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45. ᾿᾽Απεκρίθη ὁ Πιλάτος, “° Mate ἐγὼ ᾿Ιουδαῖός εἰμι ;
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ὑπηρέται ἂν ot ἐμοὶ ἀγωνίζοντο, ἵνα μὴ παραδοθῶ τοῖς Ιουδαίους -
θανάτου ἐστί. Mk. xiv. 64) they handed Him ονετ-- παρεδώκαµεν--ίο Pilate, not to have their judgment revised, but to have their decision confirmed and the punishment executed. κακοποιός is ‘found in Arist., Eth., iv. 9, Polybius, and frequently in 1 Peter.—Ver. 31. This does not suit Roman ideas of justice ; and therefore Pilate, ascribing their reluct- ance to lay a definite charge against the prisoner and to have the case reopened to the difficulty of explaining toa Roman the actual law and transgression, bids them finish the case for themselves, λάβετε αὐτὸν ὑμεῖς . . . cf. Acts xviii. 14.—Ver. 32. This, however, they de- cline to do, because it is the death penalty they desire, and this they have no right to inflict: ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα. In the Roman pro- vinces the power of life and death, the jus gladii, was reserved to the governor. See Arnold’s Roman Prov. Administra- tion, ῬΡρ. 55, 57; and Josephus, Bell. Fud., Π. 8, 1, who states that when the territory of Archelaus passed to the pro- vincial governor, Coponius, the power of inflicting capital punishment was given to him, µέχρι Tod κτείνειν λαβὼν παρὰ τοῦ Καίσαρος ἐξουσίαν. See also Stapfer’s Palestine, p.100. By being thus handed over to the Roman magistrate it came about that Jesus was crucified, a form of capital punishment which the Jews never inflicted even when they had power; and thus the word of Jesus was fulfilled which He spake intimating that He would die by crucifixion, xii. 32, 33.
Vv. 33-37. Fesus examined by Pilate in private.—Ver. 33. Pilate, being thus compelled to undertake the case, with- draws within the Praetorium to con- duct it apart from their prejudices and clamours. He calls Jesus and says to Him, Σὺ εἶ 6 βασιλεὺς τῶν Ιουδαίων; How did Pilate know that this was the κατηγορία against Jesus? John omits the
information given in Lk. xxiii. 2 that the Sanhedrists definitely laid this accusation. And the answer of Jesus implies that He had not heard this accusation made in Pilate’s presence. The probability there- fore is that Pilate had privately obtained information regarding the prisoner. There is some contempt as well as sur- prise in Pilate’s Σύ. ‘‘ Art Thou,” whose appearance so belies it, “(πε king of the Jews ?””—Ver. 34. Jesus answers by ask- ing: ΑΦ’ ἑαυτοῦ σὺ τοῦτο λέγεις . . .; Pilate’s reply, “Απ I a Jew ?”’ precludes all interpretations, however inviting (see especially Alford and Oscar Holtzmann), but the simple one: ‘‘Do you make this inquiry from any serious personal interest and with any keen apprehension of the biessings attached to the Kingdom of God, or are you merely echoing a formal charge brought against me by others ?”’—-Ver. 35. To this Pilate with some heat and contempt replies: Μήτι ἐγὼ Ἰουδαῖός εἰμι; ““AmlajJew?” How can you suppose that I have any personal interest in such a matter ?—76 ἔθγος τὸ σὸν . . . ἐμοί. “Your own nation and the chief priests handed you over to me.” It is their charge [ repeat. τί ἐποίησας; ““what hast Thou done?” He scouts the idea that he should take any interest in the Jewish Messiah, and returns to the practical point, “what have you done ?”’—Ver. 36. But Jesus accepts the allegation of the Jews and proceeds - to explain in what sense He is king: “Ἡ βασιλεία ἡ ἐμῆ κ.τ.λ. My kingdom is not of a worldly nature, nor is it estab- lished by worldly means. Had it been sO, my servants would have striven to prevent my being surrendered to the Jews. But as things are, viv, since it is indisputable that no armed resistance or rescue has been attempted, it is put beyond question that my kingdom is not from hence. ‘‘ The substitution of ‘hence’ for ‘of this world’ in the last