Joh 18:28-38 | RWP | e4.org | They lead ( αγουσιν ). Dramatic historical present of αγω , plural "they" for the Sanhedrists ( ). John gives no details of the trial before the Sanhedrin (only the fact, , ) when Caiaphas presided, either the informal meeting at night ( , ; , ; , ) or the formal ratification meeting after dawn ( ; ; ), but he gives much new material of the trial before Pilate ( ). Into the palace ( εις το πραιτωριον ). For the history and meaning of this interesting Latin word, praetorium , see on ; ; . Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea ( ). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. Early ( πρω ). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John ( ) says it was "about the sixth hour" when Pilate condemned Jesus. That they might not be defiled ( ινα μη μιανθωσιν ). Purpose clause with ινα μη and first aorist passive subjunctive of μιαινω , to stain, to defile. For Jewish scruples about entering the house of a Gentile see ; . But might eat the passover ( αλλα φαγωσιν το πασχα ). Second aorist active subjunctive of the defective verb εσθιω , to eat. This phrase may mean to eat the passover meal as in ( , ; , ), but it does not have to mean that. In we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

‏ John 18:28-38

They lead ( αγουσιν ). Dramatic historical present of αγω, plural "they" for the Sanhedrists (Lu 23:1). John gives no details of the trial before the Sanhedrin (only the fact, Joh 18:24, 28) when Caiaphas presided, either the informal meeting at night (Mr 14:53, 55-65; Mt 26:57, 59-68; Lu 22:54, 63-65) or the formal ratification meeting after dawn (Mr 15:1; Mt 27:1; Lu 22:66-71), but he gives much new material of the trial before Pilate (18:28-38).

Into the palace ( εις το πραιτωριον ). For the history and meaning of this interesting Latin word, praetorium, see on Mt 27:27; Ac 23:35; Php 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Ac 23:35). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem.

Early ( πρω ). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14) says it was "about the sixth hour" when Pilate condemned Jesus.

That they might not be defiled ( ινα μη μιανθωσιν ). Purpose clause with ινα μη and first aorist passive subjunctive of μιαινω, to stain, to defile. For Jewish scruples about entering the house of a Gentile see Ac 10:28; 11:3.

But might eat the passover ( αλλα φαγωσιν το πασχα ). Second aorist active subjunctive of the defective verb εσθιω, to eat. This phrase may mean to eat the passover meal as in Mt 27:17 (Mr 14:12, 14; Lu 22:11, 15), but it does not have to mean that. In 2Ch 30:22 we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of Joh 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

Went out ( εξηλθεν εξω ). Note both εξ and εξω (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (Joh 19:13).

Accusation ( κατηγοριαν ). Old word for formal charge, in N.T. only here, 1Ti 5:19; Tit 1:6.

Against this man ( του ανθρωπου τουτου ). Objective genitive after κατηγοριαν. A proper legal inquiry.

If this man were not an evil-doer ( ε μη ην ουτος κακον ποιων ). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis ( αν and aorist indicative, first aorist plural with κ ). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Lu 23:2) as indeed John implies (18:31, 33). Some MSS. here read κακοποιος (malefactor) as in 1Pe 2:12, 14, with which compare Luke's κακουργος (23:32f.; so also 2Ti 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων with κακον emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).

Yourselves ( υμεις ). Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate's approval of their purpose to kill him (Joh 7:1, 25).

By what manner of death ( ποιω θανατω ). Instrumental case of the qualitative interrogative ποιος in an indirect question, the very idiom used in Joh 12:32 concerning the Cross and here treated as prophecy (Scripture) with ινα πληρωθη like the saying of Jesus in verse 9 which see.

Again ( παλιν ). Back into the palace where Pilate was before.

Called ( εφωνησεν ). First aorist active indicative of φωνεω. Jesus was already inside the court (verse 28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Lu 23:2).

Art thou the King of the Jews? ( συ ε ο βασιλευς των Ιουδαιων; ). This was the vital problem and each of the Gospels has the question (Mr 15:2; Mt 27:1; Lu 23:3; Joh 18:33), though Luke alone (23:2) gives the specific accusation.

Thou ( συ ). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (Joh 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (Joh 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (Joh 6:15) and as the Pharisees expected the Messiah to be.

Of thyself ( απο σεαυτου ). Whether a sincere inquiry on Pilate's part or a trap from the Sanhedrin.

Am I a Jew? ( μητ εγω Ιουδαιος ειμι; ). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. 4:29 for μητ in a question. The gulf between Jew and Gentile yawns wide here.

Nation ( εθνος as in 11:48-52, rather than λαος, while both in 11:50). For παρεδωκαν see verse 30.

What hast thou done? ( τ εποιησασ; ). First aorist active indicative of ποιεω. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

My kingdom ( η βασιλεια η εμη ). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" ( κοσμου ) see 17:13-18.

My servants ( ο υπηρετα ο εμο ). For the word see verse 3 where it means the temple police or guards (literally, under-rowers). In the LXX always (Pr 14:35; Isa 32:5; Da 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Mt 26:56).

Would fight ( ηγωνιζοντο αν ). Imperfect middle of αγωνιζομα common verb (only here in John, but see 1Co 9:25) from αγων (contest) with αν, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus.

That I should not be delivered ( ινα μη παραδοθω ). Negative final clause with ινα μη and first aorist passive subjunctive of παραδιδωμ (see verses 28, 36). Jesus expects Pilate to surrender to the Jews.

But now ( νυν δε ). In contrast to the condition already stated as in 8:40; 9:41; 15:22, 24.

Art thou a king then? ( ουκουν βασιλευς ε συ; ). Compound of ουκ and ουν and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in 2Ki 5:23.

Thou sayest that ( συ λεγεις οτ ). In Mt 27:11; Mr 15:2; Lu 23:3, συ λεγεις clearly means "yes," as συ ειπας (thou saidst) does in Mt 26:64 (= "I am," εγω ειμ, in Mr 41:62). Hence here οτ had best be taken to mean "because": "Yes, because I am a king."

Have I been born ( εγω γεγεννημα ). Perfect passive indicative of γενναω. The Incarnation was for this purpose. Note repetition of εις τουτο (for this purpose), explained by ινα μαρτυρησω τη αληθεια (that I may bear witness to the truth), ινα with first aorist active subjunctive of μαρτυρεω. Paul (1Ti 6:13) alludes to this good confession when Christ bore witness ( μαρτυρησαντος ) before Pilate. Jesus bore such witness always (Joh 3:11, 32; 7:7; 8:14; Re 1:5).

What is truth? ( τ εστιν αληθεια; ). This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (Joh 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: "I find no crime in him" ( εγω ουδεμιαν ευρισκω εν αυτω αιτιαν ). For this use of αιτια see Mt 27:37; Mr 15:26. Pilate therefore should have set Jesus free at once.