Acts 13:28

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Acts 13:28 in Multiple Translations

Berean Standard Bible BSB

And though they found no ground for a death sentence, they asked Pilate to have Him executed.

King James Version KJV

And though they found no cause of death in him, yet desired they Pilate that he should be slain.

American Standard Version ASV

And though they found no cause of death in him, yet asked they of Pilate that he should be slain.

Bible in Basic English BBE

And though no cause of death was seen in him, they made a request to Pilate that he might be put to death.

Free Bible Version FBV

Even though they couldn't find any evidence to sentence him to death, they still asked Pilate to have him killed.

Geneva Bible 1599 GNV

And though they found no cause of death in him, yet desired they Pilate to kill him.

Young's Literal Translation YLT

and no cause of death having found, they did ask of Pilate that he should be slain,

World English Bible WEB

Though they found no cause for death, they still asked Pilate to have him killed.

Noah Webster Bible WBS

And though they found no cause of death in him , yet they desired Pilate that he should be put to death.

Douay-Rheims 1899 DRV

And finding no cause of death in him, they desired of Pilate, that they might kill him.

Translation for Translators T4T

Many people accused Jesus of doing wicked things, but they could not prove that he had done anything for which he deserved to die. They insistently asked Pilate the governor to command that Jesus be executed {to command soldiers to execute Jesus}. So Pilate did what they asked him to do.

Plain English Version PEV

So, even though he didn’t do anything wrong, they asked Pilate, the Roman judge, to kill him anyway.

Study Highlights

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Berean Amplified Bible — Acts 13:28

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 13:28 Interlinear (Deep Study)

BIB

GRK και μηδεμιαν αιτιαν θανατου ευροντες ητησαντο πιλατον αναιρεθηναι αυτον

και kai G2532 and Conj

μηδεμιαν mēdeis G3367 nothing Adj-ASF-N

αιτιαν aitia G156 cause/charge Noun-ASF

θανατου thanatos G2288 death Noun-GSM

ευροντες ehuriskō G2147 to find/meet Verb-2AAP-NPM

ητησαντο aiteō G154 to ask Verb-AMI-3P

πιλατον Pilatos G4091 Pilate Noun-ASM

αναιρεθηναι anaireō G337 to kill Verb-APN

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

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Greek Word Reference — Acts 13:28

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μηδεμιαν mēdeis G3367 "nothing" Adj-ASF-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

αιτιαν aitia G156 "cause/charge" Noun-ASF

A cause or charge is a reason or motive for something, like in Matthew 19:3 where the Pharisees question Jesus about divorce.

Definition: αἰτία, -ας, ἡ, [in LXX: Gen.4:13 (עָוֹן), Pro.28:17 (עָשַׁק), and frequently in Wi, II, III Mac ;] __1. cause, reason, occasion, case: Mat.19:3, Luk.8:47, Act.10:21 22:24 28:20, 2Ti.1:6,12, Tit.1:13, Heb.2:11 ; εἰ οὕτως ἐστιν ἡ αἰ. (cf. Lat. si ita res se habet, and see MM. VGT, see word), Mat.19:10. __2. In forensic sense, __(a) accusation: Act.25:18,27; __(b) cause for punishment, crime: Mat.27:37, Mrk.15:26, Jhn.18:38 19:4,6, Act.13:28 23:28 28:18. † SYN.: ἔλεγχος, a charge, whether moral or judicial, which has been proven, αἰ. is an accusation simply, false or true. (AS)

Usage: Occurs in 20 NT verses. KJV: accusation, case, cause, crime, fault, (wh-)ere(-fore) See also: 2 Timothy 1:6; Hebrews 2:11; Titus 1:13.

θανατου thanatos G2288 "death" Noun-GSM

This word means death, whether it's physical or spiritual. It's used in many places, like John 11:13 and Romans 8:38, to describe the end of life or separation from God. It's the opposite of life.

Definition: θάνατος, -ου, ὁ (θνήσκω), [in LXX chiefly for מָוֶת ,מוּת, sometimes דֶּבֶר ;] death; __1. of the death of the body, whether natural or violent: Jhn.11:13, Php.2:27, Heb.7:23, al; opposite to ζωή, Rom.8:38, Php.1:20; of the death of Christ, Rom.5:10, Php.3:10, Heb.2:9; ῥυέσθαι (σώζειν) ἐκ θ., 2Co.1:10, Heb.5:7; περίλυπος ἕως θανάτου, Mat.26:38, Mrk.14:34; μέχρι (ἄχρι), Php.2:8, Rev.2:10; πληγὴ θανάτου, a deadly wound. Rev.13:3; ἰδεῖν θάνατον, Luk.2:26, Heb.11:5; γεύεσθαι θανάτου, Mrk.9:1; ἔνοχος θανάτου, Mrk.14:64; θανάτῳ τελευτᾶν ( Exo.21:17, מוּת יוּמָת), Mrk.7:10; death personified, Rom.6:9, 1Co.15:26, Rev.21:4; pl., of deadly perils, 2Co.11:23. __2. Of spiritual death: Jhn.5:24 8:51, Rom.7:10, Jas.1:15, 5:20, 1Jn.3:14 5:16, al.; of eternal death, Rom.1:32 7:5, al.; ὁ θ. ὁ δεύτερος, Rev.2:11 21:8 (cf. Cremer, 283ff.; DB, iii, 114ff.; DCG, i, 791f.). (AS)

Usage: Occurs in 106 NT verses. KJV: X deadly, (be…) death See also: 1 Corinthians 3:22; Mark 7:10; Hebrews 2:9.

ευροντες ehuriskō G2147 "to find/meet" Verb-2AAP-NPM

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

ητησαντο aiteō G154 "to ask" Verb-AMI-3P

To ask or request something from someone, like in Matthew 7:7 where Jesus says to ask and it will be given to you.

Definition: αἰτέω, -ῶ, [in LXX chiefly for שׁאל ;] to ask, request: absol., Mat.7:7, Jas.1:6; with accusative of person(s), Mat.5:42, Luk.6:30; with accusative of thing(s), before ἀπό, Mat.20:20, 1Jn.5:15; id. before παρά, Act.3:2, Jas.1:5; with dupl. accusative Mat.7:9, Mrk.6:22, Jhn.16:23. Mid. (on the distinction bet. mid. and act., see M, Pr., 160): absol., Mrk.15:8, Jhn.16:26, Jas.4:3; with accusative of thing(s), Mat.14:7, Mrk.6:24, al.; with accusative of person(s), Mat.27:20, Luk.23:25; with accusative of thing(s), before παρά, Act.9:2; with accusative and inf., Luk.23:23. with inf. Act.7:46, Eph.3:13 (cf. ἀπ-, ἐξ-, ἐπ-, παρ-, προσ- αιτέω). SYN.: ἐρωτάω, which see, πυνθάνομαι. On the proper distinction between these words, see Tr., Syn., § xl, Thayer, see word αἰ. In late Gk., however, αἰ. and ἐ. seem to have become practically synonymous (cf. Act.3:2,3; see Field, Notes, 101 f.; M, Th., I, 4:1; M, Pr., 66.n; MM, VGT, see word). (AS)

Usage: Occurs in 68 NT verses. KJV: ask, beg, call for, crave, desire, require See also: 1 Corinthians 1:22; Luke 6:30; 1 Peter 3:15.

πιλατον Pilatos G4091 "Pilate" Noun-ASM

Pilate was a Roman leader who played a key role in the New Testament, particularly in the trials of Jesus. He is mentioned in Matthew, Mark, Luke, and John. Pilate's story is significant in the Bible.

Definition: Πειλᾶτος (Rec. Πιλάτος, Tr., -ᾶτος, see WH, App., 155), -ου, ὁ, Pontius Pilate: Mat.27:2, Mrk.15:1, Luk.3:1, Jhn.18:29, Act.3:13, 1Ti.6:13, al (AS)

Usage: Occurs in 53 NT verses. KJV: Pilate See also: 1 Timothy 6:13; Luke 23:3; Matthew 27:65.

αναιρεθηναι anaireō G337 "to kill" Verb-APN

Means to kill or destroy, used in Matthew 2:16 to describe Herod's order to kill all baby boys in Bethlehem.

Definition: ἀν-αιρέω, -ῶ [in LXX for הָרַג hi., מוּת hi., נָכָה hi., etc. ;] __1. to take up: mid., Act.7:21. __2. to take away, make an end of, destroy (for late exx. of various senses, see MM, VGT, see word); __(a) of things (as frequently in cl. of laws, etc.): Heb.10:9; __(b) of persons, to kill: Mat.2:16, Luk.22:2 23:32, Act.2:23 5:33, 36 7:28 9:23-24, 29 10:39 12:2 13:28 16:27 22:20 23:15, 21 23:27 25:3 26:10, 2Th.2:8, WH, txt., R, txt.† (AS)

Usage: Occurs in 22 NT verses. KJV: put to death, kill, slay, take away, take up See also: Acts 2:23; Acts 16:27; Hebrews 10:9.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Acts 13:28

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Context
Cross References
Acts 13:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 13:28
Jamieson-Fausset-Brown on Acts 13:28
Matthew Poole's Commentary on Acts 13:28
Trapp's Commentary on Acts 13:28
Ellicott's Commentary on Acts 13:28
Adam Clarke's Commentary on Acts 13:28
Cambridge Bible on Acts 13:28
Barnes' Notes on Acts 13:28
Whedon's Commentary on Acts 13:28
Sermons on Acts 13:28

Context — In Pisidian Antioch

26Brothers, children of Abraham, and you Gentiles who fear God, it is to us that this message of salvation has been sent. 27The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning Him they fulfilled the words of the prophets that are read every Sabbath.

28And though they found no ground for a death sentence, they asked Pilate to have Him executed.

29When they had carried out all that was written about Him, they took Him down from the tree and laid Him in a tomb. 30But God raised Him from the dead,

Cross References

	Reference	Text (BSB)
1	Luke 23:21–25	but they kept shouting, “Crucify Him! Crucify Him!” A third time he said to them, “What evil has this man done? I have found in Him no offense worthy of death. So after I punish Him, I will release Him.” But they were insistent, demanding with loud voices for Jesus to be crucified. And their clamor prevailed. So Pilate sentenced that their demand be met. As they had requested, he released the one imprisoned for insurrection and murder, and handed Jesus over to their will.
2	Luke 23:14–16	and said to them, “You brought me this man as one who was inciting the people to rebellion. I have examined Him here in your presence and found Him not guilty of your charges against Him. Neither has Herod, for he sent Him back to us. As you can see, He has done nothing deserving of death. Therefore I will punish Him and release Him.”
3	John 19:4	Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.”
4	Matthew 27:22–25	“What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!” “Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!” When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood, ” he said. “You bear the responsibility.” All the people answered, “His blood be on us and on our children!”
5	Luke 23:4–5	Then Pilate said to the chief priests and the crowds, “I find no basis for a charge against this man.” But they kept insisting, “He stirs up the people all over Judea with His teaching. He began in Galilee and has come all the way here.”
6	Mark 15:13–15	And they shouted back, “Crucify Him!” “Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!” And wishing to satisfy the crowd, Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.
7	John 18:38	“What is truth?” Pilate asked. And having said this, he went out again to the Jews and told them, “I find no basis for a charge against Him.
8	Acts 3:13–14	The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant Jesus. You handed Him over and rejected Him before Pilate, even though he had decided to release Him. You rejected the Holy and Righteous One and asked that a murderer be released to you.
9	Matthew 27:19	While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.”
10	John 19:12–16	From then on, Pilate tried to release Him, but the Jews kept shouting, “If you release this man, you are no friend of Caesar. Anyone who declares himself a king is defying Caesar.” When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place called the Stone Pavement, which in Hebrew is Gabbatha. It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!” At this, they shouted, “Away with Him! Away with Him! Crucify Him!” “Shall I crucify your King?” Pilate asked. “We have no king but Caesar,” replied the chief priests. Then Pilate handed Jesus over to be crucified, and the soldiers took Him away.

Acts 13:28 Summary

This verse shows that the people in charge at the time found no good reason to put Jesus to death, but they still wanted Him killed, so they asked the Roman governor, Pilate, to do it. This was very unfair, but it was all part of God's plan, as we see in Acts 2:23 and Isaiah 53:10. It reminds us that God is in control, even when things seem unfair or wrong, and we can trust in His goodness and love, as seen in Romans 8:28. Just like Jesus, we may face unfair treatment, but we can trust that God will use it for our good and His glory, as promised in Genesis 50:20.

Frequently Asked Questions

Why did the rulers and people of Jerusalem ask for Jesus to be executed if they found no ground for a death sentence?

The rulers and people of Jerusalem were driven by a desire to rid themselves of Jesus, who they saw as a threat to their power and traditions, as seen in John 11:53 and Matthew 27:18.

What does this verse reveal about the character of the people who condemned Jesus?

This verse shows that the people who condemned Jesus were willing to disregard justice and fairness in order to achieve their goals, highlighting the sinful nature of humanity described in Romans 3:10-18.

How does this event relate to the fulfillment of prophecy?

The condemnation and execution of Jesus, despite the lack of grounds for a death sentence, fulfilled the words of the prophets that were read every Sabbath, as mentioned in Acts 13:27, demonstrating God's sovereignty over all events, including those described in Isaiah 53:8-10.

What can we learn from the fact that Pilate was involved in Jesus' execution?

The involvement of Pilate in Jesus' execution highlights the collaboration between the Jewish leaders and the Roman authorities, showing how Jesus' death was a result of both Jewish and Gentile rejection, as seen in Acts 4:27-28 and Psalm 2:1-2.

Reflection Questions

How do I respond when I see injustice in the world, and what can I do to stand up for what is right?
In what ways can I be like the rulers and people of Jerusalem, condemning Jesus through my actions or thoughts, and how can I repent of these sins?
What does this verse teach me about the nature of sin and the human heart, and how can I apply this understanding to my own life?
How can I trust in God's sovereignty, even when I see unjust events unfolding around me, and what comfort can I find in His control over all things?

Gill's Exposition on Acts 13:28

And though they found no cause of death in him,.... That is, no crime that deserved death; they sought for such, but could find none; they suborned false witnesses, who brought charges against him,

Jamieson-Fausset-Brown on Acts 13:28

And though they found no cause of death in him, yet desired they Pilate that he should be slain.

Matthew Poole's Commentary on Acts 13:28

Though they found no cause of death in him; he was a Lamb without blemish; neither had he offended the rabble that was so slanderous against him, unless by such vast goodness and kindness towards them he branded them for ingratitude. Yet desired they Pilate that he should be slain, . The Jews did condemn him, but they could not put him to death, the Romans, under whom they were subject, having reserved the power of life and death wholly unto themselves; and therefore they desired Pilate to confirm their sentence, and to cause it to be executed.

Trapp's Commentary on Acts 13:28

28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. Ver. 28.

Ellicott's Commentary on Acts 13:28

(28) And though they found no cause of death in him.—Technically, the Sanhedrin had condemned our Lord on the charge of blasphemy (Matthew 26:66), but they had been unable to prove the charge by any adequate evidence (Matthew 26:60), and finally condemned him by extorting words from His own lips. When they came before Pilate they shrank at first from urging that accusation, and contented themselves with stating in general terms that they had condemned Him as a malefactor (John 18:30); though afterwards, as if seeking to terrify the wavering governor, they added that by their law He ought to die because He made Himself the Son of God (John 19:7), and that by making Himself a king He spake against the emperor (John 19:12).

Adam Clarke's Commentary on Acts 13:28

Verse 28. They found no cause of death in him] No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.

Cambridge Bible on Acts 13:28

28. they found no cause of death in him] These words are a part of the declaration of Pilate (Luke 23:22).

Barnes' Notes on Acts 13:28

And though they found ... - They found no crime which deserved death. This is conclusively shown by the trial itself.

Whedon's Commentary on Acts 13:28

28. No cause… yet desired… be slain—These be bold words following upon the apostle’s heart-touching appeals to his brethren in the flesh. They are a charge of causeless murder against the spiritual lords of Judaism.

Sermons on Acts 13:28

	Sermon	Description
	Exposition on Psalm 47 by St. Augustine	St. Augustine preaches on the Psalms of David, focusing on the significance of the sons of Korah in the titles, symbolizing a great Sacrament and urging listeners to understand the
	Peccatum Est Deicidium by Thomas Brooks	Thomas Brooks emphasizes the deceitfulness of sin, tracing its origins to the serpent and highlighting its role as the root of all deceit in the world. He explains how sin degrades
	Day 216, John 19 by David Servant	David Servant preaches on the events surrounding Pilate's declaration of Jesus' innocence three times, yet caving under pressure from the Jewish leaders, ultimately leading to Jesu
	John 18:37-19:15 by St. John Chrysostom	John Chrysostom preaches on the humility and endurance of Jesus during His trial before Pilate, highlighting how Jesus exhibited gentleness, mildness, and silence in the face of fa
	(Dangers in the Way Series): Dangers of Arrogance and Defeat by A.W. Tozer	In this sermon, the preacher encourages listeners to take the defeat and discouragement out of their spirits and hearts. He emphasizes that failure, whether in business or any othe
	A Deadly Choice by Chuck Smith	This sermon emphasizes the importance of making the right choice regarding Jesus Christ, highlighting the biblical theme of choosing between life and death. It explores the consequ
	K-028 True Ministry by Art Katz	In this sermon, the speaker describes a chaotic scene where people are reclining and not paying attention, surrounded by litter and disorder. The speaker questions what ministry sh