John 18:29

Joh 18:29-32. Pilate then went out and said, What accusation bring ye against this man? — This was the most natural question imaginable for a judge to ask on such an occasion; nevertheless the priests thought themselves affronted by it. They answered, haughtily, If he were not a malefactor — Greek, κακοποιος, an evil-doer, a notorious offender; we would not have delivered him up unto thee — It seems they knew the governor’s sentiments concerning the prisoner, and understood his question as carrying an insinuation along with it, of their having brought one to be condemned against whom they could find no accusation. Then said Pilate, Take ye him, and judge him according to your law — By making this offer to them, the governor told them plainly, that in his opinion the crime which they laid to the prisoner’s charge was not of a capital nature; and that such punishment as they were permitted by Cesar to inflict, might be adequate to any misdemeanour Jesus was chargeable with. The Jews therefore said, It is not lawful for us — It is not allowed, you well know, by the government under which we are; to put any man to death — By which they signified, that the prisoner was guilty of a capital crime, that he deserved the highest punishment, and that none but the governor himself could give judgment in the cause. That the saying of Jesus might be fulfilled, &c. — That is, in consequence of this procedure of the Jews, there was an accomplishment of the divine counsels concerning the manner of our Lord’s death, of which Jesus had given frequent intimations in the course of his ministry. Signifying what death he should die — For crucifixion was not a Jewish, but a Roman punishment. So that had he not been condemned by the Roman governor, he could not have been crucified. Thus was the governor’s first attempt to save Jesus frustrated. He made four other efforts to the same purpose, but was equally unsuccessful in them all. This good effect, however, has flowed from them; they serve to testify how strongly Pilate was impressed with the conviction of our Lord’s innocence, and at the same time they show to what a height of malice and wickedness the Jewish great men were now risen.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:29 Pilate, the fifth Roman governor of Judea, ruled the country from AD 26 to 36. He usually lived on the coast in Caesarea, but kept troops stationed in a fortress in Jerusalem where he appeared personally for major festivals. He was a brutal ruler whose atrocities against the Jews were legendary (e.g., Luke 13:1; Josephus, War 2.9.2-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh_18:29-30. In the prudent concessive spirit of Roman policy towards the Jews in the matter of religion, Pilate[230] comes forth to them, and demands first of all, in accordance with regular procedure, a definite accusation, although he knew it, Joh_18:33; sed se scire dissimulabat, Ruperti. The defiance of the hierarchy, however, uttered in an evil conscience, demands of him, contrary to all forms of legal procedure, that he should assume the delivering-up of the prisoner itself as a warrant of crime. Him who is not a mis-doer, they reply, they would not have delivered up to the procurator. They had in truth themselves sufficient power to punish, although not extending to execution. If, therefore, the offence exceeds this power of theirs to punish, so that the surrender to the procurator takes place, this surrender is sufficient proof that the person is a criminal. The kind and manner of the crime (Tholuck: criminal offence against the citizens) is not yet defined by their words. The idea: one hand washes the other (Lange), lies entirely remote.

κατὰ τοῦ ἀνθρ. τούτου] is, further, uttered with a feeling of indifference, not: against such a pious and renowned a man, Luther.

[230] The whole behaviour of Pilate in all the following proceedings is depicted with such psychological truth, that the opinion that his interest in Jesus was ascribed to him only by the evangelist (Strauss, Baur, Schenkel), can appear only as the consequence of presuppositions, which lie quite outside the history. Note particularly how just his suspicion against the Jews, owing to their personal behaviour, must have been from the first; and how, on the other hand, owing to Jesus personal bearing, his sympathy for Him must hare developed and increased, so that in the mind of the procurator strength of character and of conscience alone was wanting, to prevent him, after perverted measures and concessions, from yielding ignominiously at last. See also Steinmeyer, Leidensgesch. p. 143 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 18:29 . ἐξῆλθεν οὖν ὁ Πιλάτος … The examination began therefore in the open air in front of the building; cf. Joh 19:13 . Pilate opened the case with the formal inquiry, Τίνα κατηγορίαν κ . τ . λ .; To this reasonable demand the Sanhedrists evasively and insolently reply (Joh 18:30 ): “Had He not been a κακοποιός we should not have delivered Him to you”. It appears therefore that having already condemned Him to death (see Mat 26:60 . ἔνοχος θανάτου ἐστί . Mar 14:64 ) they handed Him over παρεδώκαμεν to Pilate, not to have their judgment revised, but to have their decision confirmed and the punishment executed. κακοποιός is found in Arist., Eth. , iv. 9, Polybius, and frequently in 1 Peter.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Pilate went out to them, and said, What accusation bring ye against this man?--State your charge.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Pilate then went out] This was an act of condescension; but, as the Romans had confirmed to the Jews the free use of all their rites and ceremonies, the governor could not do less than comply with them in this matter. He went out to them, that they might not be obliged to come into the hall, and thus run the risk of being defiled.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. Pilate therefore went out to them. This heathen is not unwilling to encourage a superstition, which he ridicules and despises; but in the main point of the cause, he performs the duty of a good judge, when he orders them, if they have any accusation, to bring it forward. The priests, on the other hand, not having sufficient authority to condemn him whom they pronounce to be guilty, make no other reply, than that he ought to abide by their previous decision.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(29) Pilate then went out unto them.—Better, Pilate therefore went out unto them—i.e., because of their religious scruples they would not enter into the palace.

What accusation bring ye against this man?—Comp. Joh_18:33. They expected that he would have at once ordered His execution; but he asks for the formal charge which they bring against Him. He knew by hearsay what this was, but demands the legal accusation without which the trial could not proceed. As the Roman procurator, he demands what crime Jesus has committed against the Roman law.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. Pilate then] Pilate therefore (Joh_18:3). Because they would not enter, he went out to them. The Evangelist assumes that his readers know who Pilate is, just as he assumes that they know the Twelve (Joh_6:67) and Mary Magdalene (Joh_19:25); all are introduced without explanation.

went out] The verb stands first in the Greek for emphasis. The best MS. add ‘outside’ to make it still more emphatic; went out therefore Pilate outside unto them; as if attention were specialy called to this Roman concession to Jewish religiousness.

What accusation] Not that he does not know, but in accordance with strict procedure he demands a formal indictment?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Pilate then went out unto them,.... Either into the street, or rather into the place called the pavement, and in Hebrew Gabbatha; see Joh 19:13 the place where the Jewish sanhedrim used to sit; wherefore in complaisance to them, since they would not come into his court of judicature, he condescends to go into one of theirs, which showed great civility and humanity in him:

and said, what accusation bring ye against this man? meaning, what offence had he committed? what crime had they to charge him with? what did they accuse him of? and what proof had they to support their charge? His view was, to have the matter stated, the cause opened, and evidence given; that the accused being face to face with the accusers, might answer for himself; and he, as a judge, be capable of judging between them: all which were very commendable in him, and agreeably to the Roman laws; and have an appearance of equity, justice, and impartiality.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 Pilate then went out unto them, and said, What accusation bring ye against this man?

Ver. 29. Pilate then went out unto them] It was much he would gratify them so far in their "Stand further off, for I am holier than thou;" that he would yield to their superstition, which he could not but contemn. But the very Turk, so the Christians pay him his yearly tribute (which is one fourth part of their increase, and a Sultan for every poll), permitteth them the liberty of their religion.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Roman governor humours them in their superstition (the Romans having granted them the liberty of their religion): they scruple to go into the ordinary place of judgment; he goes out to them, and calls for their

accusation of Christ, according to the ordinary and regular course of judgments.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Pilate then went out—Taking the diagram of a Jewish house in our commentary on Matthew (vol. 1, 326) to represent Pilate’s pretorium, let us suppose that at the “street” there is a wide area in front of the palace where this multitude, headed by the priests, presents itself. Pilate, when thus called upon by the dignitaries of the nation, sustained by the people, promptly went out unto them, standing in the portico with the multitude before him. The conversation that ensues is so natural and so suitable to the respective parties as to contain proof of its own genuineness. Pilate’s first business is to call for the accusation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Pilate therefore, because of their rooted national prejudice, went outunto them beyond his court, to some open space convenient for hearing the case. Pilate is introduced here without any preliminary statement or title, as though the position of the man were well known to his readers another proof that the synoptic narrative is presupposed. This scrupulousness contrasts with the summary proceeding of Herod Agrippa, (Act_12:1, Act_12:2) and with the conduct of the Roman authorities. (Act_22:24) The very question he asks implies that something had conspired to provoke a certain sympathy on his part with Jesus, and to excite additional suspicion of the Jews. The statement of Mat_27:19 may account for the former. The fact that he was ready to hear the case at this early hour shows that he must have been prepared for the scene, and even primed for it. Pilate (the manuscripts vary between Peilatos and Pilatos) was the fifth governor of Judaea under the Romans, and held office from A.D. 26-36. He is represented by Philo ("Legatio ad Caium," 38) as a proud, ungovernable man; and, in his conflicts with the Jews, he had especial reason to detest their obstinate ceremonial and religious prejudices. Philo speaks of Pilate"s "ferocious passions," says that he was given to fits of furious wrath, and that he had reason to fear that complaints laid before Tiberius for "his acts of insolence, his habit of insulting people, for his cruelty, and murders of people untried and uncondemned, and his never-ending inhumanity," might bring upon him the rebuke which ultimately the emperor gave him, in consequence of his endeavor to force from the Jews assent to his placing gilt shields in the palace of Herod. Josephus ("Ant.," 18:2. 4) gives a better account of Pilate, and shows that a portion of his administration was not without beneficent purpose, thwarted by the fanatical opposition of the Jews. On this occasion he asked first of the mob of priests, What accusation do ye bring against this Man? He may have known, probably did know, but chose to give formality to the charge, and not simply to register their decrees.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Observe here, 1. How Pilate humours these Jews in their superstition.

They scruple to go into the judgment-hall to him; he therefore goes out to them,and demands what accusation they had against Christ.

They charge him here only for being a malefactor, or an evil-doer in the general; but elsewhere (Luk 23:1) they particularly accuse him,

1. "For perverting the nation."

2. "For forbidding to pay tribute to Caesar."

3. "For saying that he himself was Christ a king."

All which was filthy calumny, yet Christ underwent the reproach of it without opening his mouth; teaching us, when we lie under calumny, and unjust imputation, to imitate him who opened not his mouth, but committed his cause to him that judgeth uprightly.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29. Insert ἔξω (אBC1LX) after Πιλάτος: φησίν (אBC1LX) for εἷπεν (Acts 3 correction to harmonize with ἐξῆλθεν).

29. ἐξῆλθεν οῦν ὁ Π. ἔξω. Because they would not enter, therefore Pilate went out to them. The emphatic position of ἐξῆλθεν and the addition of ἔξω seem to call attention to this Roman concession to Jewish religiousness. The Evangelist assumes that his readers know who Pilate is, just as he assumes that they know the Twelve, Martha and Mary, and Mary Magdalene (Joh 6:67, Joh 11:1, Joh 19:25).

τίνα κατηγορίαν. No doubt Pilate knew, but in accordance with strict procedure he demands a formal indictment.

κακὸν ποιῶν. An evil-doer: distinguish from κακοῦργος (Luk 23:32). The Jews are taken aback at Pilate’s evident intention of trying the case himself. They had expected him merely to carry out their sentence, and had not come provided with any definite accusation. Blasphemy, for which they had condemned Him (Mat 26:65-66), might be no crime with Pilate (comp. Act 18:16). Hence the vagueness of their first charge. Later on (Joh 19:7) they throw in the charge of blasphemy; but they rely mainly on three distinct charges, which being political, Pilate must hear; (1) seditious agitation, (2) forbidding to give tribute to Caesar, (3) assuming the title, ‘King of the Jews’ (Luk 23:3).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] Though Pilate, having granted the service of the σπεῖρα to the Sanhedrim, must have been aware of the circumstances under which Jesus was brought before him, he demanded a formal accusation on which legally to proceed: “se scire dissimulabat,” Rupert, in Meyer.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. The narrative of Pilate’s action in regard to Jesus is told with more fulness in Jn. than in the Synoptists (cf. Mar 15:2f., Mat 27:11f., Luk 23:2f.).

ἐξῆλθεν οὖν ὁ Πειλᾶτος ἔξω. As the Jews would not enter the Prætorium, Pilate came outside. This is the force of οὖν, “therefore” … The redundant ἐξῆλθεν … ἔξω is for the sake of explicitness “he came out, outside”; cf. 19:4, 5 and see on 4:30. The rec. text, with AC3Dsupp om. ἔξω, but ins. אBC*LNW.

Abbott points out (Diat. 1969) that Jn.’s habit is to introduce a personal name without the article; but here we have ὁ Πειλᾶτος, as at Luk 23:1.

For φησίν (אBC*L), the rec. has εἶπε.

Τίνα κατηγορίαν φέρετε κτλ. Pilate (see on v. 28) knew something of the case already; but it was necessary for him to be notified formally of the nature of the accusation brought against the prisoner.

The rec. has κατὰ τοῦ ἀνθρώπου τούτου, with אaACDsuppLNWΘ, but א* Be om. κατά. Cf. Luk 6:7, ἵνα εὕρωσιν κατηγορίαν αὐτοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Pilate. Note the abruptness with which he is introduced as one well known. Two derivations of the name are given. Pilatus, one armed with the pilum or javelin, like Torquatus, one adorned with a collar [τορθυεσ] . Or, a contraction from Pileatus, wearing the pileus or cap, which was the badge of manumitted slaves. Hence some have supposed that he was a freedman. Tacitus refers to him as connected with Christ 's death. "The author of that name (Christian), or sect, was Christ, who was capitally punished in the reign of Tiberius, by Pontius Pilate" (" Annals, " 14 44). He was the sixth Roman procurator of Judea.

What accusation. Not implying Pilate 's ignorance of the charge, but his demand for the formal accusation.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 29-32. “Pilate therefore went out to them and said, What accusation do you bring against this man? 30.They answered him, saying, If he were not an evil doer, we should not have delivered him to thee. 31. Pilate therefore said to them, Take him yourselves, and judge him according to your law. Whereupon the Jews answered him, It is not permitted us to put any one to death; 32, that the word might be fulfilled which Jesus had spoken,signifying by what death he should die.”

The ordinary residence of the governor was Caesarea; but he went to Jerusalem at the time of the feasts. Pilate was fond of displaying before the eyes of the people on these occasions the pomp of Roman majesty. Philo (Leg. ad Caium) represents him as a proud, obstinate, intractable man. Nevertheless, it is probable that the fanaticism of the Jews was also an important element in the contentions which they continually had with him. “All the acts of Pilate which are known to us,” says Renan, “show him to have been a good administrator.” This portrait is somewhat flattering; but it is partially confirmed by the picture which Josephus himself has drawn of his government, Antiq. Joh 18:2-4.— Οὖν, therefore: in consequence of the fact that the Jews were unwilling to enter into his palace.

The answer of the Jews to Pilate (Joh 18:30) is skilful; it is dictated by two reasons: on the one hand, they endeavor to keep the largest possible share of their ancient autonomy, by continuing in the main the judges, and leaving to Pilate the part of executioner; and, on the other hand, they undoubtedly are also apprehensive of not succeeding before him with their political and religious grievances. The manoeuvre was well contrived. But Pilate understands them; he refuses the position which they wish to give him. He plays cautiously with them. Entering apparently into their thought, delighted at finding a means of relieving himself of the affair, he replies without hesitation: “Very good! Since you wish to be sole judges of the case, be so! Take the accused and punish Him yourselves (ὑμεῖς, Joh 18:31), of course within the limits of your competency.” The Sanhedrim had, in fact, certain disciplinary rights, like that of excommunicating, scourging, etc. There was no need of Pilate in order to inflict these punishments; only this was not death. Some interpreters have thought that Pilate really authorized them to put Jesus to death, but with this understood reservation: “If you can and dare” (Hengstenberg). But this is to make Pilate say yes and no at the same time. Joh 19:6 proves nothing in favor of this meaning, as we shall see.

This answer did not suit the Jews; for they wished that, at any cost, Jesus might be put to death. It forced them, therefore, to make confession of their dependence, at least in this regard (Joh 18:31). And this circumstance seems to the evangelist significant (Joh 18:32); for, if they had been their own masters, or had allowed themselves to be carried away, as afterwards in the murder of Stephen, to act as if they still were so, Jesus would have undergone the Jewish, and not the Roman punishment; He would have been stoned; this was the punishment of the false prophets, according to the Talmud (see Westcott). But He would not have been lifted up upon the cross, from which, by His calmness, His submission, His patience, His pardon, His love, He incessantly draws all men to Himself as He had announced beforehand (Joh 3:14, Joh 8:28, Joh 12:32); what a difference from the tumultuous punishment of stoning! Comp. also Joh 19:36-37.

The second position taken by the Jews:

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.