The Gospel of John - part 41
Jesus Before Pilate
preached September 29
The trial of Jesus is filled with breaks in protocol. Each step of the process builds a case for the travesty of justice at the time. The Jewish scribes and Pharisees demonstrate a lack of concern for the truth and justice, instead opting for coercion to maintain their standing. As we move through the Passion Narrative, many of these examples will emerge in John, however the point is not to denounce the proceedings--again, Jesus willingly went to the cross knowing it would be an unfair trial. Instead, we should see this injustice as emphasizing the very injustice of Jesus being here at all. It was not His fault we sinned. It was not His fault we found ourselves bound for hell and destruction. He who knew no sin became sin, so that we may be saved.
Annas questions Jesus
The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” Annas then sent him bound to Caiaphas the high priest.
John 18:19-24
Annas questions Jesus about His teachings, however Jesus calls out Annas for misrepresenting the procedure of the court. When Jesus says, "Why ask me? Ask those who heard me," He is referring to the court requirement of two witnesses. Typically, the Jewish court would not even address the accused. The prosecutor would have two witnesses who would testify what they saw. If they agreed, then the accused was guilty regardless what he said. That is why Jesus is struck. He is calling out the faulty practice of the high priest. People in charge who are abusing their position do not like being called out for malpractice.
If you turn back to 7:50-51, Nicodemus provides a clue that proceedings were not going according to the law. He laments that the accused should be investigated before any conclusions are made. Yet, they reply that 'no prophet comes from Galilee' indicating their minds had already been made up.
The goal at Jesus' trial was not justice—it was a witch hunt.
This scene also brings up an issue of harmonization with the Synoptics. John adds the fact that Annas also has a turn at questioning Jesus. The Synoptics go straight to Caiaphas with the exception of Luke. This subtle difference brings out two points.
1) John alludes to the turbulent nature of the high priest's office. Annas should have been high priest for life, however Pilate's predecessor did not like him. So, he used his Roman authority to depose him. Caiaphas, the son-in-law, took office, however Annas was undoubtedly the "power behind the throne."
2) John emphasizes the lack of loyalty in the priestly caste. As will be seen again, John casts a light on the Pharisees willingness to submit to Roman rule because it promotes their own power and stance.
The Pharisees willingly submit to Rome, because it promotes their own power and status.
This second point deserves a bit of a rabbit trail. History has demonstrated that when the Church marries itself to the State, only corruption follows. That is why Baptists were at the forefront in the 17th century for separation of church and state. When Thomas Jefferson wrote the phrase "separation of church of state" he did so in a letter to Baptists. In fact, that wasn't even his original phrase. 100 years before, Roger Williams, the Baptist, wrote there should be a "hedge between the Church and State." However, Williams was not concerned about the Church influencing the State, he was concerned about the State corrupting the Church. He had seen and experienced persecution from civil authorities who forced citizens to violate their conscience based on the prevailing interpretations of doctrine--not just from Catholic persecution, but also from Anglicans. Even as early as the second century AD, Christians advocated religious liberty on the grounds that faith cannot be coerced. Tertullian of the late 2nd century is the first in Western Civilization to advance the phrase "freedom of religion." He wrote to the Romans:
See that you do not end up fostering irreligion by taking away freedom of religion and forbid free choice with respect to divine matters, so that I am not allowed to worship what I wish, but am forced to worship what I do not wish. Not even a human being would like to be honored unwillingly. (Apology 24)
As much as modern Christians would like to legislate their doctrines in America, the fact is using civil authority to enforce Church practice is detrimental to both. The State becomes subject to the whims of people who could be wrong in their doctrine and persecute God's people. Likewise, the Church fails to advance the Gospel by transforming lives, and instead promotes false religion and false devotion. Remember, there will be some to whom Jesus says, "Depart from me, I never knew you" despite the religious practice of the person. Do not be guilty of giving people false hope in false devotion.
Pilate's first attempt to release Jesus
Then they led Jesus from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover. So Pilate went outside to them and said, “What accusation do you bring against this man?” They answered him, “If this man were not doing evil, we would not have delivered him over to you.” Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.
John 18:28-32
Once again John uses a bit of irony to illustrate the hypocrisy of the Pharisees. They did not want to enter the residence of the governor otherwise they would be ceremonially unclean during Passover. Jews would not enter the houses of Gentiles because doing so would make them unclean. The irony is that they are still concerned with their celebration of the Passover event when the Passover Lamb is standing right in front of them.
Religious ritual without true devotion will blind us to God’s presence.
The Synoptics add that the Pharisees brought false witnesses, but the implication is that the witnesses proved themselves untrustworthy. When Jesus is brought to Pilate, Pilate does not want anything to do with the matter, because as far as he has seen, Jesus has only disrupted the Jews. If He has not broken any Roman laws, then the Jews should try Him themselves.
Jesus was prophesied to go on the cross (Roman execution) rather than stoning (Jewish execution).
Verse 32 could refer to John 3:14 or 12:32, however it also harkens back to Deut 21:23 which states that anyone hung on a tree wold be under the curse of God. Thus, we find the meaning of Gal 3:13-14
Christ redeemed us form the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.
It points to a common question asked, “How does Jesus dying on the cross save us from our sin?”
The answer is that Jesus, who was the perfect Lamb of God, was sacrificed on the cross which placed the curse of sin, and thus Man’s sin, on Him. However Jesus, being sinless and being innocent in His own death, did not deserve this curse. He willingly took it on as the substitute on our behalf. Thus, when we look to Jesus, and place our faith in His atoning work on the cross, we can receive forgiveness. The curse of sin has been broken, because Jesus broke the curse by dying the sinless death. Forgiveness and cleansing is now available to all who will believe, or as Jesus said in John 3:14-15, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man befitted up, that whoever believes in him may have eternal life.”
Jesus takes the curse of sin by dying a cursed death.
"My Kingdom is not of this world"
So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?”
After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.
John 18:33-40
Our next section presents us with a doctrine that desperately needs to repeated over and over again in our churches today. The discussion is whether or not Jesus is the King of the Jews. Pilate is asking because if Jesus claims kingship over Israel, He is guilty of insurrection and treason against Caesar. However, Jesus answers “My kingdom is not of this world.”
Here’s a bit of trivia for you. What would you say is the number one teaching or topic that Jesus taught? Is it that we should be kind to one another? Or love one another? Perhaps it is giving money to those in need? Listening to many Christians today, one would think so, but no, actually it is the Kingdom of Heaven. Matthew is filled with parables that illustrate the Kingdom of Heaven. Mark uses his gospel to demonstrate the Kingdom of Heaven has broken loose on earth because of Christ. Likewise Luke as at least eleven teachings on the Kingdom of God. Interestingly, John only mentions the Kingdom of God twice, once in chapter 3 and here. However, what he does mention is absolutely profound and essential to the Christian faith.
Jesus’ Kingdom is not found on this earth—it is in Heaven and the New Earth.
First the Kingdom of Heaven is just that, an eternal heavenly kingdom. We may get a glimpse of it here and there, but ultimately we will not see it in this fallen earth. Second, or prior to that, Jesus taught in John 3:3, “Truly, truly, I say to you, unless one is born again he cannot see the Kingdom of God.” And similarly, in 3:5, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God.” Just as the Kingdom of Heaven is not an earthly kingdom, it cannot be entered by earthly people.
To enter Jesus’ Spiritual Kingdom, one must be spiritually reborn.
Heaven awaits those who have been born again—recreated by the Holy Spirit through faith in Jesus Christ.
Pilate’s question opens up an interesting point that for many centuries would not have been addressed. Pilate, the effective politician, asks “What is truth?” Jesus has proclaimed His mission—to bear witness to the truth. Jesus is opening the gates of Heaven and proclaiming the Truth of Creation and the nature of God. Pilate is uninterested in religious matters. His only concern is political expediency. ‘What is truth’ for the person whose only concern is their station and authority in life? As every politician in the history of humanity will testify, ‘truth’ is only what they need it to be.
“It depends on what the definition of ‘is’ is.”
“I am not a crook.”
“No, I did not delete those emails.”
Pilate is ready to dismiss Jesus, not because he recognizes the Messiah come to save, but because Jesus is just another philosopher in Pilate’s eyes. Thus, he tells the Jews (here the implication of the wording is that he now addresses the crowds) he finds no fault in him.
He then offers an out for Jesus by offering up Barabbas. Now, Barabbas was a “robber”, or probably the better translation, “insurrectionist.” Here is a criminal with a known record, and everyone should be able to agree, a much better candidate for crucifixion. But, the Jews have made up their mind. The crowd that cried ‘Hosanna! Blessed is He who comes in the Name of the Lord!” has vanished. They are resting in the early morning hours. Only the crowd that is ready to shout “Crucify Him!” remains.
Pilate hands Jesus over
Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 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?” Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”
From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” So he delivered him over to them to be crucified.
John 19:1-16
The story of Pilate continues into chapter 19. Once again we see Pilate attempting to appease the mob while also hoping to save the life of an innocent. He has Jesus ridiculed and tortured before presenting Him to the crowd again. He presents the injured Christ, but their blood-lust only grows. Pilate tells them to crucify Christ themselves, a task they were not allowed to do.
The Jews answer that Jesus has claimed to be the Son of God and so must die. This charge is very important in terms of how our modern world reads John’s Gospel. Every once in awhile you might hear someone claim Jesus never claimed Divinity. Many times in John’s Gospel, he has demonstrated Jesus did in fact claim to be God, and here we see this is why the Jews wanted the death penalty. It was not that He claimed to be the Messiah—many had come before with the same claim. Jesus also claimed to be the Son of God, as well. John wants us to see that Jesus was, in fact, the Son of God.
Now, Pilate’s reaction is quite telling. Matthew gives an extra detail that Pilate’s wife warned him to ‘have nothing to do with that man.’ She had a dream about Jesus, and though she probably did not understand what was happening, she knew enough to tell Pilate to let Jesus be. Here, John says Pilate was afraid from the charge. So, he rushes back to ask Jesus, “where are you from?”
Jesus responds with great encouragement for the believer:
Those in authority only have that authority because God allows it.
Whenever a Christian grows afraid for who is rising into office, whether presidential or kingly, that Christian needs to remember earthly authorities are temporary and subject to God’s plan. Even ungodly rulers only keep their place at the provision of God. And, we know that one day “Every knee will bow, and every tongue confess that Jesus is Lord.” For Pilate, this word gave him encouragement that the powers over him, the mob and Roman law, made him the lesser sinner in this instance. ‘He’ of verse 11 is most probably Caiaphas. It was the high priest who ultimately held responsibility for the rejection and crucifixion of Jesus. Had he recognized and surrendered to Jesus’ authority, the Jews would have possibility followed. But, that was not what God intended. The Father sent the Son to the world to be the atonement for humanity. That only happens by Jesus going to the cross.
The last paragraph culminates the great metaphor for what is happening. Pilate has been persuaded of Jesus’ innocence and wants to release HIm. John again uses irony to illustrate the situation. The Jewish leaders tell Pilate, the representative of Caesar, that Pilate is no friend of Caesar if he lets Jesus live. Then, look closely, Pilate presents Jesus as King. Pilate, maybe he knew, maybe he was just politicking, but either way, Pilate presents the Truth—Jesus is their King! How do they react? “We have no king but Caesar!”
The Jewish people have traded in their Lord and their God for a false king.
And with that declaration, Pilate hands Jesus over to be crucified.
As we close today, I want to point out the truth that is alluded to many times in John’s Gospel, but he states clearly in his letters.
“If anyone loves the world, the love of the Father is not in him.” 1 John 1:15
There is a cosmic conflict between the people of God and the powers of the world. It is not just a battle of sides, it is a battle of substance. Just as oil and water will fight each other when put together, or repelling magnets. It’s not that they can’t get along, it’s their very natures are against one another. When a person surrenders to Jesus, they are made a new creation. This new creature is one of light, of purity, and life. A Christian is not just a physical body anymore, they are an eternal creature whose destination is an eternal kingdom, without death, corruption, or sin. The lost person, the one who rejects Christ, they remain in their sin remaining in death. They are not bound for Heaven, because their destination is the place of death and hopelessness.
The great cataclysmic end of this world will not be a political war. It will be the final judgement of sin and death. The Conquering Christ will not return to vanquish earthly authorities, He will wipe out all remnants of sin and death. Satan, the liar who turned us against our Creator, will be cast out of the world and into hell. And, every trace of his corruption, whether in governments or people, will be cast into the Abyss with him.
That is why Jesus taught the disciples to not love the world. The world is corrupted and passing away. Seek first the Kingdom, because only the Kingdom of God is eternal. Jesus took the torture and the cross, because through the cross, He opened the way for us to become eternal creatures who are destined to reflect the glory of God as His people.