Jesus Sentenced To Crucifixion
JESUS SENTENCED TO CRUCIFIXION
JOHN 19:8-16
What was Pilate afraid of? Does fear of what others think or say keep us from acknowledging Jesus’ authority over us?
Against the apparent hardness and moral unconcern of “the Jews,” Pilate is clearly set as a man who is trying to make up his mind, trying on the level at which he understands them to come to terms with the claims of the truth. So he is afraid. Partly afraid because the title “Son of God” was one that the Roman emperors claimed and this, therefore, had a smell of treason about it. Partly afraid no doubt because the “man” (19:5) showed so many signs of being more than an ordinary man.
Pilate therefore asks Jesus where he came from. This may be simply a matter concerned with jurisdiction (cf. Luke 23:5f.). But it is the all-important theological question (cf. 3:31; 8:23). Jesus does not reply to this direct question (cf. 8:25). Pilate then reminds the prisoner of his authority—power to release and power to crucify. But this is no absolute power. It comes delegated from above, not so much from Rome as from God (Romans 13:1-7) and Pilate has not realized that Jesus has power to lay down and take up his life (10:18). Pilate is in a way only doing his job, the real sinner is the one who handed Jesus over.
Pilate, endeavoring again to release Jesus, makes another attempt to follow the claims of the truth. But the Jews have another weapon—insecurity. They have acted to preserve their interests against the temporal power (11:48-50). Now Pilate is reminded of his interests with the one who had on the earthly level given him power. This is sufficient to sway Pilate finally, for like most men he has his price. He brings Jesus out and sits down on the judgment seat. He then offers him to them again, this time as their king.
When they call for his crucifixion, Pilate asks incredulously, “Shall I crucify your king?” and receives the terrible reply, “We have no king but Caesar.” So do the people of God abandon their heritage. Nothing remains but to hand him over to them for crucifixion.
The decisive shout of the priests (19:15) marks the end of the continual conflict in John’s Gospel between light and darkness—the light and truth of Christ, and the darkness of the Jews. It is an ironic end. The Jews reject their King-Messiah, whom they cannot and will not recognize, by declaring their allegiance to an emperor and an army of occupation which they hate. It is always the same. To reject Christ as King involves accepting or declaring allegiance to some other master, who will turn out to be empty and unsatisfying at best, and a tyrant at worst.
Notes 19:11: the last phrase could refer either to Judas or to Caiaphas. Each represents Judaism as a whole with its claim to sight (9:41). 19:12: ironically, in the end Pilate was removed by Caesar. Just as ironically, the Romans ultimately came and destroyed the temple (11:48). 19:13: Gabbatha has recently been discovered. 19:14: the Day of Preparation might be the day before the Passover or the day before the Sabbath of Passover week. “The sixth hour”—John probably used the Roman (and modern) time system.