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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.