John 19:10 - Printer Friendly

ESV: So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?”

NIV: Do you refuse to speak to me?' Pilate said. 'Don't you realize I have power either to free you or to crucify you?'

NASB: So Pilate *said to Him, 'Are you not speaking to me? Do You not know that I have authority to release You, and I have authority to crucify You?'

CSB: So Pilate said to him, "Do you refuse to speak to me? Don't you know that I have the authority to release you and the authority to crucify you? "

NLT: Why don’t you talk to me?' Pilate demanded. 'Don’t you realize that I have the power to release you or crucify you?'

KJV: Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

NKJV: Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?”

The fact that Jesus won't answer certain questions seems to frustrate Pilate (John 19:9). From the moment Jesus was brought in, Pilate has resisted doing the mob's dirty work for them (John 18:38–39; 19:4–6; Matthew 27:18). Even a little effort on Jesus' part would have given Pilate leverage to "win" this skirmish and set Jesus free. When Jesus again refuses to answer, however, Pilate resorts to intimidation.

There are two main implications of this statement. On one hand, Pilate seems to be looking for a way to spare Jesus' life. This comment is partly a request for Jesus to say something Pilate can use to end the entire incident. On the other hand, it's a veiled threat: tell me what I want to know, or I'll let the mob have you. In Pilate's mind, he has ultimate power in this situation. It's entirely his choice, and his authority, which has put Jesus in this position, or so he thinks.

Jesus' response will be especially cutting. History suggests Pontius Pilate relied heavily on violence and intimidation to rule Judea, resulting in a poor relationship with the people. It also likely meant he was now under strict orders not to incite more civil unrest—with his own position on the line. When Jesus points out that Pilate's authority is given by someone else, it's more than a simple statement of fact, it's a way of putting the governor in his place (John 19:11). It also foreshadows how the mob will coerce Pilate into his final decision (John 19:12).

John 19:1–16 continues Jesus' interrogation by the Roman governor, Pilate. Pilate has already recognized Jesus' innocence and continues to look for ways to release Him without an execution. Religious leaders refuse this, using the threat of a riot to coerce the governor. Eventually, Pilate gives in and orders Jesus to be crucified. Parallel accounts are found in Matthew 27:24–30, Mark 15:12–15, and Luke 23:20–25.

Pilate recognizes Jesus' innocence, but fears the mob assembled by Jewish religious leaders. He attempts to satisfy them by having Jesus viciously whipped and mocked. This only results in more cries for Jesus' death. The governor then shifts to protect his own reputation, ordering Jesus to be crucified on a charge of being "King of the Jews." John is directly present as Jesus is executed. He notes the fulfillment of several prophecies as Jesus dies. Once He is confirmed to be dead, Jesus' body is taken by two friendly members of the ruling council. They hastily bury Him in the borrowed crypt of a rich man.

When Jesus was first brought to Pilate, His innocence was obvious (John 18:36–38). However, the mob refuses to be satisfied with anything less than crucifixion. Pilate gives in to these demands. John, who is present for the entire gory spectacle, notes several instances of fulfilled prophecy (Psalm 22:18; Psalm 69:21; Exodus 12:46; Zechariah 12:10). Jesus is then buried in the borrowed tomb of a rich man (Isaiah 53:9) to complete yet another Old Testament prediction. A guard will be posted to ensure no one steals the body (Matthew 27:62–68), which will only serve to confirm that Jesus' eventual resurrection was a true miracle (John 20:1–8).

The gospel of John was written by the disciple John, decades later than the gospels of Matthew, Mark, and Luke. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls “signs”—in order to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in all of the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.