Do you want me to release to you the King of the Jews?

 

 Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled. 

 

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.  

 

- Mark 15:1–11 

 

Yesterday we read that, as Peter was below in the courtyard of the high priest, while Jesus was on trial inside the home, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.

 

 Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  My study Bible tells us that while the Jewish religious law dictated the death penalty for blasphemers (Leviticus 24:16), of which the chief priests have convicted Jesus in an illegal night trial, under Roman occupation the Jews were prohibited form carrying out an execution.  So therefore, they must get a sentence issued by Pilate, the Roman governor.  

 

 Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  Pilate's question comes from the political charges that have been made against Jesus.  Pilate would not execute a person over religious matters, so therefore the chief priests have come up with a political crime that would guarantee the death penalty.  They accused Jesus of making Himself an earthly king, which would be treason against Caesar (see John 19:7-12).  

 

 And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.  My study Bible says that Christ's silence (He answered nothing) fulfills the prophecy of Isaiah 53:7, in which the Messiah is portrayed as silent while He is led "as a sheep to the slaughter."

 

 Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.  Pilate is hoping to release Jesus, as he knows He is innocent (he knew that the chief priests had handed Him over because of envy; see also Mark 15:14; John 18:38, 19:4-6).  Therefore, he turns to the crowd for support, hoping they will ask for Jesus despite the accusation of the chief priests.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

 

In yet another aspect of the "upside down" nature of the events surrounding Jesus' Crucifixion, my study Bible has a note regarding Barabbas.  It says that the name Barabbas means "son of the father."  But we know that Jesus is the true Son of the Father.  Ironically, therefore, these crowds are given a choice between one Son of the Father and the other.  As the chief priests influence the crowds to choose Barabbas, so they also indicate to which father they belong -- the devil (John 8:44).  This illustrates for us perhaps the power of choosing, and unintended consequences for decisions we make that may not be central to a bad outcome or choice (such as the condemnation and Crucifixion of Christ), and yet nonetheless we participate in a secondary way, through the repercussions generated that affect others.  This crowd is not responsible for trying Jesus in an overnight (and therefore illegal) trial; they're not responsible for the many false witnesses who testified against Jesus.  They're not members of the Sanhedrin, nor are they scribes or elders.  But they are stirred up by the chief priests, and manipulated in a way so as to also participate in the same choices and "energies" of this bad act intended against Christ.  It illustrates for us how even our most small and tangential-seeming choices have meaning, for we choose whether we will participate in what ostensibly serves the good, or what is not good.  Jesus teaches us to be watchful, and to pray always, and such moments of decision are reasons for that admonition.  See Mark 13:37; 14:38.  In the illustration of the name of Barabbas, at this time when Jesus is on trial before Pilate, we have what is possibly a unique example of what heresy is.  For a heresy is something which is not necessarily obviously a lie.  As Jesus gives us the parable of the Wheat and the Tares, the tares are a type of weed that closely resembles wheat, and they grow side-by-side, so that it takes discernment to know the difference, and one can't necessarily be taken out without disturbing the other.  So heresy is something that seems to resemble the truth, but it is counterfeit in one way or another, and this is why we need watchfulness, and the knowledge the discern the truth.  It is why the Church has historically held Councils to deliberate and identify heresy, and to give us the truth of Christ and identify for us what is false.  While this crowd may be thinking they are doing something correct by following the chief priests, or perhaps they simply are there to be roused one way or another at the spectacle of this trial before Pilate, Barabbas is a counterfeit hero -- one who claims boldness and daring in seeking to deliver the people from the Romans.  But it is Jesus who is the true Deliverer, and who offers the true salvation for Israel and for all people; He is the Savior.  If we look closely in our lives, we also may be able to identify moments in which things seem upside down, what is taken as true in fact is false, skillful lies and half-truths serving the opposite of the good.  Let us therefore take Christ's advice to be watchful always, and to learn and grow in our faith so that we are aware of what we are about, and not prey for skillful manipulators with their own agendas.  Let us not just follow the crowds, but always follow our Lord.  Pilate offers to release Jesus, but the crowd turns him down.  Let us consider what we choose, and whom we follow, at all times. 

 

 

 

 

 

 

 

 

 

 

 

 

And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will

 

 Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people.  And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him.  I will therefore chastise Him and release Him (for it was necessary for him to release one to them at the feast).  And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who has been thrown into prison for a certain rebellion made in the city, and for murder.  Pilate, therefore, wishing to release Jesus, again called out to them.  But they shouted, saying, "Crucify Him, crucify Him!"  Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go."  But they were insistent, demanding with loud voices that He be crucified.  And the voices of these men and of the chief priests prevailed.  So Pilate gave sentence that it should be as they requested.  And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.

 

- Luke 23:13–25 

 

Yesterday we read that the whole multitude of the religious leaders who seized at night and held Him for questioning the next morning arose and led Him to Pilate.  And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."  When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at this time.  Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.  Then he questioned Him with many words, but He answered him nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other.

 

  Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people.  And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him.  I will therefore chastise Him and release Him (for it was necessary for him to release one to them at the feast).  And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who has been thrown into prison for a certain rebellion made in the city, and for murder.  Pilate, therefore, wishing to release Jesus, again called out to them.  But they shouted, saying, "Crucify Him, crucify Him!"  Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go."  But they were insistent, demanding with loud voices that He be crucified.  And the voices of these men and of the chief priests prevailed.  So Pilate gave sentence that it should be as they requested.  And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.  My study Bible notes of today's passage that three times Pilate attempts to release Jesus (verses 16, 20, 22), and three times the chief priest the rulers incite the people to demand He be put to death.  In the end, these men demand the release of a rebel like themselves.  Barabbas, my study Bible continues, means "son of the father" and indicates to which father these rulers belong -- the devil (John 8:44).  

 

Over the course of the past several readings, we have spoken of the darkness that is present, to which Jesus referred at His arrest, when He said, "But this is your hour, and the power of darkness" (Monday's reading).  In today's reading, the darkness is still present.  There are those who vehemently hurl false accusations against Jesus: the chief priests, rulers, and the people they've stirred up to shout against Him.  But into this darkness we start to get hints of exposure, of light shining through to expose the lies.  Three times Pilate tries to let Him go, saying he's found no fault in Jesus worthy of death.  Even Herod found no fault in the man, said Pilate.  Pilate -- a shrewd and, in a sense, disinterested administrator -- has as his top priority one thing:  to keep the peace, so that he keeps his head, so to speak, and his position as governor.  This was the difficult job of the Roman governor of Judea.  But the darkness has another evil plan in mind, and the leaders and the people demand instead the release of Barabbas.  Barabbas, as my study Bible points out, means "son of the father."  And so, for those who read the Scriptures and know them, Jesus has already pronounced who the father of the darkness is, for he is the same as the father of lies.  In an earlier encounter with these men, the religious leaders who seek to kill Him, as reported in St. John's Gospel, Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me.  Why do you not understand My speech? Because you are not able to listen to My word. You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. But because I tell the truth, you do not believe Me. Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? He who is of God hears God’s words; therefore you do not hear, because you are not of God" (John 8:42-47).  The darkness is present, of that there is no doubt.  It's present in the murderer, Barabbas, whom they prefer.  It's present in the lies they tell.  And it's present spiritually in the reality of the one who is the father of lies.  But here, the light shines also, because the darkness is exposed in Barabbas' name and in what he's done, in the truth obvious even to Pilate and Herod about Jesus, in the open preference for a murderer and rebel to Jesus the Christ.  If we look around us in life, with our eyes opened, we may also find hints of exposure like this when we're caught in evil circumstances, for the light can't stay hidden, and evil is exposed through its own arrogance and ignorance.  The hints are all here to what is really going on.  They're there for those who are willing to see them, named and identified:  murder, lies, deceit, false accusation.  They are all there in the open for those who will see.  For again, in St. John's Gospel, Jesus says to Nicodemus, "For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed" (John 3:20).  But in St. Luke's Gospel, He also affirms, "For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light.  Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him" Luke 8:17-18).  Even in the midst of deception, the truth of these men is exposed, the lies understood, the murder in their hearts revealed.  And even what they seem to have will be taken from them.  Let us, even today, keep our full trust in the light, and remember what we're to be about as His followers.  Will we be the ones who go along with the lies, or those who remain in the truth?

 

 

 

 

 

 

 

 

Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly. 

 

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  

 

Therefore, when they had gathered together, Pilate said to them, "Whom do you  want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!" 

 

 - Matthew 27:11-23 

 

 When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who as priced, whom they of the children of Israel priced, and gave them for the potter's field, as the LORD directed me."

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.  My study Bible comments that the chief priests hide their real charge against Jesus -- the claim of equality with God -- because this would not persuade the governor to sentence Him to death.  Instead they devise to present a charge of treason, that Jesus called Himself the King of the Jews.  Such a crime would carry the death penalty, as it constitutes a challenge to Roman rule.

 

 Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  My study Bible comments that Jesus is the true Son of the Father, yet the name Barabbas means "son of the father."  Ironically, these crowds have to choose between one Son of the Father and the other.   My study Bible says that as they influence the crowds to choose Barabbas, these chief priests indicate to which father they belong -- the devil (John 8:44).  

Therefore, when they had gathered together, Pilate said to them, "Whom do you  want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!"   Here Pilate tries three times to release Jesus, but the chief priests and elders persuade the people that they should ask for Barabbas and destroy Jesus, thus refuting Pilate's three attempts.  In the end, my study Bible says, they are demanding the release of a rebel like themselves.

 

 Pilate tries three times to save Jesus, because it's the time of the Passover Feast, and so the occasion when the Romans would give amnesty to one of the prisoners of the Empire, giving them back to the community, so to speak.  Pilate, being an outsider to the politics of the temple, hasn't really any problem with Jesus.  Jesus is not like Barabbas, who was likely what may be called a brigand, one involved in insurrection against the Romans.  Barabbas is a kind of known quantity to Pilate, the type of man seen as a criminal because he was involved in some sort of violence against the state.  State power and order were the greatest priorities for the Romans, and so certainly for this Roman governor keeping those like Barabbas under control would have been an obvious concern.  But Jesus is another matter altogether.  Well-spoken, and meek (or gentle), Jesus is someone that a Roman official could possibly regard as possessing some kind of virtue.  Barabbas, by contrast, is here called a notorious prisoner.  Moreover, Pilate's own wife confesses to him that he'd best beware of how he treats Jesus, even sending Pilate a message:  "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."   Among the peoples and cultures of the Mediterranean still today, and certainly then, portents and omens such as dreams have some mysterious significance.  One could possibly ignore them and regret it.  In a world such as Pilate lived, confidence and trust would be in short supply; perhaps only a wife could be trusted to confide such a message honestly (her fate, after all, rested with him as well).  But the Gospels tell us that Pilate honestly has found nothing wrong or criminal in Jesus ("Why, what evil has He done?").  Moreover, he knows that these religious leaders who want Jesus executed seem, apparently to Pilate, to want to do so out of envy.  Perhaps Jesus is a type of leader in the society that might be easier to deal with than those who favor brigands like Barabbas.  At any rate, whatever Pilate is thinking, it's his job to maintain the peace and order such as it was, or his own career would certainly be on the line.  So for all these various reasons, Pilate tries to free Jesus.  But the religious leaders are experts in coercion and manipulation, and they have determined that they are to be rid of Jesus, who seems to challenge their authority and has favor with the people.   He wants to change things, and especially He challenges the ways that they do things.  He's a threat to them in this sense.  Pilate fails to persuade the crowds, and perhaps he sees there is no sense arguing with the religious leaders; he's not going to change their minds.  But instead of asserting his authority -- which he could do as the power rests with him in these circumstances -- he won't challenge them anymore.  Perhaps he thinks he's got enough trouble on his hands with insurrections as it is; perhaps he thinks it's canny to do some horse trading and give in to the religious leadership here to stay on good terms as their cooperation is necessary to Rome.   At any rate, it is here where our reading cuts off for today, and so we must wait until Monday's reading to see the decision we know will happen, and Pilate's manner of delivering it.  But let us consider Pilate's judicial decision here as one that weighs on a scale of balance:  on one side is the Jewish nation as represented by the religious leaders and the crowd's demand for Barabbas, and on the other side is Jesus in whom Pilate can find no evil.  How would we see the balance on this scale if we were Pilate?  We know it's heavily tipped in favor of Christ, for we know His substance and who He is.  But Pilate has things he knows about these leaders such as their envy, he knows of his wife's troubling dream, he knows that rationally he has found no evil that Christ has done.  We each might find ourselves at some time in Pilate's seat, needing to make a decision between forces that are highly coercive -- people whose cooperation we might need, and the truth that seems to present itself before us.  Think about Pilate the next time such a circumstance presents itself; for we don't know who might be standing before us.  It might be one of "the least of these," a brother of Jesus.

What is truth?

 

 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.  

 

Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."  Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  

 

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."  

 

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 fault in Him at all.  But you have a custom that I should release someone to you at the Passover.  Do you therefore want me to release to you the King of the Jews?"  Then they all cried again, saying, "Not this Man, but Barabbas!"  Now Barabbas was a robber.

 

- John 18:28–40

 

Yesterday we read that, following Christ's arrest and His being taken to the home of the high priest for a night trial, Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed. 

 

Then they led Jesus from Caiaphas to the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, and it was early morning.  But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.    My study Bible cites the commentary of St. John Chrysostom here.  St. Chrysostom notes the irony that Christ's accusers apparently do not fear being defiled by condemning an innocent Man to death -- but at the same time, they would not set foot into a court of justice (they themselves did not go into the Praetorium).   

 

 Pilate then went out to them and said, "What accusation do you bring against this Man?"  They answered and said to him, "If He were not an evildoer, we would not have delivered Him up to you."    Then Pilate said to them, "You take Him and judge Him according to your law."  Therefore the Jews said to him, "It is not lawful for us to put anyone to death," that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  My study Bible comments that since the chief priests of the Jews had no actual crime with which to make an accusation against Jesus, Pilate here refuses to pass judgment.  When the chief priests tell him, "It is not lawful for us to put anyone to death," they are not referring to the Law of Moses.  Instead, they are referring to the laws of Roman occupation, which Pilate knows well, as the Romans reserved the right to execute people.  So, therefore, the chief priests are relying on Pilate to sentence Jesus to death.  Moreover, under Jewish law, stoning was prescribed as the usual means of execution.  But, my study Bible notes, Jesus has prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33), as He had foreknowledge that He would die, not at the hands of the Jews, but by the Roman method of crucifixion.

Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?"  Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?"  Pilate answered, "Am I a Jew?  Your own nation and the chief priests have delivered You to me.  What have You done?"  Jesus answered, "My kingdom is not of this world.  If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here."  Pilate therefore said to Him, "Are You a king them?"  Jesus answered, "You say rightly that I am a king.  For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.  Everyone who is of the truth hears My voice."   My study Bible comments that it is unheard of that the accused would have to name the charges against himself in any court, as it is the captors who would be the ones to name the crime.  It says that since Pilate has to ask Jesus what the charges are, it shows that the chief priests could not name any crime He might have committed.  More importantly, this shows that Jesus was the Lord over the events of His death (see John 18:4, 8).  Even the governor has to come to Christ in order for His trial to proceed. 

 

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 fault in Him at all.  But you have a custom that I should release someone to you at the Passover.  Do you therefore want me to release to you the King of the Jews?"  Then they all cried again, saying, "Not this Man, but Barabbas!"  Now Barabbas was a robber.   Today's lectionary reading only extends to verse 38, but I have added on the final two verses of the chapter, as they apply to my study Bible's observation.  It says that although Pilate knows Christ to be innocent of any crime, he here attempts to strike a compromise with the Jews by declaring Christ guilty, but freeing Him on account of the Passover.  In this way, the chief priests would get their official declaration of guilt, and at the same time Christ would not be unjustly punished.  

It's interesting to ponder Pilate's question, "What is truth?"  To the religious Jews of the Council, and in particular to the Pharisees, perhaps notions of truth would already have some historical religious or spiritual context or meaning.  But Pilate here is the voice of a world without the religious background of the Jews and Jewish spiritual history.  His question, perhaps, comes in the context of the classical educational understanding of the Roman and Greek world, in particular, one assumes of the philosophers, logicians, mathematicians, and even the poets and playwrights.  The question of Pilate, "What is truth?" is not something that comes out of what we now would call secular society, but in a sense it is related to our modern popular concepts of secularism.   That is, it doesn't come from the religious understanding we know that Jesus encompasses in His fullness.  However, that does not mean that our every day or "secular" notions of truth are absent from Christ's truth.  Christ embraces a deeper and fuller notion of truth, one that includes the Creator of all and things divine and spiritual -- without leaving out our common understanding of the word.  When Pilate asks, "What is truth?" it seems that we might assume the irony here is not lost at all on the original hearers of this Gospel, nor on St. John (the author of the Gospel) at all.  For Pilate's truth embraces this sort of hopeless compromise, that makes no real internal logical sense, but instead makes sense only in terms of expedience.  In that sense, it's not really a true compromise at all, because there is no internal cohesion to the logic of both condemning Christ and setting Him free.  More importantly, the truth is missing from this compromise, for Christ is neither guilty of the charges made against Him (something Pilate knows already), and neither is He embraced by the people as their King, but rather rejected by this crowd stirred up by the religious rulers.  So neither outcome would be, in fact, "true."  Neither is Christ a king in the secular sense of the Gentiles, or in the sense of those who await a Jewish Messiah in imitation of King David.  He fits none of these things in truth.  So while Pilate is coming from an entirely different perspective and cultural understanding, his own notions of truth are incomplete and even self-contradictory, an indication of something that will not stand forever (see Christ's parable of a kingdom divided against itself here).  From the point of view of the Gentile world, and those of us whose ancestors came from the pagan cultures of the Greco-Roman world and its universal influence, we should understand our early Christian forbears as those for whom the greater truth of Christ made such an astounding and transformational impact on the society, and how these great empires were to eventually become Christian.   When we encounter falsehoods cloaked in expedient solutions, half-truths, partial understanding disguised as truth, and all manner of self-contradictory things professed to us as new ideas and concepts, we, also, should remember this greater fullness of truth that so impacted the ancient world.  Even with its tremendous heritage of culture, education, art, poetry, science, and so much more, Christ became the fullness of the truth they had been reaching toward.  Modern facile assumptions that Christian holidays or celebrations simply supplanted ancient ones in order to wield influence are mistaken, particularly in their underestimation of the intelligence of our ancient peoples.   If the solstice had spiritual meaning for the ancients because of the light growing in the world, it would come to have a fuller and deeper meaning in commemorating the Light who is Christ coming into the world.  If the ancients understood truth as central to logic, truth would take on even greater dimensions in the spiritual reality of Christ as the Word or Logos.  If life was to be cherished, it would become something vastly more wealthy and productive in the Holy Spirit, the giver of life.  Greek philosophy was not abandoned, but instead used to create theology and serve the Church.  Architecture and art became even more splendid in the great cathedrals and iconography of the Church.  The literature of classical culture was preserved in monasteries where notions of heroism, of truth, of goodness, and love were deepened and expanded in the nobility and even humility of Christ -- which was offered not to a few elite, but to all of us, even to slaves.  Let us understand Pilate's question, and how it would come to be answered in Christ.  Let us observe how those of the ancient world did not simply reject the good things of their past, but rejoiced in the greater fullness of truth offered in Christ.   They would come to understand that whatever was true, or good, or beautiful served the Person who was truth.  That is, a greater truth of righteousness and grace, which embraced, enhanced, and uplifted what they knew to be true, and good, and beautiful. 

For he knew that the chief priests had handed Him over because of envy

 

 Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.  

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

 

- Mark 15:1–11 

 

Yesterday we read that as Peter was below in the courtyard, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.

 

  Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  My study Bible comments that while the Jewish religious law dictated the death penalty for blasphemers (Leviticus 24:16), under Roman occupation the Jews were prohibited from carrying out an execution.  So, therefore, they had to get a sentence issued by Pilate, the Roman governor.  

Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  My study Bible notes that Pilate's question, "Are You the King of the Jews?" comes from the political charges made against Jesus. Since Pilate would not execute a man over religious matters, the chief priests had to find a political crime of which to accuse Jesus which would guarantee the death penalty.  Therefore they accuse Jesus of making Himself an earthly king, which would be considered treason against Caesar.

And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.   According to my study Bible, that the Savior answered nothing fulfills the prophecy of Isaiah 53:7, which portrays the Messiah being silent as He is led "as a sheep to the slaughter."

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.  Pilate seeks to release Jesus, for he knows He is innocent (Mark 15:10, 14; John 18:38, 19:4-6).  So, he turns to the crowd for support, hoping they will ask for Jesus in spite of the chief priests.  My study Bible notes also that Barabbas means "son of the father."  So, ironically, the crowds must choose between one Son of the Father and the other.  It says that by influencing the crowds to choose Barabbas, the chief priests indicate to which father they belong (see John 8:44). 

 

 It is quite interesting that Barabbas means "son of the father," and therefore -- as my study Bible points out -- the crowds must choose between one Son of the Father and the other.  It gives a type of poetic expression to something much more common than one might suspect, that the true and false are often not such glaringly obvious choices, but rather that one is a counterfeit of the other.  It is as if one poses as the other in order to mislead, and for the devil's own ends, who is himself the father of the false (see again John 8:44).  This is also illustrated quite clearly by Jesus' parable of the Wheat and the Tares (Matthew 13:24-30).  This parable is frequently called the parable of the Wheat and the Weeds, but it's important to understand that these particular "weeds" (or tares) are a plant that closely resembles wheat, a kind of false wheat that is inedible for human beings.  It's especially noteworthy that these weeds resemble closely the wheat, the crop beneficial for human beings, because this is the way we're taught that evil operates, that the devil operates.  So human beings frequently find that they have a choice not just between what's true and what's false, but rather between what is true and authentic versus what is a sham, a false presentation designed to resemble what is true but in effect presenting to us shabby and misleading goods that are not good for us at all.  This is the case with Barabbas and Christ.  One indeed is the Son of the Father, and the other is a false liberator, one in whom the people should not place their hopes.  Throughout the history of Israel, there is this basic struggle between reliance upon God, and placing faith in being like the Gentiles.  That is, faith in weaponry, wealth, and material power.  It is not that these things should not exist, but they must not come first.  When finally David is chosen as God relents and allows the people the kings they seek, it is of primary importance that David is a follower of God, one who will keep all of God's commandments.  Strict material power and prosperity does not come first.  Should David fail to do this, the kingdom will be lost.  The same lesson is given to David's successor, his son Solomon, and while Solomon begins well, other false gods -- for all kinds of reasons -- begin to creep in.  The eventual outcome is loss of the kingdom, and exile for the people.  In Matthew's Gospel, when Peter took up a sword to defend Christ at His arrest, Jesus says, "Put your sword in its place, for all who take the sword will perish by the sword" (Matthew 26:52).  But this works as a kind of warning stretching over this period in which Jesus prophesies the destruction to come in Israel, specifically at the Siege of Jerusalem in AD 70.  For faith in those like Barabbas will not ultimately save Israel nor will it save the temple.  The counterfeit always resembles the authentic and true, in order to deceive.  It is a similar analogy to heresies in the Church; they sound like the truths we know, but ultimately they deceive and lead to the wrong place.  In a world dominated by the garish and fantastic in our entertainments, and seduced by violence and manipulation, it's important to remember the nature of deceit:   that so often it takes on the costume of a phony resemblance to truths we know, a false front.  Good and evil frequently take on the characteristics of the wheat and the weeds that look so much alike, and it's only in the consumption and aftermath that we realize we've been had.  Here the chief priests stirred up the crowd for their own ends, while the true Son of God stands meekly without speaking in His own defense.  Barabbas, the "son of the father" comes as brigand and revolutionary, perhaps akin to the popular idea of a Robin Hood, but who will he save?  How will he save?  For there is one Savior here, and He is easily overlooked by those who trust in mammon before God.  How will we know true from false?  Let us put our trust first in God, and seek God's kingdom, and let all things fall in line behind that priority.  In our passions we will be misled, in our astonishment and awe for power and all the products of material achievement we can be deceived, in all the means of manipulation available to empire we may find ourselves with false information and misleading news.  Those who seek to deceive do so for their own gain and motivations, even acccusing others of things they've done themselves.  Ultimately it all depends upon where our trust is first, so that we may know the counterfeit.  Jesus warns us of false saviors, false christs, teaching us that "by their fruits you will know them" (Matthew 7:15-20).  Bad fruit and "wheat" that fails to nurture are warnings to us about the paths we choose, and in whom we will put our trust.  Let us follow Him.

 

 

Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go

 

 Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people.  And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him.  I will therefore chastise Him and release Him" (for it was necessary for him to release one to them at the feast).  And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who had been thrown into prison for a certain rebellion made in the city, and for murder.  Pilate, therefore, wishing to release Jesus, again called out to them.  But they shouted, saying, "Crucify Him, crucify Him!"  Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go."  But they were insistent, demanding with loud voices that He be crucified.  And the voices of these men and of the chief priests prevailed.  So Pilate gave sentence that it should be as they requested.  And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.

 

- Luke 23:13–25 

 

Yesterday we read that the whole multitude of them arose and Jesus Him to Pilate.  And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."  When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.  Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.  Then he questioned Him with many words, but He answered him nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other.

 

  Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people.  And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him.  I will therefore chastise Him and release Him" (for it was necessary for him to release one to them at the feast).  And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who had been thrown into prison for a certain rebellion made in the city, and for murder.  Pilate, therefore, wishing to release Jesus, again called out to them.  But they shouted, saying, "Crucify Him, crucify Him!"  Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go."  But they were insistent, demanding with loud voices that He be crucified.  And the voices of these men and of the chief priests prevailed.  So Pilate gave sentence that it should be as they requested.  And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.  On today's passage, my study Bible remarks that three times Pilate attempts to release Jesus ("I will therefore chastise Him and release Him"; Pilate, therefore, wishing to release Jesus, again called out to them; Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go" -- verses 16, 20, 22).   Three times the chief priest and the rulers incite the people to demand that Jesus be put to death.  In the end, my study Bible says, they demand the release of a rebel like themselves.  Barabbas means "son of the father" and indicates to which father these rulers belong -- the devil (John 8:44).  

In the perspective of my study Bible, we observe the juxtaposition between the Man of God, Jesus, and the man of warfare and rebellion, Barabbas.  The religious leaders and the crowd they've stirred up want a "rebel like themselves" in the words of my study Bible.  Even though Pilate, whose main concern is simply quelling rebellion and strife and keeping the Roman peace, sees that Jesus is innocent, and seeks to have Him given a lesser punishment and released, the crowd prefers Jesus to be crucified.  Let us note that throughout these verses we're given today Jesus does not say a word.  He is silent, in the hands of the crowd and the Roman state and against the machinations of the religious leaders who seek to put Him to death, even through lies and false accusations.  Pilate can see what is happening.  Matthew's Gospel tells us that he knew they had handed Him over because of envy (Matthew 27:18).  Pilate no doubt would have been a rather shrewd political man, a part of the elite bureaucracy of the Roman Empire.  His time in this position lasted rather longer than most of his counterparts.  According to the Gospels, he was married to a woman of enough insight also to have a sense of Christ's innocence.  Matthew's Gospel tells us that "while he was sitting on the judgment seat, his wife sent to him, saying, 'Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him'" (Matthew 27:19).  Even among the pagan Romans, there is a sense of innocence wronged, and what kind of moral implications -- and perhaps spiritual results -- would be involved in harming a "just Man."  In some Orthodox traditions, it is held that Pilate's wife, Claudia, later became a Christian, and possibly even Pilate himself.  What we do know of Pilate through direct historical sources is that he was eager to quell rebellions, and acted harshly upon the Samaritans in connection with an event at Mt. Gerizim, for which he was reported to Rome and summoned to answer charges.  But the emperor who appointed him died before he reached Rome.  He seems also to have on various occasions offended the religious sensibilities of the Jews, such as by hanging banners to the emperor which caused yet a different uprising.  At another time he was ordered by the emperor to take down gilt shields he had publicly displayed in Jerusalem, for he had done so despite the fact that they were considered extremely offensive among the Jews.   So when we look at this history, we see violence of all kinds surrounding the Person of Jesus.  There is the empire of Rome seeking to quell those whom it rules, we see the religious leaders seeking to protect their own positions and manipulate the emperor, rebellious and outraged Jewish subjects seeking a political deliverer, and a governor whose job it is to secure what is called peace by any means necessary.  Perhaps "expedience" is the word that defines Pilate's position, for despite his efforts to save Jesus, he gives in to the unruly crowd, possibly to avoid yet another upheaval and thus another stain on his record.  Pilate is also surrounded by forces of violence and power, while his own power seems at times ineffective.  Ironically he lived at Caesarea, but had also come to Jerusalem at the time of the feast, along with thousands of  Roman troops due to the increased danger of disturbances as so many strangers filled the city.  But Christ's silence speaks more loudly than all of these.  Pilate apparently wielded more power than most in his position, as he also had supreme judicial power in addition to the ordinary duty of financial administration.  Perhaps Pilate is a type of worldly man even for us today, as we live in a world in which the expediency of the state and its bureaucracies is sometimes posited over and against religion.  In a modern perspective, religion and its demands may be viewed by administrators as one more competing interest among those of others.  Pilate's highest duty in his appointed position was unquestionably to the emperor, and the emperor was also the object of worship.  We might even say that today for many in positions of power, the highest duty is to position, to institution and party or employer, and to one's own status.  In a modern world, we may easily view Pilate as image of authority or rank in a secular world, but with all kinds of technology and material power to use, and faced with the challenge of Christ midst a sea of competing interests, ideologies, and values.  In an environment of competing demands, noisy competition, great bureaucracies, and ever-growing networks within which we must engage with the world, where does our loyalty come down?  Our small sense of family or friends?  Our group of colleagues?  Our employer or state?  Our fear of frightening and disturbing violence?  Or maybe some new ideology clamoring for our allegiance?  All the loud voices around us seem to be filled with demands for our time, energy, and attention.  Which will prevail?  We might consider the idea that the great call of Christ requires us to stand up to crowds, expediency, and everything else.  After all, it is Jesus who asked, "For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?" (Matthew 16:26).  It's all too easy for Christ's voice to be drowned and silent, or possibly even not to enter into consideration at all.  This remains most poignantly true where there is none who will listen.  And yet He is there, a part of design by God, for even His silence tells us something about ourselves and our world we should know.

 

 

For he knew that they had handed Him over because of envy

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.  

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!" 

 

- Matthew 27:11-23 

 

Yesterday we read that, when morning came following Jesus trial at the home of the chief priest Caiaphas, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went out and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter's field, as the LORD directed me."

 

  Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.    My study Bible comments here that the chief priests hide their real charge against Jesus -- the claim or equality with God -- because this would do nothing to persuade the governor, Pilate, to sentence Christ to death.  Rather, they present a charge of treason:  that Jesus has called Himself the King of the Jews.  This crime would carry the death penalty, as it would be a direct challenge to Roman rule.  

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you?  Barabbas, or Jesus who is called Christ?"   My study Bible notes that Barabbas means "son of of the father."  In one of the paradoxes of this time and this story, we know that it is Christ who is the true Son of the Father.  So, ironically, the crowds must choose between one Son of the Father and the other.  Where is truth and where is falsehood and deception?  As they influence the crowds to choose Barabbas, these chief priests inicate to which father they belong -- the devil (see John 8:44).  

While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!"   Note again the irony in this passage.  Pilate's wife has been warned in a dream, and knows that Jesus is a just Man.  Both here and in other Gospels (see Luke 23:13-25) Pilate tries to release Jesus three times -- and three times the multitudes, persuaded by the chief priests and elders,  demand that Jesus be crucified. 

We note the deception, the uncanny "imitation" of what is good by what is actually evil.  The Son of the Father is to be replaced by Barabbas, the "son of the father," as the one who should be spared and uplifted instead.  The One who is to be "uplifted" will be lifted up upon the Cross, as He has said Himself (to Nicodemus, a Pharisee who came to learn from Him by night):  "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:14-17).  It is worth reading the verses that follow this quotation, for their illumination of good and evil, light and darkness, and their insights into the picture we get in today's reading (see John 3:18-21).  Pilate, the governor from Rome, is the one who is truthful and merciful in this picture, while it is the religious authorities who are ruthless, scheming, and without conscience seeking to destroy the Holy One of God, whom the unclean spirits have recognized (Mark 1:23-24).  These false imitations of the good -- and highly importantly, the ones who will call pure good "evil" -- give us pause to reconsider once again Jesus' scathing words against hypocrisy.  If we look back at Matthew's chapter 23, which contains Jesus' sermon of "woes" directed at the religious leaders, we see His most vehement words directed against hypocrisy, and especially hypocrisy in the places of the religious leaders.  For when we look at this scene in today's reading, of this horrible scene of crucifixion with Christ at its center and its target for execution and torture, we understand the depths of what constitutes the real hypocrisy Jesus rails against.  It is their very hypocrisy that leads to the scene here of placing under order of execution by the Romans the Christ, the very Messiah Himself, the foretold Son of God who has come into the world in human form in order to save the world.  He is the culmination of all of Jewish spiritual history from our perspective, and yet He is the one these hypocrites hate most of all.   Pilate, the patrician who has maneuvered the ranks of power and authority of the Roman state apparatus, understands this fully, as the text gives us the heart of the motivations here:  "For he knew that they had handed Him over because of envy."  It is a deep and profound commentary on human society and the drive for power that these men who are the religious authorities seek to put to death the One who is not an imposter, who is the real deal, so to speak, that they are not.  They wish to be in His place, and the only way they can remain there in the face of Christ in their midst is by getting rid of Him.  Their ruthlessness and cruelty in so doing know no bounds, for what has been unleashed is quite simply evil, and that well, once entered, may be very deep and dark indeed.  Let us understand again for ourselves Jesus' constant words of warnings to the disciples not to be deceived, in His final teachings to them (for example, Matthew 24:24).  These words are meant for us every bit as much as they were meant for those disciples, for we live in the time when all grow together, the good and the bad, when evil will continue to seek to manufacture false imitation of the good.  It is up to us to follow His warnings and be mindful, to "watch and pray" as His final parables continued to emphasize to them, and as He urged Peter at the time of greatest testing (Matthew 26:41).  Our hope, despite this scene of Crucifixion, nonetheless remains in watchfulness and prayer, in the depth of our reliance upon Christ and His Kingdom and our participation in it, even as we live in this world.  Christ goes to the Cross, proving to us that no matter what we think we see, the truth of reality is different, and our faith teaches us differently.  For it is the one who would deceive the whole world who is defeated at the Cross.

 

 

 

 

Hail, King of the Jews!

 

 Pilate answered and said to them again, "What then do you want me to do with Him whom you call the King of the Jews?"  So they cried out again, "Crucify Him!"  Then Pilate said to them, "Why, what evil has He done?"  But they cried out all the more, "Crucify Him!"  So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be crucified.  

Then the soldiers led Him away into the hall called Praetorium, and they called together the whole garrison.  And they clothed Him with purple; and they twisted a crown of thorns, put it on His head, and began to salute Him, "Hail, King of the Jews!"  Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.  And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.

Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.

 

- Mark 15:12–21 

 

Yesterday we read that immediately, in the morning, after Christ's night trial at the home of the high priest, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.  Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

 

  Pilate answered and said to them again, "What then do you want me to do with Him whom you call the King of the Jews?"  So they cried out again, "Crucify Him!"  Then Pilate said to them, "Why, what evil has He done?"  But they cried out all the more, "Crucify Him!"  So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be crucified.   Three times Pilate has asked the crowd whether they want Jesus to be released and three times they demanded to release Barabbas and to crucify Jesus.  My study Bible comments that Pilate's sin was less than that of the Jewish leaders who delivered Christ to him (John 19:11), as the Jews had the Law and the prophets to instruct them, and Pilate did not.  Pilate wasn't without sin, however, as he knowingly sent an innocent Man to death, out of his desire to gratify the crowd.   That he scourged Him means that Jesus was treated as a condemned prisoner, and punished with a whip or lash which inflicts great pain.

Then the soldiers led Him away into the hall called Praetorium, and they called together the whole garrison.  And they clothed Him with purple; and they twisted a crown of thorns, put it on His head, and began to salute Him, "Hail, King of the Jews!"  Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.  And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.  My study Bible comments that every king is proclaimed by his soldiers.  Although the intention here is mockery, it's prophetic that Jesus is clothed with purple, and has a crown put on His head, and the soldiers of the governor salute and hail Him as King.  Moreover, bowing the knee, they worshiped Him.  See a similar example in John 11:49-51, where Caiaphas unwittingly prophesies Christ's redemptive work.  My study Bible says that this mockery shows Jesus as the One despised and rejected by human beings who bears the iniquity of us all (see Isaiah 53:3-9). 

 Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.  My study Bible comments that Mark mentions that Simon was the father of Alexander and Rufus as they were likely still living when this Gospel was written, and possibly even known to Mark's hearers.  The spiritual message, it says, is that we, like Simon (whose name means "obedience"), are not only called to carry the cross set on us by Christ, but seeing Christ in others, we are called to bear each other's burdens as well (Galatians 6:2).

Evil can often be said to be a time upside down, in which truth is perverted, and everything that makes sense is distorted into a false logic which is the opposite of the truth.  In this scene of false trial before the crowd, we have several elements which bear witness to this.  First of all, it was a crowd that welcome Christ into Jerusalem as Messiah a week before this event.  Are there members of that crowd here?  Are they simply stirred by whatever is passing, or whatever others are doing?  And what of the crowd which heard Him with delight as He debated with the religious leaders in the temple?  It is Mark who tells us that "the common people heard Him gladly" (Mark 12:37).  This particular crowd, representing those same people who are in Jerusalem for the Passover, seems quite different from those who were eager to hear Jesus in the temple and who welcomed Him into Jerusalem, for these are somewhat easily stirred by the religious leaders.  Perhaps there are many who simply "follow the crowd" -- but we know that in Jerusalem there are also faithful.  The second strangely inverse parallel is the name of Barabbas.  It means "son of the father" and yet we know that Christ is the true Son of the Father.  The religious leaders use their influence to rig the game, so to speak, in favor of the other "son of the father," who seems to be, according to the Gospels, a nationalist brigand and insurrectionist who has also committed murder.  What we see is a kind of exchange, in which the true Son and fulfillment of the Law and the Prophets is crucified in place of one who uses violence in the name of nationalist insurrection.  One embodies mercy, the other embodies political expediency for power, a fitting representation of these particular leaders who stir the crowd against Christ whom they know to be innocent.  And then there is Pilate, who clearly understands the envy of the religious leaders (see Mark 15:10 in yesterday's reading, above), and has found for Himself that Christ is innocent of the charges brought against Him.  He clearly knows how guilty people act, and Christ doesn't even defend Himself.  But although he is the Roman governor, he also seeks to appease the crowds.  We can understand that his job is to keep the peace as he also has to answer to Caesar.  But the Romans were also known for their law and codes, and this "order" is simply used to treat an innocent Man in the cruelest and harshest way possible.  Scourging and crucifixion were reserved for the worst criminals because of the amount of suffering they inflicted.  So the evil time -- and, we could say, the devil -- has its way in that the compassionate, loving, and merciful Lord receives the worst punishment of a system of law designed to keep a certain kind of peace.  My study Bible explicitly remarks upon the mocking acts of the soldiers hailing Christ as King, and even worshiping Him bowing their knees (see Romans 14:11, Philippians 2:10), which become inadvertent prophesy.  These examples of truth turned inside out and upside down are frequently characteristic hallmarks of evil.  This is found in the parable of the Wheat and the Weeds (or Tares), in which the indigestible weeds, which aren't nutritious for human beings, resemble the good wheat (see Matthew 13:24-30), also understood as a characteristic of heresy.   Evil sets up a pattern that seemingly is fully aware of the good, as it so often seeks to pattern itself in the image of the good, only suited to its own purposes through lies.  In a recent historical example, there are well-known forms of propaganda used by the Nazis which twisted seemingly good and truthful maxims into masks of order which conceal hideous truths, such as the phrase "Work makes freedom," found on concentration camp gates.  (It was originally a phrase used to describe the therapeutic value of work for rehabilitation of criminals.)  We can think of other examples of modern propaganda designed to cover up terrible abuses of power and acts of extreme destructive cruelty and violence, especially by tyrannical or totalitarian movements.  They all bear this similar stamp of perversions of truth, patterning themselves after the good in horrific imitation.  This mimicry of truths seems to indicate an awareness of the good, a deliberate choice to subvert what is understood as good and true.  And so, we can look at the nature of evil which presents itself in a pattern.  But what of our Lord, who takes on all of this voluntarily?  In the second letter to the Corinthians, St. Paul writes of our reconciliation in Christ, and that "He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (see 2 Corinthians 5:18-21).  What this means, according to my study Bible, is that Christ voluntarily assumed the consequences of the sin of human beings, corruption and death, without sinning Himself.  He submitted to this unjust suffering we read in the Gospels because of the sinful passions of human beings and angels.  What it means is that salvation is much more than forgiveness of sins; it is rather new life -- we are reconciled to God and become new creatures.  Moreover, He is that faithful and true Witness who is ultimately the Judge of all.  Through His suffering and death, He needs no other testimony to condemn the ruler of this world who is the ultimate tyrant and cause of evil, the one ultimately responsible for the perversion of truth and misleading and suffering of human beings.  Christ once and for all takes away the justification of expediency and injustice, for in His own innocence He remains the perfect witness against the evil of the world.  The early Christians understood themselves as those who witness, following Him even to death.  The word "martyr" literally means witness in Greek.  We walk in His way, and our own innocence also contributes in metaphysical terms to this struggle which is ultimately "against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).  Let us consider the great significance of remembering what we are about when others follow the crowd, when we are stirred to violence by those who seek power for themselves.  For as faithful we enter into His struggle and follow Him, and all of this has meaning and value and substance far beyond what we see in the moment.

 

But the chief priests stirred up the crowd, so that he should rather release Barabbas to them

 

 Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."  And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

 

- Mark 15:1–11 

 

Yesterday we read that as Peter was below in the courtyard (while Jesus was on trial inside the home of the high priest) one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.

Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.  The Jewish religious law dictated the death penalty for blasphemers (Leviticus 24:16), and it is blasphemy of which the Sanhedrin has convicted Jesus (see Monday's reading).  But under Roman occupation, the Jews could not carry out an execution.  Therefore, these religious leaders must get a sentence which is issued by Pilate, who is the Roman governor.  

Then Pilate asked Him, "Are You the King of the Jews?"  He answered and said to him, "It is as you say."   Pilate's question, "Are You the King of the Jews?" comes from the political charges which have been made against Jesus.  Pilate would not execute a man over religious matters; therefore the chief priests had to come up with a political crime which would guarantee the death penalty.  Therefore, Jesus stands accused by them of making Himself an earthly king, which would be treason against Caesar (see John 19:12).  A more literal translation of Jesus' response is:  "You say."

And the chief priests accused Him of many things, but He answered nothing.  Then Pilate asked Him again, saying, "Do You answer nothing?  See how many things they testify against You!"  But Jesus still answered nothing, so that Pilate marveled.  My study Bible remarks that the fact that the Savior answered nothing is a fulfillment of the prophecy of Isaiah 53:7, which portrays the Messiah being silent as He is led "as a lamb to the slaughter."   The fact that Pilate marveled tells us that these circumstances are remarkable -- as is the Prisoner.

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.  And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.  Then the multitude, crying aloud, began to ask him to do just as he had always done for them.  But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?"  For he knew that the chief priests had handed Him over because of envy.  But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.  My study Bible comments on Mark's report that the chief priests stirred up the crowd:   Pilate was hoping to release Jesus, a Man whom he knew to be innocent, as this passage indicates (see also Mark 15:14, John 18:38, 19:4, 6).   Pilate turns to the crowd for support, hoping that they will ask for Jesus in spite of the chief priests.  Matthew calls Barabbas "a notorious prisoner" (Matthew 27:16).   My study Bible comments that Jesus is the true Son of the Father, but the name Barabbas means "son of the father."  Ironically, therefore, the crowds must choose between one Son of the Father and the other.  By influencing the crowds to choose Barabbas, the chief priests indicate to which father they belong -- the devil (John 8:44).

My study Bible says that by influencing the crowds to choose Barabbas, the chief priests indicate to which father they belong -- the devil.  What does it mean to be of one father or another?  When Jesus is lambasting the hypocrisy of the scribes and Pharisees in Matthew's Gospel, He tells them, "Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves" (Matthew 23:15).  To be a son in this sense indicates that a person has become modeled in the image of whomever is being held up as father.  In this case, it would be the devil, as these people do what the devil prefers.  That is, to stir the crowd in favor of Barabbas is a clear indication of their hatred of Christ, and there is nothing that marks the devil more than a hatred of Christ.  So the chief priests are following the wrong father, and continue in the footsteps of hypocrisy as Jesus has said of them.  Again, we recall that in Matthew's Gospel, Jesus said to them, "Hypocrites! Well did Isaiah prophesy about you, saying:  'These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me'" (Matthew 15:7-8).  Their hypocrisy, ultimately, is to proclaim themselves the "sons" of God, while in truth they serve another of whom they become "sons."  The indication should be clear to us that we make the same choices.  We cannot claim for ourselves a spiritual inheritance through a name or nominal group to which we belong; spiritually we must live the values of the One of whom we wish to call ourselves children.  Again, in Matthew's Gospel, John the Baptist tells the Pharisees and Sadducees who come to him for baptism:  "Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones" (Matthew 3:7-9).   And here is the deeply troublesome nature of hypocrisy:  that we might claim to be "sons" (in other words heirs, regardless of gender) of one Being, while truly living as the children of another, even an enemy.  Jesus gives us an indication of what it is to oppose what is purely good and holy when He speaks of the work of the Holy Spirit in the world, and those who would condemn that work:  "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men" (Matthew 12:31).  To be truly a child of God is to live in accordance with God's will, to seek the holy and to uphold it.   As today's reading makes clear, Pilate understands very well these the religious leaders have brought Christ to him out of envy.  It teaches us about what gets in the way of our love of God.   As Jesus has taught us, we pray:  "Our Father in heaven, hallowed be Your name.  Your kingdom come.  Your will be done on earth as it is in heaven" (Matthew 6:10, Luke 11:12).  Let us live these words.  Let us pray them and do our best to fulfill them.  Let us truly be "sons" and heirs with Christ.