John 19:4
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.
Original Language Analysis
οὖν
therefore
G3767
οὖν
therefore
Strong's:
G3767
Word #:
2 of 22
(adverbially) certainly, or (conjunctionally) accordingly
πάλιν
again
G3825
πάλιν
again
Strong's:
G3825
Word #:
3 of 22
(adverbially) anew, i.e., (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
5 of 22
the (sometimes to be supplied, at others omitted, in english idiom)
Καὶ
and
G2532
Καὶ
and
Strong's:
G2532
Word #:
7 of 22
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
λέγει
saith
G3004
λέγει
saith
Strong's:
G3004
Word #:
8 of 22
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
9 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
Ἴδε
G1492
Ἴδε
Strong's:
G1492
Word #:
10 of 22
used only in certain past tenses, the others being borrowed from the equivalent g3700 and g3708; properly, to see (literally or figuratively); by impl
ἄγω
I bring
G71
ἄγω
I bring
Strong's:
G71
Word #:
11 of 22
properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
13 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
γνῶτε
ye may know
G1097
γνῶτε
ye may know
Strong's:
G1097
Word #:
16 of 22
to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)
ὅτι
that
G3754
ὅτι
that
Strong's:
G3754
Word #:
17 of 22
demonstrative, that (sometimes redundant); causative, because
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
19 of 22
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
οὐδεμίαν
no
G3762
οὐδεμίαν
no
Strong's:
G3762
Word #:
20 of 22
not even one (man, woman or thing), i.e., none, nobody, nothing
Cross References
John 19:6When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.John 18:38Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.Luke 23:4Then said Pilate to the chief priests and to the people, I find no fault in this man.Luke 23:47Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
Historical Context
Roman governors had absolute judicial authority (ius gladii—"right of the sword") in their provinces. Pilate's repeated declarations of innocence, followed by capitulation, reveal the gap between legal authority and political reality. He feared Jewish riots and reports to Rome (Tiberius was paranoid about provincial unrest). Pilate's earlier conflicts with Jews made him vulnerable to accusations of misgovernment.
Questions for Reflection
- How does Pilate's triple declaration of innocence while proceeding to execute Jesus mirror your own knowing-but-not-doing moments?
- What does Pilate's attempt to satisfy both truth and mob pressure teach about the impossibility of neutrality regarding Christ?
- In what areas do you possess authority but lack the moral courage to use it righteously?
Related Resources
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Analysis & Commentary
Behold, I bring him forth to you (ἴδε ἄγω ὑμῖν αὐτὸν ἔξω)—The Greek ide (behold) commands attention to what follows: the Ecce Homo moment (v. 5). Pilate stages public spectacle, presenting the scourged Jesus as evidence that he poses no threat—surely this brutalized figure will satisfy their bloodlust.
I find no fault in him (οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν)—Pilate's second declaration of innocence (18:38; repeated in 19:6) establishes Jesus's blamelessness through multiple testimonies. The Greek aitian (fault, charge, cause for accusation) appears repeatedly; Pilate finds NONE. This is forensic vindication: the judge pronounces the accused righteous. Yet Pilate's tragic flaw emerges: he knows the truth but lacks courage to enforce it. Truth without conviction is useless. He seeks middle ground where none exists—you cannot partially crucify Truth. Pilate becomes history's embodiment of moral cowardice: knowing what's right, declaring what's right, yet doing what's wrong when pressure mounts.