Marcos 15

Marcos 15

Boice on Pilate - Pilate was not a noble character. In fact, if it were not for his influential connections through marriage, he would never have come even to the relatively insignificant post he held as procurator of Judea. He came from Spain, being a native of Seville. He had joined the legions of Germanicus in the wars on the Rhine. After peace had been secured, he went to Rome to make his fortune. There he met and married Claudia Proculla, the youngest daughter of Julia who was the daughter of the emperor Augustus. From the perspective of Pilate's future this was a wise move. Claudia had connections with the highest levels of Roman government. But morally it was a disgrace; for Julia, who thereby became Pilate's mother-in-law, was a woman of such depraved and coarse habits that even in decadent Rome she was notorious. Augustus, her father, avoided her presence and eventually banished her. It is reported that afterward, whenever someone would mention the name of his daughter to him, Augustus would exclaim, "Would I were wifeless or had childless died!" Unlike Pilate, a man of nobler instincts would not have married into such a family. Nevertheless, through his new connections Pilate applied for and was awarded the procuratorship of Judea, which post he assumed in a.d. 26. He was the sixth procurator (Ed: But see prefect). Those before him were: Sabinus, Caponius, Ambivus, Rufus, and Gratus. (An Expositional Commentary – John, Volume 5: Triumph through Tragedy). Philo, the ancient Jewish scholar from Alexandria, described Pilate: “His corruption, his acts of insolence, his rapine, his habit of insulting people, his cruelty, his continual murders of people untried and uncondemned, and his never-ending gratuitous and most grievous inhumanity.” (Reference - XXXVIII. 299) THE SIX MOCK TRIALS OF THE MESSIAH JESUS' THREE RELIGIOUS TRIALS See also Detailed Discussion of 3 Religious Trials MATTHEW MARK LUKE JOHN Before Annas (Nighttime ~1-3 AM) Jn 18:12-14,19-24 Before Caiaphas (Nighttime - ~1-3 AM) Mk 14:53-65+ Lk 22:54+, Lk 22:63-65+ Before Sanhedrin (Daybreak ~5 AM) Lk 22:66-71+ JESUS' THREE CIVIL TRIALS Before Pilate Mt 27:2, 11-14 Lk 23:1-5+ Before Herod Antipas Lk 23:6-12+ Before Pilate Lk 23:13-25+ Jn 18:39-19:16 ILLEGALITIES OF THE JEWISH TRIALS Gotquestions.org - The trials before Jewish authorities, the religious trials, showed the degree to which the Jewish leaders hated Him because they carelessly disregarded many of their own laws. There were several illegalities involved in these trials from the perspective of Jewish law: No trial was to be held during feast time. Each member of the court was to vote individually to convict or acquit, but Jesus was convicted by acclamation. If the death penalty was given, a night must pass before the sentence was carried out; however, only a few hours passed before Jesus was placed on the Cross. The Jews had no authority to execute anyone. No trial was to be held at night, but this trial was held before dawn. The accused was to be given counsel or representation, but Jesus had none. The accused was not to be asked self-incriminating questions, but Jesus was asked if He was the Christ. (Source: What trials did Jesus face before His crucifixion?) SUMMARY OF PILATE'S MOVEMENTS IN JESUS' TRIAL One aspect of Jesus' trial before Pilate that can be confusing is that Pilate moved in and out of the Praetorium in various phases of the trial.. Here is a summary of Pilate's movements into the Praetorium (where Jesus was) and out of the Praetorium (where the Jewish accusers stood). You will notice that Pilate's movement are keyed to John's account, as John reports far more detail of the trial before Pilate than do the three Synoptists combined. 1. Jesus led INSIDE the Praetorium or judgment hall (John 18:28). While all four Gospels record that Jesus is delivered to Pilate, only John includes the detail that Jesus is taken INSIDE the Praetorium while His accusers remained outside. This fact sets up multiple movements by Pilate as he addressed the two parties involved in the trial. D A Carson comments that the failure of the Jews to enter the Praetorium "sent Pilate scuttling back and forth, acting on two stages as it were, a front stage and a rear stage. This simultaneously enhances the drama of the narrative, ensures that the Jews do not hear Jesus’ self-disclosing claims before Pilate, and ‘portrays the human predicament in which one must choose between Jesus and the world’. (Pillar Commentary - John) 2. Movement 1: Pilate comes OUTSIDE of the Praetorium to Jesus' accusers to hear their charges. This begins the formal trial. (John 18:29-32). John records their more general charges against Jesus and tells them to take Jesus and judge Him themselves. This forces them to concoct three specific charges recorded only in Lk 23:2. 3. Movement 2: Pilate goes back INSIDE the Praetorium to Jesus to hear His defense (John 18:33-38). All four Gospels record that Pilate focuses on the third charge that Jesus is a King and asks Him "Are You the King of the Jews?" (Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Only John 18:34-38 records the details of this phase of Pilate's interrogation of Jesus. 4. Movement 3: Pilate goes back OUTSIDE to the people to declare Jesus' innocence (John 18:38). Only John 18:38 and Luke 23:5 record Pilate's FIRST of 3 not guilty verdicts (Jn 19:4, 6, cf Lk 23:22). Pilate's not guilty verdict incites the Jews to a barrage of accusations at Jesus. Only Mt 27:12-14 and Mk 15:3-5 record Jesus' refusal to answer the accusations by the chief priests and elders against Jesus. Only Luke 23:5 records the Jew's accusation that Jesus stirred up the people in Galilee, which prompts Pilate to send Jesus to the wicked ruler Herod (Antipas) who had jurisdiction over Galilee and was in Jerusalem at the time. Only Luke 23:6-12 records the transfer of Jesus from Pilate to Herod and the mistreatment Jesus received in the second phase of the civil trial. Only Luke 23:11 records that Herod sent Jesus back to Pilate. Only Luke 23:13 records that "Pilate summoned the chief priests and the rulers and the people." Apparently the gathering before the Praetorium had either broken up or decreased in size while Jesus was before Herod. And it is clear that the religious leaders followed Jesus and spoke out again when He appeared before Herod (Lk 23:10). Note that since Pilate summoned the religious leaders and began to sp Only Luke 23:14-15 record Pilate's statement before the Jews (who had been summoned) that he found no guilt in Jesus nor did Herod. Only Luke 23:16 records Pilate's conclusion "Therefore I will punish Him and release Him.” The Gospels do not record the reaction of the Jews to this announcement, but Pilate's subsequent mention of the custom of releasing a prisoner implies that their reaction prevented him from following through and forced him to try another ploy. John 18:39 records Pilate's attempt to release Jesus “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” The interchange regarding Barabbas is recorded in John 18:39-40, Matthew 27:15-18, 20-21, and Mk 15:6-11. 5. Movement 4: Pilate goes back INSIDE the Praetorium to scourge Jesus (John 19:1-3). 6. Movement 5: Pilate goes back OUTSIDE to the Jews to offer a compromise (John 19:4-7). 7. Movement 6:Pilate goes back INSIDE to Jesus to investigate the possibility of a supernatural being (John 19:8-11). 8. Movement 7: Pilate goes back OUTSIDE to the Jews to release Jesus (John 19:12). 9. Movement 8: Pilate brings Jesus OUTSIDE, sits on the Judgment Seat and gives his verdict of crucifixion (John 19:13-15). Parallel Passages - The following table is an attempt to line up parallel passages from the 4 Gospel accounts on the same row and to identify the passages found only in one Gospel with yellow highlighting. In some cases it is difficult to state with certainty which passage in a particular Gospel comes next in time sequence. If you see a passage you do not think fits in the sequence please send an email with your explanation. Here is another good parallel by Wil Pounds in which he correlates events and approximate times. MATTHEW MARK LUKE JOHN THE THIRD RELIGIOUS TRIAL OF JESUS Mt 27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; Mk 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation. Lk 22:66+ When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying. JOHN'S GOSPEL DOES NOT DISCUSS THE SECOND AND THIRD PHASES OF THE RELIGIOUS TRIAL OF JESUS. Lk 22:67+“If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68 and if I ask a question, you will not answer. 69 “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70 And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71 Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.” THE JEWS DELIVER JESUS TO PILATE Mt 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor. (N1) Mk 15:1b and binding Jesus, they led Him away and delivered Him to Pilate. Lk 23:1+ Then the whole body of them got up and brought Him before Pilate Jn 18:28 Then they led Jesus from Caiaphas INTO the Praetorium, Jn 18:28b and it was early; and they themselves DID NOT ENTER into the Praetorium so that they would not be defiled, but might eat the Passover. CLICK HERE TO GO TO NEXT SET OF PARALLEL PASSAGES ON FIRST CIVIL TRIAL BEFORE PILATE COMMENTS ON MATTHEW Note 1 on "delivered Him to Pilate" - Delivered is paradidomi which means to give one over to the power or authority of another. This was a clear fulfillment of prophecies by Jesus Himself Who had predicted "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day...Let these words sink into your ears; for the Son of Man is going to be delivered (paradidomi) into the hands of men." (Lk 9:22, 44+, Lk 18:32+) Question: Who was Pontius Pilate? Answer: Pontius Pilate was the Roman governor of Judea from A.D. 26-36, serving under Emperor Tiberius. He is most known for his involvement in condemning Jesus to death on a cross. Outside of the four Gospels, Pontius Pilate is mentioned by Tacitus, Philo, and Josephus. In addition, the “Pilate Stone,” discovered in 1961 and dated c. A.D. 30, includes a description of Pontius Pilate and mentions him as “prefect” of Judea. Pilate is also mentioned in the apocryphal writings, but these were all written at much later dates. In the Bible, Pontius Pilate is mentioned solely in connection with the trials and crucifixion of Jesus. The Synoptic Gospels (Matthew, Mark, and Luke) portray Pilate as reluctant to crucify Jesus. Pilate calls the charges against Jesus “baseless” (Luke 23:14) and several times declares Jesus to be not guilty: “What crime has this man committed? I have found in him no grounds for the death penalty” (Luke 23:22). Pilate’s conscience was already bothering him when his wife sent him an urgent message concerning Jesus. The note begged him, “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matthew 27:19). John’s Gospel offers some more detail of the trial, including an additional conversation between Pilate and Jesus. Jesus acknowledges Himself as a king and claims to speak directly for the truth. Pilate responds with the famous question, “What is truth?” (John 18:38). The question intentionally communicated multiple meanings. Here was a situation in which truth was compromised in order to condemn an innocent man. Pilate, who is supposedly seeking the truth, asks the question of the One who is Himself “the way, the truth, and the life” (John 14:6). A human judge, confused about the truth, was about to condemn the Righteous Judge of the world. In the end, Pilate sought a compromise. Knowing Jesus had been handed over by the religious leaders out of envy, he appealed to the crowds at the Passover, asking which “criminal” should be set free, Jesus or Barabbas? The leaders convinced the crowd to cry out for Barabbas (Matthew 27:20–21). Giving in to political pressure, Pilate authorized both the flogging and crucifixion of Jesus: “Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified” (Mark 15:15). Pilate had the charge against Jesus posted on the cross above Jesus’ head: “THIS IS JESUS, THE KING OF THE JEWS” (Matthew 27:37). As soon as Jesus died, Joseph of Arimathea asked Pilate for the body of Jesus in order to bury Him, and Pilate granted the request (John 19:38). The last glimpse we have of Pontius Pilate is when he assigns guards for Jesus’ tomb (Matthew 27:64-66). Pontius Pilate’s brief appearance in Scripture is full of tragedy. He ignored his conscience, he disregarded the good advice of his wife, he chose political expediency over public rectitude, and he failed to recognize the truth even when Truth was standing right in front of him. When given an opportunity to evaluate the claims of Jesus, what will we decide? Will we accept His claim to be the King, or will we follow the voice of the crowd? (Source: GotQuestions.org) PILATE'S FOUR MISTAKES IN GOVERNING JUDEA It is clear from historical records that Pilate was the fifth procurator of Judea, appointed by the emperor Tiberius, that he was procurator cum potestate (having civil, military, and criminal jurisdiction), that he held office for ten years (A.D. 26–36), and that in some way, not clearly known, he was subject to the legate of Syria, which was not uncommon at that time. It is also known that Pilate created much antagonism between himself and the Jews on at least four different occasions. (1) The first of these was immediately after his being appointed governor when he and his soldiers brought their standards into Jerusalem, bearing the emperor’s image, and placed them within sight of the Temple. This so enraged the Jews, who regarded it as idolatry, that Pilate yielded to them and had the standards returned to Caesarea. (2) A second occasion is recorded in Luke 13:1+ which states that Pilate apparently killed some Galileans while they were offering sacrifices. (Luke 13:1+ - Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices.) (3) On a third occasion he used revenues from the Temple to construct an aqueduct. The Jews also objected to this sacrilege, but Pilate had his soldiers beat the complainers into subjection with staves. (4) On the fourth occasion he hung golden shields, apparently bearing the name of the emperor as a deity, in Herod’s palace. The Jews objected so strenuously to this that the emperor himself rebuked Pilate and ordered them removed. This event has been dated at A.D. 32. It can thus be seen that Pilate had yielded to Jewish pressures on at least one occasion, and that the emperor himself had intervened to reprimand Pilate on another occasion; this latter event carries special significance since it occurred only about a year before the death of Christ. These historical events form an important background for Pilate’s dealings with Christ. (ED COMMENT: Specifically Pilate could hardly afford to have a major Jewish riot over his handling of Jesus, for to do so would risk Rome removing him from his position as procurator. He had worked too hard to get this position and as we shall see was willing to do whatever it took to preserve that position!) The Governor and Roman Law Four factors have a bearing in Pilate’s dealing with Christ: (1) Pilate’s authority, (2) the rights of Roman citizens in a province contrasted to those of noncitizens, (3) the relationship of Roman law to the local law of provincials, and (4) the punishment for the crime of treason. (1) Local Provincial Law - Generally speaking, Roman law allowed the local law of each province to be exercised without much interference. Kunkel has pointed out that “local administration, the administration of justice as between the natives of the provinces, and many other tasks were in general simply left to the political organs of the subject people.” One significant exception to this was jurisdiction on matters involving capital punishment which was reserved to the procurator. This exception has been set forth by Lyall: “The Romans did, for example, reserve the right to impose capital punishment, as in the case of Christ, but the day to day administration was none of their concern.” (Francis Lyall, “Roman Law in the Writings of Paul—Aliens and Citizens,” The Evangelical Quarterly 48 January-March 1976) This particular exception is critically important in the trial of Christ before Pilate, since the Jews expressly declared, “We have a law, and by our law he ought to die, because he made himself the Son of God” (John 19:7); but they also said, “It is not lawful for us to put any man to death” (John 18:31). While it is true that some time later the Jews did exercise the power of capital punishment, illegally, in the stoning death of Stephen (Acts 7:58+), there was a great deterrent in the case of Christ, and that was the involvement of Annas (John 18:13, 24). In A.D. 15, while Annas was the Jewish high priest, he led the Sanhedrin to violate this law when there was temporarily no procurator in Judea. That action resulted in his being deposed by Valerius Gratus that same year. It seems reasonable that Annas would have had a great influence on the decision of Caiaphas, the high priest during Christ’s trial, since he was Caiaphas’s father-in-law, and the case of Christ was one that involved great popular opinion. (2) Rights of Individuals - The rights of individuals within a province varied depending on whether the person was a Roman citizen or a noncitizen, an alien. The state of the noncitizen has been explained by Lyall: "The peregrini were subjects of Rome, but not Romans, because they were not citizens. They were not liable to military service, but were subject to supervision, and to the heavy burden of Imperial taxation. In terms of strict Roman law they were rightless and dutiless, existing as objects and not subjects of law." Concerning this same subject Garnsey has given a specific time when citizens were distinguished from aliens in a crucial area, that of corporal punishment. “Corporal punishment was traditionally used against slaves and aliens. This was written into the laws from the early second century, B.C., when a lex porcia granted to Roman citizens the right of appeal against beating as well as execution.” The only time a Roman citizen was supposed to be subject to execution without a properly constituted trial was if he had been declared an enemy of the state. In other instances there was a clear difference between aliens and citizens in the empire. “Discrimination in favour of citizens as opposed to aliens was thus a permanent feature of the Roman judicial system. It was practised in all spheres of law where aliens were technically excluded, as from the ius civile, and where they were not, as in criminal law.“ However, it should also be noted that from the time of the Republic onward aliens were supposed to be allowed “natural principles of equity which are common to all nations.” It may be concluded then that aliens—and Christ was one of these in relation to Roman law—had no direct legal standing at all; however, ethically and morally the natural principles of equity should have been applied to His case, but there was no legal compulsion to do so. (3) Authority of the Governor - Since Judea was a province subject to Rome, “the governor exercised the unlimited jurisdiction of the military imperium.“ The governor of a province like Judea would exercise military, financial, and judicial functions.18 In relation to his judicial functions, the provincial governor “exercised both civil and criminal jurisdiction among Roman citizens, and also among foreigners, so far as such cases came before him by virtue of the province’s statute (leges provinciae) or by the operation of his discretion.” While it is clear that the governor’s judicial activity would mainly concern Roman citizens, it is also clear that “if the interests of Roman sovereignty were involved, no doubt he would also at all times have summoned provincials to his court.” The extent of the governor’s authority is manifested in the types of punishment he could legally mete. There is no question but that he had the power of capital punishment over noncitizens, and he could also “execute humbler citizens or send them to the mines.” Indeed, the evidence indicates that the governor could inflict capital punishment on any Roman citizen, but “custom seems to have directed that the governor should remit capital cases of Roman citizens to the home government.“ It may be concluded, then, that the Roman governor had absolute legal authority to deal with noncitizens, such as Christ, and to prescribe the death penalty, without fear of having his authority challenged. As far as the procedure which a governor would follow is concerned, it is documented that he could “deal with crime inquisitorially, i.e., by investigating on his own initiative and by any means at his disposal.“ It is clear that “judicial administration in the provinces was much less precise and technical than that which was required in Rome itself.“ It is this fact which enables the flexibility and informality in Pilate’s dealings with Christ to be understood. There was nothing improper or unusual about it. (4) Crucifixion as a Punishment Since Christ was crucified as a result of Pilate’s final decision, it is needful to examine this mode of punishment and the people on whom it was used. In general, the mode of crucifixion was adopted by the Romans “to inflict the death penalty upon rebellious slaves and seditious provincials.” Concerning crucifixion, Garnsey wrote, “Crucifixion was the standing form of execution for slaves. Furthermore, in the reign of Nero, Gessius Florus scourged and crucified some Jews in Jerusalem, including some equestrians. On other occasions, Jewish rebels suffered crucifixion. A political charge was at least aired in the trial of Christ.“ It is obvious from the Gospels that Christ was charged with sedition or treason (Luke 23:2+; John 19:2). The law on treason was not specifically delineated but was capable of wide interpretation. Indeed, in the time of the empire, “the law was extended not only to all attempts on the life of the reigning prince, but to all acts and words which might appear to be disrespectful to him,” and it was regarded as a capital crime. In the case of Christ, the evidence indicates that He “was on trial for his life before the Roman governor and the basis of the prosecution was his danger to the Roman state. The very means of execution shows that Jesus died as an offender against Rome, not the Jewish nation.”... Overstreet on Pilate's later life - It is known from history that Pilate was removed from his position as governor in A.D. 36. The event that led directly to this was Pilate’s leading his troops against some restless Samaritans on Mount Gerizim, and conducting a needless massacre (ED: HE FALSELY VIEWED THEM AS INSURRECTIONISTS AND KILLED MANY RELIGIOUS PILGRIMS). The Samaritans complained to Vitellius, the legate of Syria (ED: HE WAS PILATE'S IMMEDIATE SUPERIOR), concerning this, and he immediately deposed Pilate and sent him to Rome to answer the accusations before the Emperor Tiberius. However, by the time Pilate had reached Rome, Tiberius was dead, and Caligula was on the throne. What happened to Pilate following this is a matter of some conjecture. Though there are many traditions, Eusebius stated that Pilate committed suicide (ED: BUT THIS IS NOT DEFINITIVE)....Pilate’s character is not to be envied: he appears as a vacillating, compromising individual more concerned with political expediency than with equity at the trial of Christ. His actions may not be condemned because they were illegal; however, his actions may justly be condemned because he acted against his own conscience (Matt. 27:24), and also against what was morally and ethically correct. (Roman Law and the Trial of Christ - R Larry Overstreet) Rich Cathers - If it weren’t for the trial of Jesus, Pontius Pilate would be considered a minor figure in history. He is mentioned by ancient historians Josephus, Philo, and Tacitus, besides the four gospels. Yet sixty years ago, he was considered by some scholars to be nothing more than a myth. In 1961, archaeologists turned over one of the stones in the ancient amphitheater at Caesarea, and found the name of Pilate carves into it. The inscription, translated from Latin, is: “To the Divine Augusti this Tiberieum … Pontius Pilate … prefect of Judea … has dedicated this” Illustration - A Sunday school teacher asked her students to draw a picture of the Holy Family. After the pictures were brought to her, she saw that some of the youngsters had drawn the conventional pictures....the Holy Family and the manger, the Holy Family riding on the mule, etc. But she called up one little boy to ask him to explain his drawing, which showed an airplane with four heads sticking out of the plane windows. She said, “I can understand that you drew three of the heads to show Joseph, Mary, and Jesus. But who’s the fourth head?” “Oh,” answered the boy, “that’s Pontius the pilot!” Rod Mattoon - Some of the frustrating characteristics of our judicial system today are the influences that public opinion and the media will have on the verdict of a case. Threats of rioting or violence tend to pressure or blackmail juries into making a popular decision instead of a just one. The O.J. Simpson case is a classic example of such pressure. The verdict of that case continues to be mocked to this day. It is also frustrating when judges do not abide by the law, but use their authority to hinder or overturn the votes or legislation of a state in order to implement their political preferences. The state of Wisconsin is dealing with this right now. Corrupt judges will ignore or distort the Constitution of the United States and use their bench to legislate, a problem our Founding Fathers cautioned us about and warned us to avoid. What do you think would happen if a famous, well-liked person in this country was tried on national television and declared innocent by the judge, but then, the person was sentenced to death and executed after being declared "Not Guilty" because of public opinion and peer pressure? Do you think people would be a little upset? I would think so. Such actions would be unjust, unfair, and outrageous. This is what we find in this portion of Luke. We come to the trial of the Lord Jesus Christ and find it was a Kangaroo Court. A Kangaroo Court is a court that is characterized by irresponsible, unauthorized, or irregular procedures. The principles of the law and justice are perverted or disregarded. The punishment is given outside legal procedures. This was also a Kangaroo Court because the leaders or judges had Jesus jumping from one court to another. Those who were in charge kept passing the buck when it came to dealing with Jesus because of the fear they had of the opinions of others. This trial will provide insights into what happened to the Lord and practical insights for living the Christian life. . (Treasures from Luke) PILATE AND JESUS Mark 15:1–15 “The waves of the world’s sea may surge, But the blue sky above is calm.” The life and character of Jesus is like the calm blue of Heaven compared with this restless world of troubled human spirits. The calmness of Jesus in the presence of the excited and bewildered Pilate is full of deep significance. A witness to the majesty of truth. Small men are fussy. “Still waters run deep.” Pilate’s treatment of Jesus is an example of how multitudes to-day treat the Gospel of Christ. Note that he— 1. Had Jesus given to him. “They delivered Him to Pilate” (v. 1). Now was Pilate’s opportunity of justifying himself by justifying Jesus. When the Gospel is preached in the power of the spirit it is as it were a delivering up of Jesus for the acceptance or rejection of the hearer. How often has He been brought within your reach? What a solemn privilege! 2. Ascertains His character. “Pilate asked Him, Art Thou the King of the Jews? He answered, Thou sayest it” (v. 2). “To this end was I born” (John 18:37). He has Christ’s own testimony as to His kingly character, although He was of no reputation. Gospel hearer, you know the claims of Jesus, you too are familiar with His poverty and His dignity; yea, more, with His death and resurrection, with His power to save and keep. 3. Marvels at Him. When Jesus answered nothing to the many things charged against Him, Pilate marvelled (v. 5). He whose Name is “Wonderful” must in His manner be marvellous to many. The silent submission of Jesus to such false accusations (for He knew that for envy they had delivered Him) was a revelation. Gospel hearer, have you never been led to marvel at the uniqueness of His character, the profundity of His teaching, or the richness of His grace? 4. Was inclined to favour Him (vs. 9, 10). He found no fault in Him, and was disposed to release Him. Gospel hearer, you must surely confess that you have no fault to find with Jesus. Does not your deeper convictions tell you that He is the Truth? Have you not at times felt inclined to believe Him, and release Him by confessing Him before men? Have you not also, like Pilate’s wife, “suffered many things because of Him?” 5. Submits his will to the people regarding Him. “Pilate said, What will ye that I shall do unto Him?” (v. 12). His vacillating spirit would deal with Jesus according to the fickle and perverted will of the multitude. Gospel hearer, are you treating Christ according to your better convictions, or in a manner only to please the Christ-hating world? Is the will of the ungodly to be your guide as to what ye shall do with Jesus? If you judge Christ by the opinions of His enemies you will be verily guilty of the Blood of God’s Son. 6. Questions the justice of their judgment concerning Him. “They cried out, Crucify Him. Pilate said, Why, what evil hath He done?” (vs. 13, 14). Self-righteous priests and a wilfully ignorant and prejudiced people have no need of the Christ, and nothing to give Him but a cross. Gospel hearer, have you not thought that it was unjust and grossly wicked to cast out and crucify the meek and lowly Jesus? Yet by your refusing to receive Him you are deliberately casting Him out of your life, and virtually saying by your unbelief, “Away with Him, I will not have this Man to rule over me.” 7. Scourged Him (v. 15). The barbarous thongs, tipped with bones and lead, in the hands of a heathen, ploughed His back and made deep their furrows, making His very bones to stare out. Yet he found no fault in the Man. Gospel hearer, are you scourging the soul of Him, whom you know to be faultless, by your love of the world, your indifference to His redeeming Blood, and your unwillingness to submit yourself to Him? 8. Delivered Him up to be crucified. “Pilate, willing to content the people, delivered Jesus” (v. 15). He handed Him over as one who wished to have no more to do with Him. But Pilate shall meet Him again at another tribunal. Gospel hearer, Jesus has been delivered up by God for you, and in His Word to you. Are you, like Pilate, anxious to get quit of Him, or, like Mary, anxious to have Him? Pilate, with all his great privileges in having Jesus brought near to him, profited nothing, but augmented his guilt. What have you profited by many similar opportunities? What shall ye then do with Jesus? CHRIST’S TRIAL BEFORE PILATE (Mark 15:1–15) - C I Scofield I. The Analysis 1. Jesus and Pilate (verses 1–5).—See below. 2. Jesus and Barabbas (verses 6–15).—The foundation doctrine of redemption is vicarious sacrifice, and in all Scripture there is no better illustration of substitution. (1) Barabbas means “son of his father,” and that describes us all. By nature we are all sons of our father, Adam. (2) Barabbas was justly condemned to die. He was not on probation to see if he would become a good man. The law had condemned him; he was awaiting execution (Rom. 3:19; John 3:18–36). (3) He was unconditionally released simply because another was dying in his place. (4) He did nothing whatever to secure his pardon but accept it. 3. The Final Testing of Man Under Law (verses 6–15).—For centuries man had been under the testing of the law. What was the result? The religious leaders of the nation to whom the law was given could not discern the Lord of glory, though they were expecting Him, and had a wonderful mosaic portrait of Him in the law and the prophets. Neither could they discern perfect moral loveliness, but clamored for the release of a murderer and the crucifixion of Jesus. II. The Heart of the Lesson It is not easy to say what is the deepest heart of things here. In a very supreme sense, of course, Jesus is the central figure, as in any scene in which He appears. But so incontestable is His prominence that often it is not the fact to be insisted upon—it goes without saying. Often the real question is: What will this or that man or body of men do concerning Jesus who is in the midst? For the Incarnate Word, like the written Word, is a discerner of the thoughts and intents of the heart, and His very presence compels disclosures of what is passing in the inmost being of the bystander. In this lesson the human interest centers upon Pontius Pilate. Think of Pilate. When a famous skeptic saw Munckacsy’s “Christ Before Pilate” he said with a sigh, after looking long at that great picture, “The artist has reversed the positions of these men; he has painted, not Christ before Pilate, but Pilate before Christ.” And so it was. One pities Pilate while condemning him. Compelled to admit the sinlessness of Jesus, and therefore urged by the law, by his conscience, and by the importunities of his wife to deal justly, he yet dealt unjustly. Even his inclination seems to have been strongly on the side of Jesus; he “sought how he might set Him free.” Do not imagine that there has been but one Pontius Pilate in the personal history of Jesus Christ. Alas, there have been countless millions of Pilates during the nineteen centuries in which Christ has been on trial in the forum of conscience and of reason. When Pilate said: “I find no fault in Him,” he acknowledged a fact unique in human history. Of no other human being could that justly be said. Jesus alone among the sons of men has been without fault. All other goodness has been flawed with badness; all other greatness has been linked with littleness; Jesus is the only sinless one. And so Pilate believed. So all men who know the story of His life have believed and do believe. So, believing, Pilate pronounced the sentence which sent Him to the cross; so believing thousands are “crucifying to themselves the Son of God afresh.” In what essential respect do they differ from the Roman governor of infamous memory? Three possible courses were open before the first Pilate—have been and are open to all succeeding Pilates. The first course was the obvious one of evasion and delay. Catching at a word (Luke 23:6) Pilate sought to shift upon Herod the decision for or against Jesus. But no, it was Pilate’s question, and he could not pass it over to another. Again Jesus stood before Pilate; evasion had failed. Then two courses only remained—to act upon the logic of his own admission of the faultlessness of Jesus, or, in deliberate violation of conscience, to cast Jesus out. He chose the latter course. Why? Because it seemed to accord with his present interests. To side with Jesus might, in the then precarious favor in which he stood with Cæsar, mean the sacrifice of his worldly prospects. To incur at that time the enmity of the Jews might mean the sacrifice of his governorship, and he was not prepared to do right by Jesus at the cost of worldly prosperity. For the present prosperity of a questionable business, for a dance, or a game at cards, or a sensual play, millions are rejecting that very Jesus whom they profess to admire and to find without fault. Related Resources: Wikipedia - Pontius Pilate American Tract Society Pilate or Pontius Pilate Easton's Bible Dictionary Pontius Pilate Holman Bible Dictionary Pontius Pilate Hastings' Dictionary of the NT Pilate Pontius Whyte's Bible Characters Pontius pilate SUMMARY OF THE SIX TRIALS OF JESUS THE SIX MOCK TRIALS OF THE MESSIAH See also Detailed Discussion of 3 Religious Trials JESUS' THREE RELIGIOUS TRIALS MATTHEW MARK LUKE JOHN Before Annas (Nighttime) Jn 18:12-14,19-24 Before Caiaphas (Nighttime) Mt 26:57-68 Mk 14:53-65 Lk 22:54, 63-65 - Before Sanhedrin (Daytime) Mt 27:1 Mk 15:1 Lk 22:66-71 - JESUS' THREE CIVIL TRIALS Before Pilate Mt 27:2, 11-14 Mk 15:1-5 Lk 23:1-5 Jn 18:28-38 Before Herod Antipas Before Pilate Mt 27:15-26 Mk 15:6-15 Lk 23:13-25 Jn 18:39-19:16 Mark 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He answered him, "It is as you say." Mt 2:2 27:11 Lu 23:3 Joh 18:33-37 19:19-22 1Ti 6:13 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:11 Now Jesus stood before the governor, and the governor questioned Him, saying, “Are You the King of the Jews?” And Jesus said to him, “It is as you say.” Luke 23:2-3+ And they began to accuse Him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.” 3 So Pilate asked Him, saying, “Are You the King of the Jews?” And He answered him and said, “It is as you say.” John 18:29-38 (JOHN'S ACCOUNT ADDS DETAILS NOT IN THE SYNOPTIC GOSPELS - SEE THE TABLE BELOW) Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. 29 Therefore Pilate went out to them (CAME OUT OF THE PRAETORIUM) and said, “What accusation do you bring against this Man?” 30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” 32 to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die. 33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” 34 Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and *said to them, “I find no guilt in Him. PILATE QUESTIONS JESUS KINGSHIP MacArthur entitles this section "Pilate before Jesus!" (cf. John 5:22–30; Acts 10:42; Rom. 2:16; 2 Tim. 4:1, 8) We need to look as some background on why Pilate asked Jesus if He were the King of the Jews - His question was prompted by the allegations recorded only in Luke 23:2+ "And they began to accuse Him, saying, “We found this man (1) misleading our nation and (2) forbidding to pay taxes to Caesar, and (3) saying that He Himself is Christ, a King.” Clearly of the 3 Jewish accusations against Jesus (recorded only in Luke 23:2), the one that aroused Pilate's attention was the statement that Jesus claimed to be a King. Pilate's question is recorded in all four Gospels (Mt 27:11, Mk 15:2, Lk 23:3+). Note also that this is the FIRST question Pilate asked Jesus. If He were a King, that could be a threat to Rome so he had to deal with this charge by the Jews. Pilate questioned Him - One aspect of Jesus' trial before Pilate that can be confusing is that Pilate moved in and out of the Praetorium in various phases of the trial.. Here is a summary of Pilate's movements into the Praetorium (where Jesus was) and out of the Praetorium (where the Jewish accusers stood). You will notice that Pilate's movement are keyed to John's account, as John reports far more details of this trial before Pilate than do the three Synoptists combined. See a summary discussion of Pilate's movement in and out of the Praetorium. And so while all four Gospels record that Jesus is delivered to Pilate, only John includes the detail that Jesus is taken INSIDE the Praetorium (Jn 18:33 Pilate entered again into the Praetorium) while His accusers remained outside. This fact sets up multiple movements by Pilate as he addressed the two parties involved in the trial. D A Carson comments that the failure of the Jews to enter the Praetorium "sent Pilate scuttling back and forth, acting on two stages as it were, a front stage and a rear stage. This simultaneously enhances the drama of the narrative, ensures that the Jews do not hear Jesus’ self-disclosing claims before Pilate, and ‘portrays the human predicament in which one must choose between Jesus and the world’. (Pillar Commentary - John) Questioned(1905)(eperotao from epí = an intens. + erōtáō = to ask, inquire of, beg of) in the NT means "to interrogate, inquire" (Zodhiates). "Are You the King of the Jews?" - You is emphatic "and carries an obvious tone of disdain or surprise." (Hiebert) Keep the context in mind. Jesus is standing before Pilate bloody and beaten as the Man of Sorrows and hardly has the appearance of a king. One can almost imagine Pilate thinking "and You claim to be a king!" All four Gospels record that Pilate focuses on the third charge that Jesus is a King and asks Him "Are You the King of the Jews?" (Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). John describes the dialogue between Pilate and Jesus in considerably greater detail than the three synoptic accounts (See Chart of Parallel Passages). If one reads only Mark's account, it would see very strange that Pilate would still declare Jesus not guilty even though He admits to being a King. The answer is found in John 18:34-38 for as described below Jesus explains to Pilate that His Kingdom is not an ordinary kingdom and thus He is not an ordinary king. If He were an ordinary King, Pilate would have seen Him as a political threat to the Romans and would not have declared Him innocent. F F Bruce "“Pilate was evidently not alarmed by the charge brought against Jesus. Why? Apparently at first glance he saw that the Man before him was not likely to be a pretender to royalty in any sense that he need trouble himself about…The [you] in an emphatic position in Mt 27:11 (and Mark 15:2) suggests this = You the King of the Jews!” King of the Jews - Matt. 2:2; Matt. 27:11; Matt. 27:29; Matt. 27:37; Mk. 15:2; Mk. 15:9; Mk. 15:12; Mk. 15:18; Mk. 15:26 (cf synonymous phrase "King of Israel" in Mark 15:32) Lk. 23:3; Lk. 23:37; Lk. 23:38; Jn. 18:33; Jn. 18:39; Jn. 19:3; Jn. 19:19; Jn. 19:21 Hiebert - His “royal pretension” to the throne of Israel merited death because it was treason against Caesar, the one unpardonable sin for imperial Rome. The charge of blasphemy (Mark 14:64) had been turned into treason. (Mark Commentary) Only John 18:34-38 records the details of this interaction of Pilate with Jesus. Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate *said to Him, “What is truth?” And when he had said this, he went out again to the Jews and *said to them, “I find no guilt in Him. Comment on "I find no guilt in Him" - Pilate clearly did not believe Jesus was guilty of any capital crime (cf. Matt. 27:19, 24; Mark 15:14; Luke 23:14–15; John 18:38; 19:4, 6). The official findings of the Roman magistrate exonerated Christ of any guilt, and he repeatedly said that he found no fault in Him. (MacArthur) And He answered him, "It is as you say." - NET has "You say so," adding that "The reply "You say so" is somewhat enigmatic, like Jesus' earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70)." And while the synoptic Gospels all record Jesus' answer as "It is as you say," John adds a more lengthy interchange in Jn 18:34-38a. In sum this extended discourse (1) is found only in John's Gospel, (2) occurs in private within Pilate's residence, the Praetorium, and (3) represents Jesus' explanation to Pilate that He is not a King in the usual sense that Pilate might expect of a typical earthly king. In view of this revelation, Pilate interpreted Jesus as no threat to the Roman empire and for that reason found no guilt in Him. (Jn 18:38b, Lk 23:4+). Hiebert on It is as you say - Jesus’ answer has been differently understood. The words have been taken as a denial, as being noncommittal, or as a firm acknowledgment. A denial is inconsistent with the facts. If understood as a Hebrew idiom, it was the regular way of affirming the contents of a question. But the Greek may well be taken as a qualified assent. Christ’s thou is also emphatic and may be intended to mean, “Yes, but not with your exact meaning.” It implied that His answer was open for further discussion. He could not deny that He was “the King of the Jews” but not in the political sense as Pilate thought. John 18:33–37 gives a fuller account of the interview, indicating that Jesus did explain to Pilate the true nature of His kingdom. Convinced that Jesus was no threat to the Roman government, Pilate brought Jesus out and announced that he found “in him no fault” (John 18:38) (Mark Commentary) Akin on It is as you say - Jesus responds in a somewhat coy and cryptic fashion to his question, “You have said so.” The “You” is emphatic. This is neither a direct affirmation or denial. I think Jesus’ intention is something like this, “Yes, I am a King but not the kind of King you are thinking of. As Jesus said, recorded in John 18:36, “My kingdom is not of this world.” The more complete account in John 18:36, 37 seems to show that Jesus left no doubt in Pilate's mind about His Kingship. Jesus made clear the spiritual nature of His kingdom, and Pilate understood, to the extent that he stepped out and told the Jews, "I find in him no fault at all" (John 18:38). This verdict was like stirring up a hornet's nest and brought a barrage of accusations in Mark 15:3. MATTHEW MARK LUKE JOHN JESUS' FIRST CIVIL TRIAL BEFORE PILATE INSIDE THE PRAETORIUM Mt 27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; 2 and they bound Him, and led Him away and delivered Him to Pilate the governor. (N2) Mk 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. John 18:28 Then they led Jesus from Caiaphas into the Praetorium, and it was early; Jn 18:28b and they themselves did not enter into the Praetorium, so that they would not be defiled, but might eat the Passover. (N1) Mt 27:3-10 PARENTHESIS ONLY MATTHEW DESCRIBES THE FATE OF JUDAS (N) Jn 18:29 Therefore Pilate went out to them and said, “What accusation do you bring against this Man?” (N1) (see pix) 30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” 32 to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die, (N3) Lk 23:2 And they began to accuse Him, saying, “We found this man (#1) misleading our nation (#2) and forbidding to pay taxes to Caesar, (#3) and saying that He Himself is Christ, a King.” (See notes on three false accusations against Jesus.) THE FIRST TRIAL CONTINUES WITH PILATE QUESTIONING JESUS INSIDE THE PRAETORIUM Mt 27:11 Now Jesus stood before the governor, and the governor questioned Him, saying, “Are You the King of the Jews?” And Jesus said to him, “It is as you say.” Mk 15:2 Pilate questioned Him, “Are You the King of the Jews?” And He answered him, “It is as you say.” Lk 23:3+ So Pilate asked Him, saying, “Are You the King of the Jews?” And He answered him and said, “It is as you say.” Jn 18:33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” (N4) Jn 18:34 Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” (N5) 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” (Pix) THE FIRST CIVIL TRIAL CONCLUDES: PILATE REACHES HIS VERDICT INSIDE THE PRAETORIUM. THEN HE GOES OUT TO THE JEWS TO ANNOUNCE HIS FIRST "NOT GUILTY" VERDICT Lk 23:4+ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” Jn 18:38b And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. (N6) Mt 27:12 And while He was being accused by the chief priests and elders, He did not answer . 13 Then Pilate said to Him, “Do You not hear how many things they testify against You?” 14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. (N7) Mk 15:3 The chief priests began to accuse Him harshly (repeatedly). 4 Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” 5 But Jesus made no further answer; so Pilate was amazed. Lk 23:5+ But they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.” THE SECOND RELIGIOUS TRIAL BEFORE HEROD ANTIPAS (Only in Luke) FRIDAY - EARLY MORNING Lk 23:6+ When Pilate heard it, he asked whether the man was a Galilean. 7 And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time.... Lk 23:8+ Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. 9 And he questioned Him at some length; but He answered him nothing. 10 And the chief priests and the scribes were standing there, accusing Him vehemently. 11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe an d sent Him back to Pilate. 12 Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other. THE THIRD CIVIL TRIAL JESUS' SECOND APPEARANCE BEFORE PILATE Luke 23:13-16+ Pilate summoned the chief priests and the rulers and the people, 14 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. 15 “No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. 16 “Therefore I will punish Him and release Him.” (See Note) CLICK HERE TO GO TO NEXT SECTION WHO DO YOU WANT ME TO RELEASE? GOSPEL OF JOHN Note 1 - John 18:28 says the Jews "themselves did not enter into the Praetorium so that they would not be defiled." When the Jews brought Jesus to Pilate, it seems clear that Jesus Himself was taken inside the Praetorium to face Pilate, while the Jews remained outside. The when Pilate went out to them he formally commenced the legal proceedings (the first civil trial) as he asked "What accusation do you bring against this Man?" (see pix) (Jn 18:29). It is interesting that the Jews did not at first give a specific accusation declaring "If this Man were not an evildoer, we would not have delivered Him to you.” (Jn 18:30) The presumed this would be sufficient for Pilate to condemn Jesus to death. For after all Pilate would have had to give the order for a Roman cohort to go with the Jews to arrest Jesus (Jn 18:3). Probably to their shock Pilate told them to judge Him (Jn 18:31). Of course their problem was they wanted Him dead and had no authority to carry out capital punishment. Therefore they came up with three accusations calculated to force Pilate to condemn Jesus to death, for high treason and insurrection. Pilate was a weak man of fickle character but he was still smart enough to discern that the reason the Jews had delivered Jesus into his hand was because of envy! (Mt 27:18). So the Jews in essence forced Pilate's hand with their triple accusation in Lk 23:2. How tragically deceived (and hypocritical) were these "religious" Jewish leaders who regarded ceremonial defilement a much more serious matter than moral defilement! (cf Lk 11:39+) Are we not often like them, maintaining a "spiritual" exterior, while at the same time internally harboring unclean thoughts, unrepentant sins, etc? O Lord, acquit us of hidden faults and keep us from presumptive sins, lest they come to rule over us. Amen (Ps 19:12-13). Augustine - O impious blindness! They would be defiled, forsooth, by a dwelling which was another's, and not be defiled by a crime which was their own. They feared to be defiled by the praetorium of an alien judge, and feared not to be defiled by the blood of an innocent brother. Matthew Poole "Nothing is more common than for persons overzealous about rituals to be remiss about morals." John