Cambridge Greek Testament Commentary

John 18:28-32

28–32. Outside the Praetorium; the Jews claim the execution of the Sanhedrin’s sentence of death, and Pilate refuses it.

πρωζ. This is rendered ‘morning’ Matthew 16:3; Mark 1:35; Mark 11:20; Mark 13:35; Mark 15:1; the last passage being partly parallel to this. In Mark 13:35 the word stands for the fourth watch (see on Mark 6:48), which lasted from 3.0 to 6.0 A.M. A Roman court might be held directly after sunrise; and as Pilate had probably been informed that an important case was to be brought before him, delay in which might cause serious disturbance, there is nothing improbable in his being ready to open his court between 4.0 and 5.0 A.M. The hierarchy were in a difficulty. Jesus could not safely be arrested by daylight, and the Sanhedrin could not legally pronounce sentence of death by night: hence they had had to wait till dawn to condemn Him. Now another regulation hampers them: a day must intervene between sentence and execution. This they shuffled out of by going at once to Pilate. Of course if he undertook the execution, he must fix the time; and their representations would secure his ordering immediate execution. Thus they shifted the breach of the law from themselves to him.

As in the life of our Lord as a whole, so also in this last week and last day of it, the exact sequence and time of the events cannot be ascertained with certainty. Chronology is not what the Evangelists aim at giving us. For a tentative arrangement of the chief events of the Passion see Appendix C.

αὐτοί. The “most characteristic trait of a religious and godless nation ever put on record” (Maurice). They themselves (in contrast to their Victim, whom they sent in under a Roman guard) entered not into the palace, that they might not be defiled by entering a house possibly polluted by heathen abominations and certainly not cleansed from leaven (Exodus 12:15). But Jewish zeal had taught the Romans that idols could not be tolerated in the Holy City.

ἵνα φάγωσιν τὸ π. It is evident that S. John does not regard the Last Supper as a Paschal meal. Comp. John 13:1; John 13:29. It is equally evident that the synoptic narratives convey the impression that the Last Supper was the ordinary Jewish Passover (Matthew 26:17-19; Mark 14:14; Mark 14:16; Luke 22:7-8; Luke 22:11; Luke 22:13; Luke 22:15). Whatever be the right solution, the independence of the author of the Fourth Gospel is manifest. Would anyone counterfeiting an Apostle venture thus to contradict what seemed to have such strong Apostolic authority? Would he not expect that a glaring discrepancy on so important a point would prove fatal to his pretensions? Assume that S. John is simply recording his own vivid recollections, whether or no we suppose him to be correcting the impression produced by the Synoptists, and this difficulty at any rate is avoided. S. John’s narrative is too precise and consistent to be explained away. On the difficulty as regards the Synoptists see Appendix A; see also Excursus V at the end of Dr Farrar’s S. Luke.

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Cambridge Greek Testament Commentary

John 18:28-32

Old Testament

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