Hail, King of the Jews!

 

 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person.  You see to it."  And all the people answered and said, "His blood be on us and on our children."  Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.  

 

Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him.  And they stripped Him and put a scarlet robe on Him.  When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand.  And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!"  Then they spat on Him, and took the reed and struck Him on the head.  And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.

 

- Matthew 27:24-31 

 

On Saturday we read of Christ's trial before Pontius Pilate:  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 way."  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!"  

 

 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person.  You see to it."  And all the people answered and said, "His blood be on us and on our children."  Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.  My study Bible comments on the people's answer here, "His blood be on us and on our children."   It notes that this verse has been used by certain groups to try to justify persecuting Jews, which it calls a grave and terrible sin.  But what was seen by many as a curse is in fact a blessing invoked unwittingly, for the Lord's blood is the source of their redemption.  Moreover, these words are implicitly spoken by anyone who sins.  It quotes from St. John Chrysostom, who says that although these Jews "acted with such madness, so far from confirming a sentence on them or their children, Christ instead received those who repented and counted them worthy of good things beyond number."  My study Bible adds that St. Chrysostom furthermore notes the thousands who were converted in Jerusalem on the Day of Pentecost (Acts 2:41) as evidence of Christ's mercy.  

 

 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him.  And they stripped Him and put a scarlet robe on Him.  When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand.  And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!"  Then they spat on Him, and took the reed and struck Him on the head.  And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.  My study Bible notes here that every king is proclaimed by his soldiers.  although the intention here was mockery, it is prophetic that Jesus should be crowned and hailed as King by soldiers of the governor.  (My study Bible also directs us to John 11:49-51, where Caiaphas unwittingly prophesies of Christ's redemptive work.)  The mockery by these soldiers shows that Jesus is the One despised and rejected by people, who bears the iniquity of us all (see Isaiah 53:3-9).  Additionally, my study Bible points out that Jesus is clothed in scarlet, which represents both His royalty and also the sins of humanity which He has taken upon Himself.  

 

As Jesus is led away to be crucified, He goes as one mocked and humiliated.  But even in this, as my study Bible has pointed out, there is truth and meaning -- even if given inadvertently by those who understand nothing but the material world they see in front of them, and cannot understand what they are doing.   The inadvertent truth is powerfully important, because it gives us a metaphor for what is happening here.  Although by all appearances, the devil and evil have won this day, and these forces against Him and their conspirators will put Him to the Cross, and even to human death, defeat is not at hand.  The Cross is rather a victory.  And this is the paradox of Christianity and of Christ.  St. Paul famously writes, "Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom;  but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness,  but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Corinthians 1:20-25).  In the wisdom of traditional understanding, whatever the divinity of Christ touches is healed and redeemed, and so it is and will be, even with this Cross upon which He will be put to death.  For the Cross becomes a victory against death, against opposition to God, a victory for all those who seek to follow Him -- for He, through His union of divinity and humanity, through His Incarnation and all of the experiences He endures, redeems all, transfigures all.  He is the ultimate life-giver and Physician in Himself.  As such, He also transfigures our experiences when we walk with Him, follow Him, listen to Him, obey His commands, and worship and pray.  These glimmers of truth show through even the derision of others, for He is indeed a King as my study Bible points out, He will take on the sins of the world, and through His blood redeem, cleanse, purify all those who come to Him in repentance.  Indeed, the first to be saved will be a thief next to Him on the Cross (Luke 23:42-43).  The next who comes to faith will be one of these soldiers of the garrison who mock Him today (Matthew 27:54).  For it is truly as St. Paul said, that "the foolishness of God is wiser than men, and the weakness of God is stronger than men."  Let us all cling to our faith through all that we see and experience, and remember that with God all things are possible.  For He is truly our redemption and our hope, even as He goes to the Cross and endures the shame and contempt that is set before Him.

 

 

 

 

 

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, 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 evil-doer, 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 then?"  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."

 

- John 18:28–38 

 

Yesterday we read that, following Christ's arrest by night in the garden of Gethsemane, 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.  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, 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 evil-doer, we would not have delivered Him up to you."  According to St. John Chrysostom, my study Bible says, the irony here is notable, as Jesus' accusers don't fear being defiled by condemning an innocent Man to death -- but they would not set foot into a court of justice.  

 

 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 explains that because the chief priests of the Jews didn't have an actual crime with which to make an accusation against Jesus, Pilate refused to pass judgment.  When the chief priests declare, "It is not lawful for us to put anyone to death," they're not talking about the Law of Moses, but the laws of the Roman occupation.  The Romans, as occupying power, reserved the sole right to execute people.  So, therefore, the chief priests relied on Pilate to sentence Christ to death.  

 

 . . . that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.  According to the Jewish law, stoning was the usual means of execution.  But, Christ had prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33).  Therefore He had foreknowledge that He would die, not at the hands of the religious leaders of Jerusalem, 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 then?"  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 asks Jesus, "What have you done?"  My study Bible comments that it is unheard of that the accused would have to name the charges against himself in any court; it's the captors who name the crime.  That Pilate has to ask Jesus what the charges are shows that the chief priests could not name any crime He might have committed.  More importantly, the unfolding of this time shows that Christ was Lord over the events of His death (see John 18:4, 8).  Notably, even the governor has to come to Christ for the 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."  Pilate's words indicate he can come up with no charge of his own against Jesus.

 

 Pilate asks the question anyone wants to know, philosophers still seek to answer, and which dominates all academic sciences:  "What is truth?"  Over the many centuries before and after Christ's human lifetime, people have sought and come up with a variety of answers and theories, and they continue to do so.  But Christ has a particular answer, and Christianity has a particular answer to this question.  The great irony (among many ironies, clearly) is that Pilate asks this question of the One who stands before him, who is the truth, the One who said, "I am the way, the truth, and the life" - John 14:6.  Of course, this sense in which Jesus is the Person who is the truth is in the sense of the Logos, the Son.  He is truly the One by whom all things are measured, in relation to whom all things have meaning, and who will in the end be the judge of all things.  Christ, as Logos, gives each of us meaning, and has for each a name and identity (Revelation 2:17; 3:12).  In this sense, we find ourselves in relation to Him, through faith, and through the ongoing effort to live a faithful life.  We come to know ourselves, even to be transformed, through such a relationship and process.  This is, above all, an experiential process, one we come to know through living and experiencing it.  But saints, Church Fathers and Mothers, theologians, and an ongoing stream of faithful have taught and given us this understanding to us for centuries.  This is seen in the Old Testament in the action of God calling Abram out from one life to another, and renaming him Abraham; and in the new name given to Jacob to become Israel.  It is seen in the New Testament, in Christ renaming Simon Cephas, or Peter from the Greek; and naming James and John Zebedee Boanerges, meaning Sons of Thunder.  And this is indeed the lived experience of the Church and the faithful we can't count and don't all know.  "What is truth?" is a question which we, as faithful, answer in the fullness of the real Name of Christ; that is, this Name which becomes ours by adoption, of the house which also becomes ours by adoption (John 8:35).  While a materialist perspective might teach us that everything is relative, and meaning is only determined by what we desire at the moment, this so often proves a recipe for chaos and futility, a dead end that doesn't leave us with much meaning in life, and for all kinds of reasons.  There will always be a foundation of values we need to be able to count on, that can transcend our ongoing varied, collective, contradictory, and unusual experiences, and this is particularly true if tragedy strikes, unforeseen trauma we can't explain to ourselves in normal terms.  We require a relation to something -- actually to Someone -- much greater than ourselves to put all those pieces of collective and personal experience in a place that can not only make sense, but give us meaning and even purpose.  Why need truth be a Person, rather than the materialist sense of facts or reasons?  Because for truth to be transcendent, to give us meaning and purpose, to find real value and worthwhile substance, we need love.  And we need the Person who is love, who loves us, and who can teach us that transcendent love for ourselves to learn to live and practice as well.  There is no substitute for such truth, for it is at the core of our value even if no one else values who we are, nor will teach us that truth about who we are.  And Christ is the truth that can lead us there, show us His way to walk through a world of chaos or tragedy, and give us more than just selfish impulse or rigid law or conformity to a crowd or the next best theory (or fashion) we can find.  His is the kingdom that is not of this world, but surpassing it.  In Him, the contradictions are reconciled, and there is depth of meaning even in the Cross.  For He has overcome the world for us, and is always waiting to show us the way for us, too.  For His way is not out or beyond the world, but through it -- and He is the light of the world that we need to follow.

 

 

 

   

 

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 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

 

 Then they led Jesus from Caiaphas to 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."

 

- John 18:28–38 

 

Yesterday the lectionary began our preparation for Lent.  (For the Oriental Orthodox, yesterday was the first day of Lent; for the denominations of the West Lent begins tomorrow, which is Ash Wednesday; for the Eastern Orthodox, Lent begins this Monday.)  Yesterday we were given the story of  Simon Peter's denial of Christ.  We read that Simon Peter followed Jesus (after Jesus was betrayed by Judas and taken by the authorities), 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.  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, lest they should be defiled, but that they might eat the Passover.   My study Bible cites St. John Chrysostom, who notes the irony here that the accusers of Jesus did not fear being defiled by condemning an innocent Man to death, but would not set foot into a court of justice.

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.   The chief priests of the Jews, my study Bible says, had no actual crime with which to make an accusation against Jesus, so Pilate refused to pass judgment.  When the chief priests say, "It is not lawful for us to put anyone to death," they are not speaking of the Law of Moses, but rather the laws of Roman occupation, under which only the Romans had the right to execute people.  Thus, the chief priests relied on Pilate to sentence Jesus to death.  Under the Jewish law, stoning was prescribed as the usual means of execution.  But Christ had prophesied that He would be killed by being lifted up on the Cross (John 3:14; 8:28; 12:32-33), having the 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?"   My study Bible points out that it is unheard of that the accused would have to name the charges against himself in any court, since the captors would be the ones who name the crime.  It says the fact that Pilate has to ask Jesus what the charges are shows that the chief priests could name no crime that Jesus might have committed, as revealed in the first verses of today's reading (John 18:29-30).  Moreover, it shows us that Jesus was Lord over the events of His death (see John 18:4, 8).  As we read here, even the governor, Pilate, has to come to Jesus in order for the trial to proceed.  

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."  Here, we see an interesting encounter between the one who governs for imperial Caesar and Jesus Christ.  Note that Pilate tries to understand Jesus, as he's been provided with no real information from the chief priests.  He begins with what seems to be an accusation that Christ sought to make Himself king, the only charge about which the Romans would likely care, and one that would bring the death penalty if found guilty, considered to be insurrection against the Herodian dynasty allied with Rome.  Jesus begins to reply concerning the gospel of the Kingdom, that His kingdom is not of this world, and that His kingship begins as One who bears witness to the truth, the reality of His spiritual kingdom.

Jesus power comes up against state power:  in a sense, this is a defining moment in the Gospels.  It is not just about the use of worldly power per se, but about the encounter between the ways in which the world works through material power and the power of Jesus Christ.  When Jesus speaks of the truth, when He says specifically that He has come into the world in order to bear witness to the truth, He speaks clearly of the truth of God.  This truth is not simply a fact, but it something that is connected to God, to the ontological reality of the power and presence of God in our world, whether seen or unseen, known or unknown.  When Jesus speaks of sending the Holy Spirit, He calls Him the Spirit of truth:  "However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come" (John 16:13.  We understand the Father, the Son, and the Holy Spirit to be God; when Jesus speaks of the Holy Spirit as the Spirit of truth, then we understand also that this truth of which Jesus speaks, and for which He has come into this world to bear witness, is the truth of God.  It is God acting among us, revealing God's word, teaching us the reality of God and this living kingdom which dwells within us and among us.  Therefore when Jesus tells Pilate, "Everyone who is of the truth hears My voice,"  He is speaking of the reality of that Kingdom dwelling within us, the internal spiritual response of a heart that embraces the advent of this Kingdom in the world and honors the presence of God which may indwell human beings.  This concept requires of us not only to understand the reality of the Person(s) of God, but also the action of God in our world, or grace, which is also of God.  To bear witness to this truth is to reveal the things of God by the grace of God, even to allow the Spirit to speak through us, just as the Spirit spoke through the prophets who came before Jesus to reveal the word of God to the people.  When Jesus speaks to the disciples about their own testimonies to come when they are dragged to the courts of officials and ruling powers, He says, "But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit" (Mark 13:11).  We are expected to be temples of this indwelling Spirit (1 Corinthians 3:17), those who also bear witness to the truth, even the word of God which the Spirit may reveal.  So, as this Lent begins for you, consider what it means to participate in the practices of Lent.  We fast from things that distract and get in the way of the God's work in us as temples.  We give all the things we chase a rest for a while:  we don't need fancy meals, we don't need massive entertainments, we need to pay attention to our words and cut down on our excesses.  We refrain from gossip, backbiting, fighting.  We try to remember that we might disagree, but we are nevertheless taught an inner respect as each person holds this capability to be a temple of God.  We seek our own flaws and things that need improving.  And to do these things, to work on this, we put into practice especially prayer, fasting, and almsgiving.   We see to remember what we are supposed to be about, we give more of our time to God, more of ourselves.  We seek to meet the Resurrection, and Christ as almighty and immortal, with the refreshed perspective of those who truly seek to be like Him, to bear His truth into the world, and especially to be those who can hear His voice, so it is not drowned out in the cacophony of the world and all the things we think we need to desire.

 

 

 

 

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

 Then they led Jesus from Caiaphas to 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."

- John 18:28-38

Yesterday, we read of the three-time denial of Christ by Simon Peter, after Jesus was betrayed by Judas and arrested in the garden.  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 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.  . . .  Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not one 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, 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."    My study bible cites the commentary of St. John Chrysostom here.  St. Chrysostom notes the irony that fills this passage:  Jesus' accusers did not fear to be defiled by condemning an innocent man to death, but they would not set foot into a court of justice.

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.  Once again, we need to make note that in John's Gospel, the Jews is used as a term signifying a political party, and indicates those religious leaders who oppose Jesus.  Jesus is also a Jew, as was the author of the Gospel.  My study bible comments that since the chief priests had no actual crime with which to make an accusation against Jesus, Pilate refused to pass judgment.  When the chief priests say, "It is not lawful for us to put anyone to death," they don't refer to the Law of Moses.  Rather, they're referring to the laws of Roman occupation, under which only Romans had the right to execute people.  Therefore the chief priests rely on Pilate to sentence Jesus to death.   Jewish law prescribed stoning as the usual means of execution (see Saturday's reading, in which they attempt to stone Jesus).  But Christ prophesied many times that He would be killed by being "lifted up" on the Cross (3:14; 8:28; 12:32-33).  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?"  My study bible comments here that it is unheard of that the accused would have to name the charges against himself in any court.  The captors would always be the ones to nae the crime.  But that Pilate has to ask Jesus what the charges are shows that the chief priests could not name any crime that Christ might have committed.  More importantly, it shows that Jesus was Lord over the events of His death (see verses 4 and 8 from the passage describing events at His arrest).  Even the governor here has to come to Him in order for the trial to proceed.

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."  As with the Samaritan woman, we may find it remarkable that even to Pilate, Jesus expresses the truth of His identity and His spiritual reality.  He tells the truth of His ministry and His kingdom.   Pilate clearly knows, as he states to the religious leaders, that Jesus is guilty of no crime.

It's interesting to consider the scene in front of us.   We may think of this scene in which Jesus is on trial for His life as entirely lawless, given what we know is going to be the outcome.  But, in fact, we are in the presence of two very great sets of law, two giant historical precedents in the evolution of law and in particular for a rule of order and justice -- even protection of the innocent -- that of both Jewish and Roman law.  We have the official representatives of both here in this scene:  the Jewish religious leaders (the chief priests, whom Pilate names) and Pilate, the Roman governor of Judea.  We can witness both sets of authority upholding principles of their law:   the religious leaders won't enter the Praetorium lest they be defiled, they also state they have no right to execute anyone (although that is a law of the Roman occupation, not Jewish law); Pilate looks for reasonable charges of crime for which Jesus may be accused and finds no fault with Him.  Absurdity is also present:  there are no real charges against Jesus, and Pilate asks Him, "What have You done?"   We're tempted to think these are simply autocratic times, and certainly there is corruption and cruelty.   We tend to forget the rules of law that did exist and were important precedents, even the systems of public order that put in place notions of what we call civilization.  But even in the best-planned of societies, we should understand that corruption is not only possible but that temptation to power always exists.  No human systems have been found that put an absolute end to temptation to corruption and abuse of power; we always have to guard against the temptations that face human beings.  And there we come to a spiritual problem -- for this is not just a story of human justice gone awry but rather of spiritual and even cosmic justice at work.  The worst sorts of crimes and sins will take place.  But it is God who is on trial -- and God will take the worst sorts of circumstance and turn them to the ends of true justice, cosmic justice.  The story of the Cross is the story of salvation, redemption, freedom, and liberation for all of us from the bonds of the very evil we will witness in His crucifixion -- and here is the heart of the story which we must ponder as we begin the journey through Lent.  Jesus will act as Witness:  through all things, He remains true to the Father, true to God's love, true to righteousness and His love for human beings.  He will serve and He will sacrifice -- His very death will bring about the end of death for those who abide in Him.  St. Paul writes of suffering, "And we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  Jesus' story is not just about the fallibility of even the best of human systems, nor the presence of evil in our world, but rather it is all about what it is to bear and endure all the things of this world with grace.  His is the example we follow if we are to abide in Him.  The steadfast love of God that He expresses -- especially when He tells us that He is never alone because the Father is always with Him (8:29, 16:32), is what we are to know for ourselves when we bear our own crosses and find the strength that God's love gives us when we abide and return that love.  Jesus says, "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."  His greatest truth is God's love.  May we all dwell in that truth and know that it is His voice we always need, especially in the times of greatest trial.

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, 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 then?"  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."

- John 18:28-38

Yesterday, we read that, as Jesus was taken to the home of the high priest in the night, 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. . . .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, lest they should be defiled, but that they might eat the Passover.   My study bible says, "Jesus is taken to the Praetorium, the military quarters of Pilate, where the Jewish leaders do not enter.  They fear being defiled (ritual pollution by contact with Gentiles) -- a supreme irony in view of their evil intentions against Jesus.  According to this Gospel the main trial of Jesus occurs before Pilate (18:28-19:16).  In this dramatic account, Pilate goes back and forth between Jesus and the Jewish leaders."

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?"  My study bible tells us that while the leadership's true charge against Jesus is blasphemy, "which according to Jewish law was a crime deserving death, under Roman law the Jewish leaders could not put anyone to death.  Pilate, as Roman governor, has the power to enforce the death penalty, but the charge of blasphemy means nothing to him; he must have a serious political charge in order to condemn Jesus.  Therefore, the Jews tell Pilate that Jesus claims to be a political King-Messiah -- a threat to Roman rule in Palestine."   Pilate asks the key question from his perspective as Roman governor for dealing with Jesus.

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 then?"  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."  Here my study points out that Jesus testifies to His messiahship:  that it is of a spiritual character, "that He bears witness to God's truth.  This declaration receives only an apparently cynical response from Pilate."

Jesus speaks about a spiritual kingdom.  He hasn't got an army.  He points out clearly that if He were a worldly king, His servants would have fought for Him so that He wouldn't have been taken by the religious leadership.  He is a king.  But His kingdom is not from here.  He is here to bear witness to the truth.  I'm struck by the idea that He's also preaching to Pilate, as He did elsewhere -- when He described Himself as the Good Shepherd:  "Everyone who is of the truth hears My voice."  He strikes a note with Pilate regarding truth; this is not a man who will listen to talk of sheep and shepherds, but an educated Roman, someone entrusted with carrying out the workings of Roman Law.  Truth is a word that will catch Pilate's ear.  "What is truth?" is perhaps even, ironically, a philosophical question, coming out of the mouth of Pilate.  It is, for Pilate, a deeply essential question to his own role, and his own life, as the figure we remember today.  Let us ask ourselves, "What is truth?"  Here the great truth is about the reality of this spiritual kingdom, the one of which Jesus declares Himself king.  I wonder myself at the capability we have to go through life never taking notice of such a kingdom, although it is a part of us.  We do ourselves a disservice when we ignore it, because we are made to live with it, to comprehend it, to enter into relationship with Him and His kingdom.  To neglect the spiritual reality within ourselves is to neglect who we really are, and so, "What is truth?" becomes an essential question to understanding and knowing who we are.  There are all kinds of things to believe in in the world, all kinds of things we will be presented with.  People may tell us that salvation is in belonging to the right group, having the right name, eating the right foods.  But to ignore this spiritual kingdom is to ignore the thing in ourselves that gives life and meaning, that brings us refreshment, a depth of freedom, a sense that there is more to us than what meets the eye.  We have a spiritual kingdom to participate in, one that lives and breathes and moves with us, that gives life abundantly to the life we know, provides rivers of living water to quench the heart and gives sustenance for a kind of joy that infuses what we find in the world.  Most of all our understanding of this reality allows us to see ourselves more truly and deeply, to be led on a journey of profound discovery, to go beyond who we think we are.  It's a truth that allows us to truly see ourselves, to measure ourselves in its light, to find our choices in a particular vision, and to find the truth of relationship.  That's the truth He witnesses to, and beyond:  It is a kingdom of love, and that love is the true substance of life.  That is the truth that Pilate asks about.  Let us always seek that truth.