, "Scatter them in Your might, and restrain them, O Lord, my helper.

A commentator

Ambrose of Milan

EXPOSITION OF THE GOSPEL OF LUKE 10.97-98 · Written before 397.

proposed

There follows an admirable place, where the patience to bear moral harm is poured into the human breast. The Lord is accused, and he is silent: and he is right to be silent, who does not need to defend himself. Let those who fear to be conquered, roam around seeking to be defended. Therefore, he does not confirm the accusation by fearing it, but he despises it by not refuting it. For what would he fear, who does not seek salvation? He betrayed his own salvation for the salvation of all, that it may be acquired by all. And here Pilate absolves: but he absolves by judgment, he crucifies by mystery. But this is specific to Christ: the human aspect, that with unjust judges it seemed more a matter of unwillingness than inability to be defended. But why did the Lord remain silent? He himself gave the answer, saying: If I tell you, you will not believe me; if I ask you, you will not answer me. However, the most remarkable thing is that he preferred to prove himself as a king rather than to speak; so that those who accuse him could not have a reason to condemn him, as they confess what they object to.

The Medieval Church3 voices

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

Therefore Pilate too, having understood the slander, openly says: "I find no fault in this man." In my opinion, even the very question which he puts to Christ is a mockery of the slander. For by saying: "Are You the King of the Jews?" he …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

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 …

A commentator

Bonaventure

Commentary on Luke, Chapter 23 · Written in the 13th century.

proposed

Third, as to the just excuse, he adds: But Pilate said to the chief priests and the crowds: I find no cause in this man. For concerning the first two charges he found no cause, because he was not seeking one nor had he judged …
5 more voices on this verse

The Puritans and the Awakening1 voice

Then said Pilate to the Chief priests, and to the people,.... 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, Joh 18:

The Nineteenth Century4 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

I find no fault in this man - According to Joh 18:36, Joh 18:38, Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (Luk 23:14), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.
Let us observe, for one thing, in this passage — what false accusations were laid to our Lord Jesus Christ's charge. We are told that the Jews accused Him of "subverting the nation, forbidding to give taxes to Caesar, and stirring up the people." In all this indictment, we know, there was not a word of truth. It was nothing but a devious attempt to enlist the Roman governor against our Lord. Lying and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.)
Let us observe, for one thing, in this passage — what false accusations were laid to our Lord Jesus Christ's charge. We are told that the Jews accused Him of "subverting the nation, forbidding to give taxes to Caesar, and stirring up the people." In all this indictment, we know, there was not a word of truth. It was nothing but a devious attempt to enlist the Roman governor against our Lord. Lying and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.) When he finds that he cannot stop God's work — his next device is to blacken the character of God's servants, and to destroy the value of their testimony. With this weapon, he assaulted David , "False witnesses," he says, "testify against me. They accuse me of crimes I know nothing about." With this weapon, he assaulted the prophets. Elijah was accused of being a "troubler of Israel!" Jeremiah was accused of undermining the nation, and being a traitor! With this weapon Satan assaulted the apostles . They were "pestilent fellows," and men who "turned the world upside down." With this weapon he assaulted our Lord all through His ministry. He stirred up his agents to call Him a glutton and a drunkard, a Samaritan and a devil! (Luke 7:34; John 8:48.) And here, in the verses before us, we find Satan plying his old weapon to the very last. Jesus is arraigned before Pilate upon charges which are utterly untrue. The servant of Christ must never be surprised if he has to drink of the same cup with his Lord. When He who was holy, harmless, and undefiled, was foully slandered — then who can expect to escape? "If they called the master of the house Beelzebub — then how much more will they call those of his household?" (Matthew 10:25.) Nothing is too evil to slander a saint with.
I find no fault - 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. 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.

The words behind it

17 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    1 Peter 1:19

    but with the precious blood of Christ, a lamb without blemish or spot.

    it leads to

    • 1 John 1:7

      But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

    • 1 Peter 2:22–24

      “He committed no sin, and no deceit was found in His mouth.”

    • John 1:29

      The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

    • Hebrews 9:12–14

      He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.

    • Revelation 5:9

      And they sang a new song: “Worthy are You to take the scroll and open its seals, because You were slain, and by Your blood You purchased for God those from every tribe and…

  • Through

    1 Peter 2:22

    “He committed no sin, and no deceit was found in His mouth.”

    it leads to

    • 2 Corinthians 5:21

      God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.

      Reached by 2 separate paths from here.

    • Isaiah 53:9

      He was assigned a grave with the wicked, and with a rich man in His death, although He had done no violence, nor was any deceit in His mouth.

    • Hebrews 4:15

      For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.

Where this verse is studied

About Luke

The Arrival at Calvary — Gustave Doré (engraving), public domain
The Arrival at Calvary — Gustave Doré (engraving), public domain
This page draws on 12 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, EXPOSITION OF THE GOSPEL OF LUKE 10.97-98; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 23; Cyril of Alexandria, Commentary on the Gospel of Luke, Sermon 151; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748) and Theophylact of Ohrid, Commentary on Luke.