Luke 23 22

Luke 23:22 kjv

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.

Luke 23:22 nkjv

Then he said to them the third time, "Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go."

Luke 23:22 niv

For the third time he spoke to them: "Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him."

Luke 23:22 esv

A third time he said to them, "Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him."

Luke 23:22 nlt

For the third time he demanded, "Why? What crime has he committed? I have found no reason to sentence him to death. So I will have him flogged, and then I will release him."

Luke 23 verses

Luke 23 22 Meaning

Luke 23:22 records Pontius Pilate's third declaration of Jesus' innocence during His trial. Despite finding no legal grounds for a death sentence, Pilate suggests releasing Jesus. This statement highlights Pilate's dilemma and his repeated, yet futile, attempts to reason with the clamoring crowd who sought Jesus' crucifixion, even in the face of their lack of legitimate charges. It underscores Jesus' blamelessness in the eyes of Roman justice.

Luke 23 22 Context

Luke 23:22 is set within the narrative of Jesus' trial before Pontius Pilate, the Roman governor of Judea. After Jesus was arrested by the Jewish authorities and accused of sedition and blasphemy, they brought Him to Pilate, as they lacked the authority to carry out a death sentence. Pilate interrogated Jesus (Luke 23:1-3) and then declared Him innocent, stating, "I find no guilt in this man" (Luke 23:4). He then sent Jesus to Herod Antipas (Luke 23:6-12), who also found no reason for His execution. When Jesus was returned, Pilate gathered the chief priests, rulers, and people (Luke 23:13) and again declared His innocence, suggesting that he would merely scourge and release Him (Luke 23:14-16). This verse marks Pilate's third and most direct attempt to persuade the Jewish leaders and the crowd of Jesus' innocence and his intention to release Him, juxtaposed against the escalating demand for crucifixion. Historically, Pilate was known for his severity, making his hesitation and repeated attempts to release Jesus notable. The Jewish leaders' intense opposition, driven by envy and fear of losing control, pushed them to manipulate the crowd to reject Jesus and choose Barabbas. This passage highlights the extreme pressure on Pilate and the profound injustice committed against the sinless Son of God.

Luke 23 22 Word analysis

• And he said: Refers to Pontius Pilate, indicating his continued engagement and persistence in the legal proceedings.

• to them: Directly addresses the chief priests, rulers, and the assembled crowd who were pressing for Jesus' condemnation.

• the third time: Greek: triton (τρίτον). Emphasizes Pilate's repeated efforts and growing exasperation. This repetition (after Luke 23:4, 23:14-16) highlights the extreme reluctance of Pilate to condemn Jesus and underscores the unyielding and escalating nature of the crowd's demands. It portrays the intense pressure Pilate was under.

• Why: Greek: Ti (τί). An interrogative particle, serving as a rhetorical question that expresses bewilderment, incredulity, or challenge. Pilate is seeking a logical, legal justification that the crowd utterly lacks.

• what evil: Greek: kakon (κακόν). Refers to a specific crime, wrong, or serious offense. Pilate is demanding evidence of a capital offense, something warranting death. He seeks a demonstrable legal basis for their accusations.

• has he done?: Greek: epoiesen houtos (ἐποίησεν οὗτος). "This man has done." Pilate directly challenges the accusers to name a concrete action of wrongdoing by Jesus. His phrasing implies the complete absence of any such deed.

• I have found: Greek: euron (εὗρον). A definite past tense verb, indicating a concluded search or investigation. Pilate had examined Jesus thoroughly.

• no reason for death: Greek: ouden axion thanatou (οὐδὲν ἄξιον θανάτου). Literally, "nothing worthy of death." This is a clear legal judgment or verdict. Pilate, as a Roman judge, states that he found no capital crime committed by Jesus according to Roman law. It explicitly affirms Jesus' innocence.

• in him: Greek: en touto (ἐν τούτῳ). "In this man." A definitive statement about Jesus specifically.

• therefore: Greek: oun (οὖν). A logical connector indicating a consequence or conclusion drawn from the preceding statement. Based on his finding of innocence.

• I will release him: Greek: apolyso auton (ἀπολύσω αὐτόν). Pilate's clear intention to set Jesus free. This shows his preference and initial judicial determination based on the evidence.

• Words-group analysis:

  • "And he said to them the third time, 'Why, what evil has he done?'": This phrase dramatically portrays Pilate's increasing frustration and desperation. His repeated attempts to reason with the crowd, coupled with his rhetorical question, emphasize the sheer irrationality and maliciousness of the Jewish leaders and the crowd who demanded the death of a man against whom no valid charges could be laid. It highlights Pilate's desperate plea for a reasonable explanation.
  • "I have found no reason for death in him": This is Pilate's conclusive legal judgment. As the Roman authority responsible for justice, his multiple, definitive pronouncements of Jesus' innocence are crucial. They serve as an independent, non-Christian witness to the sinlessness of Christ, establishing a foundational truth about Jesus' identity as the spotless Lamb of God who truly bore no personal guilt worthy of condemnation.
  • "therefore I will release him": This phrase articulates Pilate's intended legal action following his clear finding of innocence. It underscores the profound injustice that ultimately unfolds. His attempt to uphold justice by releasing Jesus is thwarted, demonstrating the power of mob mentality and political expediency over legal truth and morality.

Luke 23 22 Bonus section

Pilate's declarations of Jesus' innocence across the Gospel accounts serve a crucial theological purpose: they independently testify to Jesus' sinlessness from a Roman judicial perspective, complementing the scriptural teaching that Jesus "knew no sin" (2 Cor 5:21) and "committed no sin" (1 Pet 2:22). This underscores that His death was not for His own offenses, but as a substitutionary sacrifice for the sins of humanity. The repeated refusal of the crowd, despite Pilate's clear verdicts, illustrates the spiritual blindness and hardened hearts of those who rejected God's Son. The entire scene, from Pilate's attempts at release to his eventual capitulation, unfolds according to God's sovereign plan, where even human sin and injustice ultimately served the greater purpose of redemption (Acts 2:23; 4:27-28).

Luke 23 22 Commentary

Luke 23:22 encapsulates the stark contrast between justice and political expediency. Pilate, the Roman governor, repeatedly finds no legitimate legal grounds for executing Jesus. His persistent efforts, indicated by the phrase "the third time," highlight his conviction of Jesus' innocence and his struggle against the insistent, unreasoning demands of the crowd. The rhetorical question, "Why, what evil has he done?", underscores the absence of any credible accusation, affirming Jesus' blamelessness. Pilate's definitive verdict, "I have found no reason for death in him," becomes a powerful external witness to Jesus' sinless nature, fulfilling prophecies of an innocent sufferer. However, his concluding declaration, "therefore I will release him," ironically foreshadows his ultimate capitulation. Despite recognizing and affirming truth, Pilate's eventual surrender to public pressure tragically allows an innocent man to be condemned to a criminal's death, thereby unwittingly fulfilling God's predetermined plan for humanity's salvation through the sacrifice of His blameless Son.