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Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - John 18:31 - 18:31
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31. εἶπεν οὖν αὐτοῖς ὁ Π. Because of their vague accusation. If they will not make a specific charge, he will not deal with the case. Pilate, impressed probably by his wife’s dream (Mat 27:19) tries in various ways to avoid sentencing Jesus to death. (1) He would have the Jews deal with the case themselves; (2) he sends Jesus to Herod; (3) he proposes to release Him in honour of the Feast; (4) he will scourge Him and let Him go. Roman governors were not commonly so scrupulous, and Pilate was not above the average: a vague superstitious dread was perhaps his strongest motive. Thrice in the course of these attempts does he pronounce Jesus innocent (Joh 18:39, Joh 19:4; Joh 19:6). Note the emphatic and somewhat contemptuous ὑμεῖς and ὑμῶν; Take Him yourselves and according to your law judge Him. Pilate disdains to interfere in Jewish religious disputes.
οὐκ ἔξεστιν. These words are to be taken quite literally, and without any addition, such as ‘at the Passover’ or ‘by crucifixion,’ or ‘for high treason.’ The question whether the Sanhedrin had or had not the right to inflict capital punishment at this time is a vexed one. On the one hand we have (1) this verse; (2) the statement of the Talmud that 40 years before the destruction of Jerusalem the Jews lost this power; (3) the evidence of Josephus (Ant. XX. ix. 1; comp. XVIII. i. 1; XVI. ii. 4, and 6) that the high-priest could not summon a judicial court of the Sanhedrin without the Procurator’s leave; (4) the analogy of Roman law. To this it is replied (Döllinger, First Age of the Church, Appendix II.); (1) that the Jews quibbled in order to cause Jesus to be crucified at the Feast instead of stoned after all the people had dispersed; and Pilate would not have insulted the Jews from the tribunal by telling them to put Jesus to death, if they had no power to do so; (2) that the Talmud is in error, for the Roman dominion began 60 years before the destruction of Jerusalem; (3) that Josephus (XX. ix. 1) shews that the Jews had this power: Ananus is accused to Albinus not for putting people to death, but for holding a court without leave: had the former been criminal it would have been mentioned; (4) that the analogy of Roman law proves nothing, for cities and countries subject to Rome often retained their autonomy: and there are the cases of S. Stephen, those for whose death S. Paul voted (Act 26:10), and the Apostles, whom the Sanhedrin wished to put to death (Act 5:33); and Gamaliel in dissuading the council never hints that to inflict death will bring trouble upon themselves. To this it may be replied again; (1) that Pilate would have exposed a quibble had there been one, and his dignity as judge was evidently not above shewing ironical contempt for the plaintiffs; (2) that the Talmud may be wrong about the date and right about the fact; possibly it is right about both; (3) to mention the holding of a court by Ananus was enough to secure the interference of Albinus, and more may have been said than Josephus reports; (4) autonomy in the case of subject states was the exception; therefore the burden of proof rests with those who assert it of the Jews. S. Stephen’s death and the other cases (comp. Joh 5:18; Joh 7:1; Joh 7:25; Joh 8:3; Joh 8:59; Act 21:31) only prove that the Jews sometimes ventured on acts of judicial rigour and violence of which the Romans took little notice. Besides we do not know that in all these cases the Sanhedrin proposed to do more than to sentence to death, trusting to the Romans to execute the sentence, as here. Pilate’s whole action, and his express statement Joh 19:10, seem to imply that he alone has the power to inflict death.
ποίῳ θανάτῳ. By what manner of death (Joh 12:33, Joh 21:19; comp. Joh 10:32; Mat 21:23; Mat 22:36; Luk 6:32; Luk 24:19). Had the Sanhedrin executed Him as a blasphemer or a false prophet, He would have been stoned. The Jews had other forms of capital punishment (see on [Joh 8:5]), but not crucifixion; and by them He could not have been lifted up (Joh 8:28) like the Brazen Serpent (Joh 3:14).