We have a law,
The Jewish leaders refer to the Mosaic Law, which was central to Jewish life and governance. This law, given by God to Moses, includes commandments and regulations found in the Torah, particularly in books like Leviticus and Deuteronomy. The law was not only religious but also civil, governing various aspects of life. The Jewish leaders' appeal to the law highlights their attempt to maintain religious authority and order, even under Roman occupation.

answered the Jews,
The term "the Jews" in the Gospel of John often refers to the Jewish religious leaders, such as the Pharisees and Sadducees, rather than the Jewish people as a whole. These leaders were responsible for maintaining religious orthodoxy and were often in conflict with Jesus due to His teachings and actions, which they perceived as threats to their authority and interpretation of the law.

and according to that law He must die,
The specific law they refer to is likely Leviticus 24:16, which prescribes death for blasphemy. The Jewish leaders believed that Jesus' claim to divinity constituted blasphemy, a serious offense warranting capital punishment. However, under Roman rule, the Jewish authorities did not have the power to execute someone, which is why they brought Jesus to Pilate.

because He declared Himself to be the Son of God.
This declaration is central to the identity and mission of Jesus. Throughout the Gospels, Jesus refers to Himself as the Son of God, a title that signifies His unique relationship with the Father and His divine nature. This claim fulfills Old Testament prophecies about the Messiah, such as those found in Isaiah 9:6 and Psalm 2:7. The Jewish leaders' rejection of this claim highlights their misunderstanding of the Messianic prophecies and their expectation of a political rather than a spiritual savior.

1. The Jews
Refers to the Jewish leaders and authorities who were responsible for bringing Jesus to Pilate. They were adamant about enforcing their interpretation of the Mosaic Law.

2. Jesus
Central figure in this passage, accused of blasphemy for claiming to be the Son of God, which was considered a capital offense under Jewish law.

3. Pilate
The Roman governor who was overseeing the trial of Jesus. He was caught between the demands of the Jewish leaders and his own assessment of Jesus' innocence.

4. The Law
Refers to the Jewish Law, particularly the laws found in Leviticus and Deuteronomy, which prescribed death for blasphemy.

5. Son of God
A title that Jesus used for Himself, which the Jewish leaders interpreted as a claim to divinity, thus constituting blasphemy.Understanding the Law
The Jewish leaders were zealous for the law, but their understanding was limited. They failed to see Jesus as the fulfillment of the law and the prophets.

Jesus' Identity
Jesus' claim to be the Son of God is central to Christian faith. Believers are called to recognize and affirm His divinity.

The Cost of Truth
Jesus' unwavering commitment to the truth of His identity led to His crucifixion. Christians are encouraged to stand firm in their faith, even when it leads to persecution.

Misinterpretation of Scripture
The Jewish leaders' misinterpretation of the law serves as a warning to study Scripture diligently and seek the guidance of the Holy Spirit.

The Role of Fear and Politics
Pilate's struggle highlights how fear and political pressure can lead to unjust decisions. Believers are called to act justly, regardless of external pressures.(7) We have a law, and by our law he ought to die.--The better reading is,. . . . and by the law He ought to die. (Comp. Leviticus 24:16.) They feel the bitter sarcasm of Pilate's taunt, and appeal to their own law, which, in accordance with the general Roman policy, was in force in all questions which did not directly affect the Government. They change the accusation then from one of treason against Caesar (John 19:12), of which Pilate claimed to be judge, to one of blasphemy against God, of which they only could be judges; and assert that Jesus is by that law guilty of a capital offence, for which He ought to die. (Comp. Matthew 26:63-66, and Luke 22:70.)

Verse 7. - The Jews answered him, ready with an expedient which hitherto they had not ventured to try upon the Roman official. It might have met with the kind of reception which Gallio gave to the accusers of Sosthenes in the Corinthian court. He might have driven them at point of spear or whip from the judgment-seat. "The Jews' here mentioned, rather than "the chief priests and officers" of the previous verse, for the multitude - by some other spokesmen than they - exclaim, We have a law, and according to that (the) law he ought to die; whatever you may have made of the charge of political treason. In full session of our Sanhedrin, he made himself, represented himself, as something more than Caesar, nay, more than man, as Son of God. "King of Jews" was a usurpation of the Messianic dignity; but he had claimed, in their very hearing, to be more than a national leader. He raised himself to the position of being "Jehovah's King upon his holy hill," to whom Jehovah had sworn, "Thou art my Son; this day have I begotten thee;" "Son of God" as well as "King of Israel." Pilate would not and could not understand this strange "testimony to the truth;" and the people were now in a more angry and excited state than ever, and appealed to the law of their own code (Leviticus 24:16), which denounced death upon the blasphemer. This charge was just unless the claim was true. If Christ had not been to his own inmost consciousness what he said he was, the Sanhedrin was in the right; and, according to law, he was guilty of death. It is here vastly interesting to see another indication of relation between the synoptic narrative and the Fourth Gospel. Though John passed ever the scenes before the Sanhedrin, and the circumstance that Christ had been actually there doomed because he had made there no secret of his Divine claims, and declared himself to be a king in a higher sense than Pilate dreamed; yet John has given clear proof that he was well aware of the confession, and records the still more striking tact that this special claim of supreme prerogative actually came to the ears and before the judgment-seat of Rome.

Parallel Commentaries ...


“We
Ἡμεῖς (Hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

have
ἔχομεν (echomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

a law,”
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

answered
Ἀπεκρίθησαν (Apekrithēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews,
Ἰουδαῖοι (Ioudaioi)
Adjective - Nominative Masculine Plural
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

“and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

according to
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[that]
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

law
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

He must
ὀφείλει (opheilei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3784: Or, its prolonged form opheileo probably from the base of ophelos; to owe; figuratively, to be under obligation; morally, to fail in duty.

die,
ἀποθανεῖν (apothanein)
Verb - Aorist Infinitive Active
Strong's 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.

because
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

He declared
ἐποίησεν (epoiēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

Himself {to be}
ἑαυτὸν (heauton)
Reflexive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 1438: Himself, herself, itself.

[the] Son
Υἱὸν (Huion)
Noun - Accusative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of God.”
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Gospels: John 19:7 The Jews answered him We have (Jhn Jo Jn)