Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ¹  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ²  against him.”

Yohanes 19:6-7

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ³  him! Crucify him!” ⁴  Pilate said, ⁵  “You take him and crucify him! ⁶  Certainly ⁷  I find no reason for an accusation ⁸  against him!” 19:7 The Jewish leaders ⁹  replied, ¹⁰  “We have a law, ¹¹  and according to our law he ought to die, because he claimed to be the Son of God!” ¹² 

Yohanes 19:11-12

19:11 Jesus replied, “You would have no authority ¹³  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ¹⁴  is guilty of greater sin.” ¹⁵ 

19:12 From this point on, Pilate tried ¹⁶  to release him. But the Jewish leaders ¹⁷  shouted out, ¹⁸  “If you release this man, ¹⁹  you are no friend of Caesar! ²⁰  Everyone who claims to be a king ²¹  opposes Caesar!”

Yohanes 19:15-16

19:15 Then they ²²  shouted out, “Away with him! Away with him! ²³  Crucify ²⁴  him!” Pilate asked, ²⁵  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate ²⁶  handed him over ²⁷  to them to be crucified.

The Crucifixion

So they took Jesus,

[19:4]  ¹ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ² tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:6]  ³ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁴ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁵ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁶ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁷ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁸ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:7]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ¹⁰ tn Grk “answered him.”

[19:7]  ¹¹ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹² tn Grk “because he made himself out to be the Son of God.”

[19:11]  ¹³ tn Or “power.”

[19:11]  ¹⁴ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ¹⁵ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[19:12]  ¹⁶ tn Grk “sought.”

[19:12]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ¹⁸ tn Grk “shouted out, saying.”

[19:12]  ¹⁹ tn Grk “this one.”

[19:12]  ²⁰ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ²¹ tn Grk “who makes himself out to be a king.”

[19:15]  ²² tn Grk “Then these.”

[19:15]  ²³ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ²⁴ sn See the note on Crucify in 19:6.

[19:15]  ²⁵ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[19:16]  ²⁶ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ²⁷ tn Or “delivered him over.”