John 18:28-40

John 18:28 to John 19:16. The Trial before Pilate. From Caiaphas Jesus is brought to the Præ torium, the governor's residence, either Herod's palace in the W. part of the city, or the Antonia, near the Temple, to the NW. To avoid defilement the Jews remain in the open. The Passover has still to be eaten, in contrast with the Synoptic view of the Last Supper. Pilate, to respect their scruples, transacts his business with them outside. In itself this concession to religious scruple is far from improbable in the light of what is known of Roman practice, however we may judge the frequent going backwards and forwards between the prisoner and His accusers. The governor naturally asks first for a definite charge. The Jews endeavour to get his recognition of their decision without going into detail, demanding the sentence which it is beyond their power to inflict. Pilate replied that in that case they must be content with the punishment which lies within their competence. They urge that nothing but the death penalty will meet the case, and this they cannot inflict. So, the author adds, it came about that the Lord's prediction of the manner of His death was fulfilled. If they could have put Him to death, it would have been by stoning. Pilate leaves them and interrogates the prisoner, in words which assume that the Jews have made a more definite charge than has been stated. Jesus asks in what sense Pilate uses the term King? He is no claimant to an earthly sovereignty; Messianic claims He has, which the rulers of His people will not allow. Pilate is scornful; is he a Jew, to be interested in such matters? The leaders of the nation have accused Him of dangerous sedition. Jesus replies that He has put forward no claims which are dangerous from the Roman point of view. If His claims had been political His supporters would have acted accordingly. Pilate presses Him further, and receives the answer that His aim is to set up the kingdom of truth, the true knowledge of God. His subjects are those who will listen to that. He cannot rest on force. Such claims have no political menace, and with a half scornful What is truth? Pilate closes the examination. Convinced of the prisoner's innocence, he tries to persuade the Jews to accept a compromise, condemnation and release according to a custom of the feast. In Mk. the demand for the release of Barabbas comes from the people. The custom is not otherwise known, but is in accordance with known methods of administration. An interesting parallel is supplied by the Florentine Papyri (A.D. 85), which contain the protocol of a process before C. Septimius Vegetus, the Governor of Egypt, who says to one Phibion, Thou art worthy of scourging. but I give thee to the people.