A.T. Robertson Commentary Luke 23

The whole company (απαν το πληθος). All but Nicodemus and Joseph of Arimathea who were probably not invited to this meeting.

Began to accuse (ηρξαντο κατηγορειν). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that.

We found (ευραμεν). Second aorist active indicative with first aorist vowel α. Probably they mean that they had caught Jesus in the act of doing these things (in flagrante delicto) rather than discovery by formal trial.

Perverting our nation (διαστρεφοντα το εθνος ημων). Present active participle of διαστρεφω, old verb to turn this way and that, distort, disturb. In the N.T. only here and Ac 13:10. The Sanhedrin imply that the great popularity of Jesus was seditious.

Forbidding to give tribute to Caesar , (κωλυοντα φορους καισαρ διδονα). Note object infinitive διδονα after the participle κωλυοντα. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke 20:25).

Saying that he himself is Christ a king (λεγοντα αυτον Χριστον βασιλεα εινα). Note the indirect discourse here after the participle λεγοντα with the accusative (αυτον where αυτον could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

Thou sayest (συ λεγεις). A real affirmative as in 22:70. The Gospels all give Pilate's question about Jesus asking of the Jews in precisely the same words (Matthew 27:11; Luke 23:3; John 18:33).

The multitude (τους οχλους). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner . There was need of haste if the condemnation went through before friends of Jesus came.

I find no fault (ουδεν ευρισκω αιτιον). In the N.T. Luke alone uses this old adjective αιτιος (Luke 23:4,14,22; Acts 19:40) except Heb. 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in Joh 18:33-38. Pilate took Jesus inside the palace from the upper gallery (John 18:33) and then came out and rendered his decision to the Sanhedrin (John 18:38) who would not go into the palace of Pilate (John 18:28).

But they were the more urgent (ο δε επισχυον). Imperfect active of επισχυω, to give added (επ) strength (ισχυω). And they kept insisting. Evidently Pilate had taken the thing too lightly.

He stirred up the people (ανασειε τον λαον). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2, "perverting our nation").

Beginning from Galilee (αρξαμενος απο της Γαλιλαιας). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρξαμενος appears also in Ac 1:22. Galilee (Grote) was the mother of seditious men (see Josephus).