Week 45: John 18:28-19:16. "Behold your king!"

When you read commentators on the Gospel of John, there are two very different ways to understand our story today, about Jesus' trial before Pilate. Everyone agrees that the focus of today's story, in most ways, is on Pilate. He is the only one in every scene. He's like the glue that holds the whole thing together. But there are two very different views of Pilate. Probably the majority of people try to read Pilate sympathetically. They think Pilate is someone who finds himself drawn to Jesus, who wants to do what is right, but who gives into fear, and gives the Judeans what they want. A minority (mostly building on David Rensberger's work Johannine Faith and Liberating Community, pg. 94ff).), think Pilate is a sarcastic bully, who is more interested in humiliating the Judeans than he is in doing right. They find nothing sympathetic, at all, about Pilate. Now, these are very different readings. And let me be upfront: I'm taking the minority position on this (following Rensberger, Meeks, O'Day, among others). I think Pilate is a sarcastic bully. But what I've done, is put a link in your sermon outline to the more traditional reading of Pilate. And you can go home, and compare my sermon and his, and think about them, and make your own decision about who is right. https://www.ourkcc.ca/sermons/pilates-choice-john-18-19/ I say this, not to try to be difficult, or argue that I'm right and the majority are wrong. But if I'm wrong, which is possible, then Ed's sermon is the one you should listen to. And this will be a good exercise in discernment. Let's start today by rereading John 18:19-24. Jesus has been arrested by the Judean police, and Roman soldiers. He is then brought before the high priest, and this is what we read: 19 Then the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said to them; they know what I said." 22 When he had said this, one of the police standing nearby struck Jesus on the face, saying, "Is that how you answer the high priest?" 23 Jesus answered, "If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?" 24 Then Annas sent him bound to Caiaphas the high priest. So at this point, Jesus is sent to Caiaphas. Now let's skip down to John 18:28: (28) Then, they lead1 Jesus from Caiphas to the governor's residence. Now, it was early, and they didn't enter into the governor's residence, in order that they wouldn't be defiled2 but they could eat the Passover. AJ leaves a gap in his story here. We don't know what was said between Caiphas and Jesus. Instead, we suddenly find Jesus being led to the Roman governor, Pilate. Why does AJ leave this gap? I think the reason, is that describing in any more detail what happens between Jesus and Judeans is a total waste of time and ink. The Judeans have never, once, really listened to Jesus. They don't hear his voice. They aren't open-minded enough to consider that Jesus maybe is God's son, the Messiah, the Savior of the world. Instead, they've decided to kill him. Without trying to spoil today's passage, we know that this is why they are handing Jesus over to Pilate. They want Jesus dead. So the specifics of what was said between Caiphas and Jesus really don't matter. So the Judeans, verse 28, bring Jesus to Pilate. But they can't actually go into the governor's residence, because Pilate is a Gentile. And Gentile homes, make you temporarily unclean. They defile you. Normally, this wouldn't be such a big deal-- you can ritually wash, and get the Roman uncleanness off of you. But this is the day of preparation for the Passover. And so they can't let themselves be defiled. Now, when we read this, we are supposed to hear some serious irony here. [I'd have to cut this down to keep the length shorter?]. What is it, that defiles people (Titus 1:15; Heb. 12:15; Jude 8)-- that makes them (ritually) unclean? In the OT, there's quite a list, actually. You can become defiled (same word, LXX) if you have a skin disease (Lev. 13:3), by touching the carcass of an unclean animal (Lev. 5:2-3), or human uncleanness (Lev. 5:2-3), by having a "discharge" (Num. 5:3). You can become defiled by eating an unclean animal (Lev. 11:41-43). Let's read from Lev. 11:41-45 (ESV): 41 "Every swarming thing that swarms on the ground is detestable; it shall not be eaten. 42 Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, any swarming thing that swarms on the ground, you shall not eat, for they are detestable. 43 You shall not make yourselves detestable with any swarming thing that swarms, and you shall not defile yourselves with them, and become unclean through them. 44 For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground. 45 For I am the LORD who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy." 3 We struggle to understand ritual uncleanness, and defilement, but understand that most of these things only make you temporarily "defiled" (Lev. 11:24). You can wash yourself, and consecrate yourself, and that evening, or the next day, you are considered "consecrated" again. So the Judeans here are trying to avoid becoming temporarily defiled, because it's the day of preparation for the Passover. And the Passover, is a time when God expects you to consecrate yourself, and avoid those unclean things. Now, the irony here, is that "defilement" isn't only a matter of ceremonial things in the OT. There are other, more serious, offenses you can do that will defile you, and actually turn God against you (Lev. 18:18-30)-- things like incest (Gen. 34:5, 13, 27; 49:4), adultery, bestiality, idol worship (Ps. 105:36), child sacrifice (Ps. 105:37), and murder (Psalm 105:38). [Read Psalm 105:32-46]. Those are the types of defilement that make God angry (Psalm 105:40), that make him send foreign enemies against you to invade you and afflict you (105:41), and destroy you (Lev 18). Now, let's reread John 18:28: (28) Then, they lead4 Jesus from Caiphas to the governor's residence. Now, it was early, and they didn't enter into the governor's residence, in order that they wouldn't be defiled5 but they could eat the Passover. The Judeans here think that what will defile them, is Pilate. That there is something about being in a Gentile's house, that will make them defiled before God, and make it impossible for them to eat the Passover lamb. But what actually defiles them, is their rejection of Jesus, and their desire to murder Jesus. Adding to the irony, is that what the Judeans are doing here, is sacrificing Jesus as Passover lamb (John 1:29). Verse 29: (29) Then, Pilate went outside toward them, and he said, "What accusation do you bring against this man?" Pilate here, respecting the Judean's desire to avoid defilement, goes out to them. And he wants the Judeans to bring the legal charge to him. Why? Pilate knows who Jesus is. Pilate knows, at least partially, what the Judeans think he did wrong. He sent soldiers to help arrest Jesus. But Pilate wants to hear the accusation from their lips. Why? I think the reason for this, is that Jesus is on trial for being a messianic pretender. Jesus is being accused of lifting himself up as king, in rebellion against the Roman empire. It's going to go much better for Pilate, and Rome, if the Judeans take control of this situation. The last thing you want, is the rioting, and looting, and rebellion that might follow if you kill the people's messiah (John 11:48). But if the Judeans are the ones turning against Jesus, and accusing Jesus of rebellion, then Rome can't be blamed for Jesus' death. Pilate, instead, would be doing the Judeans' a favor-- not oppressing them, or persecuting them. Verse 30: (30) They answered, and they said to him, "If this one was not, evil, doing, to you we wouldn't have handed him over." The Judeans here, are not helpful. They refuse to bring a specific charge against Jesus. Instead, they tell Pilate that he should simply take their word for it. Jesus is an evil doer (John 9:24), and deserves judgment. What the Judeans are doing here, is refusing to take Pilate's bait. They want Pilate to do the dirty work. Verse 31: (31) Then, Pilate said to them, "Take him yourselves, and in accordance with your law judge him."6 Pilate's response, paraphrased, is something like this: "If all you accuse Jesus of, is 'doing evil,' then you can take him back, and judge him based on your law. Rome has no reason to get involved in issues of morality, and sin, and evil. This is something you can handle." Now, we read the Judean's response, still verse 31: The Judeans said to him, "For us it isn't lawful/permitted to kill anyone," in order that the word of Jesus would be fulfilled that he said, indicating by what sort of death he was about to die.7 The Judeans want Jesus dead. But they aren't allowed to kill Jesus. Execution is something that only Pilate can do. And so the Judeans here admit a certain amount of weakness. This brings us to the second scene in our story. Verse 33: (33) Then, Pilate again entered into the governor's residence, and he called Jesus, and he said to him, "You are the king of the Judeans?" Pilate knows who Jesus is, or claims to be. Jesus is king of the Judeans. Now, this is an explosive charge. If Jesus answers yes to Pilate's question, then he is a threat to Caesar. And that, is something worthy of execution. Verse 34: (34) Jesus answered, "From yourself, this, do you say, or did others8 speak to you about me?" Jesus doesn't directly answer Pilate. Instead, he asks a question, to meet Pilate's question. Is Pilate genuinely interested in Jesus, or if he's just calling Jesus this because of what the Judeans have said? What Jesus is doing here, is reaching out to Pilate-- just like he reached out to Nicodemus, and the Samaritan woman, and the man born blind. He is inviting Pilate to come toward him-- to take steps towards becoming Jesus' disciple. Verse 35: (35) Pilate answered, "A Judean, I am not, right? Your people/nation and the high priests handed you over to me. What did you do?" Pilate isn't interested. He's no Judean. He doesn't view Jesus as a real king. He's asking, because Jesus is a problem dumped in his lap. So here, he specifically asks what Jesus did (since the Judeans wouldn't tell him). Jesus' response, in verse 36, focuses on what he didn't do: (36) Jesus responded, "My kingdom isn't from this world. If, from this world, my kingdom was, my servants/soldiers would be fighting/struggling, in order that I would not be handed over to the Judeans. Now, my kingdom isn't now/at this moment from here." Jesus answers Pilate indirectly here. Jesus is no threat to Rome. His kingdom is a different sort of kingdom, from a different world. So his servants/soldiers don't fight. Jesus' disciples don't rebel against human authority. They don't declare independence from the government. (37) Then, Pilate said to him, "So then, a king, you are?" Despite Jesus' best efforts, Pilate makes no progress toward Jesus. Pilate is more like Nicodemus, and the Judeans, than he is like the man born blind or the Samaritan woman. He's stuck working in his own categories, and not open to new truths. What's happening, is that he's starting to sound hopeless. The only thing Pilate takes away from Jesus' words about his kingdom, is that Jesus is king. Jesus responds, still verse 37: Jesus responded, "You say that, a king, I am. I for this reason was born, and for this reason I have come into the world:9 that I would testify to the truth. Each one being from/of the truth hears my voice." For a second time, Jesus tries to help Pilate, by redirecting Pilate to a more helpful line of questioning. Think about Jesus, not so much as a king, but as someone who came into the world to testify to the truth. Everyone of the truth hears Jesus' voice. Verse 38: (38) Pilate says to him, "What is truth?," and this saying, again he went out toward the Judeans, If you focus only on Pilate's words, and not on what he does, Pilate sounds like a brilliant, open-minded philosopher. But we should hear Pilate's words here as cynical-- as a rejection of Jesus. Pilate refuses to get sucked in to a true conversation with Jesus. He isn't open-minded. He has no real interest in who Jesus is, or what kind of truth Jesus testifies about. Instead, he leaves, back out to the Judeans. Picking up again, still verse 38 (scene 3): and this saying, again he went out toward the Judeans, and he says to them, "I, nothing,10 I find in him a ground for accusation.11 What can Jesus be charged with? What is he guilty of? Nothing (John 18:23). So there's nothing Pilate can do to him. Verse 39: (39) Now, it is a custom to you, that one I release to you on the Passover. So then, do you want me to release for you the king of the Judeans?" Let's pause here. Pilate knows what their answer will be. The Judeans are the ones who handed Jesus over to him. They want Jesus dead. What Pilate is doing here, is flexing his muscle over the Judeans. He's humiliating them. That's why he addresses Jesus by his title here. "Do you want me to release for you the king of the Judeans?" Based on what you can see, Jesus is not much of a king, with not much of a kingdom. And his weakness, is an opportunity to poke the Judeans. So don't read Pilate's words as sincere here. He's goading them, messing with them. Verse 40: (40) Then, they cried out again, saying, "Not this one but Barabbas." Now, Barabbas was a robber/revolutionary/bandit.12 The word that AJ uses to describe Barabbas here, doesn't just mean a "thief" or a "robber." Josephus uses the same word to describe people who try to lead uprisings against Rome. If you're sympathetic to these people, you could call them "freedom fighters," or "the resistance movement." But if you're unsympathetic, you'd call them "bandits" or "terrorists." The Judeans here reveal their true colors. They act like Jesus is a threat to Rome, and like they are doing Pilate a favor. But the man who is an actual revolutionary, who is a threat, is someone they want saved. The other thing we really need to hear, is the echo to John 10 (NRSV). "Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 8 All who came before me are thieves and bandits; but the sheep did not listen to them. 9 I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly. What we are seeing in these verses, is John 10 playing itself out literally. The Judeans would rather choose a bandit to lead them, than the Good Shepherd (John 1:11). With this, we come to John 19:1. We are still in the same story. We just have to ignore the chapter division, and keep reading (scene 4): (19:1) Then, Pilate next took Jesus, and he flogged/beat him, (2) and the soldiers, weaving a crown from thorns, placed it on his head, and a purple robe they put on him, and they were coming to him, and they were saying, "Hail!, the king of the Judeans," and they were giving him blows/slaps13, Why does Pilate beat Jesus? There are two explanations. And this is where commentators start to really obviously disagree. (1) The first option, is that Pilate is trying to gain sympathy for Jesus here in front of the crowds by beating him. [But he beats Jesus privately, which is awkward]. (2) The second option, is that Pilate views Jesus as a troublemaker. And troublemakers, even if they don't deserve to be executed, should still be beaten to teach them a lesson. We don't have an answer here. But what's clear, in these verses, is that Pilate is focused on humiliating Jesus, despite his innocence. Jesus is beaten, dressed up as king, and ridiculed. Verse 4: (4) and Pilate came outside again, and he says to them, "LOOK! I bring him to you outside, in order that you would know that no ground for accusation I find against him." (5) Then, Jesus came outside, bearing the crown of thorns and the purple robe, and he (Pilate) says to them, "LOOK! The man!" Pilate here plays a game of "gotcha" with the Judeans. He gets their attention, and announces that he is going to lead Jesus out to them, to show that Jesus is innocent. But Pilate's words don't match what he does. He's not parading Jesus out to show that Jesus is innocent. What does he do? He parades Jesus out, as their king. Pilate here is not trying to provoke sympathy from the Judeans. He's trying to provoke them, period. He's mocking the Judeans. BEHOLD! Here is the man called the "king of the Judeans." Look at him. What do you see? From a lowerly, earthly perspective, you see someone under the power of Rome. He's a spectacle, humiliated, and humiliating to the Judeans. That's what Pilate wants you to see. But what do you see, if you are born from above, and have a heavenly perspective? We are supposed to see through this. What we see, is that our king is the good shepherd. He is willing to lay down his life for his sheep. We see Jesus in his hour of glory, willingly suffering all things for us. What do the Judeans see? Verse 6: (6) Then, when the chief priests and the police saw him, they cried out, saying, "Crucify! Crucify!" Pilate is successful. He goaded the Judeans, and they shout out to crucify Jesus. ["Judeans" and "chief priests" is used interchangeably here, which is important]. This shout gives Pilate another opportunity to mock them. Still verse 6: Pilate says to them, "Take him yourselves, and crucify him. "For I don't find in him a ground for accusation." Pilate is still just messing with them here. The Judeans have no power to crucify anyone. Pilate tells them to do, what everyone knows they can't do. Imagine Pilate smiling at them, laughing, telling them that there's nothing he can do to Jesus, because he's innocent. Pilate feels terrible about this, but his hands are tied. This brings us to verse 7. Here, the Judeans flip the script: (7) The Judeans answered him, "We, a law, we have, and in accordance with the law he must die, because [a]14 son of God, he makes himself. The Judeans here finally reveal their charge against Jesus. They charge Jesus with blasphemy-- making himself a son of God. A divine being. Verses 8-9: (8) Then, when Pilate heard this, he instead15 feared, (9) and he entered into the governor's residence again, and he says to Jesus, "From where are you?"16 Now, Jesus, an answer, he didn't give him. Pilate now, finally, asks the right question. But Jesus doesn't answer him directly. It's too late for Pilate. Verse 10: (10) Then, Pilate says to him, "To me you won't speak? Don't you know that power/authority I have to release you, and power/authority I have to crucify you?" From Pilate's perspective, he is in charge here. He has all the power and authority. But let's turn to John 10:17-18: 17 For this reason the Father loves me, because I lay down my life in order to take it up again. 18 No one takes[a] it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father." We know that Pilate, for all his bluster, isn't in control of any of this. Jesus is in control here. And Jesus' death on the cross will be Jesus' choice. Not Pilate's. Verse 11: (11) Jesus responded to him, "You don't have authority against/over me, any17, unless only it was given to you from above." For this reason the one handing me to you, greater sin, he has.18 (12) From this point on, Pilate was seeking to release him. Now, the Judeans were crying out, saying, "If this one you release, you aren't a friend of Caesar.19 Everyone, the king making himself, opposes Caesar." Pilate acted like he had power and authority over Jesus, like he was free to do to Jesus whatever he wished. But his fear here, keeps him from being free. He's scared of the Judeans (9:22), and won't do what's right. Pilate understands, at the end of the day, that you need to have a friend in high places. Pilate's problem here, is that he settles too low-- he chooses Caesar, and not Jesus. But notice what verse 12 shows. Now, for the first time, Pilate is actually trying to free Jesus. He just can't, because his priorities are wrong. The Judeans outmaneuver him. Verse 13: (13) Then, Pilate, hearing these words, brought Jesus outside, and he sat [him?]20 upon the judgment seat at the place, being called the Stone Pavement. Now, in Hebrew, Gabbatha. (14) Now, it was the day of preparation for the Passover. It was about the sixth hour, and he says to the Judeans, "LOOK! Your king! The Greek, in verse 13, is ambiguous. Who sat on the judgment seat? Maybe, Pilate sat. Or, maybe, Pilate seated Jesus on his throne (NRSV footnote).21 My guess, is that Pilate seated Jesus on his throne. Even though Pilate is losing control of the situation, he takes one last opportunity to humiliate the Judeans. LOOK! See your king, still in purple, still with the crown, seated on the throne. Pilate is still goading the Judeans, forcing them to recognize their lack of power. Verse 15: (15) Then, those ones cried out, "Take him away! Take him away! Crucify him!" Pilate says to them, "Your king, I should crucify?" Still goading. Still humiliating. The chief priests answered, "We have no king, except only Caesar. (16) Then, he then handed him over to them, in order that he would be crucified. Now, finally, Pilate gives in. He hands Jesus over to be crucified. But he doesn't do this until the Judeans confess to being atheists. They should say that God is their king. Or that Jesus is their king. But, in the end, they confess only Caesar. And so the Judeans get what they want, but at a terrible price to themselves. In rejecting Jesus, they reject God the Father. ---------------------------------------------------------------------------------------- Let's pause here, and think about what we've read. This is a big, complicated trial, and it's hard to step back and try to see the big picture. So let's just look at the main people involved: the Judeans, Pilate, and Jesus. When we look at the Judeans here, what do we see? We see the Judeans humiliated, not caring about the truth, rejecting Jesus, and choosing a bandit instead of Jesus (John 1:11). And we see them, in the end, rejecting God the Father. When we look at Pilate, we see someone who also rejects Jesus. He isn't open to the truth. He has no real interest in who Jesus is, or what Jesus came to do. And once he rejects Jesus, he then uses Jesus as a prop to humiliate the Judeans-- to force them to acknowledge their lack of power, their hypocrisy, their desire for a revolutionary. Then, when the tables turn on him, he lets fear keep him from doing what's right. He chooses to be a friend of Caesar, instead of a friend of Jesus. And he knowingly hands over an innocent man for execution, to protect himself. But what do we see, when we look at Jesus? Three times in this story, Pilate tells us to look at Jesus. The first, is in John 19:4: (4) and Pilate came outside again, and he says to them, "LOOK! I bring him to you outside, in order that you would know that no ground for accusation I find against him." (1) The first thing we should see, when we look at Jesus, is an innocent man. Jesus has done nothing wrong. He hasn't done evil; he hasn't sinned. Some of you have been Christians so long, it doesn't occur to you any more that the king you serve, was sentenced to death by the state, and executed as a criminal. But this happened, despite Pilate's acknowledgement that Jesus is innocent. (2) The second thing Pilate tells us to see, when we look at Jesus, is in verse 5: (5) Then, Jesus came outside, bearing the crown of thorns and the purple robe, and he (Pilate) says to them, "LOOK! The man!" When you look at Jesus, pay attention to what he's wearing-- his crown, and his purple robe. What you are seeing, is that Jesus is "the man." It's possible here that we are getting an echo of 1 Samuel 9:15-17 (LXX), where Saul is chosen as the first king of Israel (H/T Gail O'Day; translation is Lexham English Bible, modified to more closely match the Greek): 15 And the Lord ⌊revealed to Samuel⌋,a one day before Saul came to him, saying, 16 "About this time tomorrow, I will send to you a man from the land of Benjamin. You will anoint him as ruler over my people Israel, and he will save my people from the hand of foreigners; for I looked upon the humiliation of my people because their cry came to me." 17 Samuel saw Saul, and the Lord spoke to him, "LOOK! The man whom I spoke to you. This man will rule among my people."22 Now, when Pilate dresses Jesus as king, and calls Jesus "the man," he intends his words to be heard ironically. He's not very serious about what he says here. But Pilate is like Caiaphas-- his words are more true than he realizes (H/T Spurgeon). He reveals God's truth, even though he isn't open to it himself. Jesus, in the very moment of his humiliation, and rejection, is revealed as "the man." (3) The third thing we are supposed to see, when we look at Jesus, is in verse 13-14: (13) Then, Pilate, hearing these words, brought Jesus outside, and he sat [him?] upon the judgment seat at the place, being called the Stone Pavement. Now, in Hebrew, Gabbatha. (14) Now, it was the day of preparation for the Passover. It was about the sixth hour, and he says to the Judeans, "LOOK! Your king! This third thing is a little tricky, because the Greek is ambiguous. And I could be partly wrong here. But I think what we are supposed to see here, is King Jesus seated as judge. God the Father has given all authority, and judgment, to his son Jesus (John 5:22). And you are maybe tempted to look at this story, as though Jesus is the one being judged, and condemned, and sentenced to death. But the higher level of truth here, is that Jesus is the true judge. And it's everyone else involved here-- everyone who is responsible for Jesus' coming death-- who is actually guilty. So what does AJ want you to see, when you look at Jesus? (1) Jesus is innocent. (2) Jesus is "the man" like Saul. (3) And Jesus is the king, seated in judgment. Viewing Jesus this way takes faith. You need to view Jesus "from above," from God's perspective. Jesus is a different kind of king, with a different type of kingdom: Many people are enthroned as king through the shedding of blood, but only Jesus sheds his own. Many people are like Pilate, using power for their own benefit. But only Jesus uses his power/authority to lay down his life for others. So what we see, hopefully, is our Savior. We see our King. We see our spotless Passover Lamb, who takes away our sin. We see the Good Shepherd, who willingly suffers the worst things that people can do, who willingly lays down his life for us. We see someone who reaches out to others, in love, to the very end. And how is it that we can see these things? How can we see, what Pilate and the Judeans could not? We know that this is not the end of Jesus' story. Translation: (28) Then, they lead Jesus from Caiphas to the governor's residence. Now, it was early, and they didn't enter into the governor's residence, in order that they wouldn't be defiled but they could eat the Passover. (29) Then, Pilate went outside toward them, and he said, "What accusation do you bring against this man?" (30) They answered, and they said to him, "If this one was not, evil, doing, to you we wouldn't have handed him over." (31) Then, Pilate said to them, "Take him-- you-- and in accordance with your law judge him." The Judeans said to him, "For us it isn't lawful/permitted to kill anyone," in order that the word of Jesus would be fulfilled that he said, indicating by what sort of death he was about to die. (33) Then, Pilate again entered into the governor's residence, and he called Jesus, and he said to him, "You are the king of the Judeans?" (34) Jesus answered, "From yourself, this, do you say, or did others23 speak to you about me?" (35) Pilate answered, "A Judean, I am not, right? Your people/nation and the high priests betrayed/handed you over to me. What did you do?" (36) Jesus responded, "My kingdom isn't from this world. If, from this world, my kingdom was, my servants/soldiers would be fighting/struggling, in order that I would not be handed over to the Judeans. Now, my kingdom isn't now/at this moment from here." (37) Then, Pilate said to him, "So then, a king, you are?" Jesus responded, "You say that, a king, I am. I for this reason was born, and for this reason I have come into the world:24 that I would testify to the truth. Each one being from/of the truth hears my voice." (38) Pilate says to him, "What is truth?", and this saying, again he went out toward the Judeans, and he says to them, "I, nothing,25 I find in him a ground for accusation.26 (39) Now, it is a custom to you, that one I release to you on the Passover. So then, do you want me to release for you the king of the Judeans?" (40) Then, they cried out again, saying, "Not this one but Barabbas." Now, Barabbas was a thief/revolutionary.27 (19:1) Then, Pilate next took Jesus, and he flogged/beat him, (2) and the soldiers, weaving a crown from thorns, placed it on his head, and a purple robe they put on him, and they were coming to him, and they were saying, "Rejoice, the king of the Judeans," and they were giving him blows/slaps28, (4) and Pilate came outside again, and he says to them, "LOOK! I bring him to you outside, in order that you would know that no ground for accusation I find against him." (5) Then, Jesus came outside, bearing the crown of thorns and the purple robe, and he (Pilate) says to them, "LOOK! The man!" (6) Then, when the chief priests and the police saw him, they cried out, saying, "Crucify! Crucify! Pilate says to them, "Take him-- you, and crucify him. "For I don't find in him a ground for accusation. (7) The Judeans answered him, "We, a law, we have, and in accordance with the law he must die, because the?/a29 son of God, he makes himself. (8) Then, when Pilate heard this, he instead feared, (9) and he entered into the governor's residence again, and he says to Jesus, "From where are you?"30 Now, Jesus, an answer, he didn't give him. (10) Then, Pilate says to him, "To me you won't speak? Don't you know that authority I have to release you, and authority I have to crucify you?" (11) Jesus responded to him, "You don't have authority against/over me, any31, unless only it was given to you from above." For this reason the one handing me to you, greater sin, he has.32 (12) From this point on, Pilate was seeking to release him. Now, the Judeans were crying out, saying, "If this one you release, you aren't a friend of Caesar.33 Everyone, the king making himself, opposes Caesar." (13) Then, Pilate, hearing these words, brought Jesus outside, and he sat [him?] upon the judgment seat at the place, being called the Stone Pavement. Now, in Hebrew, Gabbatha. (14) Now, it was the day of preparation for the Passover. It was about the sixth hour, and he says to the Judeans, "LOOK! Your king! (15) Then, those ones cried out, "Take him away! Take him away! Crucify him!" Pilate says to them, "Your king, I should crucify?" The chief priests answered, "We have no king, except only Caesar. (16) Then, he then handed him over to them, in order that he would be crucified. 1 Historical present, probably helping mark a shift in scene here. 2 μιαίνω. 3 The Holy Bible: English Standard Version. (2016). (Le 11:41-45). Wheaton, IL: Crossway Bibles. 4 Historical present, probably helping mark a shift in scene here. 5 μιαίνω. 6 If it's just a matter of doing "evil," the Judeans can take care of this. Pilate dumps this back on them. 7 The evil Jesus did is a capital offense, and they aren't legally allowed to take care of this. So they dump it back on Pilate, without being helpful at all. 8 Runge thinks "others" is focused. Not sure. 9 forward pointing device. Pilate is using a less helpful category to understand Jesus. 10 John 14:30; 18:23. 11 BDAG #3. 12 same word as John 10:1, 8. Josephus used this word to describe a revolutionary/insurrectionist/guerilla. 13 here, the string of imperfect verbs does what? 14 no definite article, but it's fronted for focus again. 15 μᾶλλον can be understood three ways here. (1) As comparative, "even more." (So every English translation here). Scholars then take this, and read it back into the story, to say that Pilate has been motivated by fear throughout. This is especially so for those who read Pilate sympathetically. (2) As "rather" or "instead." (Matt. 10:6: "Go RATHER to the house of Israel"). Here, he becomes frightened, in place of the mocking (BDAG #3): ③ marker of an alternative to someth., rather in the sense instead (of someth.)15 (3) As superlative, "very". BDAG doesn't list this as an option, but it's what Barrett, O'Day take. I think #2 is very easily the best option here (so also Rensberger). 16 Finally asking the right question. 17 "any" is delayed. Runge thinks it's focused by this. 18 Judas, or the Judeans? 19 so the question is, who will Pilate be a friend of? (John 3:29; 11:11; 15:13, 14, 15.) 20 see NRSV footnote. 21 the verb "to sit" can be either transitive, where you seat an object, or intransitive, where you sit. Happily, the English verb works the same way. 22 Brannan, R., Penner, K. M., Loken, I., Aubrey, M., & Hoogendyk, I. (Eds.). (2012). The Lexham English Septuagint (1 Kgdms 9:15-17). Bellingham, WA: Lexham Press. 23 Runge thinks "others" is focused. Not sure. 24 forward pointing device. Pilate is using a less helpful category to understand Jesus. 25 John 14:30; 18:23. 26 BDAG #3. 27 same word as John 10:1, 8. Josephus used this word to describe a revolutionary/insurrectionist/guerilla. 28 here, the string of imperfect verbs does what? 29 no definite article, but it's fronted for focus again. 30 Finally asking the right question. 31 "any" is delayed. Runge thinks it's focused by this. 32 Judas, or the Judeans? 33 so the question is, who will Pilate be a friend of? (John 3:29; 11:11; 15:13, 14, 15.) --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------ 20