Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of John 19:12

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of John 19:12” utilice nuestra app.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

12. And from thenceforth ] Or (as in Joh 6:66), Hereupon. Result rather than time seems to be meant; but the Greek (here and Joh 6:66 only in N.T.) may mean either. Omit ‘and.’

sought ] Imperfect tense, of continued efforts. Indirect means, such as the release in honour of the Feast, the appeal to compassion, and taunts having proved unsuccessful, Pilate now makes more direct efforts to release Jesus. What these were the Evangelist does not tell us.

If thou let this man go ] Better, If thou release this man; it is the same verb as in the first clause. The Jews once more shift their tactics and from the ecclesiastical charge ( Joh 19:7) go back to the political, which they now back up by an appeal to Pilate’s own political interests. They know their man: it is not a love of justice, but personal feeling which moves him to seek to release Jesus; and they will overcome one personal feeling by another still stronger. Pilate’s unexplained interest in Jesus and supercilious contempt for His accusers must give way before a fear for his own position and possibly even his life.

Cesar’s friend ] Whether or no there was any such title of honour as amicus Cesaris, like our ‘Queen’s Counsel,’ there is no need to suppose that any formal official distinction is intended here. The words probably mean no more than ‘loyal to Cesar.’

whosoever ] Literally, every one who.

maketh himself ] Comp. Joh 19:7, Joh 10:33. The phrase perhaps implies action as well as words.

speaketh against Caesar ] ipso facto declares himself a rebel; and for a Roman governor to countenance and even protect such a person would be high treason ( majestas). The Jews perhaps scarcely knew how powerful their weapon was. Pilate’s patron Sejanus (executed a.d. 31) was losing his hold over Tiberius, even if he had not already fallen. Pilate had already thrice nearly driven the Jews to revolt, and his character therefore would not stand high with an Emperor who justly prided himself on the good government of the provinces. Above all, the terrible Lex Majestatis was by this time worked in such a way that prosecution under it was almost certain death.

Fuente: The Cambridge Bible for Schools and Colleges

12 16. Outside the Praetorium; the power from above controlled from below pronounces public sentence against the Innocent.

Fuente: The Cambridge Bible for Schools and Colleges

Sought to release him – He was more and more convinced of his innocence, and more unwilling to yield him to mere malice and envy in the face of justice.

But the Jews cried out … – This moved Pilate to deliver Jesus into their hands. He feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condemn a man whom his own nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the fear of losing his favor induced Pilate to deliver Jesus into their hands.

Caesars friend – The friend of the Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Caesar all the emperors were called Caesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of his reign, the most cruel, jealous, and wicked that ever sat on the Roman throne.

Fuente: Albert Barnes’ Notes on the Bible

Joh 19:12-16

From thenceforth Pilate sought to release Him

Pilates last attempt to rescue Christ

DESPAIRING STRUGGLES BY A FEEBLE SOUL (Joh 19:12).

1. The earnestness of this attempt. Already he had endcavoured to rescue Christ

(1) By refusing to proceed without an accusation (Joh 18:29).

(2) By offering a choice between Barabbas and Jesus (Joh 18:39;Mat 27:17).

(3) By scourging Christ and thus appealing to their sympathy (Joh 19:5). These stratagems were defeated, perhaps largely because Pilate had not been in earnest. Now he bends himself with energy and determination to the task.

2. The reason of this attempt.

(1) The inward conviction of fear that Christ was a supernatural being.

(2) The deepening impression made by Christs person and character.

(3) The secret apprehension that it would not be safe to proceed farther against Christ.

(4) The gentleness Christ had displayed in palliating his offence.

II. DEXTEROUS MANOEUVRING BY A CRAFTY FOE. But the Jews cried out, &c. The last arrow that the Jews had in their quiver, was

1. Sharply pointed. It was a return to the original indictment of sedition which Pilate an hour before had waved aside as absurd. Now they show the governor how adroitly it may be turned against himself. Tiberius would hardly regard as a loyal act the liberation of one who had professed to be a king.

2. Correctly aimed. The shaft found the open joint in Pilates harness and went straight to his heart. There was nothing that Pilate had more reason to dread than deletion to the emperor.

3. Powerfully driven home. Like men bent on having their way, they cried out with one simultaneous yell. And they had it! The procurator reeled as one shot.

III. IGNOMINIOUS SURRENDER BY AN UNJUST JUDGE (Joh 19:13). The capitulation was

1. Cowardly. These accused hierarchs had proved better players than himself for Jesus life. With truth, justice, conscience, heaven, Christ and God on his side he had lost the game because he was a coward. The one thing he could not contemplate without a shudder was being reported to the emperor.

2. Complete. The struggle so long and at one time so gallantly and to appearance so hopefully, maintained was ended. There was no mistaking the import of Pilates next actions, the fetching out of Jesus, the sitting down upon the judges chair, and perhaps the handwashing.

3. Contemptuous. Behold your King! as if intimating with fierce disdain and stinging mockery of the people that had conquered him, that the thorn-crowned prisoner was indeed their King.

4. Conclusive. The deed was irrevocable (Joh 19:16). If for a moment there was hesitation while for the last time he asked, Shall I crucify your King? it was only for a moment, it was swept away before the awful shout, We have no king but Caesar.

Lessons:

1. The difficulty of doing right when self-interest stands in the way, If self the wavering balance shake, its rarely right adjusted (Robert Burns).

2. The feebleness of every soul that hesitates to follow conscience. Had Pilate listened only to the still small voice within he had been invincible.

3. The guilt incurred by openly defying conscience. Christ palliated Pilates sin before the preceding interview: it is not clear that He would have done so after that interview closed.

4. The degeneracy into which a soul may fall by turning away from Christ. Priests and people elected Caesar for their king rather than have Gods Son for their Messiah! (T. Whitelaw, D. D.)

Pilate; or, worldly policy

We have here an illustration of

I. WORLDLY POLICY. The main motive that led to Pilates final decision was a regard to his safety and his ease. He felt that to take a determined stand on the innocence of our Lord would involve peril to his position; and he was not prepared to incur that danger. It is by such considerations that men are moved and confronted in doing wrong. We live in a time of expediency, in the sense of not doing right lest it should be unprofitable. A high civilization and a large development of the commercial spirit is always in danger of fostering this. In public affairs, the favourite point of view is the economic; the popular inquiries are, what will it cost? Dishonesty is practised in business because it is lucrative, and conscientious conviction is suppressed lest it should lead to social disrepute. Oh! beware of Pilates sin; learn the grand lesson that we have nothing to do with consequences when truth and right are involved. It will often happen that sincerity and righteousness will entail loss and suffering; and he who would keep a good conscience must lay his account with these. If we be not prepared for them, if we will only cleave to godliness when it is gain, and to honesty when it is the best policy, there is nothing for us but to go in Pilates steps, and abandon Christ, though convinced that there is no fault in Him at all.

II. WORLDLY POLICY RESISTING AND EFFECTUALLY SUBDUING THE STRONGEST CONVICTIONS OF DUTY. Pilate wished and tried to deliver Christ, without sacrificing himself, for that purpose. He did not choose to do wrong; he did much to avoid doing it. And this may be the case with us: it often is. We do not fall at once. We set ourselves manfully against the besetting suggestions of interest, pleasure and good opinion. We enter the contest with a sincere desire to be right. It is long, perhaps, before we are prepared to give up; we strive to subordinate circumstances to our convictions; we go on, now under one pretence and now under another, until all pretences are exhausted: but at last an election must be made, Christ must be sacrificed or sin must be resigned, and, like the young man we feel the pressure of his demands to be too strong for us, and depart from him though sorrowful. And there are times when the case assumes an especially solemn form; that, e.g., of deep spiritual conviction, and that of decision as to the general way and course of life. Then is Christ before us, arraigned and accused by the Sanhedrim of passion, interest, and sophistry, before the Pilate of reason, conscience, and true affection; the conflict may be long and painful; ingenious devices may be used to terminate or to postpone it: but escape and delay are both impossible; a decision must be made; and the soul reluctantly, and with a tearful eye, resigns the Saviour, and gives itself up to sin, and to a lie. And often this decision is final; it cannot be reversed. If we sin wilfully, &c.

III. WORLDLY POLICY BRINGING A MAN INTO BONDAGE TO THOSE HE SHOULD GOVERN. Pilate was afraid of being accused by the Jews of unfaithfulness to the Roman emperor. He was the governor, and was deterred from doing right by the malice of the people over whom he presided. He was subject to those who were subject to him. Worldly policy often makes us abdicate our proper functions, and serve when we should reign. We are in the world, and in the Church, to do good, and to maintain righteousness. Whatever our superiority over others, and our means of affecting them, it is a faculty intended to resist their evil and advance their welfare; but if we give heed to the suggestions of selfishness; we not only do wrong, but do wrong to those whom we allow thus to influence us. Pilate, the governor, is the instrument of the Jews.

IV. WORLDLY POLICY DERIVING STRENGTH FROM. A MANS OWN MISDEEDS. Pilates rule in Judaea was very far from what it should have been. He could not therefore afford to provoke the nation. He must do wrong again, because he had done wrong already. And how often do we see sin working in this way! We have put ourselves in the power of the world by our transgressions and inconsistencies. Could we bring an unsullied character, human esteem and honour, with us to the task, we might hope to make some impression, but now there will be the mocking surprise, the bitter retort, the hot wrath; and the will to do good, as in Pilates case, is chained by the memory of past evil. And if past sins may make us subject to men, they are still more likely to make us slaves to ourselves, When we would do good, evil is present with us. How many are there who, like Pilate, would let Christ go, aye and welcome Him as the Son of God, but for the oppressions of former iniquities! could they but blot them out, what would they not do! but the tyranny of lust and worldliness is strong upon them; and he is sacrificed, and they are sacrificed, to old sins. (A. J. Morris.)

Pilates weakness

Was Pilate exceptionally weak in this thing? He wanted to be of service to Jesus, but he was not quite ready to be ruined for Him. There are corresponding tests of fidelity to the right in every mans experience all the way along in life. A public official or representative has to decide whether he will yield to some unjust popular clamour in behalf of a special interest, or against an obnoxious class, or lose all his hopes of promotion and even all fair prospect of well doing in the public service. A business man must meet the question whether he will conform to some established method of wrong-doing in the line of his business, or abandon his prospects of success in life. An employe finds himself face to face with the problem, how he can do the work that is required of him, at the times when it is called for, consistently with his conscience and the law of God; and whether he is willing to accept the consequences of standing out against the necessities of his employment as it is. The position of Pilate was, after all, no more trying than is the position of almost every man who faces Christ and Christs cause to-day; and now, as always, only he who is ready to lose his life, and to lose a great deal more than life, for the sake of Christ, can fairly be called a true and faithful servant of Christ. Pilate was weak under such a pressure as this. Would to God he had been the last weak one in such an emergency! (H. C.Trumbull, D. D.)

If thou let this man go thou art not Caesars friend

Caesar or Christ

I. CAESARS FRIEND.

1. An enemy of Christ.

2. A lover of self.

3. A slave of man. Such Pilate was!

II. CHRISTS FRIEND.

1. A lover of the truth.

2. A doer of the right.

3. A champion of the wronged.

4. A sympathizer with the suffering.

5. A servant of conscience.

6. A denier of self. Such Pilate might have been. (T. Whitelaw, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. Pilate sought to release him] Pilate made five several attempts to release our Lord; as we may learn from Lu 23:4; Lu 23:15; Lu 23:20; Lu 23:22; Joh 19:4; Joh 19:12-13.

Thou art not Caesar’s friend] Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, c., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer resistance: he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion they were founded on the silliest pretenses, and punished with excessive rigour. See Calmet, Tacit. An. l. i. c. 72, 73, 74. Sueton. in Tiber. c. 58.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He sought all fair and plausible means to release him, being convinced in his own conscience that he was an innocent man: but the Jews double their clamours, and (according to the usual acts of sycophants) quit their charge as to religion, though that was the true and real cause of all their malice, and pursue only the charge which was proper for the cognizance of the Roman governor, of sedition or rebellion; and tacitly accuse Pilate as a traitor, and being false to his trust, if he should let our Saviour go; for no man could set up himself as a king, but he must proclaim himself a traitor to the Roman emperor.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12-16. And fromthenceforthparticularly this speech, which seems to havefilled him with awe, and redoubled his anxiety.

Pilate sought to releasehimthat is, to gain their consent to it, for he couldhave done it at once on his authority.

but the Jews criedseeingtheir advantage, and not slow to profit by it. If thou let this mango, thou art not Csar’s friend, &c.”This was equivalentto a threat of impeachment, which we know was much dreaded bysuch officers as the procurators, especially of the character ofPilate or Felix. It also consummates the treachery and disgrace ofthe Jewish rulers, who were willing, for the purpose of destroyingJesus, to affect a zeal for the supremacy of a foreign prince”[WEBSTER and WILKINSON].(See Joh 19:15).

When Pilate . . . heard that,. . . he brought Jesus forth, and sat down in“upon”

the judgment seatthathe might pronounce sentence against the Prisoner, on this charge, themore solemnly.

in a place called thePavementa tesselated pavement, much used by the Romans.

in the Hebrew, Gabbathafromits being raised.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And from thenceforth Pilate sought to release him,…. From the time that Christ spoke the above words; or, as the Syriac version renders it, , “because of this”, or on account of the words he had spoken; to which agree the Arabic and Ethiopic versions: he sought by all means, and studied every way to bring the Jews to agree to his release: his reasons were, because of the consciousness of guilt, and the danger of contracting more; the sense he might have of a Divine Being, to whom he was accountable for the exercise of his power; his suspicion that Jesus was the Son of God, or that he was more than a man; for he perceived that power went along with his words, by the effect they had on him: but though he sought to release him, he did not do it, nor use the power he boasted he had; the reason in himself was, he was desirous, that the Jews would concur with him; the secret one in providence was, God would not have it so; and yet things must be carried to this pitch, that it might appear that Christ suffered not for his own sins, but ours, and that he suffered willingly:

but the Jews cried out, saying, if thou let this man go, thou art not Caesar’s friend. These were the chief priests, Scribes, and elders of the people, more especially, and by whom, the common people were stirred up to request his crucifixion: these still made a greater outcry, and in a more clamorous way urged, that should he be released, Pilate would show but little regard to Caesar, by whom he was raised to this dignity; who had put him into this trust; whom he represented, and in whose name he acted. This was a piece of craftiness in them, for nothing could more nearly affect Pilate, than an insinuation of want of friendship and fidelity to Tiberius, who was then Caesar, or emperor; and also, it was an instance of great hypocrisy in them, to pretend a regard to Caesar, when they scrupled paying tribute to him, and would have been glad, at any rate, to have been free from his yoke and government; and is a very spiteful hint, and carries in it a sort of threatening to Pilate, as if they would bring a charge against him to Caesar, should he let Jesus go with his life, whom they in a contemptuous manner call “this man”: adding,

whosoever maketh himself a king, speaketh against Caesar; returning to their former charge of sedition, finding that that of blasphemy had not its effect: their reasoning is very fallacious, and mere sophistry; for though it might be allowed that whoever set up himself as a temporal king in any of Caesar’s dominions, must be an enemy of his, a rebel against him; and such a declaration might be truly interpreted as high treason; yet Christ did not give out that he was such a king, but, on the contrary, that his kingdom was not of this world, and therefore did not assume to himself any part of Caesar’s dominions and government; and though the Jews would have took him by force, and made him a king, he refused it, and got out of their hands.

Fuente: John Gill’s Exposition of the Entire Bible

Sought (). Imperfect active, “kept on seeking,” “made renewed efforts to release him.” He was afraid to act boldly against the will of the Jews.

If thou release this man ( ). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him.

Thou art not Caesar’s friend ( ). Later to Vespasian this was an official title, here simply a daring threat to Pilate.

Speaketh against Caesar ( ). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John 12:13; Mark 11:10; Luke 19:38). The Sanhedrin have caught Pilate in their toils.

Fuente: Robertson’s Word Pictures in the New Testament

From thenceforth [ ] . Incorrect. Rev., rightly, upon this. Sought [] . Imperfect tense. Made repeated attempts.

Caesar’s friend. A title conferred, since the time of Augustus, upon provincial governors. Probably, however, not used by the Jews in this technical sense, but merely as a way of saying “Thou art not true to the emperor.”

Caesar [ ] . Literally, the Caesar. The term, which was at first a proper name, the surname of Julius Caesar, adopted by Augustus and his successors, became an appellative, appropriated by all the emperors as a title. Thus the emperor at this time was Tiberius Caesar. A distinction was, however, introduced between this title and that of Augustus, which was first given to Octavianus the first emperor. The title “Augustus” was always reserved for the monarch, while “Caesar” was more freely communicated to his relations; and from the reign of Hadrian at least (A. D. 117 – 138) was appropriated to the second person in the state, who was considered as the presumptive heir of the empire.

Fuente: Vincent’s Word Studies in the New Testament

NEW ASSAULT ON PILATE, HIS SURRENDER V. 12-16

1) “And from thenceforth Pilate sought to release him:” (ek toutou ho Pilatos ezetei apolusai auton) “Out of and from this statement and time Pilate sought to release him,” or set Him free, seemingly impressed by His innocence and majesty, though he had told the Jewish mob,” take ye him and crucify him,” Joh 19:7.

2) “But the Jews cried out, saying,” (hoi de loudaioi ekraugasin legontes) “Then the Jews shouted, repeatedly charging,” accusing Him with derogatory scoffing, with a new turn of harassment against Pilate.

3) “If thou let this man go,” (ean touton apoluses) “If you release this one,” or let this one go free, instead of Barabbas, Mat 27:20.

4) “Thou art not Caesar’s friend:” (ouk ei philos tou Kaisaros) “You are not a friend of Caesar,” are not even a friend to Caesar, insinuating that such actions would be treasonous against Caesar, inferring also that Jesus was an insurrectionist, bent on overthrowing Caesar, a thing they knew to be untrue, Mat 22:21; 1Pe 2:13-17.

5) “Whosoever maketh himself a king,” (pas ho basilea heauton poion) “Everyone who makes himself a king,” or poses as a king, as they had accused Him, though knowing their claims to be untrue, Luk 23:2. This was a threat, a political threat Pilate could not take lightly.

6) “Speaketh against Caesar.” (antilegei to Kasari) “He speaks (sedition) against Caesar,” in a treasonous manner, a thing that Pilate, having examined their malicious charges, considered to be fallacious and brought because of envy, a thing that had led him three times to announce publicly, “I find no fault in him at all,” that is, not a thing to sustain as evidence of a single charge they had mouthed against Him, Mat 27:18; Mar 15:10.

Fuente: Garner-Howes Baptist Commentary

12. From that time Pilate sought to release him. Though Pilate does not conduct himself conscientiously, and is actuated more by ambition than by a regard to justice, and, on that account, is wretchedly irresolute, yet his modesty is commendable on this ground, that, when he is severely reproved by Christ, he does not fly into a passion, but, on the contrary, is still more disposed to release him. He is a judge, and yet he meekly permits the accused person to be his reprover; and, indeed, scarcely one person in a hundred will be found, who so mildly suffers a reproof, even from one who is his equal.

Thou art not Caesar’s friend. By threats they prevail on Pilate to condemn Christ; for they could do nothing that was more hateful, or more fitted to produce terror, than to hold him suspected of disloyalty to Caesar. “Thou showest,” say they, “that thou dost not care about Caesar’s authority, if thou acquit him who has endeavored to throw every thing into confusion.” This wickedness at length broke down the resolution of Pilate, who, till now, had only been shaken by their furious clamours. Nor is it without a good reason that the Evangelist so laboriously examines and details those circumstances; for it is of great importance to us to know, that Pilate did not condemn Christ, before he had several times acquitted him with his own mouth, in order that we may learn from it, that it was for our sins that he was condemned, and not on his own account. We may also learn from it, how voluntarily he offered himself to die, when he disdained to avail himself of the favorable disposition of the judge towards him; and, indeed, it was this obedience that caused his death to be a sacrifice of sweet savour, (Eph 5:2,) for blotting out all sins.

Fuente: Calvin’s Complete Commentary

CONDEMNED AND CRUCIFIED

Text: Joh. 19:12-22

Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not Caesars friend; every one that maketh himself a king speaketh against Caesar.

When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha.

Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King!

They therefore cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

Then therefore he delivered him unto them to be crucified.

They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew Golgotha:

where they crucified him, and with him two others, on either side one, and Jesus in the midst.

And Pilate wrote a title also, and put it on the cross. And there was written, JESUS OF NAZARETH, THE KING OF THE JEWS.

This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek.

The chief priests of the Jews therefore said to Pilate, write not, The King of the Jews; but, that he said, I am King of the Jews.

Pilate answered, What I have written I have written.

Queries

What is the Preparation of the passover?

Why did the Jews claim no king but Caesar?

Why did Pilate insist (Joh. 19:21-22) that his title for Jesus not be changed?

Paraphrase (Harmony)

Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not Caesars friend: every one that maketh himself a king speaketh against Caesar. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called the Pavement, but in Hebrew, Gabbatha. Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King! They therefore cried out, Away with him, away with him crucify him! Pilate saith unto them, Shall I crucify the King? The chief priests answered, We have no king but Caesar. So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. And all the people answered and said, His blood be on us, and on our children. Then therefore he delivered him unto them to be crucified. And when they had mocked him, they took off from him the purple and the robe, and put on him his garments, and led him away to crucify him.

They took Jesus therefore: and he went out, bearing the cross for himself, And when they came out, they found a man of Cyrene, passing by, Simon by name: coming from the country, the father of Alexander and Rufus, him they compelled to go with them, and laid on him the cross, to bear it after Jesus.

And there followed him a great multitude of the people, and of women who bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days are coming in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in the green tree, what shall be done in the dry? And there were also two others, malefactors led with him to be put to death.
And when they came unto the place called the place of a skull, which is called in Hebrew Golgotha: they offered him wine to drink mingled with gall: and Myrrh: but when he had tasted it, he would not drink. And it was the third hour, and there they crucified him, and with him the malefactors, two robbers; one on his right hand, and the other on the left. And Jesus said, Father, forgive them; for they know not what they do. And Pilate wrote a title also, the superscription of his accusation and put it up over his head on the cross. And there was written, This is Jesus of Nazareth, the King of the Jews. This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. The chief priests of the Jews therefore said to Pilate, Write not, the King of the Jews; but, that he said, I am King of the Jews. Pilate answered, What I have written I have written.

Summary

The Jewish rulers, seeing their pigeon about to escape, intimidate Pilate with subtle inferences concerning the procurators patriotism and loyalty to Caesar. This is enough to sway the vacillating Pilate. He sentences Jesus to be crucified against the urgings of his own conscience.

Comment

The subtleness of the accusation brought by the Jews (Joh. 19:12) did not cause Pilate to miss its import! They are not merely accusing Pilate here in Jerusalem, but infer that they will accuse him before Caesar in Rome. The charge will be that Pilate is incompetent to punish those convicted of treason. The Jews were sure that even such a rumor reaching the ears of Caesar would do Pilate no good. Pilate had found the Nazarene innocent of any attempt to cause sedition. But a good part of political maneuvering was then, as now, based upon rumor and public opinion. Pilate could not afford even the rumor to drift back to Rome that he let a possible rebel go.

This ended the matter with Pilate. A decision had to be made. He must listen to his conscience and release a man not guilty of anything more than what he deemed proclaiming a religious philosophy, or, he must, for expediencys sake, sentence this Nazarene, accused of seditious talk lest these influential Jews spread rumors about his incompetency which would reach the ears of Caesar causing him to forfeit his position, perhaps even his life. He quickly chose the latter. He brought Jesus out of his quarters inside the Tower of Antonia unto the public place of judgment called The Pavement. The Tower of Antonia was a sort of a tower-castle connected with the Jewish temple on the northwest corner probably built by Herod the Great and named by him in honor of Mark Anthony. A Roman legion was stationed in the castle to guard against sedition and revolt which would be more apt to originate in the temple courts and at the great festivals of the Jews. The Roman procurator of Palestine came there often (especially at passover time) to supervise military operations at critical times. For the location of The Pavement see our comments on Joh. 18:28. Most probably the judgment-seat was an elevated dias like those uncovered by archaeologists in the Grecian cities of the apostle Pauls time, If so, it was open to the public. The crowd could gather around and witness the sentencing.

In Joh. 19:14 we have another of Johns notations of time. The Preparation of the passover was Friday. It is plain that Preparation is the word then used to mean the sixth day of the week, Friday, when one compares Mat. 27:62; Mar. 15:42; Luk. 23:54 with Joh. 19:14. It is also very evident that Jesus was crucified on Friday, not on Wednesday or Thursday. Preparation was the day designated for preparation for the Sabbath. The entire week of passover celebration was designated simply, passover. Thus this Preparation of the pass-over was the Friday which fell within that particular passover week (cf. Special Study No. Three at the end of this chapter entitled, Was Jesus Crucified on Friday?).

Arndt and Gingrichs Greek lexicon of the New Testament and Other Early Christian Literature has this to say on the word paraskeue (Preparation): . . . acc. to Jewish usage (Josephus, Antiquities, 16, 163; Synesius, Eph. 4:1-32 p. 161D) it was Friday, on which day everything had to be prepared for the Sabbath, when no work was permitted . . . for the Christians as well paraskeue served to designate the sixth day of the week, Friday . . .

The next note of time in this fourteenth verse has caused some critics of the Bible to claim a contradiction. If the reader will check Mar. 15:25 he will find Mark stating that Jesus was crucified at the third hour. Yet John says here in Joh. 19:14 that Pilate did not sentence Jesus until the sixth hour. We have said before that John undoubtedly uses the Roman method of computing time (cf. our comments on Joh. 1:39; Joh. 4:6; Joh. 4:52, etc.). If this be so then Johns sixth hour would be about six oclock a.m. whereas Marks third hour would be nine oclock a.m. There would be no contradiction here. There is only a supposed problem of about three hours (which could actually be about two and one-half hours) between Pilates sentencing and the actual crucifixion. Considering the fact that Jesus had to carry His cross part of the way and considering the narrow streets and the crowds thronging the way from the Praetorium to Golgotha and considering the stops that were no doubt made along the way it could easily have taken two and one-half hours. Pilate, wishing to torment his opponents, brought the humiliated, mutilated Nazarene out to the mob and cried, Behold, your King! with the emphasis on King!

The answer of the Jews, We have no king but Caesar, is pregnant with inference and ambiguity! They are inferring that Pilate has not been altogether loyal to Caesar by seeking to release this Nazarene whom they have pronounced seditious. They are saying, We have no king but Caesarwhat about you Pilate? With their lips they pledge allegiance to Rome but their hearts are far from it. In the past they have followed false deliverers and saviours. Even now if one would come and raise up an earthly army and claim a temporal throne they would recant their allegiance to Rome and side with the revolt. They are shrewd politicians (as well as being crafty priests) and are wise enough to pledge allegiance to Caesar as long as Caesar is the most powerful.
Pilate, though he conscientiously believed Jesus innocent and though he would like nothing better than to do injury to his tormentors, by releasing Jesus, surrenders to expediency and delivers Jesus to his subordinates to be crucified.
Golgotha means, in Hebrew, skull. Calvary comes from the Latin language and also means skull. The exact location of Golgotha is a moot question. Some locate it about 250 yards northeast of the Damascus gate on a hill shaped like a skullthis is Gordons Calvary. Most locate it where the Church of the Holy Sepulcher stands today in Jerusalem (which is inside the walls of modern Jerusalem). There is strong inference that Jesus was crucified outside the walls of Jerusalem in Heb. 13:12 . . . Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. This, however, may be a figure of speech indicating that He suffered outside the camp of Judaism having been excommunicated for blasphemy. None of the four gospels indicate specifically that the place of crucifixion was outside the city walls. John says, Joh. 19:41, that near Golgotha was a garden in which was the tomb where they buried Jesus. Some have supposed this had to be outside the city walls. We like what Andrews, Life of Our Lord . . . says; Fortunately, here, as often, it is of little importance whether the traditionary site be or be not the true one. The fact of the Lords resurrection is a vital one, but not whether He arose from a tomb in the valley of Jehosaphat, or on the side of Acra . . . The little value attached by the apostles to the holy places appears from the brevity with which they speak of them when they allude to them at all. Not to the places of His birth and of His burial would they turn the eyes of the early Christians, but to Himselfthe ever-living One, and now the great High Priest at the right hand of God.

We do not know which place is correct. Golgotha was outside the city walls (cf. Joh. 19:20for the place where Jesus was crucified was nigh to the city;). Where the walls were in the days of Jesus is not absolutely certain.

Death by crucifixion was the most dreaded death in all the ancient world. It was the type of death reserved for slaves and criminals. Death by this method usually followed the same routine. We quote here from Wm. Barclay: When the case had been heard, and the criminal had been condemned, the judge uttered the fateful sentence: Ibis ad crucem, You will go to the cross. The verdict was carried out there and then. The criminal was placed in the center of a quaternion, a company of four Roman soldiers. His own cross was placed upon his shoulders. It is to be remembered that scourging always preceded crucifixion, and it is to be remembered how terrible scourging was. Often the criminal had to be lashed and goaded along the road, to keep him on his feet, as he staggered to the place of crucifixion. Before him there walked an officer with a placard on which was written the crime for which he was to die. He was led through as many streets as possible on the way to the place of execution. There was a double reason for that. There was the grim reason that as many as possible should see it, and should realize that crime does not pay, and should take warning from such a fate. But there was a merciful reason. The placard was carried before the condemned man, and the long route was chosen, so that if anyone could still bear witness in his favor, he might come forward and do so . . . By Roman law a criminal must hang upon his cross until he died from hunger and thirst and exposure, a torture which sometimes lasted for days. But by Jewish law the bodies must be taken down and buried by nightfall. In Roman law the criminals body was not buried, but was simply thrown away for the vultures and the crows and the pariah dogs to dispose of:

Such was the tortuous death to which the Son of God was subjected. In hanging on a tree at Calvary He bore the curse of the law for all men (cf. Deu. 21:23; Gal. 3:13). In being crucified as a criminal, between two criminals, He fulfilled the prophecy of Isa. 53:12, He was numbered with the transgressors. He was made to be sin on our behalf (cf. 2Co. 5:14-19).

The superscription, accusation, title placed on the cross above the head of Jesus read, THIS IS JESUS OF NAZARETH THE KING OF THE JEWS. This was the full title and was written in Hebrew, the language of the Jews; in Roman, the official language of the occupation government; in Greek, the international language of the day. Some have found a contradiction in the gospel records because of this inscription. Matthew (Mat. 27:37) records, This is Jesus, the King of the Jews. Mark records, The King of the Jews, (Mar. 15:26). Luke (Luk. 23:38) records, This is the King of the Jews. John records, Jesus of Nazareth the King of the Jews, (Joh. 19:19). Hendriksen has an excellent answer to this: Where, just where, is the discrepancy? Is a person who has witnessed an accident a liar because he does not report everything that occurred? . . . It certainly was not necessary for each Gospel writer to write down all of the words . . . Each gives the gist, as he sees it.

Now when the chief priests saw this superscription they were enraged. They certainly did not want the world to see such an inscription over one being crucified as a common criminal. Especially this meek and humble Nazarene. The cross has always been a stumbling block to the Jews (cf. 1Co. 1:22-25). They do not to this day accept the idea of a Suffering Servant Messiah (cf. Isa. 53:1-12). He was not their king!

Pilate has conceded all he is going to! He will not give in to his agitators. In fact he is determined to have the last word. He will make the last rapier thrustthrow the last dart. All the populace in and around Jerusalem during this great passover time will see what the powerful Roman empire thinks of the Jews and their king! He will have his way and so what he has written will stand. Perhaps, as Hendriksen suggests, Gods providence directed the hand of Pilate as he wrote the title. Surely Jesus was the King of the Jews. He was the One of whom all the O.T. prophets wrote (cf. Isa. 2:1-22; Isa. 9:1-21; Isa. 11:1-16; etc.). The title, as such, was indeed true.

Quiz

What did the Jews mean to accomplish by crying out to Pilate, If thou release this man, thou art not Caesars friend . . .?

What is the Preparation of the passover? Was Jesus crucified on Friday?

How do we reconcile the alleged discrepancy between Mark and John as they report the time of Jesus crucifixion?

Why did the Jews insist, We have no king but Caesar? Was their statement true?

Where is Golgotha located relative to the city of Jerusalem?

What significance is there in the fact that Jesus was crucified between two criminals?

Why did the Jews plead with Pilate to change the title upon the cross of Jesus?

Fuente: College Press Bible Study Textbook Series

(12) And from thenceforth Pilate sought to release him.The words may be interpreted of time, as in the Authorised version, or of causeFor this reason Pilate sought to release Him. The latter is more probable, as the reference seems to be to the attempt which he made at once. (Comp. Note on Joh. 6:66.)

If thou let this man go, thou art not Csars friend. . . .There was another weapon left in the armoury of their devices, against which no Roman governor was proof. The jealous fear of Tiberius had made treason a crime, of which the accusation was practically the proof, and the proof was death. The pages of Tacitus and Suetonius abound with examples of ruin wreaked on families in the name of the law of treason. (Comp. Merivale: History of the Romans under the Empire, vol. v., p. 143 et seq.) Here was One who had claimed to be a king, and Pilate was seeking to release Him. They knew, indeed, that it was a claim to be king in a sense widely different from any which would have affected the empire of Csar; but Pilate has refused to condemn Him on the political charge without formal trial, and he has refused to accept their own condemnation of Jesus on the charge of blasphemy. He dare not refuse the force of an appeal which says that he is not Csars friend, and suggests an accusation against himself at Rome. See Note on Mat. 27:2 for the special reasons which would lead Pilate to dread such an accusation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. From thenceforth Rather from that reason. That is, because he felt the impress of Jesus’s supernatural character. Nothing now, apparently, would have prevented Pilate from releasing Jesus by a peremptory exertion of power; but the Jews, with surprising art, had reserved their master-stroke for this final period. Spare this man and you are yourself an undone man.

Not Cesar’s friend The present Cesar, or Emperor of Rome, was the jealous, capricious, cruel Tiberius. Let him for a moment be made to suspect that a viceroy of his tolerates even the shadow of a rebel king, and that viceroy is a dead man. As we have elsewhere noted, Pilate in fact, three years after, committed suicide to escape punishment under charge of maladministration.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘On this Pilate sought to release him.’

Up to this point Pilate had been consistent in his view. He had examined Jesus and constantly declared Him without blemish. He did not think that this man was a troublemaker or insurrectionist, and he did not care whether he was a blasphemer against the Jewish religion. He wanted to be awkward with the Jewish leaders. And he was also a little uneasy about the man. So he still did not want to give way. Subconsciously he must surely have recognised that to give way would actually undermine the authority he had so proudly claimed. So he again voiced his doubts to the accusers.

But now came the crunch. Up to now both sides had tried to put on a facade of justice. Had they succeeded the real truth may never have come to the fore, but now justice became irrelevant. It became a matter of political threat and negotiation.

Fuente: Commentary Series on the Bible by Peter Pett

‘But the Judaisers cried out saying, “If you release this man you are not Caesar’s friend. Everyone who makes himself a king speaks against Caesar.” ’

They had kept their final threats until last. First they had hoped for a quick ratification of their own ‘findings’. Then they had hoped Jesus would say something foolish. Then they had hoped that Pilate would give way under their pressure. But each time Pilate had come back with the ‘not guilty’ verdict. So they felt that now they had no choice but to apply the final threat. If he let Jesus go they would report him to Caesar as having let go someone who claimed to set himself up against Caesar.

It was a despicable position to take. Had Jesus positively been seeking to raise an insurrection they might have had a case. But they knew, and Pilate knew, that that was not so. He knew that they hated Jesus because He was not their friend. They really did not care whether he was Caesar’s friend or not.

‘You are not Caesar’s friend.’ Later the title of ‘Caesar’s Friend’ was an honour given to men who were seen as loyal to Caesar and worthy of his commendation. There is evidence to suggest that it was used at this time. Thus it may be that Pilate bore the title and was charged with being unfaithful to it. But whether that is so or not the same implication was there.

That suggestion made him stop and think. What could he now do? However false the report sent in it would cause an investigation, and there were some things he did not want investigated. He could be called to Rome. He could simply be replaced as inefficient and incapable. Anything could happen. And all he had to do to save himself was let this man be crucified, like hundreds of others. And he could get his revenge later. For they must surely realise he would never forgive them

Fuente: Commentary Series on the Bible by Peter Pett

The condemnation:

v. 12. But the Jews cried out, saying, If thou let this Man go, thou art not Caesar’s friend; whosoever maketh himself a king speaketh against Caesar.

v. 13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

v. 14. And it was the preparation of the Passover and about the sixth hour; and he saith unto the Jews, Behold your King!

v. 15. But they cried out, Away with Him, away with Him, crucify Him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

v. 16. Then delivered he Him therefore unto them to be crucified.

While Pilate was considering ways and means to effect the release of Jesus, the leaders of the Jews had not been idle. They now gave a new turn to the case by having the mob cry out to Pilate: If thou releasest this man, thou art not friendly to Caesar. Their argument ran along these lines: Jesus had declared Himself to be a king; that implied a rebellious disposition, if not actual insurrection, rebellion against the Roman emperor, against the constituted authority. If Pilate now took the part of the prisoner, he would aid and abet, or at least strongly encourage, a rebel, affiliate himself with him, at least morally. This fact, however, would put him under suspicion, if not under accusation, as himself unfriendly to Caesar and the Roman government. The implication of the Jews was, though they did not threaten outright, that they would make a complaint, and effect the loss of his position. Such a veiled threat was bound to have great influence upon a man of Pilate’s character, dependent, as he was, upon the mercy of the emperor. And it was the argument which practically decided the day for the Jews. For Pilate now formally led Jesus forth from the judgment-hall and himself sat down upon the judgment-seat, which was situated on an elevated floor or platform of stones, tessellated, or laid out in mosaics, known, on account of this feature, as the Pavement, or, in Hebrew, as Sabbath, the Elevated Place. It was a strikingly dramatic scene which was here presented, and undoubtedly intentionally so on the part of Pilate. His entire attitude proclaimed that he was ready to administer justice, that he wanted to pronounce his final judgment. The evangelist carefully notes the time when this took place: it was the preparation of the Sabbath, that is, it was Friday, and it was going toward the sixth hour, it was between nine and twelve o’clock, by the general way of reckoning time which was then in vogue. See Mar 15:25. On this day and at this hour the judgment was spoken upon Christ, whereby the world has been absolved from all guilt and transgression. Pilate appears in this entire matter as an unjust, unwise, weak judge, that plays havoc with justice and attempts to please men, ‘that is not influenced solely by the facts of the case, but is swayed by personal, selfish interests. And his case illustrates also the course of sin. If a person accedes and yields to even the smallest sin against better knowledge, he will soon become the slave of sin and unable to withstand even a small temptation. Of the class of Pilate are those that finally give up all semblance of decent moral living, openly reject Christ and God, and become the willing tools of Satan. The Jews, on the other hand, appear in this story as the determined enemies of Christ. They had hardened their hearts against all influence for good; deliberate, ruthless murder was their avowed intention. And Christ was silent; He endured the horrible outrages without a word of complaint or protest. Pilate vented his bitterness and his baffled rage in the sarcastic, stinging remark: Behold your King! The words were intended to convey all his hatred and contempt for the Jews. That was their own accusation, this was included in their own threat, for this they wanted execution: “He arrogated to Himself the title King.” A fine picture of a king He made in His present plight! But the sarcasm of Pilate was wasted, if he had intended it in the interest of Christ. For the lust for blood had so inflamed the Jews that they were beyond any rational appeal. Their cry, in maddened fury, broke forth: Away! Away! Crucify Him! Pilate’s reply was another feeble attempt at sarcasm: Your king shall I crucify? And the chief priests answered, in a statement of mere form and hypocrisy, to force Pilate into concession: We have no king but Caesar. As a matter of fact, both the Sadducees and the Pharisees, the leaders of the Jews, hoped for the speedy delivery of the Jews from the sovereignty of the Romans. But they here profess a loyalty which they were far from feeling, in order to force the issue, since their faithfulness to the emperor would stand out in comparison with the hesitation of Pilate, which they would denounce as a wavering in fidelity and devotion to his sovereign. And so Pilate finally permitted the farce to reach its climax, in the condemnation of Christ: he pronounced judgment whereby Jesus was delivered to them, to the leaders of the Jews, not into their hands, but according to their will and desire, to be crucified.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 19:12. And from thenceforth An inattentive reader may perhaps understand these words, as if this was Pilate’s first attempt to release Jesus; nevertheless they cannot justly be thus interpreted, as St. John himself tells us expressly, that Pilate once before endeavoured to release him: ch. Joh 18:39. To which the answer of the priests corresponds, If thou let this man go, &c. Finding, by what the governor said unto them, that he was determined to release Jesus, they told him, with a haughty menacing air, that if he released his prisoner, who had set himself up for a king, he was not faithful to the emperor; by which they insinuated, that they would accuse him to his master, if he did not do his duty. This argument was weighty, and shook Pilate’s resolution to the foundation; he was frightened at the very thought of being accused to Tiberius, who, in matters of government, as Tacitus and Suetonius testify, was apt to suspect the worst, and always punished the least crimes relative thereto with death. Wherefore we find, that, when the Jews told Pilate, that he could not be a friend to Caesar if he let Jesus go, he asks them no more if they would take Barabbas, and spare Jesus; but, though against the dictates of his conscience, gives him up to death, to secure his own safety.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 19:12 . ] Not: from this time forward (so usually); for , . . ., is a particular act, which is immediately answered by the Jews with loud outcries; but: on this ground , as Joh 6:66 , occasioned by this speech of Jesus (so also Luthardt and Lange).

, . . ., he sought to release Him (Joh 10:30 ; Luk 5:18 ; Luk 13:24 ; Luk 19:3 ; Act 27:30 , et al .). In what this attempt, which, though made, yet remained unaccomplished (hence imperf.), may more definitely have consisted, John does not say, and therefore it was, probably, only in renewed representations which he made. That which is usually supplied, as though , as in Joh 15:18 , were expressed therewith: he sought still more , he sought most earnestly (“previously he appears to John rather to have played with the matter,” Lcke), and the like, is capriciously imported, as also the rendering: now he demanded peremptorily , etc. (Steinmeyer).

With , . . ., the Jews cunningly enough again return to and fasten upon the political side of the accusation, , Euth. Zigabenus. How greatly must he, who in so many features of his administration had anything but clean hands (Josephus, Antt . xviii. 3. 1 ff.; Philo, de legat. ad Caj . p. 1033), have desired to see avoided an accusation before Tiberius, so suspicious and jealous of his authority! (Suetonius, Tib . 58; Tacitus, Ann . iii. 38.) Comp. Hausrath, Christl. Zeitgesch . I. p. 312 ff.

.] Not in the titular sense of amicus Cacsaris , as high officials bore this title (see Wetstein; Grimm on 1Ma 2:18 ), in which, however, the sense of confidant (counsellor) of Caesar exists; but faithful to the emperor , friendly to him, and readily devoted to his interests (Xen. Anab . iii. 2. 5).

He who makes himself a king , by the fact, that is, of declaring himself to be such (comp. Joh 10:33 ), thereby declares himself ( ) against the emperor . Accordingly, is not generally: he opposes (Grotius, De Wette, Maier); but the emphasis lies upon the correlates and .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

Ver. 12. But the Jews cried out, saying, &c. ] They returned again to their former accusation, and enforced it. One way or other they are bent to have his blood. In King Edward VI’s days, when the Duke of Somerset was cleared of the treason laid to his charge, yet he must suffer (so his potent enemies would have it) for I know not what slight suspicions of felony. At which time also, Sir Thomas Arundel was, among others, with some difficulty condemned. Unhappy man (saith the historian) who found the doing of anything, or of nothing, dangerous alike.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] ., from this time; so De W., Lcke, &c.: Meyer, Stier, and Luthardt render it “ on this account; ” arguing that Pilate had before been endeavouring to deliver Him: but the words imply that from this time, he entirely set himself to deliver Him.

Pilate himself was deeply struck by these words of majesty and mildness, and almost sympathy for his [own] weakness, and made a last, and, as . seems to imply, a somewhat longer attempt than before, to deliver Him.

. . ] There does not seem to be any allusion to a title of honour, amicus Csaris ; indeed, to judge from the citations in Wetstein, a good deal of fancy has been employed in making out the fact of such a title having been in use, any further than that the appellation would naturally arise and be accounted honourable.

. . . here is ‘well affected to Csar.’

This was a terrible saying, especially under Tiberius, with whom (Tacit. Ann. iii. 38) “majestatis crimen omnium accusationum complementum erat.”

. ] This was true: their application of it to Christ a lie. But words , not facts , are taken into account by tyrants, and this Pilate knew.

Fuente: Henry Alford’s Greek Testament

Joh 19:12-16 . Fresh assault upon Pilate and his final surrender .

Fuente: The Expositors Greek Testament by Robertson

Joh 19:12 . In consequence of this and from this point, , as in Joh 6:66 , “upon this,” with a causal as well as a temporal reference, , Pilate sought (ineffectually, imperfect) to set Him free.

Fuente: The Expositors Greek Testament by Robertson

Joh 19:12 . , “but the Jews,” a new turn was at this point given to the case by the cunning of the Sanhedrists, who cried out, . . Wetstein says: “Legati, praesides, praefecti, consiliarii, amici Caesaris dicebantur,” but it is not in this titular sense the expression is here used. The meaning is: Thou dost not show thyself friendly to Caesar. The reason being that every one who makes himself a king, , “speaks against Caesar”. Euthymius, Field, Thayer, etc., prefer “setteth himself against Caesar,” “resisteth his authority”. And as Jesus made Himself a king, Pilate would aid and abet Him by pronouncing Him innocent. This was a threat Pilate could not despise. Tiberius was suspicious and jealous. [“Judicia majestatis atrocissime exercuit.” Suetonius, Tib. , 58. Treason was the makeweight in all accusations. Tacitus, Annals , iii. 38.]

Fuente: The Expositors Greek Testament by Robertson

from thenceforth = on (Greek. ek. App-104.) this.

sought = was seeking.

If. App-118.

Caesar. Greek. Kaisar. This title was adopted by the Roman emperors after Julius Caesar. Frequently found in inscriptions. Deissmann, Light, &c., p. 383. Octavius added the title Augustus (Luk 2:1) = Greek. Sebastos (Act 25:21, Act 25:25).

Fuente: Companion Bible Notes, Appendices and Graphics

12.] ., from this time; so De W., Lcke, &c.: Meyer, Stier, and Luthardt render it on this account; arguing that Pilate had before been endeavouring to deliver Him: but the words imply that from this time, he entirely set himself to deliver Him.

. .] There does not seem to be any allusion to a title of honour, amicus Csaris; indeed, to judge from the citations in Wetstein, a good deal of fancy has been employed in making out the fact of such a title having been in use, any further than that the appellation would naturally arise and be accounted honourable.

. . . here is well affected to Csar.

This was a terrible saying, especially under Tiberius, with whom (Tacit. Ann. iii. 38) majestatis crimen omnium accusationum complementum erat.

.] This was true: their application of it to Christ a lie. But words, not facts, are taken into account by tyrants, and this Pilate knew.

Fuente: The Greek Testament

Joh 19:12. [, continued crying out) They called loud enough to reach the ears of Pilate within, they being in the open air, and he in the judgment-hall; Joh 19:9; Joh 19:13.-V. g.]-, every one) By not adding for, they add or impart , abrupt sternness and force to their language.-[, speaketh against) The world frequently attempts to harass the kingdom of Christ under a political pretext.-V. g.]

Fuente: Gnomon of the New Testament

Joh 19:12

Upon this Pilate sought to release him:-Pilate showed a disposition to release him. He shows none of the marks of a bloodthirsty, vicious, or cruel man. He presents the character of a placable man, approving right and truth, but no strength of character to maintain right and enforce justice. Of the characters who dealt with Jesus in his personal ministry only Judas surpasses in turpitude and shame that of Pilate. Christendom has reechoed this judgment of God. To get the benefit of this judgment of God and man, we must recognize the sins for which they were condemned. Judas for the love of money betrayed Jesus, the embodiment of truth, justice, and mercy of God into the hands of his enemies. Pilate, with the power to rescue and save Jesus in his hands, for fear of losing his place, incurring the ill will of the Jews, bearing testimony to his innocence, yet turned him over to his enemies to be crucified. The same truths and interests then embodied in the fleshly body of Christ are now embodied in his spiritual body. Why is it not as great sin to betray the spiritual body as it was the fleshly? Why is the man who knows the truth and for the sake of popularity refuses to maintain it as guilty as was Pilate for so treating the fleshly body?

but the Jews cried out, saying, If thou release this man, thou art not Caesars friend: every one that maketh himself a king speaketh against Caesar.-Pilate made a show still of desiring to release Jesus. The Jews seeing his hesitating, temporizing spirit directly threatened him with Caesars displeasure since Jesus claimed to be a king and the rival of Caesar.

Fuente: Old and New Testaments Restoration Commentary

from: Mar 6:16-26, Act 24:24-27

thou art: Joh 18:33-36, Luk 23:2-5, Act 17:6, Act 17:7

Reciprocal: Gen 49:10 – until 1Ki 21:13 – the king Ezr 4:14 – and it was Neh 2:19 – will ye rebel Job 24:22 – draweth Pro 29:25 – fear Jer 38:5 – for Jer 38:19 – I Dan 6:16 – the king Mat 2:2 – born Mat 14:9 – sorry Mat 19:22 – he went Mat 22:17 – Caesar Mar 15:3 – the chief Mar 15:14 – And Mar 15:32 – Christ Luk 23:20 – General Joh 11:50 – General Joh 18:30 – If Joh 19:19 – Jesus Joh 19:22 – What Act 7:27 – Who Act 8:33 – judgment Act 13:28 – General

Fuente: The Treasury of Scripture Knowledge

It seems that every turn of the conversation and events only confirmed Pilate in his belief that Jesus was an innocent man. But his political interests outweighed his conscience, so that he made only such attempts at releasing the prisoner as would not endanger his standing with the government of Caesar. The Jews realized this situation, and used it with telling effect in this verse.

Fuente: Combined Bible Commentary

Joh 19:12. Upon this Pilate sought to release him. The verb sought in the original implies that Pilate now made repeated attempts, not recorded, to effect with consent of the Jews the release of his prisoner. The attempts were vain.

But the Jews cried out, saying, If thou release this man, thou art not Csars friend: every one that maketh himself a king speaketh against Csar. The term Csars friend had been, since the time of Augustus, conferred by the emperor upon legates and prefects as an honourable distinction. It is not improbable that the hope of obtaining it might even now be floating before Pilates eyes. The argument, although not deliberately reserved for this moment, but dictated by the quick insight of excited passion, was thus fitted to tell most powerfully upon him. How it did tell the sequel shows. We shall err, however, if we imagine that the only object of John in mentioning the circumstance is to point out the consideration to which Pilate yielded. He has another object far more nearly at heart,to exhibit the woeful, the self-confessed, degradation to which the proud Jewish people, by their opposition to Jesus, had reduced themselves. Something similar had been already noted by him at Joh 11:48, but that fell far short of what is exhibited here. In order to effect their guilty end, they by whom the friendship of Csar was regarded as degradation and not honour, appeal to the desire for it as a noble ambition; they who would fain have trampled the authority of Csar under foot as the source of the oppression from which they suffered, and of the loss of all the ancient glories of their nation, represent the effort to maintain it as one that loyalty ought to make. With what clearness does the Evangelist see these wretched Jews, in the very act of accomplishing their ends, plunging themselves into the greatest depths of ignominy and shame! The effect of the appeal is not lost upon Pilate.

Fuente: A Popular Commentary on the New Testament

Still observe, how unwilling Pilate was to put Christ to death; conscience bids him spare, popularity bids him kill: how frequently and how fervently did he contend with the Jews, till they make it a state case, and tacitly accuse him for a traitor to the Roman emperor, if he released him: If thou let this man go, thou art not Cesar’s friend. When Pilate heard that, he delivers up the innocent Jesus to be crucified.

Hence learn, that the natural consciences of men, and the innate notions of good and evil, may carry men on a great way in opposing that which is bare-faced iniquity; but at last, either fear or shame will overrule, if there be not a superior and more noble principle. Though Pilate’s conscience acquitted Christ, and his mouth had declared that he had found no fault at all in him, yet fear of Cesar’s displeasure causes him to deliver to death the holiest and best of men, against his judgment and his conscience: When Pilate heard that, he brought Jesus forth unto them.

Fuente: Expository Notes with Practical Observations on the New Testament

Ver. 12. From this time Pilate sought to release him; but the Jews cried out, saying, If thou releasest this man, thou art not Caesar’s friend; for whoever makes himself a king, opposes Caesar.

: from and by reason of this word uttered by Jesus; comp. Joh 6:66. John seems to say that all the efforts which had been previously made by Pilate with the aim of releasing Jesus had been nothing in comparison with those which he made from now on, under the impression of this last saying which he had just heard. Weiss rejects this meaning, and sees in the he sought only this idea: he was proposing to end the matter by releasing Him, when the words of the Jews prevented him from doing so. But the imperfect: he was seeking, implies a series of efforts and of new attempts with the Jews.

Only the latter had prepared a weapon which they had resolved not to use except in the last extremity; so ignoble was it in their view both for him who was its object and for those who employed it. It was that of personal intimidation.

The reigning emperor, Tiberius, was the most suspicious of despots. The accusation of high treason was always well received by this tyrant. Qui atrocissime exercebat leges majestatis, says Suetonius. The most unpardonable offence was that of having suffered his authority to be imperilled. Such is the danger which the Jews call up before the dismayed view of Pilate. This equivocal term King of the Jews, with the political coloring which it could not fail to have in the eyes of Tiberius, would infallibly make Pilate appear as an unfaithful administrator, who had attempted to screen from punishment an enemy of the imperial authority; and his trial would be a short matter; this Pilate knew well. It is true that the trial of this last expedient was, on the part of the Jews, a renouncing of their great national hope, the very idea of the Messiah, and a making themselves vassals of the empire. Such a victory was a suicide. In this regard also it is easy to understand how, in their plan of battle, they should have reserved this manoeuvre for the last; it was the stroke of desperation. The effect of it was immediate:

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Jesus’ reminder of the authority over Pilate moved the governor to press for Jesus’ release. However the Jewish leaders reminded Pilate that anyone who set someone who claimed to be a king free would not receive Tiberius Caesar’s approval. They placed Pilate on the horns of a dilemma. It seemed that whatever decision he made he could get into trouble with Caesar. The solution to Pilate’s problem, of course, was to do what was right, but Pilate was too much a man of the world to settle for that. He wanted to assure his own future with his boss. He cared less about his relationship with God.

The title "friend of Caesar" (Lat. amicus Caesaris) later became an official designation of an intimate friend of the emperor. At the time of Jesus’ trial, it was probably at least a semi-technical term that denoted the same thing. Pilate had been the protégé of Aelius Sejanus, a highly influential prefect in Rome. The Roman historian Tacitus wrote, "The closer a man is with Sejanus, the stronger his claim to the emperor’s friendship." [Note: Tacitus, Annals 6:8.] Thus it is possible that the Jewish leaders were implying that if word of Jesus’ release reached Tiberius, Pilate would lose his privileged relationship with the emperor. Bad reports about Pilate had already arrived in Rome, and another one might end his career and possibly his life. [Note: Cf. Carson, The Gospel . . ., pp. 602, 607.]

The Jewish leaders presented themselves as loyal subjects of Caesar, which was far from the truth. However ironically they were slaves of Rome and of sin (cf. 8:33-34). They appeared to be a greater threat to Pilate and to Rome than Jesus was.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles