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Joh_19:9-10. He therefore took Jesus again away with him into the praetorium for a private audience.
πόθεν ] asks after His origin, but not in the sense of the place of birth (Paulus), but in the sense occasioned by υἱὸν θεοῦ , Joh_19:7, in order to obtain a declaration from Jesus on this point, whether He were of human or divine origin. Comp. on Joh_8:14; Mat_21:25.
ἀπόκρ . οὐκ ἔδωκ . αὐτῷ ] Both this observation, as well as the peculiarity of Pilate’s question, betraying a certain timidity, πόθεν εἶ σύ (how entirely different is his question, Joh_18:33; while here he shrinks from asking directly), has the stamp of originality. Jesus is silent; for what He would have had to say would only have been misunderstood by Pilate, or not understood at all (Joh_17:25; Mat_7:6). Moreover, He had already in truth sufficiently indicated His heavenly origin, Joh_18:36-37, had Pilate only possessed susceptibility for the truth. But as it was, he was unworthy of further discussion, and in the silence of Jesus it is precisely the self-assurance and greatness of the Son of God which are implied. Luthardt explains it from the assumption that Jesus will not give Pilate occasion to release Him from motives of fear, and thereby to interfere with the will of God. But on that supposition He must also have withheld the great and bold words, Joh_19:11. A resolute opposition on the part of the sceptical man of the world to the desire of the Jews, Jesus assuredly neither hoped nor feared.
Joh_19:10. Καὶ φοβεῖται καὶ φοβεῖ , Euth. Zigabenus.
ἐμοὶ οὐ λαλεῖς ;] ἐμοί bears the emphasis of mortified power, which then also attempts alike to terrify and to entice. To mention at first the σταυρῶσαί σε , and then, not before, the ἀπολῦσαί σε , corresponded to the state of the procedure. But A. B. E. à . Lachm. Tisch. have the converse order, which would, however, more readily suggest itself to the mechanical copyist. The repetition of ἐξουσ . ἔχω is solemn.