35<\/strong>. Am I a Jew?<\/em> ] ‘Is it likely that I, a Roman governor, have any interest in these Jewish questions?’<\/p>\n have delivered thee unto me: what hast thou done?<\/em> ] Better, delivered<\/strong> Thee unto me: what<\/em> didst Thou do<\/strong> to make Thine own people turn against Thee?<\/p>\n Am I a Jew? – <\/B>Am I 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 blessed by the malignant charges of the accusers?<\/P> Thine own nation … – <\/B>In this Pilate denies that it was from anything 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.<\/P> <\/p>\n Verse 35. Am I a Jew?<\/B><\/I>] That is, I am not a Jew, and cannot judge whether thou art what is called the Christ<\/I>, the king of the Jews<\/I>. It is thy own countrymen, and their spiritual rulers, who delivered thee up to me with the above accusation.<\/P> <\/P> What hast thou done?<\/B><\/I>] If thou dost not profess thyself king over this people, and an enemy to Caesar, what is it that thou hast done, for which they desire thy condemnation?<\/P> <\/p>\n The sum of this is no more than that he did not devise this captious question, for he was no Jew, not concerned in nor regarding what they had in their books of the law and the prophets; but he was accused to him by those of his own nation, and he was desirous to find out the truth, and to know what he had done. <\/P> <\/p>\n 35. Pilate answered, Am I a Jew?Thine own nation and the chief priests delivered thee to me: Whathast thou done?<\/B>that is, “Jewish questions I neitherunderstand nor meddle with; but Thou art here on a charge which,though it seems<\/I> only Jewish, may<\/I> yet involvetreasonable matter: As they<\/I> state it, I cannot decide thepoint; tell me, then, what procedure of Thine has brought Thee intothis position.” In modern phrase, Pilate’s object in thisquestion was merely to determine the relevancy<\/I> of the charge.<\/P><\/p>\n Pilate answered, am I a Jew<\/strong>?…. This he said, in a sort of derision and contempt; who was not a Jew, neither by birth, nor by religion, and so had never imbibed any notions of their King Messiah, nor read anything about him; and knew nothing of his distinguishing characters and properties, by which he was described, and might be known; and therefore it remained, that what he had said, though not expressed, was not of himself, of his own knowledge or observation, but arose from some intimations and suggestions the Jews had given him:<\/p>\n thine own nation and the chief priests have delivered thee unto me<\/strong>; that is, the men of his nation, his countrymen the Jews, who best understood their own laws and books of prophecy; and what expectations they had formed from thence, concerning their king, and his kingdom; and the principal of the priesthood, who were accounted men of the greatest learning, piety, and integrity, they had brought him bound before him; they had entered a charge against him, and had delivered him up into his hands, as an enemy to Caesar, and a traitor to his government:<\/p>\n what hast thou done<\/strong>? as an occasion of such treatment, and as the foundation of such a charge; surely there must be something in it, or men of such character would never impeach a man altogether innocent, and one of their own country too!<\/p>\n Am I a Jew? <\/B> ( ;<\/SPAN><\/span>). Proud and fine scorn on Pilate’s part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. 4:29<\/span> for <\/SPAN><\/span> in a question. The gulf between Jew and Gentile yawns wide here.<\/P> Nation <\/B> (<\/SPAN><\/span> as in 11:48-52<\/span>, rather than <\/SPAN><\/span>, while both in 11:50<\/span>). For <\/SPAN><\/span> see verse 30<\/span>.<\/P> What hast thou done? <\/B> ( ;<\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>. Blunt and curt question. “What didst thou do?” “What is thy real crime?” John’s picture of this private interview between Pilate and Jesus is told with graphic power. <\/P> <\/p>\n Am I a Jew ? As if Jesus ‘ question implied that Pilate had been taking counsel with the Jews.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Pilate answered,” <\/strong>(apekrithe ho Pilatos) “Pilate replied,” to Him at this point, with some heat and contempt.<\/p>\n 2) “Am I a Jew?”<\/strong> (meti ego loudaios eimi) “I am not a Jew, am l?” to act on religious charges and racial fears of your being a king among them, unless you have tried to lead them, in some act of sedition against Rome, it is not for me to decide.<\/p>\n 3) “Thine own nation and the chief priests,” <\/strong>(to ethnos to son kai hoi archiereis) “Your own nation and the administrative priests,” including the chief priests, the scribes, the elders, and the whole council, the Sanhedrin as a mass multitude had arraigned and brought Him to Pilate, Mar 15:1-2<\/span>; Luk 23:1<\/span>.<\/p>\n 4) “Have delivered thee unto me:” <\/strong>(paredoka se emoi) “Have delivered you to me,” or brought you before me, with grievous accusations, and given you into my hands, themselves standing aloof, in feigned or pretended sanctity without the hall, and screamed a lot of charges against you, Luk 23:2<\/span>. Pilate tried to imply that he had no personal interest in the matter.<\/p>\n 5) “What hast thou done?” <\/strong>(ti epoiesas) “Just what did you do?” or what have you done to stir them up? And He answered none of their charges, which they could not prove, and he was not to be a defensive witness, taking the lead, before they made specific claims or gave examples of sedition He had committed; Since your own nation has turned you over to, or brought you to me? Joh 19:11<\/span>; Act 3:13<\/span>. State your own case of offense and defense against their charges to me, or give your explanation.<\/p>\n (35) Pilate answered, Am I a Jew<\/strong>?<\/em>His question would say, You surely do not suppose that I<\/em> am a Jew?<\/em> The procurators Roman pride is fired at the very thought. He was the governor of the subject race. What did He know, or care to know, of their subtleties and distinctions?<\/p>\n Thine own nation and the chief priests have delivered thee unto<\/strong> me.- So far from the question coming from me, his words mean, It is thine own<\/em> nation, and especially the chief priests, who have delivered Thee unto me. And then, weary of the technicalities with which a Roman trial had nothing to do, he asks the definite question, What hast Thou done?<\/p>\n 35<\/strong>. <\/strong> Am I a Jew?<\/em> Pilate replies in a tone of irritated pride at the suspicion that he makes any nice distinctions in a Jewish quarrel. <\/p>\n Thine own nation<\/em> <\/em> He has taken the case as he finds it, and cannot afford to meddle in Jewish niceties. <\/p>\n What hast thou done?<\/em> Dismissing all talk of royalty, what are the facts? <\/em> Pilate here acts in the same spirit with which Gallio (Act 18:17<\/span>) subsequently acted: the Roman spirit of evading the religious quarrels of the subjected people so long as their own political supremacy was secured.<\/p>\n ‘Pilate answered, “Am I a Jew? Your own nation and the Chief Priests delivered you to me. What have you done?” ’<\/p>\n ‘Am I a Jew?’ Pilate’s reply indicated his real disinterest. This was an internal matter in which he was not really interested. Why then should he have made such a suggestion? It was the prisoner’s own nation, and his own leaders, who had made the claim.<\/p>\n Jesus’ reply had awakened Pilate to the fact that his informers must have an ulterior motive in what they had done, and Pilate did not like it. He was puzzled. Jesus had been handed over by the leaders of the Jews, and it appeared that the Chief Priests had been prominent in this. Yet this man was making no ranting claims. Pilate has been used to fanatics shouting at him in defiance while he judged them. He had been used to surly hatred. But this man revealed neither. So he made another attempt. “What have you done?” Perhaps this could be established.<\/p>\n Joh 18:35-36<\/span> . The answer of the procurator, irritated and haughty, gives in an indirect denial of the first question, and therewith also an affirmation of the second.<\/p>\n ] , with proud emphasis: you do not surely suppose that I<\/em> , I your procurator, am a Jew?<\/em> How should I<\/em> of myself think of trying thee as a Jew<\/em> and as king of the Jews?<\/em> The emphasis of , Nonnus denotes by: ; the opposite<\/em> of that: Thine own nation<\/em> ( ), and especially<\/em> ( ) the high priests<\/em> , have delivered thee to me; what hast thou done? No further ceremony!<\/p>\n Jesus now confesses<\/em> His kingship, [231] but, in the first instance, only negatively<\/em> (positively: Joh 18:37<\/span> ): “The kingdom which is mine<\/em> does not arise (like other kingdoms) out of this world<\/em> (which endures only until the establishment of my kingdom); if the kingdom which is mine<\/em> proceeded out of this world<\/em> , the servants whom I<\/em> ( ) have would assuredly fight that I should not be delivered (which is done, Joh 19:16<\/span> ) to the Jews (the hierarchical opposition); but as it is (since they do not fight for me), my<\/em> kingdom is not from thence<\/em> ” ( = . ).<\/p>\n Note in this Demonstratio ad oculos<\/em> the solemn repetition of . and of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , as well as that <\/em><\/strong> , from here, hence<\/em> , is expressed deictically<\/em> , as a vivid opposition to that which is coelitus<\/em> , and, finally, that in , not <\/em><\/strong> , which might also have been omitted, but <\/em><\/strong> bears the emphasis. The <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> are not the servants whom He would<\/em> have in the case supposed (Lcke, Tholuck, Hengstenberg, and several others), but He has<\/em> His servants, they are His disciples and adherents<\/em> (not the angels<\/em> , as Luthardt thinks), Joh 12:26<\/span> ; 1Co 4:1<\/span> ; 2Co 6:4<\/span> ; 2Co 11:23<\/span> ; 1Ti 4:6<\/span> ; but even not from this world (Joh 17:16<\/span> ), they also do not fight<\/em> , etc. Note how also, in the designation of His own by , the kingly<\/em> consciousness expresses itself.<\/p>\n [231] This confession must, according to Schenkel, have probably teen spoken on another occasion. Groundless supposition. Comp. 1Ti 6:13<\/span> , and Huther in loc.<\/p>\n <\/em><\/p>\n 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 35. Am I a Jew?<\/strong> ] This he asketh in scorn of that nation; hateful among the heathens for their difference from them in religion. Gaius the emperor cast them out with their orator Philo, who came to make apology for them against Appion of Alexandria, their adversary and accuser. Strabo, for mere spite, saith that Judea is a dry and barren country, when the Scripture calleth it a land flowing with milk and honey, plenty and dainty; and Tacitus cannot but grant as much. (Aug. Civ. Dei.) Florus calleth the temple at Jerusalem, impiae gentis arcanum, <\/em> a sanctuary for rogues, as the Papists say of Geneva. Seneca jeers them for casting away the seventh part of their time upon a weekly sabbath. Juvenal plays upon their circumcision. Plutarch tells a long story of their feast of tabernacles, which, saith he, they keep in honour of Bacchus ( ). Tacitus saith, they were called Asinarii, <\/em> because they worshipped the golden head of an ass. (Annal. xxi.) No wonder though profane Pilate disdain to be held a Jew, when they were thus traduced! <\/p>\n 35.<\/strong> ] Pilate at once repudiates the idea of his<\/em> having any share in Jewish expectations, or taking any personal interest in Jewish matters: all his information he has derived from the public accusation of the people and chief priests. Then in <\/strong> .<\/strong> is implied, ‘There is no definiteness in their charge: let me have thine own account, thy ex-parte statement, that I may at least know something<\/em> definite of the case.’<\/p>\n Joh 18:35<\/span> . To this Pilate with some heat and contempt replies: ; “Am I a Jew?” How can you suppose that I have any personal interest in such a matter? . “Your own nation and the chief priests handed you over to me.” It is their charge I repeat. ; “what hast Thou done?” He scouts the idea that he should take any interest in the Jewish Messiah, and returns to the practical point, “what have you done?”<\/p>\n hast Thou done? didst Thou? <\/p>\n 35.] Pilate at once repudiates the idea of his having any share in Jewish expectations, or taking any personal interest in Jewish matters: all his information he has derived from the public accusation of the people and chief priests. Then in . is implied, There is no definiteness in their charge: let me have thine own account, thy ex-parte statement, that I may at least know something definite of the case.<\/p>\n Joh 18:35. , I am not a Jew, am I?) That is to say, certainly it is not of myself that I say this: the Jews have told it to me.- , Thy own nation) of which Thou art called the King.-, the high priests) The chief ministers themselves.- , what hast Thou done?) Pilate glances at the question concerning Jesus being King.<\/p>\n Joh 18:35<\/p>\n Joh 18:35<\/p>\n Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me:-The Jews, not he, were accusing him. [The Romans had nothing to do with bringing the accusation. This disproved their charge.]<\/p>\n what hast thou done?-To stir up his people against him.<\/p>\n Amos I: Ezr 4:12, Neh 4:2, Act 18:14-16, Act 23:29, Act 25:19, Act 25:20, Rom 3:1, Rom 3:2 <\/p>\n Thine: Joh 18:28, Joh 19:11, Act 3:13 <\/p>\n what: Joh 19:6, Act 21:38, Act 22:22-24 <\/p>\n Reciprocal: Gen 3:13 – What Gen 31:26 – What 2Sa 3:24 – What hast Zec 13:6 – I was Mat 27:13 – Hearest Luk 12:14 – who Luk 18:32 – delivered Act 5:21 – But<\/p>\n 5<\/p>\n Pilate represented the matter correctly by referring to his nationality. He stated the truth when he told Jesus that it was his own people who had brought him into this court to be tried before him as a representative of the government of Caesar.<\/p>\n Joh 18:35. Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me. What hast thou done? Nothing could more strongly express the contempt of the Roman governor for the Jews than these first words in reply, Am I a Jew? No words of Jesus had called for a repudiation of Jewish birth, but He had spoken in such a way as might imply that Pilate had been taking counsel with the Jews about His case. Take counsel with them! The very suggestion of such a thing fills the governors mind with disgust, and he cries out, Am I a Jew What have I to do with so contemptible a race? Thine own people have delivered thee to me. But for them and for their wretched squabbles I care not I make my appeal to thyself. Tell me thyself, what hast thou done? All tends to bring out the frightful degradation to which the Jews, the very flower of Judaism, have reduced themselves. A Gentile treats them with open scorn, and prefers the words of one brought before him as a malefactor to theirs.<\/p>\n Pilate’s reply clarified that he had no personal interest in Jesus’ kingship, and he was indignant that Jesus would suggest such a thing. He simply wanted to understand what Jesus was claiming in view of the Sanhedrin’s accusation. Beyond that, he wanted to discover why the Jewish leaders were so intent on doing away with Jesus. His question, "Am I a Jew?" sarcastically denied that Jewish matters such as Jesus’ kingship were of any interest to him personally. Ironically Jesus was Pilate’s King. [Note: Cf. P. Duke, Irony in the Fourth Gospel, pp. 129-30.] <\/span> Pilate’s comment about Jesus’ own people handing Him over to him confirmed John’s statement that Jesus came unto His own, but His own did not receive Him (1:11).<\/p>\n Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 35. Am I a Jew? ] ‘Is it likely that I, a Roman governor, have any interest in these Jewish questions?’ have delivered thee unto me: what hast thou done? ] Better, delivered … Continue reading “Exegetical and Hermeneutical Commentary of John 18:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26784","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26784","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26784"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26784\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26784"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26784"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26784"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"