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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 18:28–40. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of Christ's arraignment before Pilate, the Roman governor, in the praetorium (a Latin word made Greek), the praetor's house, or hall of judgment; thither they hurried him, to get him condemned in the Roman court, and executed by the Roman power. Being resolved on his death, they took this course, 1. That he might be put to death the more legally and regularly, according to the present constitution of their government, since they became a province of the empire; not stoned in a popular tumult, as Stephen, but put to death with the present formalities of justice. Thus he was treated as a malefactor, being made sin for us. 2. That he might be put to death the more safely. If they could engage the Roman government in the matter, which the people stood in awe of, there would be little danger of an uproar. 3. That he might be put to death with more reproach to himself. The death of the cross, which the Romans commonly used, being of all deaths the most ignominious, they were desirous by it to put an indelible mark of infamy upon him, and so to sink his reputation for ever. This therefore they harped upon, Crucify him. 4. That he might be put to death with less reproach to them. It was an invidious thing to put one to death that had done so much good in the world, and therefore they were willing to throw the odium upon the Roman government, to make that the less acceptable to the people, and save themselves from the reproach. Thus many are more afraid of the scandal of a bad action than of the sin of it. See Act 5:28. Two things are here observed concerning the prosecution: - (1.) Their policy and industry in the prosecution: It was early; some think about two or three in the morning, others about five or six, when most people were in their beds; and so there would be the less danger of opposition from the people that were for Christ; while, at the same time, they had their agents about, to call those together whom they could influence to cry out against him. See how much their heart was upon it, and how violent they were in the prosecution. Now that they had him in their hands, they would lose no time till they had him upon the cross, but denied themselves their natural rest, to push on this matter. See Mic 2:1. (2.) Their superstition and vile hypocrisy: The chief priests and elders, though they came along with the prisoner, that the thing might be done effectually, went not into the judgment-hall, because it was the house of an uncircumcised Gentile, lest they should be defiled, but kept out of doors, that they might eat the passover, not the paschal lamb (that was eaten the night before) but the passover-feast, upon the sacrifices which were offered on the fifteenth day, the Chagigah, as they called it, the passover-bullocks spoken of Deu 16:2; Ch2 30:24; Ch2 35:8, Ch2 35:9. These they were to eat of, and therefore would not go into the court, for fear of touching a Gentile, and thereby contracting, not a legal, but only a traditional pollution. This they scrupled, but made no scruple of breaking through all the laws of equity to persecute Christ to the death. They strained at a gnat, and swallowed a camel. Let us now see what passed at the judgment-hall. Here is,
I.Pilate's conference with the prosecutors.
They were called first, and stated what they had to say against the prisoner, as was very fit, Joh 18:29-32.
1.The judge calls for the indictment. Because they would not come into the hall, he went out to them into the court before the house, to talk with them. Looking upon Pilate as a magistrate, that we may give every one his due, here are three things commendable in him: - (1.) His diligent and close application to business. If it had been upon a good occasion, it had been very well that he was willing to be called up early to the judgment-seat. Men in public trusts must not love their ease. (2.) His condescending to the humour of the people, and receding from the honour of his place to gratify their scruples. He might have said, "If they be so nice as not to come in to me, let them go home as they came;" by the same rule as we might say, "If the complainant scruple to take off his hat to the magistrate, let not his complaint be heard;" but Pilate insists not upon it, bears with them, and goes out to them; for, when it is for good, we should become all things to all men. (3.) His adherence to the rule of justice, in demanding the accusation, suspecting the prosecution to be malicious: "What accusation bring you against this man?" What is the crime you charge him with, and what proof have you of it? It was a law of nature, before Valerius Publicola made it a Roman law, Ne quis indicta causa condemnetur - No man should be condemned unheard. See Act 25:16, Act 25:17. It is unreasonable to commit a man, without alleging some cause in the warrant, and much more to arraign a man when there is no bill of indictment found against him.
2.The prosecutors demand judgment against him upon a general surmise that he was a criminal, not alleging, much less proving, any thing in particular worthy of death or of bonds (Joh 18:30): If he were not a malefactor, or evildoer, we would not have delivered him to thee to be condemned. This bespeaks them,
(1.)Very rude and uncivil to Pilate, a company of ill-natured men, that affected to despise dominion. When Pilate was so complaisant to them as to come out to treat with them, yet they were to the highest degree out of humour with him. He put the most reasonable question to them that could be; but, if it had been the most absurd, they could not have answered him with more disdain.
(2.)Very spiteful and malicious towards our Lord Jesus: right or wrong, they will have him to be a malefactor, and treated as one. We are to presume a man innocent till he is proved guilty, but they will presume him guilty who could prove himself innocent. They cannot say, "He is a traitor, a murderer, a felon, a breaker of the peace," but they say, "He is an evil-doer." He an evil-doer who went about doing good! Let those be called whom he had cured, and fed, and taught; whom he has rescued from devils, and raised from death; and let them be asked whether he be an evil-doer or no. Note, It is no new thing for the best of benefactors to be branded and run down as the worst of malefactors.
(3.)Very proud and conceited of themselves, and their own judgment and justice, as if their delivering a man up, under the general character of a malefactor, were sufficient for the civil magistrate to ground a judicial sentence upon, than which what could be more haughty?
3.The judge remands him to their own court (Joh 18:31): "Take you him, and judge him according to your own law, and do not trouble me with him." Now,
(1.)Some think Pilate herein complimented them, acknowledging the remains of their power, and allowing them to exert it. Corporal punishment they might inflict, as scourging in their synagogues; whether capital or no is uncertain. "But," saith Pilate, "go as far as your law will allow you, and, if you go further, it shall be connived at." This he said, willing to do the Jews a pleasure, but unwilling to do them the service they required.
(2.)Others think he bantered them, and upbraided them with their present state of weakness and subjection. They would be the sole judges of the guilt. "Pray," saith Pilate, "if you will be so, go on as you have begun; you have found him guilty by your own law, condemn him, if you dare, by your own law, to carry on the humour." Nothing is more absurd, nor more deserves to be exposed, than for those to pretend to dictate, and boast of their wisdom, who are weak and in subordinate stations, and whose lot it is to be dictated to. Some think Pilate here reflects upon the law of Moses, as if it allowed them what the Roman law would by no means allow - the judging of a man unheard. "It may be your law will suffer such a thing, but ours will not." Thus, through their corruptions, the law of God was blasphemed; and so is his gospel too.
4.They disown any authority as judges, and (since it must be so) are content to be prosecutors. They now grow less insolent and more submissive, and own, "It is not lawful for us to put any man to death, whatever less punishment we may inflict, and this is a malefactor whom we would have the blood of."
(1.)Some think they had lost their power to give judgment in matters of life and death only by their own carelessness, and cowardly yielding to the darling iniquities of the age; so Dr. Lightfoot ouk exesti - It is not in our power to pass sentence of death upon any, if we do, we shall have the mob about us immediately.
(2.)Others think their power was taken from them by the Romans, because they had not used it well, or because it was thought too great a trust to be lodged in the hands of a conquered and yet an unsubdued people. Their acknowledgement of this they designed for a compliment to Pilate, and to atone for their rudeness (Joh 18:30), but it amounts to a full evidence that the sceptre was departed from Judah, and therefore that now the Messiah was come, Gen 49:10. If the Jews have no power to put any man to death, where is the sceptre? Yet they ask not, Where is the Shiloh?
(3.)However, there was a providence in it, that either they should have not power to put any man to death, or should decline the exercise of it upon this occasion, That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die, Joh 18:32. Observe,
[1.]In general, that even those who designed the defeating of Christ's sayings were, beyond their intention, made serviceable to the fulfilling of them by an overruling hand of God. No word of Christ shall fall to the ground; he can never either deceive or be deceived. Even the chief priests, while they persecuted him as a deceiver, had their spirit so directed as to help to prove him true, when we should think that by taking other measures they might have defeated his predictions. Howbeit, they meant not so, Isa 10:7.
[2.]Those sayings of Christ in particular were fulfilled which he had spoken concerning his own death. Two sayings of Christ concerning his death were fulfilled, by the Jews declining to judge him according to their law. First, He had said that he should be delivered to the Gentiles, and that they should put him to death (Mat 20:19; Mar 10:33; Luk 18:32, Luk 18:33), and hereby that saying was fulfilled. Secondly, He had said that he should be crucified (Mat 20:19; Mat 26:2), lifted up, Joh 3:14; Joh 12:32. Now, if they had judged him by their law, he had been stoned; burning, strangling, and beheading, were in some cases used among the Jews, but never crucifying. It was therefore necessary that Christ should be put to death by the Romans, that, being hanged upon a tree, he might be made a curse for us (Gal 3:13), and his hands and feet might be pierced. As the Roman power had brought him to be born at Bethlehem, so now to die upon a cross, and both according to the scriptures. It is likewise determined concerning us, though not discovered to us, what death we shall die, which should free us from all disquieting cares about that matter. "Lord, what, and when, and how thou hast appointed."
II.Here is Pilate's conference with the prisoner, Joh 18:33, etc., where we have,
1.The prisoner set to the bar. Pilate, after he had conferred with the chief priests at his door, entered into the hall, and called for Jesus to be brought in. He would not examine him in the crowd, where he might be disturbed by the noise, but ordered him to be brought into the hall; for he made no difficulty of going in among the Gentiles. We by sin were become liable to the judgment of God, and were to be brought before his bar; therefore Christ, being made sin and a curse for us, was arraigned as a criminal. Pilate entered into judgment with him, that God might not enter into judgment with us.
2.His examination. The other evangelists tell us that his accusers had laid it to his charge that he perverted the nation, forbidding to give tribute to Caesar, and upon this he is examined.
(1.)Here is a question put to him, with a design to ensnare him and to find out something upon which to ground an accusation: "Art thou the king of the Jews? ho basileus - that king of the Jews who has been so much talked of and so long expected - Messiah the prince, art thou he? Dost thou pretend to be he? Dost thou call thyself, and wouldest thou be thought so?" For he was far from imagining that really he was so, or making a question of that. Some think Pilate asked this with an air of scorn and contempt: "What! art thou a king, who makest so mean a figure? Art thou the king of the Jews, by whom thou art thus hated and persecuted? Art thou king de jure - of right, while the emperor is only king de facto - in fact?" Since it could not be proved he ever said it, he would constrain him to say it now, that he might proceed upon his own confession.
(2.)Christ answers this question with another; not for evasion, but as an intimation to Pilate to consider what he did, and upon what grounds he went (Joh 18:34): "Sayest thou this thing of thyself, from a suspicion arising in thy own breast, or did others tell it thee of me, and dost thou ask it only to oblige them?" [1.] "It is plain that thou hast no reason to say this of thyself." Pilate was bound by his office to take care of the interests of the Roman government, but he could not say that this was in any danger, or suffered any damage, from any thing our Lord Jesus had ever said or done. He never appeared in worldly pomp, never assumed any secular power, never acted as a judge or divider; never were any traitorous principles or practices objected to him, nor any thing that might give the least shadow of suspicion. [2.] "If others tell it thee of me, to incense thee against me, thou oughtest to consider who they are, and upon what principles they go, and whether those who represent me as an enemy to Caesar are not really such themselves, and therefore use this only as a pretence to cover their malice, for, if so, the matter ought to be well weighed by a judge that would do justice." Nay, if Pilate had been as inquisitive as he ought to have been in this matter, he would have found that the true reason why the chief priests were outrageous against Jesus was because he did not set up a temporal kingdom in opposition to the Roman power; if he would have done this, and would have wrought miracles to bring the Jews out of the Roman bondage, as Moses did to bring them out of the Egyptian, they would have been so far from siding with the Romans against him that they would have made him their king, and have fought under him against the Romans; but, not answering this expectation of theirs, they charged that upon him of which they were themselves most notoriously guilty - disaffection to and design against the present government; and was such an information as this fit to be countenanced?
(3.)Pilate resents Christ's answer, and takes it very ill, Joh 18:35. This is a direct answer to Christ's question, Joh 18:34. [1.] Christ had asked him whether he spoke of himself. "No," says he; "am I a Jew, that thou suspectest me to be in the plot against thee? I know nothing of the Messiah, nor desire to know, and therefore interest not myself in the dispute who is the Messiah and who not; the dispute who is the Messiah and who not; it is all alike to me." Observe with what disdain Pilate asks, Am I a Jew? The Jews were, upon many accounts, an honourable people; but, having corrupted the covenant of their God, he made them contemptible and base before all the people (Mal 2:8, Mal 2:9), so that a man of sense and honour reckoned it a scandal to be counted a Jew. Thus good names often suffer for the sake of the bad men that wear them. It is sad that when a Turk is suspected of dishonesty he should ask, "What! do you take me for a Christian?" [2.] Christ had asked him whether others told him. "Yes," says he, "and those thine own people, who, one would think would be biased in favour of thee, and the priests, whose testimony, in verbum sacerdotis - on the word of a priest, ought to be regarded; and therefore I have nothing to do but to proceed upon their information." Thus Christ, in his religion, still suffers by those that are of his own nation, even the priests, that profess relation to him, but do not live up to their profession. [3.] Christ had declined answering that question, Art thou the king of the Jews? And therefore Pilate puts another question to him more general, "What hast thou done? What provocation hast thou given to thy own nation, and particularly the priests, to be so violent against thee? Surely there cannot be all this smoke without some fire, what is it?"
(4.)Christ, in his next reply, gives a more full and direct answer to Pilate's former question, Art thou a king? explaining in what sense he was a king, but not such a king as was any ways dangerous to the Roman government, not a secular king, for his interest was not supported by secular methods, Joh 18:36. Observe,
[1.]An account of the nature and constitution of Christ's kingdom: It is not of this world. It is expressed negatively to rectify the present mistakes concerning it; but the positive is implied, it is the kingdom of heaven, and belongs to another world. Christ is a king, and has a kingdom, but not of this world. First Its rise is not from this world; the kingdoms of men arise out of the sea and the earth (Dan 7:3; Rev 13:1, Rev 13:11); but the holy city comes from God out of heaven, Rev 22:2. His kingdom is not by succession, election, or conquest, but by the immediate and special designation of the divine will and counsel. Secondly, Its nature is not worldly; it is a kingdom within men (Luk 16:21), set up in their hearts and consciences (Rom 14:17), its riches spiritual, its powers spiritual, and all its glory within. The ministers of state in Christ's kingdom have not the spirit of the world, Co1 2:12. Thirdly, Its guards and supports are not worldly; its weapons are spiritual. It neither needed nor used secular force to maintain and advance it, nor was it carried on in a way hurtful to kings or provinces; it did not in the least interfere with the prerogatives of princes nor the property of their subjects; it tended not to alter any national establishment in secular things, nor opposed any kingdom but that of sin and Satan. Fourthly, Its tendency and design are not worldly. Christ neither aimed nor would allow his disciples to aim at the pomp and power of the great men of the earth. Fifthly, Its subjects, though they are in the world, yet are not of the world; they are called and chosen out of the world, are born fRom. and bound for, another world; they are neither the world's pupils nor its darlings, neither governed by its wisdom nor enriched with its wealth.
[2.]An evidence of the spiritual nature of Christ's kingdom produced. If he had designed an opposition to the government, he would have fought them at their own weapons, and would have repelled force with force of the same nature; but he did not take this course: If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews, and my kingdom be ruined by them. But, First, His followers did not offer to fight; there was no uproar, no attempt to rescue him, though the town was now full of Galileans, his friends and countrymen, and they were generally armed; but the peaceable behaviour of his disciples on this occasion was enough to put to silence the ignorance of foolish men. Secondly, He did not order them to fight; nay, he forbade them, which was an evidence both that he did not depend upon worldly aids (for he could have summoned legions of angels into his service, which showed that his kingdom was from above), and also that he did not dread worldly opposition, for he was very willing to be delivered to the Jews, as knowing that what would have been the destruction of any worldly kingdom would be the advancement and establishment of his; justly therefore does he conclude, Now you may see my kingdom is not from hence; in the world but not of it.
(5.)In answer to Pilate's further query, he replies yet more directly, Joh 18:37, where we have, [1.] Pilate's plain question: "Art thou a king then? Thou speakest of a kingdom thou hast; art thou then, in any sense, a king? And what colour hast thou for such a claim? Explain thyself." [2.] The good confession which our Lord Jesus witnessed before Pontius Pilate, in answer to this (Ti1 6:13): Thou sayest that I am a king, that is, It is as thou sayest, I am a king; for I came to bear witness of the truth. First, He grants himself to be a king, though not in the sense that Pilate meant. The Messiah was expected under the character of a king, Messiah the prince; and therefore, having owned to Caiaphas that he was the Christ, he would not disown to Pilate that he was king, lest he should seem inconsistent with himself. Note, Though Christ took upon him the form of a servant, yet even then he justly claimed the honour and authority of a king. Secondly, He explains himself, and shows how he is a king, as he came to bear witness of the truth; he rules in the minds of men by the power of truth. If he had meant to declare himself a temporal prince, he would have said, For this end was I born, and for this cause came I into the world, to rule the nations, to conquer kings, and to take possession of kingdoms; no, he came to be a witness, a witness for the God that made the world, and against sin that ruins the world, and by this word of his testimony he sets up, and keeps up, his kingdom. It was foretold that he should be a witness to the people, and, as such, a leader and commander to the people, Isa 55:4. Christ's kingdom was not of this world, in which truth faileth (Isa 59:15, Qui nescit dissimulare, nescit regnare - He that cannot dissemble knows not how to reign), but of that world in which truth reigns eternally. Christ's errand into the world, and his business in the world, were to bear witness to the truth. 1. To reveal it, to discover to the world that which otherwise could not have been known concerning God and his will and good-will to men, Joh 1:18; Joh 17:26. 2. To confirm it, Rom 15:8. By his miracles he bore witness to the truth of religion, the truth of divine revelation, and of God's perfections and providence, and the truth of his promise and covenant, that all men through him might believe. Now by doing this he is a king, and sets up a kingdom. (1.) The foundation and power, the spirit and genius, of Christ's kingdom, is truth, divine truth. When he said, I am the truth, he said, in effect, I am a king. He conquers by the convincing evidence of truth; he rules by the commanding power of truth, and in his majesty rides prosperously, because of truth, Psa 45:4. It is with his truth that he shall judge the people, Psa 96:13. It is the sceptre of his kingdom; he draws with the cords of a man, with truth revealed to us, and received by us in the love of it; and thus he brings thoughts into obedience. He came a light into the world, and rules as the sun by day. (2.) The subjects of this kingdom are those that are of the truth. All that by the grace of God are rescued from under the power of the father of lies, and are disposed to receive the truth and submit to the power and influence of it, will hear Christ's voice, will become his subjects, and will bear faith and true allegiance to him. Every one that has any real sense of true religion will entertain the Christian religion, and they belong to his kingdom; by the power of truth he makes them willing, Psa 90:3. All that are in love with truth will hear the voice of Christ, for greater, better, surer, sweeter truths can nowhere be found than are found in Christ, by whom grace and truth came; so that, by hearing Christ's voice, we know that we are of the truth, Jo1 3:19.
(6.)Pilate, hereupon, puts a good question to him, but does not stay for an answer, Joh 18:38. He said, What is truth? and immediately went out again.
[1.]It is certain that this was a good question, and could not be put to one that was better able to answer it. Truth is that pearl of great price which the human understanding has a desire for and is in quest of; for it cannot rest but in that which is, or at least is apprehended to be, truth. When we search the scriptures, and attend the ministry of the word, it must be with this enquiry, What is truth? and with this prayer, Lead me in thy truth, into all truth. But many put this question that have not patience and constancy enough to persevere in their search after truth, or not humility and sincerity enough to receive it when they have found it, Ti2 3:7. Thus many deal with their own consciences; they ask them those needful questions, "What am I?" "What have I done?" but will not take time for an answer.
[2.]It is uncertain with what design Pilate asked this question. First, Perhaps he spoke it as a learner, as one that began to think well of Christ, and to look upon him with some respect, and desired to be informed what new notions he advanced and what improvements he pretended to in religion and learning. But while he desired to hear some new truth from him, as Herod to see some miracle, the clamour and outrage of the priests' mob at his gate obliged him abruptly to let fall the discourse. Secondly, Some think he spoke it as a judge, enquiring further into the cause now brought before him: "Let me into this mystery, and tell me what the truth of it is, the true state of this matter." Thirdly, Others think he spoke it as a scoffer, in a jeering way: "Thou talkest of truth; canst thou tell what truth is, or give me a definition of it?" Thus he makes a jest of the everlasting gospel, that great truth which the chief priests hated and persecuted, and which Christ was now witnessing to and suffering for; and like men of no religion, who take a pleasure in bantering all religions, he ridicules both sides; and therefore Christ made him no reply. Answer not a fool according to his folly; cast not pearls before swine. But, though Christ would not tell Pilate what is truth, he has told his disciples, and by them has told us, Joh 14:6.
III.The result of both these conferences with the prosecutors and the prisoner (Joh 18:38-40), in two things: -
1.The judge appeared his friend, and favourable to him, for,
(1.)He publicly declared him innocent, Joh 18:38. Upon the whole matter, I find in him no fault at all. He supposes there might be some controversy in religion between him and them, wherein he was as likely to be in the right as they; but nothing criminal appears against him. This solemn declaration of Christ's innocency was,
[1.]For the justification and honour of the Lord Jesus. By this it appears that though he was treated as the worst of malefactors he had never merited such treatment.
[2.]For explaining the design and intention of his death, that he did not die for any sin of his own, even in the judgement of the judge himself, and therefore he died as a sacrifice for our sins, and that, even in the judgment of the prosecutors themselves, one man should die for the people, Joh 11:50. This is he that did no violence, neither was any deceit in his mouth (Isa 53:9), who was to be cut off, but not for himself, Dan 9:26.
[3.]For aggravating the sin of the Jews that prosecuted him with so much violence. If a prisoner has had a fair trial, and has been acquitted by those that are proper judges of the crime, especially if there be no cause to suspect them partial in his favour, he must be believed innocent, and his accusers are bound to acquiesce. But our Lord Jesus, though brought in not guilty, is still run down as a malefactor, and his blood thirsted for.
(2.)He proposed an expedient for his discharge (Joh 18:39): You have a custom, that I should release to you a prisoner at the passover; shall it be this king of the Jews? He proposed this, not to the chief priests (he knew they would never agree to it), but to the multitude; it was an appeal to the people, as appears, Mat 27:15. Probably he had heard how this Jesus had been attended but the other day with the hosannas of the common people; he therefore looked upon him to be the darling of the multitude, and the envy only of the rulers, and therefore he made no doubt but they would demand the release of Jesus, and this would stop the mouth of the prosecutors, and all would be well.
[1.]He allows their custom, for which, perhaps, they had had a long prescription, in honour of the passover, which was a memorial of their release. But it was adding to God's words, as if he had not instituted enough for the due commemoration of that deliverance, and, though an act of mercy, might be injustice to the public, Pro 17:15.
[2.]He offers to release Jesus to them, according to the custom. If Pilate had had the honesty and courage that became a judge, he would not have named an innocent person to be competitor with a notorious criminal for this favour; if he found no fault in him, he was bound in conscience to discharge him. But he was willing to trim the matter, and please all sides, being governed more by worldly wisdom than by the rules of equity.
2.The people appeared his enemies, and implacable against him (Joh 18:40): They cried all again and again, Not this man, let not him be released, but Barabbas. Observe,
(1.)How fierce and outrageous they were. Pilate proposed the thing to them calmly, as worthy their mature consideration, but they resolved it in a heat, and gave in their resolution with clamour and noise, and in the utmost confusion. Note, The enemies of Christ's holy religion cry it down, and so hope to run it down; witness the outcry at Ephesus, Act 19:34. But those who think the worse of things or persons merely for their being thus exclaimed against have a very small share of constancy and consideration. Nay, there is cause to suspect a deficiency of reason and justice on that side which calls in the assistance of popular tumult.
(2.)How foolish and absurd they were, as is intimated in the short account here given of the other candidate: Now Barabbas was a robber, and therefore,
[1.]A breaker of the law of God; and yet he shall be spared, rather than one who reproved the pride, avarice, and tyranny of the priests and elders. Though Barabbas be a robber, he will not rob them of Moses's seat, nor of their traditions, and then no matter.
[2.]He was an enemy to the public safety and personal property. The clamour of the town is wont to be against robbers (Job 30:5, Men cried after them as after a thief), yet here it is for one. Thus those do who prefer their sins before Christ. Sin is a robber, every base lust is a robber, and yet foolishly chosen rather than Christ, who would truly enrich us.
Historical interpretation
Seven Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"They lead Him therefore from Caiaphas to Pilate." This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. "And it was early." Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next.
And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, "lest they should be polluted." And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice.
(Hom. lxxxiii) He was led to Caiaphas before the cock crew, but early in the morning to Pilate. Whereby the Evangelist shows, that all that night of examination, ended in proving nothing against Him; and that He was sent to Pilate in consequence. But leaving what passed then to the other Evangelists, he goes to what followed.
(Hom. lxxxiii) For the Jews were then celebrating the passover; He Himself celebrated it one day before, reserving His own death for the sixth day; on which day the old passover was kept. Or, perhaps, the passover means the whole season.
(Hom. lxxxiii. 4) Pilate however seeing Him bound, and such numbers conducting Him, supposed that they had not unquestionable evidence against Him, so proceeds to ask the question: And said, What accusation bring ye against this Man? For it was absurd, he said, to take the trial out of his hands, and yet give him the punishment. They in reply bring forward no positive charge but only their own conjectures: They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee.
(Hom. lxxxiii. 4) Or, they were not allowed by the Roman law to put Him to death themselves. Or, Pilate having said, Judge Him according to your law, they reply, It is not lawful for us: His sin is not a Jewish one, He hath not sinned according to our law: His offence is political, He calls Himself a King. Or they wished to have Him crucified, to add infamy to death: they not being allowed to put to death in this way themselves. They put to death in another way, as we see in the stoning of Stephen: That the saying of Jesus might be fulfilled, which He spake, signifying what death He should die. Which was fulfilled in that He was crucified, or in that He was put to death by Gentiles as well as Jews.
"And why did they not kill Him, instead of bringing Him to Pilate?" In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. "But what is, 'That they might eat the Passover?' For He had done this on the first day of unleavened bread." Either he calls the whole feast "the Passover," or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.
"And having gone out, he said, What accusation bring ye against this man?" Seest thou that he was free from fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they? "If he were not a malefactor, we would not have delivered him up unto thee." O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil?
Seest thou that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered nothing, sent Him to Pilate. Pilate saith, "What accusation bring ye against this man?" Nor here have they anything to say, but again employ certain conjectures. At which Pilate being perplexed saith, "Take ye him and judge him according to your law. They therefore said, It is not lawful for us to put any man to death," But this they said, "that the saying of the Lord might be fulfilled, which He spake, signifying by what death He should die."
"And how did the expression, 'It is not lawful for us to put any man to death,' declare this?" Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, "It is not lawful for us to put any man to death," they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death.
But is not this account contradictory to Luke’s, who mentions certain positive charges.… “And they began to accuse him, saying, ‘We found this fellow perverting the nation, and forbidding giving tribute to Caesar, saying that he himself is Christ a King.’ ” … According to John, the Jews seem to have been unwilling to bring actual charges, … in order that Pilate might condemn him simply on their authority, asking no questions but taking it for granted that if Jesus was delivered up to him, he was certainly guilty. Both accounts are, however, compatible. Each Evangelist only inserts what he thinks sufficient. And John’s account implies that some charges had been made, when it comes to Pilate’s answer: ‘Then Pilate said to them, “Take him, and judge him according to your law.’ ”
(Tr. cxiv) Ask the freed from unclean spirits, the blind who saw, the dead who came to life again, and, what is greater than all, the fools who were made wise, and let them answer, whether Jesus was a malefactor. But they spoke, of whom He had Himself prophesied in the Psalms, They rewarded Me evil for good. (Ps. 39.)
"Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee." Let the question be put to, and the answer come from, those who had been delivered from foul spirits, from the sickly who had been healed, the lepers who had been cleansed, the deaf who were hearing, the dumb who were speaking, the blind who were seeing, the dead who were raised to life, and, above all, the foolish who were become wise, whether Jesus were a malefactor. But these things were said by those of whom He Himself had already foretold by the prophet, "They rewarded me evil for good."
Pilate therefore went out unto them, and saith, What accusation bring ye against this Man?
They shrank from the pollution, as they deemed it, of stones and walls, but Pilate went forth and inquired of them the reason of their coming to him, and required them to tell him the charges against the Captive they had brought unto him, judging the leaders of the Jews on the other hand. For, though he was a foreigner, he held in respect the ordinances of the Jews, and treated with consideration their prevailing customs. For he hastened out of the judgment hall, as was not his habit, expressing to the Jews by this significant action that their Law ought to be observed. They, being contrariwise minded to the Divine commandments, and paying very little heed to the Mosaic dispensation, were bringing about an unrighteous blood-shedding; while Pilate, who was outside the pale of the Law, inquired the charges, and investigated the accusations, they brought against Him, and pointed out to them, that it was absurd to chastise or exact a penalty from a Man Who had done no sin. And they, though they had nothing to say against Him, brought Him to Pilate, like a fierce robber. Well, then, was it said to the Synagogue of the Jews: Sodom has been justified by thee; and Christ Himself cries out, accusing the madness that the children of Israel here showed: Thou hast not done according to the judgments of the nations round about. And the saying is true; for the Greeks would not with defiled and unwashed hands have brought the usual sacrifices to the stones and blocks of wood they conceived to be gods, nor would they have destroyed one, unless it was in the most evil plight; but the Jews, though about to sacrifice the Passover to the true God, had their souls stained with the guilt of innocent blood, and were hastening to put to death unjustly Him Who was a stranger to all sin.
Pilate however proceeds in a more gentle way: Pilate then went out unto them.
As if to say, Since you will only have such a trial as will suit you, and are proud, as if you never did any thing profane, take ye Him, and condemn Him; I will not be made a judge for such a purpose.
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Summary
John 18:29 marks the pivotal moment when Jesus' trial transitions from the Jewish religious authorities to the Roman legal system, initiating his formal interrogation before Pontius Pilate. This verse captures Pilate's initial, pragmatic inquiry, as he steps out of the Praetorium to confront the Jewish leaders and demand a clear, legally actionable accusation against Jesus, setting the stage for the Roman phase of the Passion narrative.
Context
Literary Context
This verse immediately follows John 18:28, which details the Jewish leaders bringing Jesus from Caiaphas, the high priest, to the Praetorium, the official residence of the Roman governor. The preceding verse highlights their refusal to enter the Gentile dwelling to avoid ceremonial defilement on the day of preparation for the Passover. This religious scruple, ironic given their intent to have Jesus executed, compelled Pilate to go out to them. Pilate's direct question in John 18:29 serves as the formal opening of the Roman legal proceedings against Jesus, demonstrating Pilate's initial attempt to understand the specific charges laid against the accused within a Roman legal framework.
Historical & Cultural Context
Judea at this time was a Roman province, meaning the Jewish Sanhedrin, while possessing religious authority, lacked the power to execute a capital sentence without Roman approval. The Jewish leaders had already condemned Jesus for blasphemy, but this was not a capital offense under Roman law. Therefore, they needed to present a charge that would warrant Roman intervention and execution, typically sedition or claiming to be a king in opposition to Caesar. The Jewish leaders' strict adherence to purity laws, particularly during Passover, was paramount, even if it meant forcing the Roman governor to conduct business outside his official residence. This highlights the delicate balance and frequent friction between Roman imperial authority and deeply entrenched Jewish religious customs.
Key Themes
John 18:29 signifies the formal transfer of Jesus' case from Jewish religious jurisdiction to Roman civil authority, underscoring the commencement of the Roman trial. It vividly illustrates the clash of cultures and laws, as Pilate, representing Roman authority, is forced to accommodate Jewish purity laws by conducting the initial inquiry outside. Furthermore, Pilate's question represents his initial inquiry and a demand for due process, indicating his expectation for the Jewish leaders to present a clear, actionable charge against Jesus, which sets the stage for his subsequent investigations and repeated declarations of Jesus' innocence, as seen later in John 19:4 and John 19:6.
Exposition and Analysis
Key Word Analysis
G4091 - This name identifies Pontius Pilate, the Roman prefect (governor) of Judea from AD 26-36. His presence here signifies the transfer of authority from the Jewish Sanhedrin to the Roman Empire, making the trial a matter of imperial law. Pilate is a crucial historical figure in the Passion narrative, representing the secular power that ultimately condemns Jesus.
G2724 - Derived from a word meaning "to accuse," this term refers specifically to a formal charge or indictment in a legal context. Pilate's use of this word underscores his demand for a concrete, legally recognized charge, not merely a religious grievance, reflecting the procedural nature of Roman justice.
G5342 - This verb means "to bear" or "to carry," and in this context, it implies presenting or laying a charge. Pilate is not just asking for an informal complaint but for the formal presentation of an indictment that would initiate a trial under Roman law. It conveys his expectation for them to formally state their case.
Verse Breakdown
"Pilate then went out unto them"
This phrase highlights Pilate's concession to the Jewish leaders' ceremonial purity concerns. Instead of compelling them to enter the Praetorium, he steps out to meet them in the open, demonstrating a pragmatic willingness to accommodate their customs to facilitate the legal process. This act also visually emphasizes the separation between Roman authority and Jewish religious practice.
"and said"
This simple connective introduces Pilate's direct speech, indicating the commencement of a formal inquiry. His words are not casual but carry the weight of Roman legal authority, demanding a response.
"What accusation bring ye against this man?"
This is the core of Pilate's inquiry. It is a standard legal opening, requiring the accusers to state the specific charge that warrants a trial. Pilate is seeking a Roman legal basis for the arrest and potential prosecution of Jesus, implying that without a valid accusation, the case cannot proceed under his jurisdiction. The phrase "this man" refers to Jesus, underscoring his status as the accused.
Literary Devices
The verse employs several literary devices. Irony is prominent, as the Jewish leaders, meticulously concerned with ceremonial purity (avoiding defilement by entering a Gentile dwelling), are simultaneously engaged in a morally defiling act: seeking the unjust execution of an innocent man. This contrast between their outward religious observance and their inward murderous intent is stark. The scene also utilizes Foreshadowing, as Pilate's initial demand for a clear accusation sets the stage for his repeated declarations of Jesus' innocence in subsequent verses (e.g., John 19:4), highlighting the lack of legitimate charges against Jesus from a Roman legal perspective. Furthermore, the very act of Pilate stepping out creates a visual juxtaposition between Roman imperial power and Jewish religious authority, both converging on Jesus.
Theological and Thematic Connections
John 18:29 powerfully illustrates God's sovereign hand at work even amidst human political machinations and religious hypocrisy. Pilate's seemingly routine legal inquiry is a crucial step in the unfolding of God's redemptive plan. The transfer of jurisdiction from Jewish to Roman authority was necessary for Jesus to be executed in a manner that fulfilled Old Testament prophecies regarding the Messiah's death, particularly crucifixion, which was a Roman method of execution. This verse underscores that no human authority, whether religious or secular, can thwart the divine purpose, but rather, they unwittingly serve it.
Reflection and Application
John 18:29 invites us to reflect on the nature of justice, power, and truth. Pilate, representing the pinnacle of earthly power in Judea, demands a "proper" accusation, yet the ensuing trial reveals that the true "accusation" against Jesus is rooted in spiritual blindness and a rejection of divine truth, rather than any legitimate legal infraction. This challenges us to examine our own lives: Do we prioritize outward appearances or ceremonial purity over genuine righteousness and justice? How do we respond when truth is inconvenient or when it conflicts with popular opinion or entrenched systems? The verse also reminds us that even when human systems are flawed, manipulated, or compromised, God's sovereign plan continues to unfold. We are called to trust in His ultimate control, even when circumstances seem chaotic or unjust, and to stand for truth even when it is costly.
Questions for Reflection
FAQ
Why did Pilate go out to the Jewish leaders instead of making them come into the Praetorium?
Pilate went out to them due to the Jewish leaders' strict adherence to their ceremonial purity laws, as detailed in John 18:28. It was the day of preparation for the Passover, and entering a Gentile dwelling like the Praetorium would render them ceremonially unclean, preventing them from participating in the Passover feast. Pilate, likely for pragmatic reasons to avoid unnecessary conflict and to proceed with the case, accommodated their religious scruples by conducting the initial inquiry outside.
What kind of "accusation" was Pilate expecting from the Jewish leaders?
Pilate was expecting a formal, legally recognized charge under Roman law. The Jewish Sanhedrin had condemned Jesus on religious grounds, primarily blasphemy (claiming to be the Son of God), which was not a capital offense under Roman jurisdiction. To secure a death sentence, they needed to present a charge that Rome would recognize as a crime against the state, such as sedition (claiming to be king in opposition to Caesar) or inciting rebellion. Pilate's question, "What accusation bring ye against this man?", was a demand for a specific, actionable legal indictment, not merely a religious grievance.
Christ-Centered Fulfillment
John 18:29, though seemingly a mundane legal formality, is deeply significant in its Christ-centered fulfillment. Pilate's demand for an "accusation" against Jesus underscores the profound truth that Jesus, the Son of God, stood utterly innocent before any earthly court. He was the spotless Lamb of God, who takes away the sin of the world, against whom no legitimate charge could be brought. His unjust trial, initiated by this very question, was not a failure of divine purpose but its very unfolding. It was through this seemingly flawed human process that God's eternal plan for salvation was meticulously executed. The innocent Christ, despite Pilate's repeated declarations of "I find no fault in him" (John 19:4), willingly submitted to the accusations and condemnation, bearing the sins of humanity. His trial and crucifixion, therefore, stand as the ultimate demonstration of God's love (Romans 5:8) and the fulfillment of Old Testament prophecies concerning the Suffering Servant who would be led like a lamb to the slaughter (Isaiah 53). The "accusation" against Jesus, though baseless, ultimately served to bring about the atoning sacrifice that cleanses us from all sin (Hebrews 9:22), making Him the perfect High Priest who understands our weaknesses (Hebrews 4:15).