He went back into the Praetorium
The term "Praetorium" refers to the official residence of a Roman governor. In this context, it is where Pontius Pilate, the Roman governor of Judea, conducted his official duties. The historical significance of the Praetorium is profound, as it was a place of Roman authority and power. Pilate's return to the Praetorium signifies a moment of decision and confrontation. The Greek word "praitorion" underscores the Roman influence and the tension between Roman authority and the divine mission of Jesus. This setting highlights the clash between earthly power and the spiritual kingdom Jesus represents.

and asked Jesus, 'Where are You from?'
Pilate's question, "Where are You from?" delves into the mystery of Jesus' identity. This inquiry is not merely about Jesus' earthly origin but hints at a deeper, existential curiosity about His divine nature. The Greek phrase "pothen ei su" suggests a search for understanding beyond the physical realm. Pilate, confronted with the calm and composed demeanor of Jesus, is drawn to question the source of His authority and essence. This moment reflects the universal human quest for understanding the divine and the origins of truth and righteousness.

But Jesus gave no answer
Jesus' silence in response to Pilate's question is profound and deliberate. The Greek word "apokrinomai" (to answer) is notably absent here, emphasizing the intentionality of Jesus' silence. This silence fulfills the prophecy of Isaiah 53:7, where the suffering servant does not open His mouth. It is a powerful testament to Jesus' submission to the Father's will and His understanding of the necessity of His sacrifice. In a world that often demands answers and explanations, Jesus' silence speaks volumes about His divine purpose and the fulfillment of prophecy. It challenges believers to trust in God's plan, even when answers are not immediately apparent.

(9) And went again into the judgment hall, and saith unto Jesus.--He had brought Jesus out to the people. He now led Him back to the palace in order to inquire further of Him in private.

Whence art thou?--The question is based upon the claim to be Son of God, of which he had heard. He knew that Jesus was a Galilean before sending Him to Herod (Luke 23:6). It is not of His earthly habitation, therefore, that he inquires, but of His origin and nature. (Comp. the same word, and in the same sense, in John 8:14, and Matthew 21:25.)

But Jesus gave him no answer.--This silence of our Lord has seemed hard to understand, and very many and very different have been the explanations suggested. An explanation can only be suggested; it cannot be given with any degree of certainty; but that which seems most in harmony with the position is that Pilate's question was one which to him could not be answered in reality, and therefore was not answered in appearance. The answer had, indeed, already been given (John 18:37), but he had treated it with the impatience which showed he could not receive it now. Not of the truth, he could not hear the voice of the Son of God, and therefore that voice did not speak.

Verse 9. - And he entered the Praetorium again (Jesus following him), and he saith to Jesus, Whence art thou? but Jesus gave him no answer. Almost all commentators reject the old explanation of the question of Pilate given by Paulus, that he simply asked Jesus of his birthplace or his home. The governor was disturbed, and ready to suspect that he had on his hands some supernatural Being whom no cross could destroy - some mysterious half-human, half-Divine creature, such as filled the popular literature; and, without any spiritual insight on his own side, he enticed Jesus to give him his confidence, and entrust to his keeping some of the secret of his origin, and the source of the bitter antagonism to his claims. There was fear, curiosity, and great desire for his own sake to save the suffering Man from the clutches of his enemies. "Whence art thou? Hast thou indeed made this claim? Best thou call thyself Son of God? that God is thy proper Father; that thou art coming in the glory of heaven; that thou, in thy purple robe and bleeding form, art already seated on thy throne of judgment?" Surely all this was really conveyed by the question, for we cannot suppose that "the Jews" confined themselves to the laconic recital of the charge as here recorded. The silence of Jesus is very impressive, and we, in our ignorance, can only vaguely say what it meant. Very numerous explanations are offered. Luthardt's idea, that Christ would not give an answer which would have the effect of preventing Pilate, in his agitated state, from giving the order for his crucifixion, is stagey and unreal. Moreover, it is bound up with very questionable ethic, and suggests that Jesus is answerable for the awful sin of Pilate, from which, by a word, he might have saved him. We admit that at any moment the Lord could, if he had chosen, have smitten his foes with blindness, or delivered himself from their malice by passing through them (cf. John 12:59). They would all have fallen to the earth if he had glanced at them as he had done upon the Roman guard in Gethsemane upon that very band of men who were now so busy in wiping out the stain of their momentary panic. On other occasions, when his hour of self-deliverance and self-devotion to the Father's will had not arrived, he discomfited his enemies; but now his hour had come, and he did not shrink. All this is true, but it does not account for the refusal to answer a question like this. Doubtless the silence was as expressive as speech, and even less likely to be misunderstood. He could not have denied that he was "Son of God." He could not have affirmed it without leading Pilate to put human and heathen notions into it. But could not he, who is infinite wisdom incarnate, have given an answer which would have avoided both dangers? That, however, is practically what he did effect. The prophetic picture had foretold of him, that "like a sheep before its shearers is dumb, so he opened not his mouth;" and the previous silences of Jesus before Annas, and before the false witnesses, before Caiaphas, and Pilate himself, and before Herod, are all governed by the same rule - a refusal to save himself from malignant falsity, or tricky design, or conspicuously lying charges; but when challenged to say whether he was the Christ, whether he was the Son of God, whether he was a King, he gave the answers needed. There was some likeness between the spirit of Herod, Caiaphas, and the false witnesses, and of Pilate's "Whence art thou?" which did not deserve an affirmative answer. The governor, who had scourged and insulted an apparently defenseless man, at the very moment when he was proclaimed innocent, and now was afraid of what he had done, came into the category of the slayers of the silent Lamb. But to the next inquiry, which went down to the depths of his heart, and revealed the utter unspirituality and self-ignorance which needed response, a wondrous reply was given.

Parallel Commentaries ...


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

he went
εἰσῆλθεν (eisēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

back
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Praetorium.
πραιτώριον (praitōrion)
Noun - Accusative Neuter Singular
Strong's 4232: Of Latin origin; the praetorium or governor's courtroom.

“Where
Πόθεν (Pothen)
Adverb
Strong's 4159: From the base of posis with enclitic adverb of origin; from which or what place, state, source or cause.

are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

You from?”
σύ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

he asked.
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

gave no
ἔδωκεν (edōken)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

answer.
ἀπόκρισιν (apokrisin)
Noun - Accusative Feminine Singular
Strong's 612: An answer, reply. From apokrinomai; a response.


John 19:9 NIV
John 19:9 NLT
John 19:9 ESV
John 19:9 NASB
John 19:9 KJV

John 19:9 BibleApps.com
John 19:9 Biblia Paralela
John 19:9 Chinese Bible
John 19:9 French Bible
John 19:9 Catholic Bible

NT Gospels: John 19:9 He entered into the Praetorium again (Jhn Jo Jn)