John 18:29-32

“ 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. John 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 (John 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, John 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. John 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 (John 18:31). And this circumstance seems to the evangelist significant (John 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 (John 3:14; John 8:28, John 12:32); what a difference from the tumultuous punishment of stoning! Comp. also John 19:36-37.

The second position taken by the Jews: