Jesus on Trial (preaching resource for Pentecost 27: 11/24/24)
Exegeting parts of John chapters 18 and 19, this post provides context for the RCL Gospel reading on 11/24/24 (Pentecost 27, Christ the King Sunday). This post draws on commentary from Warren Wiersbe ("Bible Expository Commentary") with insights from Donald Guthrie ("New Bible Commentary"), Michael Card ("Parable of Joy"), and F.F. Bruce ("The Gospel of John").
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| "Eco Homo" by Ciseri (public domain via Wikimedia Commons) |
Introduction
Well before having Jesus arrested in the Garden of Gethsemane, Jewish leaders plotted Jesus’ execution (John 11:47–54). This would be difficult to accomplish, because Roman law prohibited the Jews from exercising capital punishment. Thus it was necessary for them to get Roman participation. And this meant visiting Pilate, Roman Governor of Judea, who was visiting Jerusalem during Passover season.
Though Pilate disliked the Jews, he knew how to manipulate their power structures to his advantage. He was a weak man who often covered up fear through shows of violence. And here he shows fear of the Jewish crowd. But as the story unfolds, he grows progressively afraid of Jesus—announcing several times that Jesus was not guilty. Yet, in the end, fearful of what the Romans would do to him if the Jews revolted, Pilate ordered Jesus’ crucifixion.
John’s presentation of Jesus’ “trial” before Pilate revolves around four questions that Pilate himself posed:
1. What are the charges against Jesus?
John 18:28–32
As soon as the Jewish Sanhedrin voted to condemn Jesus, the officers took him to the palace where Pilate was housed during Passover. It was customary for the Roman governor to be in Jerusalem during this time to put down any outbursts of Jewish nationalism. There is irony here—the Jewish leaders did not hesitate to condemn an innocent man, yet they were very careful not to be ceremonially defiled.
It was logical for Pilate to ask for an official list of charges against Jesus. But instead of stating the charges clearly, the Jewish leaders beat around the bush, probably making Pilate suspicious. Luke 23:2 lists three charges they trumped up: (1) Jesus led the nation astray; (2) He opposed paying tribute to Caesar; and (3) claimed to be the Jewish Messiah and King.
Because Pilate was not anxious to get involved in a Jewish court case, especially at Passover, he tried to evade the issue. This was a Jewish issue; let the Jews try him under their own law. This was not an unusual approach; Rome had permitted the Jews to retain a certain amount of legal jurisdiction, especially in matters related to their religious laws and customs. But God had other plans. Had the Jews alone judged Jesus and found him guilty, he would have been killed by stoning; however, God determined that his Son was to die hanging on a ‘tree’ (Deut. 21:22-23; Gal. 3.313), that is, by crucifixion (John 3:14; 8:28; 12:32–33). Through crucifixion Jesus would be literally “lifted up from the earth” (John 12:32).
The charges against Jesus were, of course, unsupportable. He had not “subverted” the nation, either politically or religiously. True, he had denounced the Pharisees and their hypocritical religious system, but he was not the only one to do so. Actually, Jesus had blessed the nation and brought it hope. The fact that some of the militant Jews saw in him a potential king (John 6:15) was not his fault, and he fled from political demonstrations. As for opposing paying tribute to Caesar, Jesus taught the opposite: “Render unto Caesar the things which are Caesar’s,” he had said (Matt. 22:21, KJV). Thirdly, Jesus did claim to be king but not in the political sense. Even his own disciples did not fully understand these truths until after his resurrection (Acts 1:1–8). It is no wonder the common people sometimes misunderstood (Luke 19:11). Of course, the Jewish religious leaders were groping for any evidence on which to build a case against Jesus; and they were willing to secure false witnesses to do so.
2. Jesus, are you indeed the king of the Jews?
John 18:33–38
Pilate would understandably be concerned if anyone claimed to be a king. Messianic expectations ran high at Passover season, and it would be easy for a Jewish pretender to incite the people into riot or rebellion against Rome. And so Pilate asked about Jesus’ alleged claims to being a king (John 18:33, 37). But he was not prepared for Jesus’ answer: “You are right in saying I am king” (John 18:37), which followed a question of his own: “Is that your own idea, or did others talk to you about me?” (John 18:34). Jesus was actually asking, “What kind of a king do you have in mind Pilate? A Roman king or a Jewish king? A political king or a spiritual king?” Jesus was not evading the question; rather he was forcing Pilate to clarify his own thinking. It was not Jesus who was really on trial here, but Pilate.
If Pilate had a Roman king in mind, then Jesus could be considered a rebel. If the governor was thinking about a Jewish kind of king, then political matters could be set aside. It is interesting that Pilate called Jesus “king” at least four times during the trial, and even used that title for the placard he hung on Jesus’ cross (John 18:39; 19:3, 14–15, 19).
Pilate’s reply to Jesus showed what the Romans thought of the Jews: “Am I a Jew?” (John 18:35). No doubt there was disdain and sarcasm in his voice. Jesus was not a prisoner because Pilate had arrested him, but because his own people had arrested him. Where there is smoke there must be fire; so Pilate asked, “What is it you have done?” (John 18:35b).
Graciously, Jesus explained himself and his kingdom. Yes, he admitted, he is a king; but his kingdom (reign) does not come from the authority of the world. The Jews were under Roman authority, and Pilate was under the authority of the emperor; but Jesus derived his authority from God. His kingdom is spiritual, in the hearts of his followers; and he does not depend on worldly or fleshly means to advance his cause. If his kingdom were from the world, by now his followers would have assembled an army and fought to release him.
Pilate probably did not grasp the significance of Jesus’ explanations, but we can. For Jesus says (John 18:37) that he was “born,” is an affirmation of his full humanity; but to say that he “came into the world” indicates his preexistence and thus his full divinity. Jesus affirmed that he was both fully God and fully human. And he also affirmed that he had come to testify to the truth (John 18:37b). Jesus’ kingdom is a kingdom that rules through truth. Rome rules by the sword.
We do not know with what attitude Pilate responded with his famous question, “What is truth?” (John 18:38). Perhaps he was being sarcastic or perhaps sincere. But at least he had the courage to face the crowd and declare his verdict: “I find no basis for a charge against him.” But he did not get the response he desired, for the chief priests and elders only began to accuse Jesus all the more (Matt. 27:12–14). Jesus was silent before his accusers (1 Peter 2:21–23) and this further amazed and no doubt frustrated Pilate. Would he offer no defense? If he would not speak, how could anyone secure any evidence to exonerate him? Pilate faced a perplexing dilemma.
We learn from Luke that the chief priests and elders momentarily solved Pilate’s problem for him by shouting that Jesus had stirred up the people in Galilee (Luke 23:5)—and Galilee was Herod’s responsibility, so Pilate sent him to see Herod who also was in Jerusalem for Passover. This maneuver did not solve Pilate’s problem, because Herod sent Jesus right back. Pilate was forced to deal with Jesus and his Jewish accusers.
3. Shall I release him?
John 18:39–19:7
Pilate now sought to solve his problem by seeking Jesus’ release. He summoned the chief priests and rulers and told them that he found no guilt in Jesus, that Herod had found no guilt in Jesus, and that the next step would be to punish Jesus and release him. The Jews had already made it clear that they wanted Jesus dead (John 18:31), but Pilate offered to bargain with them. It was customary at Passover for the governor to release a Jewish prisoner—"why don’t we release Jesus?" he offered. Or, perhaps Barabbas? But certainly they would not choose Barabbas—after all he was a robber (John 18:40), a notorious prisoner (Matt. 27:16), an insurrectionist and a murderer (Luke 23:19). Who would want that kind of person turned loose?
The people persuaded by the chief priests and elders (Matt. 27:20) asked for Barabbas. National feelings always increased during Passover, and a vote for Barabbas was a vote against Rome. Even though Jesus had been a popular figure among the people, many of them no doubt were disappointed that he had not led an uprising to overthrow Rome. Perhaps they had hoped that his “triumphal entry” a few days before (on Palm Sunday) would be the start of Jewish liberation.
Perhaps many in this crowd admired Barabbas for his cunning and courage, and rejoiced that he was fighting Rome. Had they honestly compared and contrasted the two “candidates” they would have voted for Jesus. But when a mob is manipulated by crafty leaders, in an atmosphere of patriotic fervor, it loses itself and starts to think with its feelings instead of its brains. Their condemning vote said nothing about the Son of God, but it said a great deal about them.
So Pilate tried another approach—sympathy. The crowd had cried “crucify him!” (Mark 15:14) but perhaps they would be placated if Jesus were flogged (scourged, KJV, John 19:1). The scourge was a leather whip, knotted and weighted with pieces of metal or bone; and many a prisoner never survived flogging. It pains us to think that the sinless Son of God was subjected to such cruelty. He was innocent, yet he was treated as though he were a criminal; and he endured all this on our behalf. He was slapped in the face before Annas (John 18:22), and spat on and beaten before Caiaphas and the council (Matt. 26:67). Pilate scourged him and the soldiers beat him (John 19:1–3); and before they led him to Calvary to be crucified, the soldiers mocked and beat him with rods (Mark 15:19). His suffering on our behalf was very great. Pilate had called him “king of the Jews” (John 18:39), so the soldiers decided the “king” should have a crown and robe. The Jews had mocked Jesus’ claim to being a prophet (Matt. 26:67–68), and now the Gentiles mocked his claim to being a king. The forces of hell were unleashed against him.
For the third time, Pilate went out to face the people, this time bringing Jesus with him. Surely the sight of this scourged and humiliated prisoner would arouse pity; but it did not. For the second time, Pilate declared that he found no fault in Jesus, but his words only aroused more hateful passion. “Here is the man!” (eco homo) carries the idea, “Look at this poor fellow! Hasn’t He suffered enough? Take pity on him and let me release him.” Perhaps this was a noble effort on Pilate’s part; nevertheless it failed.
If any crowd should have been moved by pity, it was the Jewish crowd that waited on Pilate. What nation has suffered more than these Jews? And here was one of their own—a Jewish prophet, suffering unjustly at the hands of the Romans—and yet the Jews did not show any pity. But in the end, we are not saved by feelings of pity for Jesus. We are saved by the action of God, in Christ, united through the incarnation to our humanity to save us. Jesus suffered and died with us, in us and for us. This was no mere show, it was the Creator taking upon himself our humanity and experiencing it to the full—and now in this great climactic event, joining us in the pit of the worst human suffering, depravity and death.
For the third time, Pilate announced, “I find no basis for a charge against him.” But the Jewish religious leaders were not at a loss for a reply: "We have a law, and according to that law he must die, because he claimed to be the Son of God" (John 19:7). Here was the ‘crux’ of the matter: They knew Jesus claimed to be God and now he must die for this blasphemy.
4. Jesus, where are you from?
John 19:8–16
The Romans had numerous myths about the gods coming to earth as men, so it is likely that Pilate responded to the phrase “Son of God” with these stories in mind. Already the governor had been impressed by the words and demeanor of our Lord. Was he indeed a god come to earth? Did he have supernatural powers? No wonder Pilate was growing afraid. Also, Pilate’s wife had sent him a strange message that he should have nothing to do with Jesus (Matt. 27:19). Jesus had even come into her dreams.
Why did Jesus not answer Pilate’s question (John 19:8)? Because he had already answered it (John 18:36–37) and as a fulfillment of prophecy (Isa. 53:7). Furthermore, Pilate had already made it clear that he was not personally interested in spiritual truth. All he was concerned about was maintaining peace in Jerusalem as he tried to expedite the trial of Jesus of Nazareth. And now Pilate’s fear gives rise to anger as he reminds Jesus of his Roman authority to execute him.
John 19:11 records Jesus’ last words to Pilate, words that reveal his faith in the Father and his total surrender to his will (see 1 Peter 2:23; 4:19). Jesus was able to surrender to Rome and the Jews because he was first of all yielded to God. Pilate was boasting about his authority (John 19:10), but Jesus reminded him that his so-called authority was only delegated to him from God.
To whom was Jesus referring when he said “the one who handed me over to you”? Probably to Caiaphas, the corrupt high priest who had long before determined that Jesus must die (John 11:47–54). Caiaphas knew the Scriptures and had been given every opportunity to examine the evidence. He had willfully closed his eyes and hardened his heart. He had seen to it that Jesus was not given a fair trial. It was his associates who were inciting the mob to cry, “Crucify him!” Pilate was a spiritually blind pagan, but Caiaphas was a Jew who had a knowledge of Scripture. Therefore, it was Caiaphas, not Pilate, who had the greater sin.
What a dilemma Pilate was now in. How would he go about investigating the claim that Jesus was “the Son of God”? And there was no evidence that he was a troublemaker or a seditionist. In a final burst of courage, Pilate tried to release Jesus. John does not tell us what steps Pilate took (the Greek text says “he kept seeking to release him”), but all his attempts failed and the crowd started accusing Pilate of being a traitor to Caesar. This was too much for the governor, so he gave his official verdict and delivered Jesus to be crucified. Matthew tells us that Pilate washed his hands before the crowd (Matt. 27:24), but this did not cleanse him from guilt in this matter.
The “day of preparation” is Friday—the preparation day for the weekly Sabbath (John 19:31). The Jewish religious leaders were wanting to move quickly so as not to defile the Sabbath. They were more concerned about their religious traditions than about knowing the truth. Their final words are ironic: “We have no king but Caesar!” “We will not have this man to reign over us!” (Luke 19:14).
Conclusion
From the human viewpoint, Jesus’ trial is the greatest tragedy in history. From the divine viewpoint, it is the fulfillment of prophecy and the accomplishment of God’s perfect will. However, the fact that God planned it did not absolve the participants of their responsibility. Peter notes this in his Pentecost sermon (Acts 2:23).
When Israel asked to have a king, and God gave them Saul, the nation rejected God (1 Sam. 8:5–7). When the Jewish crowd asked for Barabbas instead of Jesus, they rejected God again. From the human standpoint, it looked like it was Jesus on trial. But the reality is that all humanity was on trial that day. We were found guilty of rejecting God—rejecting our King; rejecting the Truth. Thank God that this same Jesus that we rejected, took our sin upon himself, and bearing our sin and guilt took it to the cross where he redeemed us in himself. And now God invites all to receive him—to embrace him and trust in him as our true King and only Savior.