John 19:10

Joh_19:10-11

Then said Pilate unto Him, Speakest Thou not unto me?

Pilates response

I. WEAKNESS RAGING IN THE PRESENCE OF POWER.

II. COWARDICE STORMING IN THE PRESENCE OF COURAGE.

III. SIN WRITHING IN THE PRESENCE OF SANCTITY.

IV. MAN BOASTING IN THE PRESENCE OF GOD. (S. S. Times.)

Knowest Thou not that I have power to crucify Thee?… Thou couldest have no power at all against Me, except it were given thee from above

All power from God

Men are inclined to think that they have power for good or power for evil because of their wealth, station, or influence. They fail to consider that all their power is a simple trust from God; and that not only are they responsible for the use they make of it, but the power itself is liable to be taken away from them, or held in check at the command of God at any instant. Men are free agents in the use of all their faculties and all their possessions; but their free agency is a gift of God; and God has not surrendered His watch or His control of every free agent in His service or among His opponents. No man has power for good or for evil except as God consents to that mans temporary exercise of power. There is a warning in this thought to those who may have fancied that they could either serve or resist God of their own strength. There is comfort and cheer in this thought to those who are threatened, or who are imperiled, by the hostility of others. A man can, in a sense, help Gods cause by generous giving, or by earnest doing--if God permits man to give help in that way. A man can, in a sense, harm Gods cause by opposing the right, or by withholding the aid that he ought to render--if God permits the man to do harm in that way. But, in the truest sense, no man can render a service to the devil, or harm a hair of a believers head, unless God consents to this exercise of the mans power. But in either case the man is responsible for what he would like to do. By Gods permission he is a free agent there. (H. C.Trumbull, D. D.)

Therefore he that delivered Me unto thee hath the greater sin.

The greater sin

These words are a declaration of the great guilt of the Jewish nation and its rulers in asking Pilate to exercise his God-given authority against the Son of God. Pilate did what he did ignorantly and in unbelief; they knew he knew not. The greater sin was committed by the men who with the Scriptures in their hand called on him who had not those Scriptures to condemn their own Messiah.

I. PILATES POWER WAS FROM ABOVE.

1. As governor. There is no power but of God, &c. The recognition of this lies at the root of all true politics. Earthly crowns are thus linked with the heavenly. Kings and magistrates are by reason of their office responsible to God. Not personally, as other men, merely. It is just because of their office that they are bound to consecrate everything that their office gives them power over to the service of Him from whom they have received their power.

2. As a Gentile governor. The Jews, for their sins, had been given over to Gentile dominion. So that in a double sense Pilates power was not his own, nor from Rome, nor from the people, but from God, and was therefore to be specially used for God. He might not know all this; but Israel knew it, for their prophets, Daniel especially, had taught them it; and therefore they had the greater sin.

II. EVEN A BAD MANS POWER IS FROM GOD. Our Lord affirms this of Pilate when using that power for the perpetration of the greatest crime ever committed. Let no man therefore point to the sins of potentates and say, Can the power of these men be given them from above? Listen to our Lords words here, or St. Pauls when in the days of Nero he said (referring to the words of Christ), Let every soul be subject to the higher powers, i.e., authorities holding from above; and when he proclaims civil government to be the ordinance of God; nay, when he calls the civil ruler the minister of God.

III. THE USE OF GOD-GIVEN POWER FOR A BAD PURPOSE IS ALLOWED OF GOD. Pilate is free to act; but he is responsible to God for his actions. God overrules his wickedness and employs him as an instrument for carrying out His purposes. He ought to use his power for a good purpose; not for condemning the Son of God, but for honouring Him; and when he abuses his authority he is doubly guilty, though that guilt is made use of by God. What a reckoning is at hand with the kings of the earth for the abuse of their power (Psa_82:1-8.)! Like Pharaoh working out Israels deliverance, Pilate here works out the deliverance of the Church, according to the purpose of God. (H. Bonar, D. D.)

Greater and lesser sins

The delivering of Christ to suffer and to die is sometimes spoken of as a good deed (Rom_8:32). And it was no sinful act in God; but was an act of

(1) Love (Joh_3:16).

(2) Infinite justice. When He had taken our debt upon Him, it was just that He should suffer for it. But in Judas it was a wicked act. God delivered Him to Judas, Judas to the priests, the priests to Pilate, and Pilate to death. There was sin in all those, but there was no sin in God.

I. THERE ARE SOME THINGS IN WHICH ALL SINS ARE ALIKE.

1. In the same definition. They are all a breach of the law.

2. In the desert of them (Gal_3:10 : Rom_6:23). Every transgression of the law deserves death.

3. In that the same price is paid to satisfy for them; no little sin is satisfied with less than the blood of Christ.

4. In respect of the possibility of the pardon of them; it was ill-said of Cain, Mine iniquity is greater than can be forgiven (mar. Gen_4:13).

II. IN WHAT RESPECT IS ONE SIN SAID TO BE GREATER THAN ANOTHER? When one sin is said to be little, it is not meant absolutely as if any sin were little, but comparatively. There are three Scripture comparisons.

1. Some sins are called gnats, others camels (Mat_23:24).

2. Some motes, and others as beams.

3. Some pence, and others talents. Note that some sins

(1) Are more displeasing to God than others.

(2) Grieve the conscience more than others.

(3) Procure more plagues and punishments in this world than others.

(4) Sink people lower in belt than others.

(5) Spread more of their infection upon others.

(a) By the example. He that begins m a sin, that sin is greater in him than in others; therefore, Adams sin was great, because we all sinned in him.

(b) In respect of the penal consequence: the sin of David in numbering the people was great; and it appeared, because God did visit it on His people, and slew thousands of them; therefore, all sins are not alike.

III. WHAT IS IT THAT MAKES ONE SIN GREATER THAN ANOTHER. Judass sin was the greater for four reasons.

1. It was a leading sin (Act_1:16). He is called the guide to them that took Jesus. Take heed how you are, any of you, guides to others to sin.

2. That which moved Pilate was fear of Caesar; but it was not fear that made Judas betray Christ, but love of money (cf. Mat_26:14-15 Luk_22:3-5)

. Satan entered into Judas. So, where the love of money is, it is a sign that the devil is entered. There is no sin so great but the love of money will make a man commit it; so it was with Ananias and Sapphira; Satan had filled their hearts.

3. The greatest aggravation of Judass sin was the price--thirty pieces of silver; the price of a common servant (Exo_21:32).

4. The dissimulation that was in it.

(1) Pilate was a heathen, a stranger to Christ.

(2) Pilate did it openly; but Judas did it in the night, when honest people were a-bed.

(3) What Judas did, he did with a kiss, but Pilate did not do so

(Mat_26:1-75.).

5. The deliberation and contrivance that was in it (Luk_22:21). Pilates hand was not there. Every premeditated sin is a great sin (Mic_2:1). It is one thing to be overtaken with a fault, and another thing to overtake it. Conclusion: What happened to Judas for this sin?

1. He died by his own hand despairing.

2. It brought him to his own place.

3. His name stinks to this day. (Philip Henry.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

19:10-11 You would have no power over me: Although Pilate had the power to . . . crucify Jesus, it was only because God had given him this temporary power so Jesus could advance toward the cross (see 10:18).

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

Joh 19:10. Ἐμοὶ, unto me) This was said with severity.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 19:10 . At this silence Pilate is indignant; Ἐμοὶ οὐ λαλεῖς ; “To me do you not speak?” It is intelligible that you should not count it worth your while to answer the charges of that yelling mob; but do you not know that I have power to crucify you and have power to release you?

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

Then saith Pilate unto him, Speakest thou not to me?--The "me" is the emphatic word in the question. He falls back upon the pride of office, which doubtless tended to blunt the workings of his conscience.

knowest thou not that I have power to crucify thee, and have power to release thee?--said to work upon Him at once by fear and by hope.

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

10. Knowest thou not that I have power to crucify thee? This shows that the dread with which Pilate had been suddenly seized was transitory, and had no solid root; for now, forgetting all fear, he breaks out into haughty and monstrous contempt of God. He threatens Christ, as if there had not been a Judge in heaven; but this must always happen with irreligious men, that, shaking off the fear of God, they quickly return to their natural disposition. Hence also we infer, that it is not without good reason that the heart of man is called deceitful, (Jeremiah 17:9;) for, though some fear of God dwells in it, there likewise comes from it mere impiety. Whoever, then, is not regenerated by the Spirit of God, though he pretend for a time to reverence the majesty of God, will quickly show, by opposite facts, that this fear was hypocritical.

Again, we see in Pilate an image of a proud man, who is driven to madness by his ambition; for, when he wishes to exalt his power, he deprives himself of all praise and reputation for justice. He acknowledges that Christ is innocent, and therefore he makes himself no better than a robber, when he boasts that he has power to cut his throat! Thus, wicked consciences, in which faith and the true knowledge of God do not reign, must necessarily be agitated, and there must be within them various feelings of the flesh, which contend with each other; and in this manner God takes signal vengeance on the pride of men, when they go beyond their limits, so as to claim for themselves infinite power. By condemning themselves for injustice, they stamp on themselves the greatest reproach and disgrace. No blindness, therefore, is greater than that of pride; and we need not wonder, since pride feels the hand of God, against which it strikes, to be armed with vengeance. Let us therefore remember, that we ought not rashly to indulge in foolish boastings, lest we expose ourselves to ridicule; and especially that those who occupy a high rank ought to conduct themselves modestly, and not to be ashamed of being subject to God and to his laws.

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.

(10) Speakest thou not unto me?—The position of the pronoun in the original is strongly emphatic—“To me dost Thou not speak?” Pilate is true to the vacillating character which now as man trembles before One who may be a Being from the other world, and now as Roman governor expects that Being to tremble before him.

Knowest thou not that I have power to crucify thee, and have power to release thee?—The text of the better MSS. inverts the order, reading,. . . . have power to release Thee, and have power to crucify Thee. This is the more natural order of thought—“Thy life is in my power; yea, and Thy death also.”

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

10. Then saith, &c.] Better, Pilate therefore saith to Him, To me Speakest thou not? Whatever He might do before His Jewish persecutors, it was folly to refuse an answer to the Roman governor.

power] Or, authority. See on Joh_1:12 and comp. Joh_5:27, Joh_10:18, Joh_17:2. In the best texts ‘to release’ is placed first, ‘to crucify’ second.

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.

Then saith Pilate unto him,.... Being angry with him, resenting his silence, and looking upon it as a contempt of him;

speakest thou not unto me? he wondered that he stood in no fear of him, who was the Roman governor, his judge; who had the power of life and death; and that he should make no answer to him, who was in so much dignity, and in so high and exalted a station.

Knowest thou not that I have power to crucify thee, and have power to release thee? proudly boasting of his authority to do one or the other. The sudden change of the man from fear, to vain and proud boasting, is to be observed; just now he was afraid of the divine power of Christ, lest he should have any divinity in him; and now he boasts and brags of his own power, and menaces and threatens with his authority to punish with death, even the death of tho cross; in which he discovers his wickedness, as a magistrate, to endeavour to terrify one that he himself believed to be innocent: and besides, his assertion is false; for he had no power, neither from God nor man, to crucify innocent men, and release criminals: and moreover, he himself must be self-condemned, who had a power, as he says, of releasing him, and yet did not do it, though he had once and again declared he found no fault in him.

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

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

Ver. 10. Speakest thou not unto me] No, and yet St Paul saith, he "witnessed a good confession before Pontius Pilate," 1Ti 6:13; because he had said sufficient before, and was now ready to seal up the truth with his blood. But to be delivered he would not once open his mouth to Pilate. So Mr Saunders had so wholly devoted himself to the defence of Christ’s cause that he forbade his wife to sue for his delivery; and when other of his friends had by suit almost obtained it, he discouraged them, so that they did not follow their suit. I pray you let me make labour for you, said one Cresswell to Master Bradford. You may do what you will, said Bradford. But tell me what suit I shall make for you, quoth Cresswell. Forsooth, said the other, what you will do, do it not at my request; for I desire nothing at your hands. If the Queen will give me life, I will thank her; if she will banish me, I will thank her; if she will burn me, I will thank her; if she will condemn me to perpetual imprisonment, I will thank her. Life in God’s displeasure is worse than death; and death in his true fear is true life.

I have power to crucify thee] To crucify an innocent man? Who gave him that power? But profane persons bear themselves overly bold upon their power, as if they were little gods within themselves. So Caesar told Metellus he could as easily destroy him as bid it to be done. So Caligula, speaking to the consuls, I laugh, said he, to think that I can kill you with a nod of my head, and that this fair throat of my wife’s shall be presently cut if I but speak the word. Rideo quod uno nutu meo iugulare vos possim, et uxori tam bona cervix, simul ac iussero, demetur.

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.

Speakest thou not ... - This is the expression of a man of pride. He was not accustomed to be met with silence like this. He endeavored, therefore, to address the fears of Jesus, and to appall him with the declaration that his life was at his disposal, and that his safety depended on his favor. This arrogance called forth the reply of the Savior, and he told him that he had no power except what was given him from above. Jesus was not, therefore, to be intimidated by any claim of power in Pilate. His life was not in his hands, and he could not stoop to ask the favor of a man.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Pilate seemeth something displeased that Christ would be no more free: men in worldly power are too prone to forget from whom they derive it.

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

10. Power to crucify… power to release—Roman power may dare if not defy even the supernatural and divine. There is something supreme in her Jupiter Stator, a proud might in her imperial genius, that may venture to threaten even the supernaturals in other parts of the earth.

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

Thereforesaith Pilate to him; nettled by this silence, and with the arrogance of a Roman procurator, Speakest thou net to me? "I do not wonder at your silence before that malignant crowd, but to me your refusal to speak is inexplicable." He did not appear to desire genuine information, nor was his conscience touched by reflecting upon the hateful mistake he had made. "The emoi bears the emphasis of mortified power, which attempts even then to terrify and entice" (Meyer). Archdeacon Watkins says well, "Pilate is true to the vacillating character which now, as man, trembles before One who may be a being from the other world, and now as Roman governor expects that Being to tremble before him." Knowest thou not that I have authority (exousian) to release thee; and that I have authority to crucify thee? Pilate scoffingly assumes supreme authority of life and death, He virtually says, "I am the judge; you are the accused criminal. I am your master, and the master of the Jews; you are absolutely in my power." This, then, was another moment of critical and intense interest, and of tremendous temptation from the prince of this world. The destiny of the Church, of Christianity, and of the world might seem to be trembling in the balance. A single glance, a single word of admission or pleading, a gesture of deference, or merely human confidence, or gentle flattery, to say nothing of the exercise of the very power by which the Lord had erewhile spell-bound his captors, or paralyzed the arms which meant to stone him, and the whole history of the world (judged from human and historical standpoints) would have been utterly different. But the same Christ who would not accept the help of daemons, nor ascend from the mountain of Transfiguration to his native and primeval home, nor at any time work a miracle for the supply of his merely personal need, uttered the memorable words

Vers. 10, 11. Human power Heaven-bestowed.

Human judges see all sorts of people brought before them to be dealt with. Some prisoners, in the most critical situations, betray the utmost coolness and indifference; others are beside themselves in the agonies of despair. And Pilate doubtless had had a large experience of all sorts of prisoners. But now at last Jesus makes his appearance, and Pilate is profoundly perplexed how to deal with him. If Pilate had been a perfectly just man, and dealing with Jesus under a perfectly definite code of laws, he would have had no difficulty. But because the man thought of his own interests first, and was left to perfectly arbitrary methods, he found himself in the utmost difficulties. Every additional question he asks only lands him in greater puzzlement. "Whence art thou?" he says to Jesus; and what use was it for Jesus to reply? Pilate would have understood no explanation; he was too far from the kingdom of heaven for that. Canaan cannot be seen from Egypt; one must reach Mount Pisgah first. And so Jesus stood in gentle, patient silence.

I PILATE"S ASSERTION OF AUTHORITY. It was very natural for Pilate to speak so. He mistook the spirit or" Jesus; but he made no vain boast in speaking of his power to crucify and to release. He had troops of obedient soldiers at his disposal, to effect whatever he decided. This exhibition of Pilate"s power had its good side. Bad as Pilate may have been, he held a necessary and a beneficial office. Brutal as the soldiers were, they made the last barrier against anarchy and lawlessness. The office of Pilate is ever honored in all true Christian teaching. A strong executive is a thing to be thankful for. Judges and magistrates have to be watched, for the mere wrapping of a man in scarlet and ermine cannot take away his frailties, prejudices, and antipathies. But the office is good, and the man that fills it is often good. We are not wild beasts. There must be something to restrain the violent and predatory hand. If the lion in the desert sees the antelope, he springs on him at once; no after-power will come in to demand of the lion wherefore he slew the helpless beast. But if a man in a civilized community ponders an evil deed, he has to ponder also all the possible results. He cannot get past the risk of punishment.

II JESUS AND THE ORIGIN OF AUTHORITY. Pilate was not a man caring to seek and think under the surface of things, or he would have asked himself the question, "Why are these soldiers so ready to obey me? Why is it that I, one man, have all these dwellers in Jerusalem under my control?" Man recognizes the need of authority. Jesus did not mean to dispute the right of Pilate to do what he liked with him. Pilate would have traced the origin of his authority to Rome, but that only threw the question a little further back. When we get to the very highest seen thing, we feel that, as it were, an invisible hand is stretching down and making it what it is. Jesus wanted to make Pilate feel that, whatever power he had, he would be called to account for the use of it. Judas had the greater blame, but Pilate could not escape. Y.

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 offended Pilate was at Christ’s silence, and how unreasonably he boasts of his power and authority: Have not I power to crucify thee, and power to release thee? It is the great sin and snare of men in power, to forget from whom they derive their power, and to think that they may employ their power as they please.

Observe, 2. The piety and meekness of our Saviour’s answer: Thou couldest have no power against me, except it were given thee from above.

That is, thou hast no power over me, nor couldest thou inflict any punishment upon me, were it not that my Father hath in his wisdom, divine counsel, and for glorious ends, permitted it so to be.

Learn, that Christ’s being under the power of any man, how great and eminent soever, did flow from the peculiar dispensation of God, who in his wise and wonderful counsel so ordered it, and ordained it for the redemption, and salvation of his people; he was above all human power as God, and no ways obnoxious to Pilate’s power, being a perfect innocent man.

Observe, 3. How Christ charges his death more upon Judas and the Jews, than upon Pilate and the Gentiles: He that delivered me unto thee hath the greater sin. Not that Pilate was excused from sin, in delivering Christ to be crucified: he sinned heinously in abusing his power; but Judas sinned more in delivering him up to the chief priests, and the chief priests in delivering him up to Pilate, than Pilate himself, whom they made a tool to serve their malice and revenge: they had better means of knowing than he; and so sinned against more light than he; and consequently their guilt was greater, and their condemnation heavier, than his.

Learn thence, that the greater means of light and knowledge persons sin against, the more aggravated is their guilt, and the more heightened will be their condemnation: He that delivered me unto thee hath the greater sin.

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

Are you not speaking to me?

This remark appears in the form of a question. Here Pilate expresses his surprise that Jesus does not take the opportunity to defend himself. AT: "I cannot believe you are refusing to speak to me!" or "Answer me!" (See: Rhetorical Question)

Do you not know that I have power to release you, and power to crucify you?

This remark appears in the form of a question to add emphasis. AT: "You should know that I am able to release you or to order my soldiers to crucify you!" (See: Rhetorical Question)

power

Here "power" is a metonym that refers to the ability to do something or to cause something to happen. (See: Metonymy)

You do not have any power over me except for what has been given to you from above

You can translate this double negative in a positive and active form. AT: "You are able to act against me only because God has made you able" (See: Double Negatives and Active or Passive)

from above

This is a respectful way of referring to God.

gave me over

This phrase here means to hand over to an enemy.

translationWords

Pilate

power

crucify

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. Baffled and still in doubt as to the relations between himself and his Prisoner he takes refuge in a domineering tone of assumed confidence. To me speakest Thou not? Whatever He might do before His countrymen, it was folly to refuse to answer the Roman governor. For ἐξουσίαν, authority, see on Joh 1:12 and comp. Joh 5:27, Joh 10:18, Joh 17:2: note the emphatic repetition.

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.

10.] As in ch. 18:35, Pilate at once recoils from his better conscience into the state-pride of office. “Objurgans increpatio timori præcedenti plane contraria.” Lampe. This very boast was a self-conviction of injustice. No just judge has any such power as this, to punish or to loose (see 2Co 13:8); but only patiently to enquire and give sentence according to the truth.

ἐμοί, emphatic: it perhaps being implied, ‘Thou hast, I know, refused to reply to others before.’

ἀπολῦσαι, first seems most natural, as appealing most to the prisoner: σταυρῶσαι follows, as the alternative in case the other is rejected.

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

10. Pilate’s dignity is offended by receiving no answer to his question. The silence of Jesus amounts to contempt of court. Ἐμοὶ οὐ λαλεῖς; “Do you not speak to me?” ἐμοί being placed first for emphasis. “I have power (ἐξουσία) to release you, and I have power to crucify you” (the rec. text interchanges the order of these clauses).

ἐξουσία (see on 1:12) is “authority,” rather than “power.” Pilate had both, but he is reminded by Jesus that his authority, like all human authority, is delegated; its source is Divine, and therefore it is not arbitrary power which can be exercised capriciously without moral blame.

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

Vv. 10, 11. “Pilate says to him: Speakest thou not to me? Knowest thou not that I have power to release thee and power to crucify thee? 11. Jesus answered, Thou wouldest have no power at all against me, except it were given thee from above; therefore, he that delivered me unto thee is guilty of a greater sin.”

Pilate feels that there is a reproach in this silence. He reassumes all his haughtiness as judge and Roman governor. Hence the ἐμοί, to me, at the beginning of the clause (“to me, if not to others”), and the repetition of the words, I have power.

The T. R. places the to crucify thee before the to release thee. Undoubtedly the idea of the impending punishment is that which prevails in the conversation; but the expression becomes still more weighty if it closes with the terrible word to crucify thee. Pilate thinks that he has the disposal of Jesus; he speaks only of his power, without thinking of his dependence and his responsibility. Jesus reminds him that in reality he has not the disposal of anything; for his power is given him.

The word given is opposed to the twofold I have of Pilate. The reading ἔχεις, thou hast, of א A, etc., is evidently an error.

This time Jesus speaks; He also assumes His dignity; He takes the position of judge of His judge, or rather of all His judges; and as if He were already Himself seated on His tribunal, He weighs in His infallible scales both Pilate and the Sanhedrim. The διὰ τοῦτο, because of this, refers to the word given. “Because this position, in virtue of which thou hast power over me, is given thee—this is the reason why thou art less guilty than the one who delivers me to thee in virtue of a power which he has arrogated to himself.” In fact, God, by subjecting His people to the Roman power, had made it subject to the imperial jurisdiction which was at that moment delegated to Pilate. But the Sanhedrim, by taking possession of the person of their King, notwithstandstanding all the proofs which He had given of His divine mission, and by delivering Him to the pagan authority, arrogated to itself a right which God had not assigned to it, and committed an act of theocratic felony.— He who delivered me to thee, therefore, is neither Judas,

Jesus could not, with this meaning, have said: to thee,—nor Caiaphas, who only acts in the name of the body which he represents, and who is not named in this whole scene. It is the Sanhedrim, the official representative of the Jewish people, in whose name this body acted.

The explanation of this saying of Jesus which we have just given approaches that of Calvin: “He who delivers me to thee is the more guilty of the two, because he makes a criminal use of thy legitimate power.” Some interpreters think that Jesus means to distinguish between the function of judging, which is official, and that of accusing, which is voluntary. But the Jews did not merely accuse, they had judged. The other explanations do not account for because of this. Thus the following ones: Pilate is less guilty “because he sins through weakness rather than through wickedness” (Euthymius);—“because he has less knowledge than the Jews” (Grotius).

Far from being irritated by this answer, Pilate is profoundly impressed by the majesty which breathes in it. Hence the fourth phase of the trial: it is the last effort of Pilate to deliver Jesus, but one which fails before a fourth and last expedient held in reserve by the Sanhedrim. AsHengstenberg observes, “it is a bad policy to gain the world,— that of beginning by granting it the half of what it asks.”

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.