Sunday, February 7th, 2021
John 18:19-24, 28-40
“Kingdom Truth on Trial”
Service Orientation: Jesus’ kingdom is in this world, but not of it. Those who place their hope in this world and its “truth” have only disappointment to look forward to.
Memory Verse for the Week: “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.” Matthew 5:10
Background Information:
- Because the high priest had no authority to execute a death sentence, it was necessary to transfer the case to the Roman prefect, Pontius Pilate. He was in Jerusalem at that time, for the Passover Week was always a period when Jewish nationalistic sentiment ran high and uprisings were likely to occur. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 174)
- By Jewish law, entering the house of a Gentile would cause a Jewish person to be ceremonially defiled. As a result, the Jew could not take part in worship at the temple or celebrate the feasts until he or she was restored to a state of “cleanness.” Afraid of being defiled, these men stayed outside the house where they had taken Jesus for trial—it was not against the law to be in the courtyard or on a porch. They kept the ceremonial requirements of their religion while harboring murder and treachery in their hearts. (Bruce B. Barton, Life Application Bible Commentary: John, 360)
- Pontius Pilate was in office from AD 26–36 and was not greatly liked by the Jews. He could be ruthless when he wanted to be (see Luke 13:1–2), but he also understood the Jewish power structures and knew how to use them. His handling of the trial of Jesus reveals an indecisive man, a weak man, a compromising man. Rome’s motto was, “Let justice be done though the heavens fall!” Pilate was not concerned about justice; his only concern was to protect himself, his job, and Rome. Alas, he failed in all three! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 301)
- Each Passover the people were permitted to ask for the liberation of one prisoner, a symbolic act to remember God’s mercifully delivering the Israelites from bondage in Egypt. So Pilate gave them a choice—Jesus or Barabbas. Barabbas was a robber (John 18:40), an insurrectionist, and a murderer (Mark 15:7; Luke 23:19). Matthew tells us he was “a notorious prisoner” (Matthew 27:16). Pilate thought if he gave the Jews their choice, they would pick Jesus, the one in whom Pilate could find no fault, as opposed to the vile prisoner Barabbas. He probably stood before the multitude with a sense of self-congratulation. (R. Kent Hughes, Preaching the Word: John, 388)
- The refusal of Israel to take matters into their own hands, when Pilate put it there, only worked for the accomplishment of Christ’s own words: “and shall deliver him to the Gentiles to mock, and to scourge, and to crucify” (Matthew 20:19). (Arthur W. Pink, Exposition of the Gospel of John, 848)
The question to be answered is…
How should our understanding of Jesus, his kingdom, and his agenda be shaped by his trial?
Answer…
In the final analysis, truth is never really on trial, everything else is. Jesus, truth embodied, came not only to reveal truth, but to usher in a kingdom governed by ultimate standards of truth; transcendent truth.
The word of the day is… truth
What is vital in understanding truth?
1. All truth is God’s truth.
(Psalm 33:4; 119:142, 160; Proverbs 30:5; 2 Timothy 3:16-17; Hebrews 6:18)
Truth isn’t something that you get out of a test tube, or a mathematical formula. We don’t have truth in our pockets. Philosophers and judges don’t own it. It is a gift, a strange quality that, like Jesus’ kingdom in fact, comes from elsewhere but is meant to take up residence in this world. Jesus has come to give evidence about this truth. He is himself the truth. N.T. Wright, John for Everyone: Part 2, 115)
2. Truth is not just a property of being, but a Person.
(John 1:14, 17; 10:30-33; 14:6; 17:17; Colossians 2:9; Hebrews 1:3; 1 John 5:20)
Pilate made four attempts to deal with Jesus: (1) he tried to put the responsibility on someone else (18:31); (2) he tried to find a way of escape so he could release Jesus (18:39); (3) he tried to compromise with having Jesus flogged rather than handing him over to die (19:1-3); and (4) he tried a direct appeal to the sympathy of the accusers (19:15). Everyone has to decide what to do with Jesus. Whatever desire Pilate had to free Jesus was negated by his refusal to do so. Pilate let everyone else decide for him—and in the end, he lost. (Bruce B. Barton, Life Application Bible Commentary: John, 365)
3. Truth has a kingdom and will one day put this world and its “truth” on trial.
(Pro. 12:22; Zech. 8:16; John 8:24; Rom. 1:18; 2:15; 1 Cor. 6:9-10; Rev. 21:8; 22:14-15)
Whether Babylon, Greece, Rome, the Ottoman Empire, the British Empire, or our own United States, world empires and nations are all ephemeral. They all prove that life is often not what it seems to be. (R. Kent Hughes, Preaching the Word: John, 384)
Conclusion… What is vital to our pursuit of truth when it comes to following Jesus?
A. When emotions run high, take time to discern truth.
(Jer. 17:9; Rom. 12:2; 1 Cor. 2:14; Phil. 1:9-10; Heb. 5:14; James 1:5; 1 John 4:1, 6)
You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you. (C. S. Lewis, A Grief Observed, 22)
It is a tragedy when we fail to recognize the truth. It is a greater tragedy when we recognize the truth but fail to heed it. (Bruce B. Barton, Life Application Bible Commentary: John, 365)
B. Seek first kingdom truth; even as this world’s “truths” change.
(Ps. 145:13; Pro. 12:19; Mat. 6:33; Rom. 14:17-18; Eph. 4:25; 6:14; 1 Tim. 3:15)
When Christ commanded His followers to “seek first the kingdom of God,” He was exhorting them to seek to be ruled by God and gratefully acknowledge His power and authority over them. That means that the Christian’s goal is not to strive to rule, but to be ruled. (Chuck Colson, God and Government, 98)
Seek first the kingdom of wealth and you’ll worry over every dollar. Seek first the kingdom of health and you’ll sweat every blemish and bump. Seek first the kingdom of popularity, and you’ll relive every conflict. Seek first the kingdom of safety, and you’ll jump at every crack of the twig. But seek first His kingdom and you will find it. On that, we can depend and never worry. (Max Lucado, Fearless, 51)
Repetition does not transform a lie into a truth. (Franklin D. Roosevelt, radio address, October 26, 1939)
This is the greatest wisdom—to seek the kingdom of heaven through contempt of the world. (Thomas à Kempis, Imitation of Christ)
C. Trust in, and walk with, THE Truth above all other “truths”.
(Pro. 3:5-6; John 3:16; 8:31-32; 14:6; 1 Peter 1:22-23; 2 John 1:2; 3 John 1:3-4)
[People] love truth when it discloses itself but hate it when it discloses them. (Augustin, Confessions, Book 10, Ch. 34, Sarah Ruden translation)
The servants of Christ in every age must remember that our Lord’s conduct in this place is meant to be their example. Like Him we are to be witnesses to God’s truth, salt in the midst of corruption, light in the midst of darkness, men and women not afraid to stand alone, and to testify for God against the ways of sin and the world. (J.C. Ryle, Expository Thoughts on John Vol.2, 185)
Worship Point…
True worship only happens in spirit AND truth.
(Psalm 15:1-2; John 4:24, 15:26; Romans 14:17-18; 2 Timothy 4:3; Hebrews 12:28)
We cannot worship in the spirit alone, for the spirit without truth is helpless. We cannot worship in truth alone, for that would be theology without fire. (A.W. Tozer, Whatever Happened to Worship, 46)
Men and women continue to try to persuade themselves that there are many forms and ways that seem right in worship. But God in His revelation has told us that He is spirit and those who worship Him must worship Him in spirit and in truth. God takes the matter of worship out of the hands of men and puts it in the hands of the Holy Spirit. (A. W. Tozer, Whatever Happened to Worship, 44)
Gospel Application…
Jesus came to testify to the truth. And the truth is that we are hopeless without him. Jesus IS the truth, and only in him can we ever be truly free.
(John 3:16-17; 8:32, 36; 14:6; Acts 4:12; 2 Cor. 3:17; 5:21; Gal. 5:1; Eph. 1:13-14; 1 Tim. 2:5; 1 John 1:6)
He was led away captive, and dragged before the High Priest’s bar, not because He could not help Himself, but because He had set His whole heart on saving sinners, by bearing their sins, by being treated as a sinner, and by being punished in their stead. He was a willing prisoner, that we might be set free. (J.C. Ryle, Expository Thoughts on John Vol.2, 182)
Jesus did not enter the world for any political purpose; instead he came to testify to the truth. There seems to have been no question in Pilate’s mind that Jesus spoke the truth and was innocent of any crime. It also seems apparent that while recognizing the truth, Pilate chose to reject it. It is a tragedy when we fail to recognize the truth. It is a greater tragedy when we recognize the truth but fail to heed it. (Bruce B. Barton, Life Application Bible Commentary: John, 365)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- How have you seen truth evolve in our current culture? What does the evolution of truth in our times indicate to you?
- What are some things that come to mind when Jesus speaks of his kingdom? What kinds of things make up the kingdom of Jesus?
- What timeless truths are being challenged in our society?
- When Jesus says, “Everyone on the side of truth listens to me.”, what comes to mind? How are you challenged to listen to Jesus?
- What areas of your life need to change in order to better reflect Jesus’ kingdom, truths, priorities and agenda?
Quotes to note…
It is not a decision that converts a person; it is the power of the Holy Spirit that does so. We get into the kingdom not because we make a decision, walk down an aisle, raise a hand, or sign a card. We get into the kingdom because there is true faith in our hearts. (R.C. Sproul, Can I Be Sure I’m Saved?, 15)
The kings and rulers and presidents of this fallen world exercise their authority out of a deep sense of self-promotion, out of a deep sense of wanting to be number one, out of a deep sense of self-preservation, even out of a deep sense of entitlement. By contrast, Jesus exercises his authority in such a way as to seek the good of his subjects, and that takes him, finally, to the cross. He did not come to be served, as if that were an end in itself; even in his sovereign mission he comes to serve – to give his life as a ransom for many. Those who exercise any authority at any level in the kingdom in which Jesus is King must serve the same way – not with implicit demand of self-promotion, confidence in their right to rule, or desire to sit at Jesus‘s right hand or his left hand, but with a passion to serve. (D. A. Carson, Scandalous, 20)
His was a spiritual kingdom of truth, and He won people to His cause, not through force, but through conviction and persuasion. He spoke the truth of God’s Word, and all who were His people would respond to His call (see John 8:47; 10:27). Rome’s weapon was the sword; but our Lord’s weapon was the truth of God, the sword of the Spirit (Eph. 6:17). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
To suffer voluntarily, when we a have the power to prevent it, and to suffer for a world of unbelieving and ungodly sinners, unasked and unthanked–this is a line of conduct which passes man’s understanding. Never let us forget that this is the peculiar beauty of Christ’s sufferings, when we read the wondrous story of His cross and passion. (J.C. Ryle, Expository Thoughts on John Vol.2, 182)
Life is not always as it seems. In God’s economy there is often a mighty reversal of appearances—the meek rule, the least are the greatest, the poor are rich, the weak are strong, the unlearned are wise. Here the beaten, defenseless Christ was holding court on Pilate, the Roman Empire, the Sanhedrin, and us. (R. Kent Hughes, Preaching the Word: John, 386)
When there is no basis for truth, there is no basis for moral right and wrong. Justice becomes whatever works or whatever helps those in power. In Jesus and his Word we have a standard for truth and for our moral behavior. (Bruce B. Barton, Life Application Bible Commentary: John, 365)
Whoever shows himself to be a partaker of the Divine nature, evidenced by loving in deed and in truth, is of the truth, hears Christ’s voice, and will be found in His train among the armies of heaven, when He comes forth to deal with the apostate power on earth” (Arthur W. Pink, Exposition of the Gospel of John, 853)
20-21 Jesus had nothing to hide. He had so frequently and openly declared the principles of his kingdom that there would be many witnesses who could narrate in detail
what he had taught. The interrogation by Annas was unnecessary because public testimony to Jesus’ teaching and attitude would be easily available, especially in Jerusalem,
where he had been speaking to crowds for several days. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 171)
Salome, the mother of John, was a sister of Mary, Jesus’ mother (cf. John 19:25 with Mark 15:40), and would have been equally related to Elizabeth, whose husband, Zechariah, was a priest (Luke 1:36). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 172)
18 Jerusalem is twenty-six hundred feet above sea level, and on a spring night the air is chilly. The servants had lighted a charcoal fire (anthrakian), which would warm only those near it and would not give off a great deal of light. Peter must have edged toward it, hoping to absorb some warmth, yet not wishing to make himself visible. He certainly did not want to be recognized again! (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 172)
This account of Jesus’ trial before Pilate is the longest in the four Gospels. Whereas the other three accounts deal largely with the legal charges, John’s narrative places more importance on Jesus’ concern with Pilate and on Pilate’s shifting attitude. Its psychological portrait of Pilate is comparable to that of the Samaritan woman at the well of Sychar (ch. 4) or that of the blind man (ch. 9). The Johannine presentation makes it more of an interview than a trial, though some of the legal details are plainly described. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 174)
The Jewish delegation did not enter into the courtroom because entering a Gentile home or business room entailed seven days’ defilement. Inasmuch as the Passover was imminent, they did not wish to be excluded from the feast for ceremonial uncleanness. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 174)
“What charges are you bringing against this man?” Pilate was proceeding by the usual routine of Roman law and would not automatically pronounce a sentence without knowing the alleged crime. The answer was elusive. The high priest no doubt knew that Jesus was not guilty of any crime under Roman law and that there was no evidence to support a charge. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 174)
The Jews’ admission that they could not execute the prisoner was a confession of their intention. Pilate was shrewd enough to realize that their motive was not a sincere desire to remove a dangerous revolutionary. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 175)
32 The introduction of Roman action at this point insured death by crucifixion, if the Jews could persuade Pilate to render a verdict against Jesus. Jewish capital punishment was inflicted by stoning; but crucifixion would place Jesus under the curse of God (Deut 21:22-23; cf. Gal 3:13). His messianic claims would be discredited, and the rejection would be justified. The manner of death is explicitly connected with Jesus’ own prophecy (John 3:14; 12:32-33). Ironically, the death that the Jewish hierarchy regarded as a final negation of Jesus’ claims became the means of justification apart from the law (Gal 3:13). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 175)
Pilate had expected to meet a sullen or belligerent rebel and met instead the calm majesty of confident superiority. He could not reconcile the character of the prisoner with the charge brought against him. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 175)
if Pilate really wanted to know what truth was; he would give Jesus his earnest attention. Jesus was more interested in appealing to Pilate than in defending himself. This method appears in all of his other interviews in this Gospel. In each of them Jesus’ focus was on reaching the heart of the person he addressed, not simply in magnifying himself. He made an appeal to Pilate, not for acquittal or mercy, but for recognition of truth. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 176)
38 Pilate’s reply, “What is truth?” is difficult to interpret. Was it facetious, scornful, impatient, despairing, or sincere? Even from the context it is not possible to be sure what he meant. Pilate’s immediate response was to declare Jesus innocent of any crime. He may have regarded him as a harmless philosopher or as a:n impractical dreamer. Certainly he did not look on Jesus as a dangerous subversive. His language does not imply that he attributed moral perfection to Jesus but only that Jesus had not transgressed any law that would have made him liable.to punishment. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 176)
39 Aware, however, that there were political overtones in the situation that called for some sort of action, Pilate groped for a solution that would be satisfactory to all concerned. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 176)
40 Pilate miscalculated the attitude of the crowd at this point. They had been instructed by the priests to ask for the death ofJesus; so instead of his release, they demanded that of a brigand named Barabbas. Quite likely Barabbas was a guerrilla “resistance fighter” who had been captured by the Romans and was being held for execution. In the eyes of the people, he was considered a champion of a free Israel and possibly something of a hero. The word applied to him (lestes) does not refer to a thief in the ordinary sense but to an outlaw or insurrectionist. The name Barabbas is Aramaic, meaning “son of the father.” By a strange irony the pseudo-son of the father was released, but the real Son of the Father was crucified. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 176)
Long before the Jewish leaders had Jesus arrested in the garden, they had determined to kill Him (John 11:47–54). However, the Jewish council did not have the right to execute prisoners, so it was necessary to get the cooperation and approval of Rome. This meant a visit to the Roman procurator, Pontius Pilate. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 301)
When Jesus confessed clearly that He was the Christ, the council found Him guilty of blasphemy and therefore, according to their law, worthy of death. However, it was necessary for the council to meet early the next morning and give their verdict, since it was not considered legal to try capital cases at night. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 301)
Pilate was not anxious to get involved in a Jewish court case, especially at Passover, so he tried to evade the issue. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
When you seriously consider the three accusations against Jesus, you quickly see that they were completely unsupportable. For one thing, He had not “subverted” the nation, either politically or religiously. Of course, He had publicly denounced the Pharisees and their hypocritical religious system, but He was not the first one—or the only one—to do that. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
The fact that some of the militant Jews saw in Him a potential king (John 6:15) was not our Lord’s fault, and He fled from all such political demonstrations. As for opposing paying tribute to Caesar, He taught just the opposite! “Render therefore unto Caesar the things which are Caesar’s,” He said, “and unto God the things that are God’s” (Matt. 22:21). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
Messianic expectations always ran high at Passover season, and it would be easy for a Jewish pretender to incite the people into a riot or a rebellion against Rome. Pilate no doubt felt himself on safe ground when he asked about Christ’s kingship. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
Pilate’s reply to Jesus showed what the Romans thought of the Jews: “Am I a Jew?” No doubt there was an obvious note of disdain and sarcasm in his voice. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
Jesus did not say that He had no kingdom in this world, or that He would never rule on earth. He does have a kingdom in this world, wherever there are people who have trusted Him and yielded to His sovereignty. One day He shall return and establish a righteous kingdom on earth (Dan. 7:13–28). Pilate’s concern was the source of this kingdom: where did Jesus derive His authority? (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 302)
For centuries, Roman and Greek philosophers had discussed and debated this very question and had come to no settled conclusions. Whether Pilate was sneering or sighing as he asked the question, we do not know, so it would be unwise to pass judgment. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
Incredible as it seems, the crowd asked for Barabbas! The people were persuaded by the chief priests and elders (Matt. 27:20), whose religious convictions did not motivate them toward justice and equity. National feelings always increased during Passover, and a vote for Barabbas was a vote against Rome. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
There is no explaining how a mob chooses its heroes. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
when a mob is manipulated by crafty leaders, in an atmosphere of patriotic fervor, it loses itself and starts to think with its feelings instead of its brains. Their condemning vote said nothing about the Son of God, but it said a great deal about them. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
Twenty or thirty years of total irreligion, without the influence of Sunday, Bible, or Christian teaching, will make a man’s heart hard as the nether mill-stone. His conscience at last will seem dead, buried, and gone. He will appear past feeling. Painful as these cases are, we must not think them peculiar to our own times. They existed under Christ’s own eyes, and they will exist until Christ returns. (J.C. Ryle, Expository Thoughts on John Vol.2, 182)
this unresisting prisoner had only to will His deliverance, and He would at once have been free. He had only to command the confusion of His enemies, and they would at once have been confounded. Above all He was One who knew full well that Annas and Caiaphas, and all their companions, would one day stand before His judgment seat and receive an eternal sentence. He knew all these things, and yet condescended to be treated as a malefactor without resisting. (J.C. Ryle, Expository Thoughts on John Vol.2, 182)
It is no uncommon thing to find people excessively meticulous about the observance of trifling forms and outward ceremonies, while they are the slaves of degrading sins and detestable immoralities. (J.C. Ryle, Expository Thoughts on John Vol.2, 184)
There is but a step from Lent to Carnival. (J.C. Ryle, Expository Thoughts on John Vol.2, 184)
Men who know they are wrong in one direction, often struggle to make things right by excess of zeal in another direction. That very zeal is their condemnation. (J.C. Ryle, Expository Thoughts on John Vol.2, 184)
Our Lord’s main object in saying “My kingdom is not of this world,” was to inform Pilate’s mind concerning the true nature of His kingdom, and to correct any false impression he might have received from the Jews. He tells him that He did not come to set up a kingdom which would interfere with the Roman Government. He did not aim at establishing a temporal power, to be supported by armies and maintained by taxes. The only dominion He exercised was over men’s hearts, and the only weapons that His subjects employed were spiritual weapons. (J.C. Ryle, Expository Thoughts on John Vol.2, 184)
no Government can expect to prosper which refuses to recognize religion, which deals with its subjects as if they had no souls, and cares not whether they serve God, or Baal, or no God at all. Such a Government will find, sooner or later, that its line of policy is suicidal, and damaging to its best interests. (J.C. Ryle, Expository Thoughts on John Vol.2, 185)
He did not come to win a kingdom with the sword, and to gather adherents and followers by force. He came armed with no other weapon but “truth.” (J.C. Ryle, Expository Thoughts on John Vol.2, 185)
What is truth? is nothing better than a pretense and an excuse. The words of Solomon will be found true as long as the world stands–“If you cry after knowledge, and lift up your voice for understanding; if you do you seek her as silver, and search for her as for hid treasures; then shall you understand the fear of the Lord, and find the knowledge of God.” (Prov. 2:4, 5.) No man ever followed that advice and missed the way to heaven. (J.C. Ryle, Expository Thoughts on John Vol.2, 186)
Regardless of how things looked in the garden of Gethsemane as Judas betrayed Jesus and an armed crowd came to arrest him, Jesus was in control, and the same is true as the narrative goes on to describe Jesus’ trial before Pilate. (R. Kent Hughes, Preaching the Word: John, 384)
Caiaphas failed to remember or did not know that Jesus had prophesied his mode of death when he said, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up” (3:14). It never entered Caiaphas’ diseased mind that he was fulfilling prophecy. Jesus was in control! Jesus was not on trial—Pilate and the Sanhedrin were! Christ was holding court, rendering his judgment, and making provision for all who would come to him. (R. Kent Hughes, Preaching the Word: John, 385)
Pilate was an ambitious opportunist who as procurator of Judea had gotten himself in over his head. He was brutal, politically inept, and anti-Semitic. Originally he was a native of Seville, Spain, and only got his job when, after joining the Roman legions, he met and married Claudia Procula, a granddaughter of the Emperor Augustus. (R. Kent Hughes, Preaching the Word: John, 385)
Jesus easily turned the tables on Pilate. We read the exchange beginning in verse 33: “So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’” In all four Gospels the “you” is emphatic. Although this is a legal question, it is first an incredulous exclamation. “Are you the King of the Jews? You?” It was no wonder Pilate reacted that way: Jesus was in peasant dress, stained with bloody sweat from Gethsemane, his features already swollen. (R. Kent Hughes, Preaching the Word: John, 386)
For some, God is a candy machine. They put in a quarter, and if he does not produce, they kick him! (R. Kent Hughes, Preaching the Word: John, 387)
Barabbas was the only man in the world who could say that Jesus Christ took his physical place. But I can say that Jesus Christ took my spiritual place. For it was I who deserved to die. It was I who deserved that the wrath of God should be poured upon me. I deserved the eternal punishment of the lake of fire. He was delivered up for my offenses. He was handed over to judgment because of my sins. This is why we speak of the substitutionary atonement. Christ was my substitute. He was satisfying the debt of divine justice and holiness. That is why I say that Christianity can be expressed in the three phrases: I deserved Hell; Jesus took my Hell; there is nothing left for me but his Heaven. Donald Grey Barnhouse, “God’s Remedy”, Romans, vol. 2 (Fincastle, VA: Scripture Truth, 1954),
- 378.
What is the truth? Christ is Judge of all. His judgment will fall upon those who have invested their lives in the world with its materialism, its sensuality, its pragmatism. But Christ comes to those who look for a city whose foundation and maker is God. What is the truth? Christ died in place of all those who will respond to him. A man shared his faith openly with a Jewish merchant friend. The man had not received Christ, but a time came when he was dying. The Christian man went to see him, but the doctor said, “I’m sorry. You can’t see him now. He is in too bad a condition.” But when things got even worse, the doctor said, “You can go in now. It can’t do any harm. But don’t say anything.” So the man went in and knelt by the bed of his friend. He took his frail hand, and he began to pray silently. The man, just before he expired, opened his eyes and said, “Not Barabbas, but this man.” Jesus Christ has reversed the sentence of all believers. Has he reversed yours? Will you say, “Not this man, but Barabbas” or “I want Christ”? (R. Kent Hughes, Preaching the Word: John, 390)
It was might attempting to crush the right. (Arthur W. Pink, Exposition of the Gospel of John, 838)
The Savior was tried before what ought to have been the holiest judicature on earth, but was condemned by the most fearful perversion of justice and abuse of its forms that is recorded anywhere in history. (Arthur W. Pink, Exposition of the Gospel of John, 842)
Liars bore witness against the Truth. He who is the Resurrection and the Life was doomed to die. (Arthur W. Pink, Exposition of the Gospel of John, 842)
He was submissive to the last, even when it was perverted against Him. (Arthur W. Pink, Exposition of the Gospel of John, 844)
“And it was early”: the disciples could not watch with Him one hour; His enemies had acted against Him all through that night! Alas, man has more zeal and energy, because more heart, for that which is evil than for that which is good. The same people who will listen, untired, half a day to a political discussion, or sit three hours through an opera, complain that the preacher is long-winded if he spends the whole hour in expounding the Word of God! (Arthur W. Pink, Exposition of the Gospel of John, 845)
These very men were here engaged in the vilest act ever perpetrated on earth, and yet they spoke of being “defiled”! They hesitated not to deliver their Messiah to the Gentiles, yet were scrupulous lest they be disqualified from eating the passover. So to-day there are some who are more concerned about the right form of baptism than they are of a scriptural walk; more punctilious about observing the Lord’s supper than to bring forth fruit to the glory of the Father. (Arthur W. Pink, Exposition of the Gospel of John, 845)
had the Jews still possessed the power of inflicting capital punishment for such crimes as they alleged against the Lord Jesus, the mode of execution would have been by stoning. By delivering Him to Pilate this ensured the Roman form of punishment, crucifixion, and thus did the saying of Christ come to pass: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14); and again, “I, if I be lifted up from the earth, will draw all unto me. This He said, signifying what death he should die” (John 12:32, 33). (Arthur W. Pink, Exposition of the Gospel of John, 848)
[Pilate] knew full well that the Savior was no malefactor: he could not have been ignorant of His public life—His deeds of mercy, His words of grace and truth; yet did he refuse Him a fair trial The fact that Pilate’s objection (John 18:31) was so easily silenced, revealed the pitiable weakness of his character. Sent to be the Governor of these Jews, they, nevertheless, compelled him to be their slave, the executioner of their wrath. (Arthur W. Pink, Exposition of the Gospel of John, 848)
He did not say “My kingdom is not in this world,” but “My kingdom is not of this world.” Believers are not “of” this world (John 17:16), yet they are “in” it! (Arthur W. Pink, Exposition of the Gospel of John, 850)
Unlike all the kingdoms which have preceded it, My kingdom will not originate with man, but be received from God (Dan. 7:13, 14; Luke 19:12); unlike the kingdoms of man, which have been dependent upon the powers of the world, Mine will be an absolute theocracy; unlike theirs, which have been propagated by the world’s arms, Mine will be regulated by heavenly principles; unlike theirs, which have been characterized by injustice and tyranny, Mine will be marked by righteousness and peace. (Arthur W. Pink, Exposition of the Gospel of John, 850-851)
Some have wondered why Christ did not appeal to His wondrous and benevolent works of mercy when Pilate asked Him, “What hast thou done?” But those were a part of His Messianic credentials (Matthew 11:3-5, etc.), and therefore only for Israel. Others have wondered why Pilate did not refer to the smiting of Malchus in the garden, when the Lord affirmed “then would my servants fight.” Why had not the Sanhedrin informed Pilate of Peter’s temerity? Malchus was a servant of the high priest and nothing was more natural than that he should clamor for redress. The seeming difficulty is at once removed by a reference to Luke 22:51, where we are told that the Savior “touched his ear and healed him.” “The miracle satisfactorily explains the suppression of the charge—to have advanced it would have naturally led to an investigation that would have more than frustrated the malicious purpose it was meant to serve. It would have proved too much. It would have manifested His own compassionate nature, His submission to the law, and His extraordinary powers” (Mr. J. Blount). (Arthur W. Pink, Exposition of the Gospel of John, 851)
‘Let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth’ (1 John 3:18, 19).
“Pilate saith unto him, What is truth? And when he had said this, he went out” (John 18:38). There has been wide difference of opinion as to the spirit in which he asked this question. Clearly it was not that of an earnest inquirer, as his at once leaving Christ without waiting for an answer shows—only an awakened conscience is really desirous of knowing what is Truth. Many have thought it was more a wail of despair: What is truth?: “I have investigated many a system, examined various philosophers, but have found no satisfaction in them.” But apart from the fact that everything revealed about his character conflicts with an earnest, persevering quest after light, would he not rather have said, “Truth! there is no truth!” had that been his state of mind? Personally, we regard Pilate’s words here as an expression of scorn, ending them not with a question mark but an exclamation, the emphasis on the final word “What is truth?’ (Arthur W. Pink, Exposition of the Gospel of John, 853)
“We have noticed elsewhere how strangely yet significantly this name Barabbas, ‘son of the father,’ comes in here. It was the Son of the Father—just as that—whom they were refusing now; but of what father was this lawless one the son? A shadow it is, surely, of the awful apostasy to come, when they will receive him who comes in his own name (the Antichrist, A.W.P.), true child of the rebel and ‘murderer from the beginning.’ (Arthur W. Pink, Exposition of the Gospel of John, 854)
Actually, sedition was about the only charge that would justify death by crucifixion, and the strongest complaint that came from the Jews was “blasphemy” against God. (Samuel Young, Beacon Bible Expositions, 148)
Completely apart from his treatment of Jesus, this Roman governor of Judea (A.D. 26—36) earned for himself a foul reputation among the Jews and Samaritans, showing himself eager to provoke and offend his subjects. Repeatedly, his unsavory behavior extended beyond slander and robbery into violence and murder. So shocking were Pilate’s acts of cruelty that on at least two occasions he was called to account by Roman imperial authority. These factors encourage us as readers to hear cynical, cruel overtones in Pilate’s words, which, on their own, might be heard as fairly reasonable and sincere. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 218)
Pilate knew well the fine art of humiliation, and toyed mercilessly with the petitioners: Then Take him yourselves and judge him by your own law (18:31a). The poison in this response can be recognized when one realizes that Pilate knew beyond any doubt that the Jewish leaders desired for Jesus a Roman execution, a punishment to be enacted only by Roman authority. Pilate’s skill in “playing dumb” was calculated to force the Jewish leaders to acknowledge publicly his overriding authority, as well as the limits of their own power. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 218)
[What is truth?] On the surface, the question stands as a reasonable follow-up to the statement of Jesus. But other factors urge otherwise. If ancient reports about Pilate are accurate, we are viewing a man who promoted himself above all law, who impulsively and ruthlessly fulfilled his own desires without restraint, who recognized no principle higher than his own self-interest. When Pilate asked, “What is truth,” we hear the voice of one whose every action seemed to claim, “I am truth; I recognize no authority outside myself.” If this is true, then his question itself may be part of a larger strategy of “truth avoidance.” Everyone knows that an unpleasant conversation can be stopped in its tracks in a quagmire of insincere questions. Furthermore, we have already seen Pilate wiggling to avoid facing (in a personal way) the question of Jesus’ identity (18:33-35). Was it possible that Pilate himself already sensed his question was wrongly (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 220)
Pilate resorted to yet another strategy to thwart the plans of the Jewish leaders. Surely the sight of a fellow Jew, bloodied by brutal treatment at Gentile hands, would move all other Jews to demand Jesus’ immediate release. So Pilate handed Jesus over to his soldiers to be roughed up. It is likely that the Roman soldiers undertook their task with considerable glee. It was their thankless job to police a Jewish population who hated the Roman presence and whose culture and customs seemed so condescending to all Gentiles. The chance to beat up a Jewish man with impunity, and a Jewish “king” at that, might have been viewed as recreational. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 221)
In spite of his authority, Pilate seemed to be a troubled man, trying to make the best of a difficult and very insecure position. Over the years his status had been undermined by these stubborn Jews in a number of incidents. And he had to contend with the wealth and power in the house of Annas and deal with the Sanhedrin which was a well-organized, exclusive group. There was also the constant challenge of radical groups, particularly the Zealots and the Essenes. And the feast of the Passover with thousands of pilgrims crowded into Jerusalem was always an explosive time. It must have seemed like an impossible situation. And he could not help wondering about his standing with Caesar, who had developed a special relationship with Herod. Several of his decisions over the past few years had been reversed because of Herod’s influence. (Roger L. Fredrikson, The Communicator’s Commentary: John, 269)
Raymond brown has put it tellingly, “Many are those who can find mirrored in Pilate their own tragic history of temporizing and indecision.”3 (Roger L. Fredrikson, The Communicator’s Commentary: John, 270)
So we become aware throughout the dialogue that the eternal truth of an everlasting kingdom confronts the political power of Rome. And the Jews capitulate to this power, for in the end they renounce all loyalty they may have to the expected Messiah and shout, “We have no king but Caesar!” (19:15). They have thrown aside their deepest spiritual aspiration for the blood of Jesus in succumbing to the power of this world. (Roger L. Fredrikson, The Communicator’s Commentary: John, 270)
Sanhedrin 7:1). They seem set, however, on having Rome execute Jesus, for then it would be by crucifixion. They probably want him crucified (19:6, 15) not only because it was a particularly brutal and painful form of death, but also because it would signify that Jesus is accursed by God (Deut 21:23; cf. Gal 3:13, Robinson 1985:257 n. 147; Beasley-Murray 1987:328). In John’s Gospel the focus is on Jesus as the revealer of God. His opponents have rejected that claim and desire his death in order to vindicate their conclusion. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 439)
Jesus neither affirms nor denies his identity as king, but he responds like a king. He speaks of his kingdom and quite calmly focuses the attention on Pilate, asking a question that tests Pilate’s heart (v. 34). He is speaking to him as a human being, not as the Roman governor. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 440)
The grace and humility evident in the Passion itself comes through also in the gentleness of Jesus’ dealing with this Roman politician (cf. Chrysostom In John 84.1). Jesus replies, “You say that I am a king” (v. 37). This is often taken as an affirmative, almost as if Jesus were saying, “You said it!” (cf. NIV). This interpretation is possible (Beasley-Murray 1987:317); however, it is more likely that Jesus is saying, “That’s your term. ” He is clearly claiming kingship, but he does not commit to the label of “king,” probably because it is loaded with misunderstanding (6:15; cf. 1:49; 12:13). It is very much a term “of this world”! His reticence here is similar to his attitude toward other titles, such as “Messiah,” elsewhere in the Gospels. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 442)
Pilate’s response, What is truth? (v. 38), is probably not a great philosophical remark, but a dismissal of the whole subject as irrelevant. Pilate has heard enough to determine that Jesus is not a political threat, and, therefore, he has gotten from the interview what he was after. Jesus has sown seed, but it has fallen on a beaten path. Pilate does not listen to Jesus, so, according to what Jesus has just said, he is not of the truth. The judge has been judged and found self-condemned through his response to Jesus. The Jewish opponents had come to this same place during the course Of Jesus’ ministry. So now both Jew and Gentile have been given a chance to respond to the one come from God, and they have rejected him. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 443)
It was Pilate’s aim, by sheer brutality where necessary, to keep the lid down on what could become a boiling political pot. N.T. Wright, John for Everyone: Part 2, 110)
“My kingdom is not of this world.” The preposition is the Greek ek, meaning “out of.” Literally, He said, “My Kingdom is not out of this world.” He is not saying that His Kingdom is not going to be on this earth some day, as He is going to rule as King of kings and Lord of lords and “the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isaiah 11:9). But His Kingdom is not going to be of this world system. It will not be a power structure built on politics. It will not come through worldly measures. Jesus will not be elected King by either the Democrats or the Republicans or by the United Nations. It is not going to be built by war and turmoil and hatred and bitterness. Pilate, himself, was a crooked politician who bought his job and was a puppet of Rome. He hated the Jews, but he was afraid to offend them because he might lose his job. But Jesus will not come to His Kingdom by political maneuvering. Jesus said, “If my kingdom were of this world, then would my servants fight.” He was offering no resistance. Peter had tried to defend Him, and Jesus had told him to put his sword in the sheath. He is not building His Kingdom out of the present political system. (J. Vernon McGee, Thru The Bible Commentary Series, John, 310)
Although the final victory has not been won, Jesus planted the flag of his kingdom in this world, and God began rescuing citizens from the kingdom of darkness and bringing them into the kingdom of Christ (see Colossians 1:12-13). The kingdom of God is wherever Christ’s rule is acknowledged by men and women. (Bruce B. Barton, Life Application Bible Commentary: John, 364)
Jesus’ claim to the throne and his reign are beyond the limitations of this world. The goals, principles, and methods of Christ’s kingdom come from heaven. They are not the invention of evolving people or even of prophets and wise men. The way the kingdom affects our lives demonstrates that it is not rooted in this world. For instance, citizens of the kingdom hold all of life in such high regard that they are ready to lay down their own lives in obedience to Christ for the sake of other lives. Jesus’ kingship requires, not a choice of options for action, but real obedience to a wise Savior-King. (Bruce B. Barton, Life Application Bible Commentary: John, 364)
Jewish men had names that identified them with their fathers. Simon Peter, for example, is called Simon son of Jonah (Matthew 16:17). Barabbas is never identified by his given name, and this name is not much help either—bar-abbas means “son of Abba” (or “son of Daddy”). Barabbas, son of an unnamed father, committed a crime. Jesus died in his place, so this man was set free. We too are sinners and criminals who have broken God’s holy law. Like Barabbas, we deserve to die. But Jesus died in our place, for our sins, and we have been set free. We don’t have to be “very important people” to accept our freedom in Christ. In fact, thanks to Jesus, God adopts us all as his own sons and daughters and gives us the right to call him Abba—”Daddy” (see Galatians 4:4-6). (Bruce B. Barton, Life Application Bible Commentary: John, 366)
