John 19 4

John 19:4 kjv

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

John 19:4 nkjv

Pilate then went out again, and said to them, "Behold, I am bringing Him out to you, that you may know that I find no fault in Him."

John 19:4 niv

Once more Pilate came out and said to the Jews gathered there, "Look, I am bringing him out to you to let you know that I find no basis for a charge against him."

John 19:4 esv

Pilate went out again and said to them, "See, I am bringing him out to you that you may know that I find no guilt in him."

John 19:4 nlt

Pilate went outside again and said to the people, "I am going to bring him out to you now, but understand clearly that I find him not guilty."

John 19 verses

John 19 4 Meaning

In John 19:4, Pilate, the Roman governor, publicly declares for the second time that he finds no basis for charges against Jesus. Despite the insistent demands of the Jewish leaders for Jesus' crucifixion, Pilate affirms Jesus' innocence after his interrogation. This declaration underscores the complete lack of legitimate legal grounds for Jesus' condemnation, highlighting the unjust nature of His impending death, driven by human malice and political pressure rather than any wrongdoing on Jesus' part. Pilate’s intent was for the crowd to recognize this absence of guilt, hoping it would lead them to relent in their demands.

John 19 4 Context

John 19:4 is part of the extensive trial narrative of Jesus before Pontius Pilate, unfolding in Jerusalem during Passover. Immediately preceding this verse, Pilate had completed his first private interrogation of Jesus (John 18:33-38) where Jesus stated His kingdom was "not of this world," and that He came "to bear witness to the truth." Pilate initially declared, "I find in him no fault at all" (John 18:38) upon returning to the Jewish leaders and the crowd outside the Praetorium.

This verse (19:4) represents Pilate's second public attempt to release Jesus, coming after Pilate's decision to scourge Jesus, perhaps as a compromise to satisfy the Jewish leaders and the agitated crowd. Despite the severe scourging and the Roman soldiers' brutal mocking (which John details in 19:1-3, presenting Jesus publicly as "Behold the Man" in 19:5), Pilate returns to reiterate his finding: Jesus is innocent. The verse captures Pilate's desperate effort to justify a release by presenting a clearly innocent, though battered, Jesus, appealing to logic and basic justice. It foreshadows Pilate's continued reluctance to condemn Jesus, a struggle between his judicial duty, his personal convictions, and the overwhelming political pressure and threats from the Jewish leadership and crowd.

John 19 4 Word analysis

• Pilate (ὁ Πιλᾶτος - ho Pilatos): The Roman Prefect (governor) of Judea from 26-36 AD. His repeated appearances in this narrative emphasize the Roman state's official role in Jesus' crucifixion, though Pilate acts as a weak and compromising figure, seeking to avoid a riot rather than upholding justice. His name anchors the event historically.
• then went forth again (πάλιν οὖν ἐξῆλθεν - palin oun exelthen):
  • πάλιν (palin): "Again," "anew." Indicates a repetition of action. Pilate's repeated movement between inside the Praetorium (where Jesus was) and outside to address the crowd highlights his internal conflict and the protracted nature of the trial. He is negotiating and appealing to the crowd multiple times.
  • οὖν (oun): "Therefore," "then," "accordingly." Connects this action as a consequence or continuation of what precedes it (his decision regarding Jesus).
  • ἐξῆλθεν (exelthen): "He went out." From ἐξέρχομαι (exerchomai), to go out or forth. Signifies his public appearance from his private chambers or the inner courtyard.
• and saith (καὶ λέγει - kai legei): Simple verb "he says." John's narrative often uses "and" to connect sequential events directly.
• unto them (αὐτοῖς - autois): Refers to the Jewish chief priests, officers, and the accompanying crowd outside the Praetorium (Jn 18:28-29).
• Behold (Ἰδοὺ - Idou): An imperative particle meaning "Look!" or "See!" It is a strong interjection used to call for immediate attention or to emphasize what is about to be revealed or stated. Here, Pilate is demanding the crowd’s focus on Jesus. In biblical contexts, idou often prefaces moments of significant revelation or prophetic fulfillment, adding an ironic weight to Pilate's unintended proclamation of Jesus' blamelessness.
• I bring him forth (ἄγω ὑμῖν αὐτὸν ἔξω - ago hymin auton exō):
  • ἄγω (agō): "I lead," "I bring." Implies presenting someone, often in a formal or legal sense. Pilate is making a formal presentation of Jesus to the public.
  • ὑμῖν (hymin): "To you," referring to the crowd.
  • αὐτὸν (auton): "Him," referring to Jesus.
  • ἔξω (exō): "Outside," "out of." This reiterates his coming outside and presenting Jesus to the outside world, making His state and alleged guilt a public spectacle.
• to you (ὑμῖν - hymin): Specifically to the Jewish leaders and the crowd.
• that ye may know (ἵνα γνῶτε - hina gnōte):
  • ἵνα (hina): A conjunction indicating purpose or result, "in order that," "so that."
  • γνῶτε (gnōte): From γινώσκω (ginōskō), "to know," "to understand." Implies knowing by experience or gaining thorough comprehension. Pilate intends for their direct observation of Jesus and his pronouncement to bring them to the full knowledge of His innocence.
• that I find no fault in him (ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ - hoti oudemian aitian heuriskō en autō):
  • ὅτι (hoti): "That," introducing the content of what they are to know.
  • οὐδεμίαν (oudemian): "No one," "not even one," "no kind of." It is the strongest negation in Greek, emphatically denying any possibility of fault.
  • αἰτίαν (aitian): From αἰτία (aitia), meaning "cause," "reason," "accusation," "charge," "fault," "guilt," "crime." This is a critical legal term indicating the absence of any valid basis for prosecution or condemnation.
  • εὑρίσκω (heuriskō): "I find," "I discover," "I ascertain." It suggests a thorough investigation or evaluation has been conducted, and this is the conclusion.
  • ἐν αὐτῷ (en autō): "In him." Implies that the lack of fault is intrinsic to Jesus; it is not simply that Pilate couldn't find a fault but that no fault exists within Him.

John 19 4 Bonus section

• The phrase "no fault" (οὐδεμίαν αἰτίαν - oudemian aitian) used by Pilate is a strong legal negation, effectively declaring a full acquittal from a Roman judicial standpoint. This makes Jesus' subsequent crucifixion a clear miscarriage of justice under Roman law, driven by Jewish religious leaders and mob pressure rather than verifiable legal offense.
• Pilate's public presentation of Jesus with this declaration, perhaps hoping to garner public sympathy or force a compromise, only escalated the demands for His crucifixion. This reveals the hardened hearts of the religious elite who prioritized eliminating Jesus over truth and justice.
• John's Gospel consistently emphasizes Pilate's recognition of Jesus' innocence more explicitly and repeatedly than the Synoptic Gospels, highlighting the injustice from a Roman perspective and establishing Jesus' blamelessness against His accusers' lies. This further substantiates the biblical claim that Jesus was "without blemish and without spot" (1 Pet 1:19) as the sacrificial Lamb.
• This verse sets up the "Ecce Homo" ("Behold the Man!") moment in John 19:5. The "Behold" in 19:4 serves as a prelude to Pilate literally bringing Jesus out and presenting Him. Both instances use forms of calling for attention to Jesus in His suffering, yet still uncharged state.

John 19 4 Commentary

John 19:4 encapsulates a profound theological irony and highlights a critical point in Jesus' trial. Pilate's declaration, "I find no fault in him," is not merely a legal finding but a testament to Jesus' perfect blamelessness, a truth that echoes throughout the Scriptures. This Roman governor, representing worldly power and justice, unwillingly bears witness to the pure and innocent nature of the Son of God, even while yielding to the clamor of the mob.

Pilate's repeated assertion of Jesus' innocence (Jn 18:38; 19:4, 6) reveals his inner conviction and struggle. He had thoroughly examined the charges (insurrection against Rome, blasphemy) and found them baseless. His desire "that ye may know" (ἵνα γνῶτε) expresses a genuine intent for the accusers to grasp Jesus' non-culpability. He brings forth the scourged, suffering Jesus, perhaps hoping that the pitiable sight and his declaration of innocence would mollify the crowd and negate the need for crucifixion.

Yet, this human desire for justice is tragically overridden by fear and political expediency. Pilate, for all his declared findings, lacks the moral fortitude to uphold true justice against the prevailing pressure. His weakness starkly contrasts with Jesus' unwavering resolve and quiet dignity. This moment profoundly illustrates how human corruption and rejection can condemn the perfectly righteous, aligning with the divine plan for redemption through an innocent sacrifice. The irony is poignant: the One truly "without fault" is condemned, while humanity's "faults" are taken upon Him.