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Suggested Texts for Sunday, November 24th - Christ the King

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Jesus Before Pilate

28 Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover. 29 So Pilate came out to them and asked, "What charges are you bringing against this man?"

30 "If he were not a criminal," they replied, "we would not have handed him over to you."

31 Pilate said, "Take him yourselves and judge him by your own law." 32 "But we have no right to execute anyone," the Jews objected. This happened so that the words Jesus had spoken indicating the kind of death he was going to die would be fulfilled.

33 Pilate then went back inside the palace, summoned Jesus and asked him, "Are you the king of the Jews?"

34 "Is that your own idea," Jesus asked, "or did others talk to you about me?"

35 "Am I a Jew?" Pilate replied. "It was your people and your chief priests who handed you over to me. What is it you have done?"

36 Jesus said, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place."

37 "You are a king, then!" said Pilate. Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me."

38 "What is truth?" Pilate asked. With this he went out again to the Jews and said, "I find no basis for a charge against him. 39 But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release 'the king of the Jews'?"

40 They shouted back, "No, not him! Give us Barabbas!" Now Barabbas had taken part in a rebellion.


Overview and Insights

Jesus’s trial before Pilate is filled with irony. To begin with, the Jews bring Jesus to Pilate to obtain an execution order, but they refuse to enter the Roman palace because it would make them ceremonially unclean and prevent them from eating the Passover (18:28). The Jewish leaders need Pilate (and Rome) to condemn Jesus to death (18:31–32). Pilate asks Jesus whether he is “the king of the Jews” (18:33). Jesus eventually admits to being a king but states plainly that his kingdom is not of this world (18:36–37). Everyone on the side of truth listens to Jesus, but Pilate’s cynical question, “What is truth?” reveals his own heart (18:37–38). Pilate then declares no basis for charging Jesus with a crime and asks the Jews if he should release Jesus, the “king of the Jews” (18:38–39). They cry out for Barabbas instead, one who is actually guilty of leading a rebellion (18:40). Pilate has Jesus flogged and mockingly dressed as a king before presenting him again for a possible release (19:1–5). But the Jewish leaders show no sympathy and continue to demand that Jesus be crucified (19:6). The Jews insist that their law demands death for one who claims to be “the Son of God” (19:7), and the fun and games are over for Pilate, who is now afraid (19:7–8). He questions Jesus further under threat of force, but Jesus responds, “You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin” (19:11). Pilate now tries to free Jesus, but the cause has gathered too much momentum. With the utmost irony, the Jewish leaders (who claim to follow only God as king) make two statements that drive Pilate to have Jesus crucified:

19:12—“From then on, Pilate tried to set Jesus free, but the Jews kept shouting, ‘If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.’”

19:15—“But they shouted, ‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered.”

The Baker Bible Handbook by , Baker Publishing Group, 2016

Baker Commentary

This entire narrative section bears the marks of a carefully written unit. Its dramatic suspense is second to none. Pilate moves in and out of the praetorium five times (18:29, 33, 38; 19:9, 13), establishing the innocence of Jesus and exploring his title of “king.” In fact, kingship weaves continuously through the story, becoming the principal theme (18:33, 36–37, 39; 19:2–3, 12, 14–15, 19–22) until Pilate’s caution turns to fear (19:8). Even when Jesus is crucified, Pilate insists on Jesus’s title in death (19:19–22).

Pilate meets with the Jewish leadership outside his residence so that they might not become ritually unclean due to contact with Gentiles (18:28). The accusation that Jesus is a criminal is less clear than the Synoptic charges that bring political offenses to mind (especially Luke 23:2). Pilate is initially unmoved and prefers to leave the case in Jewish courts, but his audience reminds him of the Roman restriction prohibiting the Jews from carrying out capital punishment.

Pilate now goes inside (18:33) to Jesus, who is in custody and speaks with him. In this round Pilate’s first inquiry is important: “king” was a political title that was enjoyed in Judea only by Herod the Great. Is Jesus making a political challenge with this word? Jesus accepts the title but redefines it: his kingdom is otherworldly. He is not an insurrectionist of the sort that Rome fears. Pilate feels no threat and glibly dismisses Jesus, but his closing remark (“What is truth?”) shows that he cannot be one who recognizes Jesus’s voice (18:38). Soon, however, Pilate’s interest will be piqued.

Jesus is innocent, and this judgment is conveyed outside (18:38). But since Pilate’s generous overture is rejected (18:39–40), Jesus is flogged, a severe punishment often preliminary to crucifixion. However, the mocking of the soldiers serves another purpose: this is Jesus’s symbolic coronation. He is hailed “king” and so arrayed (19:2–3), but Pilate hopes that the severity of Jesus’s pitiful condition and profuse bleeding will permit him to be released. Instead, Pilate is met with calls for death, which would usually give a governor no hesitation. But now the crowd offers a new title for Jesus: Jesus claims to be the Son of God. The round closes differently than the previous one. Pilate is afraid (19:8).

When Pilate reenters the praetorium, it is evident that the glib tone of 18:38 has disappeared. “Son of God” was a metaphysical claim; it evoked a meaning not unknown among Romans. Pilate’s initial question (19:9) shows that he is probing the identity of Jesus. Like Nicodemus earlier (3:1–21), Pilate is making a discreet inquiry. And like many who came to Jesus, he has to choose to follow the light or the darkness. Pilate’s reflex to his own power (19:10) is completely demolished when Jesus explains how the governor actually derives his power from God. Furthermore, Pilate has been the unwitting pawn of other powers, the Jews, who have instigated this trial (19:11). The round ends with Pilate’s earnest desire to release Jesus (cf. Matt. 27:18–19).

As Pilate readies himself to come outside, already voices meet him. But now a new threat is hurled at him, and his stamina collapses (19:12–16). “Friend of Caesar” (19:12) was a technical term meaning “loyal to Caesar,” and it referred to people who had distinguished themselves in imperial service. It was the guarantee of a good career. Therefore Pilate must choose between this new king and Caesar. In two discourses, Jesus described the dangerous temptation to regard secular acclaim above divine approval (5:44; 12:43).

Pilate chooses the former (19:13–16) and goes through the motions of making a judicial edict. The “Stone Pavement” (Aramaic gabbata, “elevated place”?) may have been a visible platform for such pronouncements. (Archaeologists claim to have found this pavement in the remains of the Antonia Fortress.) The time of this announcement, “about noon,” is indicated (19:14) because of a theme that will arise during the crucifixion. The hour of Jesus’s condemnation is the hour when the temple began to slaughter the ritual lambs for Passover. Jesus is one such lamb (19:31–36). The decision between Caesar and the king Jesus, weighed earlier by Pilate, is decided now by the chief priests (19:15). This is their irrevocable rejection of Christ: “We have no king but Caesar” (similarly, Matt. 27:24–25).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary Terms

Direct Matches

Barabbas
Caiaphas
Crime
Criminal
Governor
Hall
Hall of Judgment
Palace
Praetorium
Punish
Punishment
Roman Law
Truth

Secondary Matches

The following suggestions occured because John 18:28-40 is mentioned in the definition.
Administration of Law
Antonia Fortress
Beloved Disciple
Bible Texts
Bible Versions
Castle
Christ as King
Church and State Separation
Civil Rights
Conscientious Objector
Court Systems
Crime and Punishment
Garden
Hall of Justice
Herod's Palace
Jesus Christ
Last Supper
Messiah
Messias
Nativity of Christ
Preparation Day
Sanhedrin
Senate
Separation of Church and State
Theft
Thief
Tower of Antonia
Trial of Jesus