FOURTH QUARTER 2024
SABBATH SCHOOL INSIGHT #12
DECEMBER 21, 2024
"THE HOUR OF GLORY: THE CROSS AND RESURRECTION".

As the crucifixion approaches, Pilate becomes a central character in the narrative (John 18:28). The story unfolds in heightened fashion, focusing on Pilate’s movements in and out of his headquarters, in seven distinct scenes. The setting of the first passage (18:29-32) focuses on the dialogue between Pilate and the religious leaders. They refuse to enter Pilate’s headquarters in order to remain ceremonially clean. Yet, as the trial unfolds the distinction between clean and unclean fades, until all unite in condemning Jesus. 

            This scene revolves around the accusation against Jesus. Pilate asks the leaders for a formal charge. Hoping that Pilate would acquiesce to their demands, they haughtily imply Christ’s guilt but refuse to specify a crime. As Pilate defers back to their customs, they reveal their premeditated determination that Jesus must die. It was within the provenance of Jewish law to stone someone for blasphemy. However, they are longing for crucifixion, which was the prerogative of Rome. Crucifixion would, in their minds, be clear evidence that Jesus was not the Messiah. In the event, it turns out this is actually the demonstration that He is indeed, the Messiah (Gal. 3:13; Deut. 21:22, 23).

            Leaving the accusers, Pilate then re-enters the palace to question Jesus (18:33-38a). Pilate’s initial question is full of meaning and paradox. “Are you the king of the Jews?” This is asked in each of the four gospels (Matt. 27:11; Mark 15:2; Luke 23:3). The charge threatens the Empire, which would jeopardize Pilate’s position. In each Gospel, when Pilate asks if Jesus is the King, the word you holds an emphatic position. To Pilate it was ludicrous that the humble Galilean was king. Jesus' response (18:36a) demonstrates the foundation question: Am I a political king—no; am I the Messianic king—yes. Pilate’s response—so you are a King—is another example of irony (the emphatic position is used again). 

Throughout the Gospel of John, the tenor of Jesus’ kingdom is misunderstood (6:14-15). Christ’s kingdom fits the realm of theology not politics. He transforms the meaning of kingship and power (18:36,37). The currency of His kingdom is truth. Having read this far in the Gospel, we understand that Jesus is the truth (14:6) and His followers belong to the truth (18:37). They also listen to His voice in order to follow Him (10:4,16). This is something Pilate is not interested in. Think of those times when you followed the customs of the world, rather than Jesus’ words. How can you prepare to meet those experiences in the future? 

In the third scene (18:38b-40) Pilate communicates with those clamoring for Jesus’ death. Pilate reports he finds Jesus innocent, yet will acquiesce to the custom of releasing a prisoner at Passover. While described in the Synoptics as well, John streamlines the events. The Jews are presented with a choice—Jesus, the King of the Jews or Barabbas, the robber? The word used to describe Barabbas is also used in 10:1, 8. It indicates someone who despoils the sheep. Given a choice between the Good Shepherd and one who harms the flock, the Jewish authorities choose the latter. 

The fourth scene is concise. Pilate is back within the praetorium with Jesus. His suggestion to free Jesus is met with derision and the demand to release Barabbas (18:38-40). Pilate now decides to flog the prisoner, despite no official condemnation. This whipping was probably the lightest of the three forms the Romans used. The most severe usually occurred right before crucifixion (see Mark 15:15b-20). Jesus is mocked by the soldiers, forced to wear a thorny crown and a cloak worn by officers. For the Romans, to mock Jesus as king was also to ridicule the Hebrew faith. The irony is they inadvertently acknowledge Him as King.

            The drama now plays out with everyone involved. Pilate brings Jesus out still dressed as king. He claims his purpose is to show that he finds no guilt in Jesus (19:6; 18:38). Pilate’s responsibility, if he believed this, was to simply free Jesus. Perhaps Pilate’s motive was to elicit sympathy for Christ, now bruised and bleeding. If so, this idea failed spectacularly. For the first time the word crucify is used in the storyline. Yet it is not the crowd who first demands this. It is the chief priests and their servants who cry out, crucify. Possibly fearing the influence of Jesus on the crowd, they take the lead. The single word, crucify, becomes an easy one-word slogan for the multitude to repeat.  The leaders identify their true motive. They want Jesus crucified because of His claim to divinity (19:7). Pilate’s fear escalates. Possibly he recognizes the trial may compromise his political career (19:12-15). Yet there seems to be another aspect of fear at work, indicated by its increased intensity. It was common to think that the gods could come and take human form (see Acts 14:11). Pilate’s reaction reflects that dark terror of meeting a divine being. It would be amplified by the thought that such a being would take vengeance on the person who maltreated him. 

Motivated by growing dread, the governor withdraws back into the palace, opening the sixth scene. Pilate is anxious to know Christ’s origin, is it of earth or heaven? To this, Jesus makes no response. Pilate then flaunts his authority to free Christ. This provides an opportunity to demonstrate Jesus' control over circumstances. Power over life and death resides with Jesus, not Pilate (10:18).  Jesus makes this clear to him. Jesus' final words have an influence on Pilate, who redoubles his efforts to release the prisoner. Thus opens the seventh and final scene in this part of the drama. 

            Pilate goes back to the crowd, which attacks his weak point—unfaithfulness to the Emperor. The Jews argue that there is antagonism between Jesus and Caesar. This is another example of irony at work. Jesus represents an entirely different kind of king—a non-worldly, non-political one. We have to make this choice as well. What kind of kingdom do we want to be part of? 

Pilate brings Jesus out before the crowd, as he sits upon the judgment seat. The Greek can be read either as indicating Pilate sat down, or that he sat Jesus down on the seat. It is more likely that John indicates Pilate sat down, however for those reading the entire narrative they can see that ultimately Jesus is the true King, who exercises the power of judgment. Finally, the crowd makes their choice distinct. They will have no king but Caesar. 

As Jesus is brought to judgment, John explains that it is about the sixth the hour. The people should be ceasing from work, removing leaven from their homes, and preparing for the paschal meal. Instead, they are calling for a crucifixion. This brings out another role Jesus fulfills. He is the Passover lamb. 

The crowd’s final declaration, “we have no king but Caesar,” is outrageous. It is another example of John’s irony. God was Israel’s king, but the crowd spoke out of cynical expediency. For the Jewish reader of the day, it is even more absurd. The Eighteen Benedictions, which is recited three times a day, underscores this. The eleventh says, “May you be our King, you alone.” This is further emphasized by a hymn sung at the conclusion of the Passover meal. A portion reads “From everlasting to everlasting you are our God; Besides you we have no king, redeemer or savior…We have no king but you.”

As Passover was about to begin, when the leaders should be celebrating God’s deliverance and protection, recognizing His kingly authority, they chose Caesar. Jesus is the I Am, the King, and the Passover lamb (1:29). These are part of John’s unique contribution to our understanding of Jesus and the meaning of the crucifixion. Now he draws our attention to Jesus' death and burial.

John indicates that Jesus carried His cross. This is specific to his Gospel, as the others reveal the role of Simon of Cyrene (Mark 15:21). In this way, John reminds us that Jesus is complete control of events (10:17-18). He has brought salvation to the world by Himself (1:29). 

The agony and details of the crucifixion is glossed over by John, who simply records that Jesus was crucified. Crucifixion was a despised execution and a public shame. The Gospels, in their simplicity, are the fullest accounts of crucifixion in the ancient world.  The idea that the King, the Messiah, was crucified was irrational (1 Cor. 1:18-25). Jesus' death was a specific and highly offensive truth. For the Romans, Greeks, and Jews crucifixion was clear evidence Jesus was a fraud. Nevertheless, Jesus infuses His horrific death with victory and triumph. Crowds gathered to watch. Pilate writes out the charges against Jesus. He wants everyone to know this man claimed Israel’s throne. 

In this, Pilate unwittingly bears testimony to Jesus. He is the true king. The crime for which is crucified was written in three languages. This would ensure widespread knowledge of Jesus and His death (19:16-20; 12:32; 3:14). It was written in Hebrew that the Jews might know, in Latin that the Romans might know, and Greek, the lingua franca of the world, that all the nations might know. Pilate ignorantly enthrones Jesus as king of a very different kind of kingdom. Following custom, the soldiers divide Jesus' garments. They are also unknowingly fulfilling God’s plan. John may also be reflecting on Jesus laying aside His garments at the footwashing (13:1-4). This points to Jesus laying aside His glory for the work of redemption.

Jesus is not entirely forsaken at this time (16:32). A select group of woman stand near the cross, with the beloved disciple. Jesus entrusts the care of His mother, who was there at the beginning of His ministry (2:1-11) and now at the end, to the disciple. Picking up the charge given to him, John fulfills Jesus' commandment to love one another and the unity for which Jesus prayed (17:11,32). The family of faith formed by the cross gives ongoing witness to Jesus' life and death (1:12).

“The world passes away, while truth cannot pass away. Therefore, we find that the world is always in opposition to the truth, and thus always in opposition to Christ. The world crucifies Christ today, even as He was crucified from the foundation of the world. And it is by the cross of Christ that we are crucified unto the world and the world to us.”—E.J. Waggoner,  Studies in the Gospel of John, p. 240.

~Steven Grabiner.