Joh 18:28-40 | Barnes | STEP | Verse 28. See . Hall of judgment . The praetorium --the same word that in , is translated common hall. . It was the place where the Roman praetor , or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrim, and pronounced guilty of death ( ); but they had not power to carry their sentence into execution ( ), and they therefore sought that he might be condemned and executed by Pilate. Lest they should be defiled . They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavour to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion--by mere sanctimoniousness. That they might eat the passover . , . This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body ( ), and as disqualifying them to partake of the passover in a proper manner. The word translated passover means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, . The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the feast which followed the sacrifice of the lamb, and which continued seven days. Comp. . The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot). (s) "Then led they Jesus" (4) "the hall of judgment" or, "Pilate's house" (t) "lest they should be defiled"

John 18:28-40

Verse 28. See Mt 27:1,2.

Hall of judgment. The praetorium--the same word that in Mt 27:27, is translated common hall. Mt 27:27. It was the place where the Roman praetor, or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrim, and pronounced guilty of death (Mt 26:66); but they had not power to carry their sentence into execution (Jn 18:31), and they therefore sought that he might be condemned and executed by Pilate.

Lest they should be defiled. They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavour to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion--by mere sanctimoniousness.

That they might eat the passover. Mt 26:2, Mt 26:17. This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body (Lev 22:4-6; Nu 5:2), and as disqualifying them to partake of the passover in a proper manner. The word translated passover means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, Mt 26:17,19. The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the feast which followed the sacrifice of the lamb, and which continued seven days. Comp. Nu 28:16,17. The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot).

(s) "Then led they Jesus" Mt 27:2, Mk 15:1, Lk 23:1 (4) "the hall of judgment" or, "Pilate's house" (t) "lest they should be defiled" Acts 10:28 Verse 30. If he were not a malefactor. A violator of the law. If we had not determined that he was such, and was worthy of death, Mt 26:66. From this it appears that they did not deliver him up to be tried, but hoped that Pilate would at once give sentence that he should be executed according to their request. It is probable that in ordinary cases the Roman governor was not accustomed to make very strict inquiry into the justice of the sentence. The Jewish Sanhedrim tried causes and pronounced sentence, and the sentence was usually approved by the governor; but in this case Pilate, evidently contrary to their expectations, proceeded himself to rehear and retry the cause. He had doubtless heard of the miracles of Jesus. He seems to have been strongly prepossessed with the belief of his innocence. He knew that they had delivered him from mere envy (Mt 27:18), and hence he inquired of them the nature of the case, and the kind of charge which they expected to substantiate against him. Verse 31. Judge him, &c. The Jews had not directly informed him that they had judged him and pronounced him worthy of death. Pilate therefore tells them to inquire into the case; to ascertain the proof of his guilt, and to decide on what the law of Moses pronounced. It has been doubted whether this gave them the power of putting him to death, or whether it was not rather a direction to them to inquire into the case, and inflict on him, if they judged him guilty, the mild punishment which they were yet at liberty to inflict on criminals. Probably the former is intended. As they had already determined that in their view this case demanded the punishment of death, so in their answer to Pilate they implied that they had pronounced on it, and that he ought to die. They still, therefore, pressed it on his attention, and refused to obey his injunction to judge him.

It is not lawful, &c. The Jews were accustomed to put persons to death still in a popular tumult (Acts 7:59,60), but they had not the power to do it in any case in a regular way of justice. When they first laid the plan of arresting the Saviour, they did it to kill him (Mt 26:4); but whether they intended to do this secretly, or in a tumult, or by the concurrence of the Roman governor, is uncertain. The Jews themselves say that the power of inflicting capital punishment was taken away about forty years before the destruction of the temple; but still it is probable that in the time of Christ they had the power of determining on capital cases in instances that pertained to religion (Josephus, Antiq., b. xiv. ch. 10, 2; comp. Jewish Wars, b. vt. ch. 2, 4). In this case, however, it is supposed that their sentence was to be confirmed by the Roman governor. But it is admitted on all hands that they had not this power in the case of seditions, tumults, or treason against the Roman government. If they had this power in the case of blasphemy and irreligion, they did not dare to exert it here, because they were afraid of tumult among the people (Mt 26:5); hence they sought to bring in the authority of Pilate. To do this, they endeavoured to make it appear that it was a case of sedition and treason, and one which therefore demanded the interference of the Roman governor. Hence it was on this charge that they arraigned him, Lk 23:2. Thus a tumult might be avoided, and the odium of putting him to death they expected would fall, not on themselves, but on Pilate.

(u) "It is not lawful" Gen 49:10, Eze 21:27 Verse 32. That the saying of Jesus, &c. To wit, that he would be delivered into the hands of the Gentiles and be crucified, Mt 20:19. Neither of these things would have happened if he had been put to death in the way that the Jews first contemplated, Mt 26:4. Though it should be admitted that they had the power, in religious cases, to do this, yet in such a case it would not have been done, as Jesus predicted, by the Gentiles; and even if it should be admitted that they had the right to take life, yet they had not the right to do it by crucifixion. This was particularly a Roman punishment. And thus it was ordered, in the providence of God, that the prediction of Jesus in both these respects was fulfilled.

(v) "That the saying of Jesus" Mt 20:19, Lk 18:32,33 Verse 33. Art thou the King of the Jews? This was after they had accused him of perverting the nation, and forbidding to give tribute to Caesar, Lk 23:2,3. Verse 34. Of thyself. From any conviction of your own mind, or any apprehension of danger. During all the time in which you have been praetor, have you seen anything in me that has led you to apprehend sedition or danger to the Roman power? This evidently was intended to remind Pilate that nothing was proved against him, and to caution him against being influenced by the malicious accusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports that he might have heard of him. Verse 35. Am I a Jew? Am l likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially, and to decide on the accusations without being biassed by the malignant charges of the accusers?

Thine own nation &c. In this Pilate denies that it was from anything thing that he had observed that Jesus was arraigned. He admits that it was from the accusation of others; but then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, and from the highest authority among the people. As such it demanded consideration, and Pilate besought him to tell him what he had done--that is, what there had been in his conduct that had given occasion for this charge.

(w) "own nation" Jn 19:11, Acts 3:13 Verse 36. My kingdom, &c. The charge on which Jesus was arraigned was that of laying claim to the office of a king. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Caesar. In reply to this, Jesus says that his kingdom is not of this world--that is, it is not of the same nature as earthly kingdoms. It was not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of the world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the hosts that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a king, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity.

Not from hence. That is, not from this world.

(x) "answered" 1Timm 6:13 (y) "My kingdom" Ps 45:3,6, Isa 9:6,7, Dan 2:44, 7:14, Zech 9:9, Lk 12:14 Jn 6:15, Rom 14:17, Col 1:13 Verse 37. Art thou a king then? Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind?

Thou sayest, &c. This is a form of expression denoting affirmation. It is equivalent to yes.

That I am a king. This does not mean simply that Pilate affirmed that he was a king; it does not appear that he had done this; but it means, "Thou affirmest the truth; thou declarest what is correct, for I am, a king." I am a king in a certain sense, and do not deny it.

To this end, &c. Comp. Jn 3:11,12, &c. Jesus does not here affirm that he was born to reign, or that this was the design of his coming; but it was to bear witness to and to exhibit the truth. By this he showed what was the nature of his kingdom. It was not to assert power; not to collect armies; not to subdue nations in battle. It was simply to present truth to men, and to exercise dominion only by the truth. Hence the only power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and leading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men are not forced or compelled to be Christians. They are made to see that they are sinners, that God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and yield themselves then wholly to his reign. This is all the power ever used in the kingdom of Christ, and no men in his church have a right to use any other. Alas! how little have persecutors remembered this! And how often, under the pretence of great regard for the kingdom of Jesus, have bigots attempted by force and flames to make all men think as they do! We see here the importance which Jesus attached to truth. It was his sole business in coming into the world, He had no other end than to establish it. We therefore should value it, and seek for it as for hid treasures, Prov 23:23.

Every one, &c. See Jn 8:47.

(z) "I should bear witness" Isa 55:4, Rev 1:5, 3:14 (a) "Every one that is of the truth" Jn 8:47, 1Jn 4:6 Verse 38. What is truth? This question was probably asked in contempt, and hence Jesus did not answer it. Had the question been sincere, and had Pilate really sought it as Nicodemus had done (Jn 3:1), Jesus would not have hesitated to explain to him the nature of his kingdom. They were now alone in the judgment-hall (Jn 18:33), and as soon as Pilate had asked the question, without waiting for an answer, he went out. It is evident that he was satisfied, from the answer of Jesus (Jn 18:36,37), that he was not a king in the sense in which the Jews accused him; that he would not endanger the Roman government, and consequently that he was innocent of the charge alleged against him. He regarded him, clearly, as a fanatic--poor, ignorant, and deluded, but innocent and not dangerous. Hence he sought to release him; and hence, in contempt, he asked him this question, and immediately went out, not expecting an answer. This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions, and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long-agitated question. He might have had an answer. Had he patiently waited in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of religion; they are unwilling to investigate and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great Source of truth, and die in darkness and in error. All might find truth if they would seek it; none ever will find it if they do not apply for it to the great source of light--the God of truth, and seek it patiently in the way in which he has chosen to communicate it to mankind. How highly should we prize the Bible! And how patiently and prayerfully should we search the Scriptures, that we may not err and die for ever! Jn 14:6.

I find in him no fault. See Lk 23:4. Verses 39-40. Mt 27:15; also Mt 27:16-21.