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 following the illegal night trial in which Jesus was condemned for blasphemy, 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.  Perhaps partially because of his wife's admonition (see Matthew 27:19) Pilate knows that Jesus is innocent (see yesterday's reading, in which we're told that Pilate knew that the chief priests had handed Him over because of envy), and so makes an effort to save Him by repeatedly questioning the crowds regarding Jesus. But eventually he seeks to gratify the crowd.   Here my study Bible comments that Pilate's sin was less than that of the Jewish leaders who delivered Christ to him (John 19;11), for the Jews had the Law and the prophets to instruct them, and Pilate did not.  Pilate was not without sin in that, because of his desire to gratify the crowd, he knowingly sent an innocent Man to death. 

 

  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 notes here that every king is proclaimed by his soldiers.  Although the intention here is to mock and ridicule, it remains prophetic that Jesus is crowned and hailed as King by soldiers of the governor.  For a similar example of unwitting prophecy, see John 11:49-51, where Caiaphas prophecies, despite his intention, of Christ's redemptive work.  The mockery here in today's reading portrays Jesus as despised and rejected by human beings, who bears the iniquity of all of us (see Isaiah 53:3-9).  Christ is clothed in a royal purple; the Greek word for this color is πορφύρα/porphyra, a color which appeared as a deep maroon red.  My study Bible comments that it represents both Christ's royalty and the sins of humanity which He has taken upon Himself.  

 

 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 notes the mention of Simon as the father of Alexander and Rufus, and comments that St. Mark likely asserts this here as they were still living and possibly known to contemporary hearers of the time.  It comments that there is a spiritual message here, in that we, like Simon (whose name means "obedience"), are not simply called to carry the cross which Christ sets upon us, but seeing Christ in others, we are also called to bear one another's burdens as well (Galatians 6:2). 

 

In recent readings, we have commented on the "upside down" nature of many of the events surrounding Christ's Crucifixion -- particularly in the efforts to have Him put to death and be rid of Him and His ministry.  Today's reading is no exception that series of observations.  Christ will be put to death quite literally and officially by the Romans and by sentence of Pilate, and yet it is Pilate who knows He is innocent, and even seeks to save Him.  Jesus is here called "the King of the Jews" and yet it is the Jewish religious leaders who seek to be rid of Him, to put Him to death and thus vanquish Him from among their midst.  Even Pilate asks specifically, "Why, what evil has He done?" when the people shout, "Crucify Him!"   But they don't answer, goaded on ("stirred up") by the high priests.  They simply demand, "Crucify Him!" crying out all the more.  Of course, the irony and "upside-down" nature of the treatment of Jesus by the soldiers cries out itself with great obviousness to us.  He is draped in the royal purple of the time, crowned with an improvised crown of thorns to spike and harm Him the more -- mimicking for ridicule the treatment of a worldly king.  He is struck with a reed; a reed is a weak image of a king's scepter, meant for use as a symbol of power, and here reduced to weakness in order to further humiliate Christ.  They even bowed the knee and worshiped Him.  This is again in mocking imitation of the courtly attire and treatment of a worldly king, but little do they know that it is only God who should be worshiped -- and that it is God who stands before them, and whom they treat with such contempt and debased behavior, even spitting on Him to degrade Him as much as possible.  The One who deserves our worship is the One who is silently receiving the hatred of people who don't know Him, and perhaps more importantly, whom He will forgive from the Cross, if they but accept the salvation only He can offer to the world.  What looks to worldly eyes like destruction and vanquishing is in fact the victory of Christ, and will be turned into the deepest victory possible via the power of God from the Cross, in which even death and evil will be defeated.  Human beings can mock and defeat their enemies all they want to, but spiritual reality has its own power and authority, and it will be upheld by God after all things are said and done.  Christ, we mustn't forget, is also the ultimate and first Witness -- the Faithful and True Witness, as it says in Revelation 3:14, and so ultimately is both Witness and Judge.  When we think we see a great defeat and humiliation in the world, we should remember this scene, and know that we may watch lies unfold before us, manipulated by those who hate truth, and seek to destroy the work of God for their own purposes.  We must remember that the "worldly" outlook is capable of great deception, telling us that what is priceless is actually worthless -- and upholding worthless behavior as somehow just and deserved by its victims.  Let us remember this scene and Christ as Witness, for nothing we do is missed by God, nothing is exempt from the awareness of Christ who now has experience as incarnate human being of all that we do and live through, even the effects of evil and lying in our lives, the abuses of power, the cruelty that is useless except to cause harm without meaning.  Christ is witness to it all, and He is truly King above it all, and it is to that truth we must cling, no matter what we think we see, for we also must witness in His name as well. 

 

 

 

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.

 

 

Crucify Him, crucify Him!

 

 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 those who had arrested Jesus 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 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 one another.   

 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.  My study Bible notes on today's passage that three times Pilate attempts to release Jesus (verses 16, 20, 22), and three times the chief priests and the rulers incite the people to demand that Christ be put to death.  Finally, my study Bible says, they demand the release of a rebel like themselves.  Barabbas means "son of the father."  My study Bible comments that this indicates to which father these rulers belong -- the devil, as Jesus stated in John 8:44.

Time and again throughout history, humankind is witness to the actions of crowds.  We pay special attention to crowds which have been stirred up by leaders and their servants with ulterior motives.  That is, those who vie for political power, or some sort of immediate goal of an upper hand in a matter, possibly for vengeance, or to deflect guilt from themselves.  Almost always the tool at work among the crowd is some form of hatred, and instigated at least in part through deliberate lies to instigate the crowds.  All over the world, and throughout time, we are witnesses to this kind of behavior and the injustices that result.  But in this particular scene involving Jesus Christ as victim we are given the exemplary picture of manipulation and injustice, and the ease with which crowds can be stirred to support such acts.  If there is anything that should teach us about the ease with which an injustice can happen -- and in particular at the hands of a crowd -- this scene should show us that truth.  If we look at the large political movements of the 20th century, we can see the reliance on motivation of crowds, and those skilled in manipulating hysteria, fear, and outrage.  In the Gospels, the crowds are seldom if ever correct, at best they are fickle.  St. Ambrose writes, "What kind of people crucified the Lord of glory! Those that violently demand the death of an innocent man fittingly seek the release of a murderer. Wickedness has such laws as to hate innocence and love guilt. The interpretation of the name gives the likeness of the image, because Barabbas means 'son of the father.' He belongs to those to whom it is said, 'You are of your father the devil.' They were about to choose the Antichrist as son of their father, rather than the Son of God."  This scene of Christ being condemned by the crowds, in favor of Barabbas, should be forever seared in our minds as emblematic of what it means that we live in a world plagued by evil.  When we pray the prayer to Our Father, we ask to be delivered from evil.  In the original Greek, the word translated "from evil" is πονηρου/ponerou.  The base of this word is πονηρος/poneros, which gives a closer translation as "from the evil one."  The root is πονος/ponos, a word that means "evil" and its cognates such as "bad," or "wicked."   But this word also means "pain" (and is still used this way in modern Greek) or "laborious trouble, toil."  It therefore emphasizes the agony that comes with evil.  What we see in the crowd emphasizes all of these manifestations of what evil is and means:  they call for the destruction of the good, the crucifixion and pain of the innocent, and rant for injustice, the persecution of the One who has done only good.  They rally in service to lies, where even Pilate, Herod, the thief on the cross, and the centurion all recognize Christ as innocent.   Exodus 23:2 teaches, "You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice."   Here in the crowds in today's reading, we see the full manifestation of such evil. There's another word we could look at in the Greek of the Gospel reading, and that is the word translated as "crowd."  There are different words in Greek to describe crowds, and this one would be more accurately translated as "mob," or "throng."  There is no order here, no discipline of justice (even for the period).  Let us remember what this looks like when the rage of crowds is manipulated to make scapegoats of the innocent among us.

Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?

 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 wishes.  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 (after Christ's night trial in the home of the high priest, and Peter's denial that he knew Him outside in the courtyard), 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 was priced, whom they 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 points out that the chief priests hide their real charge against Jesus (which was a claim of equality with God, ruled blasphemy by the council), because this would not persuade the governor, Pilate, to sentence Christ to death.  Instead they present a charge of treason -- enough to convict Him for capital punishment -- by saying that Jesus had called Himself the King of the Jews.  This constituted a challenge to Roman rule, and so would carry the death sentence.  No wonder Pilate marveled greatly that Jesus says nothing in reply to the accusations of the chief priests and elders.

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wishes.  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!"  In another twist of irony and strangeness that characterizes this time of evil typified by truth hidden and twisted to appear as something other, Barabbas bears a name that means "son of the father."   While Jesus is the true Son of the Father, and has been accused of deserving death because He has said so, the crowds are persuaded by the chief priests and elders to choose Barabbas instead.   In so doing, the religious leaders show which father they themselves belong to:  the devil (John 8:44, Matthew 23:15).  My study bible points out that Pilate, understanding that Christ was an innocent Man, and handed over because of envy, tries three times to save Jesus.  But each time he is refuted through the encouragement of the religious leaders.

This conflict of the choice between one "son of the father" and Christ the Son of the Father gives us a picture of what evil does in the world.  It is even a picture of the nature of the anti-Christ in some sense, and also the way that heresy works.   In the parable of the Wheat and the Tares (Matthew 13:24-30, 36-43), the tares (or inedible weeds) so closely resemble the wheat and are so closely planted among them that it is better to wait until the harvest to separate them the true from the false grain.  In the choice between Barabbas and Christ, the false son somehow resembles the true Son, and the people are required to discern what is true.  In this case, misled by false rulers, they choose the false son of the father, pursuing nationalist impulses rather than truly religious or spiritual choices for salvation.  Barabbas is an insurrectionist, held for seeking the overthrow of the Romans, and so his means of salvation and liberation for the people is one of material violence.  But as Christ tells Pilate in John's Gospel, Christ's kingdom is not of this world, and therefore His servants do not fight (John 18:36).  It's striking how the corrupt religious leadership bears out the hallmarks attributed to them by Christ:  they are false prophets, wolves in sheep's clothing, the blind who lead the blind in this crowd (15:14).  Most of all, what we see on display is their hypocrisy (see chapter 23), as they relish their positions as religious leaders, and yet bring Christ to the Gentiles to be crucified on false charges out of envy.  They themselves form one more misleading appearance as spiritual guides, while Christ, the Man on trial, is the true Shepherd.  Such is the time of choice, and the way evil works in the world:  not so much through a clear image or message, but one that appears to be nominally "good" and for good reasons, and yet has the impact and motivation of ravening wolves (7:15).   Surely this choice is obvious to some, and scandalizes many, but the mob under persuasion of corrupt and hypocritical leaders walks a blind path that will lead to destruction in the eventual Siege of Jerusalem by the Romans.  Let us consider for ourselves the blindness that might be present at this moment in our own societies, problems that require a truly spiritual solution, but are posed instead by false leaders as purely political.  We might also see for ourselves leaders who are nominally "good" and say they seek peace, and especially liberation of the oppressed -- but who nevertheless mysteriously condone and ignore violence, and in particular violence inflicted among the poor who suffer the most from their "solutions."  Jesus has already told His followers, just before He goes to His death, that our job as His disciples is to remain awake and alert, to watch and pray, and to endure in His commandments -- even through all the evil we may see, and right to the end.  He has warned us that we are to beware of false prophets.   Let us not be the blind who follow the blind.  We are meant to be discerning, to know what we are about, and to obey only the voice of our Shepherd and His true servants who love His sheep.

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 following Jesus' night trial (and Peter's denial of Christ), 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. 

 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.  It's clear from his statements that while Pilate really does not know the circumstances nor the nature of Christ's ministry,  he does see Jesus quite clearly as innocent of the charges brought against Him.  He gets no answer to his question, "Why, what evil has He done?"   My study bible comments that Pilate's sin was less than that of the Jewish leaders who delivered Christ to him (John 19:11), because the Jewish religious leaders had the Law and the prophets to instruct them -- while Pilate did not.  So there is in addition to his lack of knowledge about Jesus, there is Pilate's lack of knowledge of Jewish spiritual history and faith.  But Pilate's sin is that, in his desire to gratify the crowd, he will knowingly send an innocent 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.   My study bible comments here that every king is proclaimed by his soldiers.  Although the intention here is to mock, it is a prophetic act that Jesus should be crowned and hailed as King by soldiers of the governor (see also John 11:49-51, in which Caiaphas unwittingly makes a prophecy regarding Christ's salvific work).  My study bible adds that this mockery shows that Jesus is the One who is despised and rejected by all, and who bears the iniquity of all (see Isaiah 53:3-9).  Here in Mark we read that they clothed Him in purple; Matthew's Gospel says red or scarlet.  But the word for purple is porphyra/πορφύρα, a royal color of reddish-purple.  (It's also known as Tyrian purple or Tyrian red, made with a rare and extraordinarily expensive dye; see this image).   My study bible comments that this deep reddish-purple colored robe represents both Christ's royalty and also the sins of humanity, which He has taken upon Himself.

 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 says that Mark mentions Alexander and Rufus as they were likely still living, and possibly even known to those who would first hear Mark's Gospel.  It notes that the spiritual message here is that we, like Simon (whose name means "obedience") are called not simply to carry the cross which Christ has set upon us, but also seeing Christ in others, we are called to bear one another's burdens as well (Galatians 6:2). 

We receive many images in today's reading, which form something like icons for our understanding of our faith.  Christ's mocking -- dressed in the red/purple robe, with a crown of sorts, and even soldiers bowing their knees to worship -- forms a prophecy despite its intent.  If we see through the strangeness of the time and its malice and evil, we also see its irony, that it is telling something -- despite all intent to the contrary -- which is nevertheless true.  In Romans 14:11, St. Paul quotes from Isaiah 45:23:  " For it is written:  'As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God.' "   St. Paul also writes, ". . . that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth . . ." (Philippians 2:10).  The soldiers, in effect, are unconsciously mimicking what they don't understand, even in calling Christ a King.  And there is another spiritual image or "icon" we're inadvertently given, also at the direction of the Roman soldiers, that of Simon called to carry Christ's cross.  There is a depth of meaning there that not only calls us to bear one another's crosses in times of suffering, as my study bible notes, but moreover that our lives are lived in the very participation of Christ's Cross as well.  That is, each of us will have our own crosses to bear, and we look to Christ's crucifixion to teach us about doing so with grace and forbearance.  If we could but remember that it is also our work to help one another to do so as well, we would go a long ways to coming to terms with an idea of what Christ's Church should look like, what it should mean that we are one Body, and brothers and sisters in Christ.  We are called to live in a particular way, with particular meanings and values that transcend everything, so that even in this scene of evil -- the innocent condemned to suffer and die -- we find words and actions of prophesy, that tell the truth to us instead of the lie.  This is the way that Christ's life and truth shapes the reality of who we are, regardless of circumstances.  These are images that tell us that even in the worst of things, we can find the place where Christ's life bears fruit in us, a way that we follow Him, a way that His truth will come to bear upon each and every one of our circumstances.  Let us remember that He is at work, even through all things, with faith as our guidance.

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

 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 following His trial before the Sanhedrin, 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.  My study bible points out an important difference between the Jewish leaders and Pilate, in terms of their judgment of Jesus.  That is, the Jews had the Law and the prophets to instruct them, and Pilate did not.  But Pilate also bears sin, because he gives in to his desire to gratify the crowd, knowingly sending an innocent Man to death.  Not only has Jewish law been violated in the process of convicting Christ to death, but so has Roman law.


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.  The whole garrison of soldiers are gathered to mock Jesus, the "King of the Jews."  My study bible says that every king is proclaimed by his soldiers.  Although the intention here is mockery, it is also prophetic that Jesus is crowned and hailed as King by the soldiers of Pilate, the Roman governor.  (See another inadvertent prophesy in which Caiaphas unwittingly prophesies Christ's redemptive work in John 11:49-51).  In accordance with Isaiah 53:3-9, the mockery here shows Jesus as the One despised and rejected by men, and who bears the iniquity of us all. 

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 calls Simon the father of Alexander and Rufus, possibly because they were still living and expected to be known by Mark's hearers.  My study bible says that the spiritual message is that we, like Simon (whose name means "obedience"), are not only called to carry whatever cross is set on us by Christ, but also seeing Christ in others, we are called to bear one another's burdens as well (Galatians 6:2).

It's interesting to think about how any encounter with Jesus changes people's lives.  Simon, a visitor to Jerusalem from Cyrene (an ancient Greek coastal city in what is now Libya) is compelled to carry Jesus' cross.   The text tells us that Simon was simply passing by, and so was in a sense commandeered by the soldiers for this job.  It gives us a sense of life under the Romans, and also how an inadvertent and chance meeting with Christ can change lives.  If the sons of Simon, Rufus and Alexander, are expected to be known to the readers of Mark's Gospel, then somehow this family has become a part of the Church.  In the Epistle to the Romans, St. Paul asks that his greetings be given to Rufus, and also to the mother of Rufus, as well as St. Paul's own mother (Romans 16:13).  Somehow this chance meeting, this being compelled to carry Jesus' cross, becomes a touchstone for Simon and his entire family.  It is a way in which he becomes entwined with Christ and with those others who are His followers and friends and who love Him.  Pilate, too, will be changed by his encounter with Christ.  After sending Jesus to Herod Antipas, ruler of Galilee, both Pilate and Herod become fast friends and apparently mutual admirers, after having been at odds with one another (Luke 23:12), united by the custom of courtesy of jurisdiction that Pilate gives to Herod, but also certainly in their mutual understanding that they have sent an innocent holy man to be executed.  (In this, it wasn't the first time for Herod - see this reading.)  We know of the things that will come to be in Jerusalem, what will befall the leadership and even the temple.  But each encounter with Christ seems to bring its own consequences in accordance with the ways in which people respond.  He is at the center of things:  as the vine to which all branches must flow and from which branches are trimmed, He is the touchstone for all things (see John 15).  His is the place where all things meet, where all are found -- if they are to be found at all.  As Judge He will sit at the center of all things, as the crucified Messiah He alone is in position to judge.  No encounter with Him, regardless of response, is without its consequences.  He creates relationships, and He also breaks them.  He tells us, "He who is not with Me is against Me, and he who does not gather with Me scatters" (Luke 11:23).   As Christ has sent to us the Holy Spirit, Who is, according to one prayer, "everywhere present and filling all things," then Christ is encountered everywhere and by all people, regardless of whether or not they have nominally heard of Christ and regardless of whether or not they call themselves Christians.  In today's reading, we get a taste of what conscience means, when we learn that Pilate is more willing to please the crowd (most likely in order to keep his job and position as governor, just as the Jewish leadership worries about their places) than to prevent the unjust execution of an innocent man.  St. Paul writes about the conscience, and the judgment of all:  "For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) in the day when God will judge the secrets of men by Jesus Christ, according to my gospel" (Romans 2:12-16).  As we each have encounters with our own conscience, so we are also all blessed with the gift of the Spirit, and where the Spirit is, so is the Father and the Son.   We are all, in some measure, living in response to an encounter with this reality and presence, whether we are aware of it or not.  The idea of neutrality is delusional; we are all in a place where we respond to the presence of Christ, knowingly and unknowingly, just as St. Paul spoke to the ancient Athenians about the God they worshiped without knowing His name (see Acts 17:22-28).  While all will be judged by Christ according to the depths of their hearts, the essence of this gospel is the living encounter and our own capacity to "grope for Him and find Him," as St. Paul writes (Acts 17:27).  Each of these individuals in the Gospels comes to this place of encounter, and each life reflects the response.  Let us remember that the work of grace is ongoing and living.  The stories we read in the Gospels are illustrative of what is a living, ever-flowing reality, present to each of us and to each choice we make in our own hearts.  This process hasn't stopped and isn't frozen in time; rather, encounters happen constantly and ever-presently, everywhere and in each one.  From the mocking soldiers (at least one of whom will be converted at the Cross) to Simon to all the rest in the crowd that demands His crucifixion, to the present day and each encounter we know (both internal and external), Christ is present, shaping and forming lives and relationships and even who we are as persons.  How do you encounter Him?  How does that shape you, one way and the other?