The spokesmen for the Jews eventually evaded Pilate"s question. Luke recorded that they initially charged Jesus with misleading Israel, with forbidding the Jews to pay their taxes to Caesar, and with claiming to be Israel"s king ( Luke 23:2). However they could not impress Pilate with those charges sufficiently. [source][source][source]
They hesitated to bring the charge of blasphemy against Jesus because Pilate might dismiss it as unworthy of his consideration (cf. Acts 18:12-16). They evidently did not accuse Him of treason because this too would have incited His many followers, and they would have had difficulty proving it. Consequently they did not name the charge but assumed that it was serious and implied that Pilate should trust them and "rubber stamp" their decision. Perhaps the fact that Pilate had provided troops to arrest Jesus encouraged them to think that he had already judged Jesus guilty. They did not appreciate Pilate"s question since it suggested that they would have to go through a formal trial from beginning to end. [source][source][source]
"It is possible that they were taken by surprise at Pilate"s indication that he would try the case himself. They had had his cooperation in making the arrest; now they apparently expected that he would take their word for it that the man the Romans had helped to arrest was dangerous and should be executed." [1][source]
Pilate realized that the Jewish leaders had determined to do away with Jesus (cf. Matthew 27:18), but he had no evidence that Jesus had done anything worthy of death. [source][source][source]
Context Summary
John 18:25-32 - Pilate's Weak Evasion
It may be that while Peter was thus denying his Lord, Jesus was passing from Annas to Caiaphas, and in doing so cast on the stumbling disciple that look of mingled sorrow and love which broke his heart. John does not dwell on the trial before Caiaphas, because the other evangelists have already described it; but passes on to tell more minutely of the vacillation and weakness of Pilate. The Roman governor first sought to rid himself of the responsibility of deciding the ease. He refused to consider that it came within his jurisdiction, because it seemed connected with some religious dispute involving a technical knowledge which he did not possess. He suggested, therefore, that the Jewish leaders should deal with it under their own statutes. There was no apparent need for Roman law to interfere. When, however, the murderous intent of the high priests emerged, it became evident that their charges against Jesus were of a much more serious character, and Pilate was compelled to give his earnest attention to them. How little he realized the momentous issues to be decided that day! [source]
Chapter Summary: John 18
1Judas betrays Jesus 6The officers fall to the ground 10Peter cuts off Malchus' ear 12Jesus is taken, and led unto Annas and Caiaphas 15Peter's denial 19Jesus examined before Caiaphas 25Peter's second and third denial 28Jesus arraigned before Pilate 36His kingdom 40The Jews prefer Barabbas
Greek Commentary for John 18:30
If this man were not an evil-doer [ει μη ην ουτος κακον ποιων] Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke 23:2) as indeed John implies (John 18:31,John 18:33). Some MSS. here read κακοποιος kakopoios (malefactor) as in 1 Peter 2:12,1 Peter 2:14, with which compare Luke‘s κακουργος kakourgos (Luke 23:32.; so also 2 Timothy 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων poiōn with κακον kakon emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard). [source]
Malefactor [κακοποιὸς] Rev., evil-doer. From κακὸν , evil, and ποιέω , to do. Luke uses a different word, κακοῦργος , from κακὸν , evil, and ἔργω , to work. See on 1 Peter 2:12. [source]
Reverse Greek Commentary Search for John 18:30
Luke 10:25What shall I do to inherit eternal life? [Τι ποιησας ζωην αιωνιου κληρονομησω] Literally, “By doing what shall I inherit eternal life?” Note the emphasis on “doing” The form of his question shows a wrong idea as to how to get it.Eternal life (ζωην αιωνιον zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18,John 18:30) and in Matthew 25:46, which see note. [source]
John 18:35Am I a Jew? [μητι εγω Ιουδαιος ειμι] Proud and fine scorn on Pilate‘s part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. John 4:29 for μητι mēti in a question. The gulf between Jew and Gentile yawns wide here. Nation For παρεδωκαν paredōkan see John 18:30. What hast thou done? First aorist active indicative of ποιεω poieō 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. [source]
John 19:16He delivered [παρεδωκεν] Kappa aorist active of παραδιδωμι paradidōmi the very verb used of the Sanhedrin when they handed Jesus over to Pilate (John 18:30,John 18:35). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luke 23:25). To be crucified Purpose clause with ινα hina and the first aorist passive subjunctive of σταυροω stauroō John does not give the dramatic episode in Matthew 27:24. when Pilate washed his hands and the Jews took Christ‘s blood on themselves and their children. But it is on Pilate also. [source]
1 Peter 2:12Evil-doers [κακοποιῶν] The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself. [source]
1 Peter 2:12That [ινα] Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 2:12As evil-doers [ως κακοποιων] As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
What do the individual words in John 18:30 mean?
They answeredandsaidto himIfnotwereHeevildoingnot-to youwe would have deliveredHim
Greek Commentary for John 18:30
Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke 23:2) as indeed John implies (John 18:31, John 18:33). Some MSS. here read κακοποιος kakopoios (malefactor) as in 1 Peter 2:12, 1 Peter 2:14, with which compare Luke‘s κακουργος kakourgos (Luke 23:32.; so also 2 Timothy 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων poiōn with κακον kakon emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard). [source]
Rev., evil-doer. From κακὸν , evil, and ποιέω , to do. Luke uses a different word, κακοῦργος , from κακὸν , evil, and ἔργω , to work. See on 1 Peter 2:12. [source]
Reverse Greek Commentary Search for John 18:30
Literally, “By doing what shall I inherit eternal life?” Note the emphasis on “doing” The form of his question shows a wrong idea as to how to get it.Eternal life (ζωην αιωνιον zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
(ζωην αιωνιον zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
Proud and fine scorn on Pilate‘s part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. John 4:29 for μητι mēti in a question. The gulf between Jew and Gentile yawns wide here. Nation For παρεδωκαν paredōkan see John 18:30. What hast thou done? First aorist active indicative of ποιεω poieō 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. [source]
Kappa aorist active of παραδιδωμι paradidōmi the very verb used of the Sanhedrin when they handed Jesus over to Pilate (John 18:30, John 18:35). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luke 23:25). To be crucified Purpose clause with ινα hina and the first aorist passive subjunctive of σταυροω stauroō John does not give the dramatic episode in Matthew 27:24. when Pilate washed his hands and the Jews took Christ‘s blood on themselves and their children. But it is on Pilate also. [source]
The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself. [source]
Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]