Luke 23:14
Said to them, You have brought this man to me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him:
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23:13-25 The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong a stream. He delivered Jesus to their will, to be crucified.Made friends together ... - What had been the cause of their quarrel is unknown. It is commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Luke 13:1-2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in "hating" Jesus, as is often the case with wicked people, for Pilate was certainly desirous of releasing him, and "both" considered him merely as an object of ridicule and sport. It is true, however, that wicked people, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Compare Psalm 83:5-7. Lu 23:13-38. Jesus Again before Pilate—Delivered Up—Led Away to Be Crucified.

(See on [1736]Mr 15:6-15; and [1737]Joh 19:2-17).

See Poole on "Luke 23:1" Said unto them, ye have brought this man unto me,.... Pointing to Jesus, who stood before him;

as one that perverteth the people; from their religion, and laws, and allegiance to Caesar. The Syriac and Persic versions read, "your people"; of the same nation with them, and that were under their care and jurisdiction; at least in an ecclesiastical way:

and behold, I having examined him before you; not only privately, and alone, between themselves in the judgment hall, John 18:33 but openly in the presence of them, when he brought forth Jesus to them, and heard their charges, and urged him to answer to them, Matthew 27:11

have found no fault in this man; cannot perceive any charge proved against him, or any crime he is guilty of, for which punishment should be inflicted on him; or at least, that he should be put to death:

touching, or with regard to

those things, whereof ye accuse him. The Syriac and Persic versions read, "all those things"; intimating, that he had carefully looked into, and examined every thing, and had omitted nothing, and that all their accusations, and charges, put together, did not make it appear that he was guilty of a single crime.

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:
Luke 23:14. ἀποστρέφοντα, turning away (the people from their allegiance). In Acts 3:26, of turning men from their iniquities.—ἐνώπιον ὑ ἀνακρίνας, having made an inquiry in your presence. In John, Pilate’s inquiry is private. “He says this,” remarks Pricaeus, “lest they should think he was setting Jesus free by favour or intrigue” (gratiâ ant ambitu). ἀνακρίνας is used absolutely here as in Acts 24:8.14. have found no fault in this man] Thus Pilate’s word (heuron) is a direct contradiction of that of the High Priest’s (heteromen, Luke 23:2). The I is emphatic; you bring a charge, I after a public examination find it to be baseless.Luke 23:14. Ἐνώπιον ὑμῶν, in your presence) from which ye sec that the matter has been examined into in good earnest.—οὐδὲν εὗρον, I have found nothing) Hereby he refutes the εὓρομεν, we have found, of the Jews, in Luke 23:2. Therefore the ἐγὼ, I, is the antithesis in relation to them, with which com p. John 18:38 [“He saith unto them, I (ἐγὼ, whatever you may say to the contrary) find in Him no fault at all”]; and also in relation to Herod; see the next verse.Perverteth (ἀποστρέφοντα)

Another compound of στρέφω, to turn; διαστρέφοντα is rendered by the same word in Luke 23:2. Probably the words are used without any intentional distinction of meaning. Διαστρέφοντα implies more of the idea of distraction (compare Wyc., turning upside down); turning different ways; while ἀποστρέφοντα emphasizes the turning away (ἀπό) of the people from their civil and religious allegiance. So Wyc., turning away.

Examined (ἀνακρίνας)

Originally implying a thorough examination; ἀνά, up, from bottom to top. Technically, of a legal examination.

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