THIS IS JESUS THE KING OF THE JEWS

 

 Now as they came out, they found a man of Cyrene, Simon by name.  Him they compelled to bear His cross.  And when they had come to a place called Golgotha, that is to say, Place of the Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:

"They divided My garments among them,

And for My clothing they cast lots."

Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:

THIS IS JESUS THE KING OF THE JEWS.

Then two robbers were crucified with Him, one of the right and another on the left.  And those who passed by blasphemed Him, wagging their heads, and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing. 

 

- Matthew 27:32-44 

 

Yesterday we read that 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.

 

Now as they came out, they found a man of Cyrene, Simon by name.  Him they compelled to bear His cross.  And when they had come to a place called Golgotha, that is to say, Place of the Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: "They divided My garments among them, / And for My clothing they cast lots."  Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:  THIS IS JESUS THE KING OF THE JEWS.  Then two robbers were crucified with Him, one of the right and another on the left.  And those who passed by blasphemed Him, wagging their heads, and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing.  My study Bible comments on today's passage that Jesus accepts mockery and endures the weakness of our body in His own to take upon Himself our sufferings.  This He accomplishes, it says, by uniting His divine nature to our human nature.  His humanity is truly our humanity.  Although He has no sin, He was made to be sin for us, that through His flesh He might condemn sin itself (Romans 8:3; 2 Corinthians 5:21; Hebrews 2:9).  Here St. Matthew teaches us about the two robbers who were crucified with Him:  my study Bible points out that although one would later repent (Luke 23:39-43), at first both criminals mock Jesus.  

It seems almost impossible in a world such as we moderns inhabit in the West to consider what it means that God Himself came into earthly life in human form, and was subjected not only to that diminution in stature, but even to the scourging, mocking, beating, and finally humiliation on the Cross that we read about in today's reading.  Even His clothes are taken from Him, stakes in a game of chance. Thinking solely of the pain that Christ endured -- for crucifixion was the most torturous of punishments in the Roman system, reserved for the worst criminals -- it should have been unthinkable for One so exalted to endure such treatment.  In the ancient world the emperors ruled; there was a great sense of hierarchy.  Even today we still have kings and queens and dignitaries, Presidents and Prime Ministers, those whom we consider to be privileged and important in particular ways.  This is not limited to formal society but certainly exists as well in criminal hierarchies.  But where would we find One like Christ who was willing to be humiliated and suffering, subject to the most abject shame before all including His disciples and His mother?  No, our story is unique and remains so, despite the fact that many of us -- so used to the promises and even entitlements of democracy and values of equality -- are subject to constant demands and complaints about lack of privilege.  How is Christ even comprehensible -- in an ancient world, or even today's world?  This is the powerful story that is "a stumbling block to Jews and foolishness to Greeks" and still remains so, no matter which political theory one may espouse or hear or find in a social order in this world.  This is not simply a Man who suffers for others, who suffers for us, but God who has subjected Himself to this suffering in order to bring His divine healing to us and to our world.  Today we worship other idols than in Christ's time; often these are sports stars, or movie stars, or even for some politicians or political activists of many stripes.  And like Barabbas, there are those who murder for social change.  But Christ remains a staggering testimony to love above even the best, for His compassion, condescension, and willingness to suffer so that we might all be freed in the cosmic sense of salvation offered to all, which is the meaning of "for many for the forgiveness of sins" (Matthew 26:28).  The irony is present here in the name of the crime for which He is crucified, for it speaks the truth, and echoes the deeper, grander truth far greater than anyone can estimate on that universal and even cosmic scale.  He is the King who gives all for us, from love that calls us all.

 

 

 

 

THE KING OF THE JEWS

 

 And they brought Him to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above:

 THE KING OF THE JEWS.

With Him they also crucified two robbers, one on His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who  destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

 

- Mark 15:22–32 

 

Yesterday we read that, as the crowds, being stirred up by the chief priests, demanded Jesus' crucifixion and asked instead for Barabbas to be freed, 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.

 

 And they brought Him to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  It seems somehow strangely disjointed from the time to consider that at the Crucifixion of the Man who fulfilled so many prophesies, these soldiers would, in fact, cast lots for His garments, essentially gambling for them.  These are the garments which healed those who simply touched them in faith (see Mark 5:25-34; 6:56).   

 

 Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above:  THE KING OF THE JEWS.  The third hour corresponds to 9:00 in the morning.  Regarding the inscription, THE KING OF THE JEWS, my study Bible comments that this title, intended as an accusation and mockery, becomes instead a triumphant symbol.  Again, this is an unwitting act of prophecy connected with Christ's Crucifixion, this time on the part of Pilate.  According to my study Bible, it shows that the nation has risen against their own King, and that the cross was the means by which Christ established His Kingdom.  

 

 With Him they also crucified two robbers, one on His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who  destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.  My study Bible claims that Christ being crucified between two robbers not only fulfills the Scripture, as noted in this passage (see also Isaiah 53:12), but shows that He is completely identifying with sinful humanity.  

 

Once again, we experience the "upside down" quality of this time in which Jesus is led to the Crucifixion.  My study Bible explains the title on the insignia of the Cross, meant to humiliate, and yet it was unwittingly a prophesy, and inadvertently proclaimed the truth about Jesus Christ.   Even so, at the same time, it fulfilled the prophesy, "And He was numbered with the transgressors" (Isaiah 53:12).  Again, the "upside down" quality is present in that Christ is the singular Innocent, free of sin as no one else is, and yet, He's numbered with the transgressors.  In this sense, He bears the sins of the world, although He comes in order to forgive and to redeem.  Notice also how the text tells us that Jesus is blasphemed, by those who wag their heads and tell Him,  "Aha!  You who  destroy the temple and build it in three days, save Yourself, and come down from the cross!"  This is the Man who performed many healing miracles, and yet here He's mocked for seemingly failing to save Himself.  The chief priests most notably jeer at Him regarding His incapacity to "save," once again demanding a sign from Him, "that we may see and believe."  It's like they've never heard Him before when He's told them He will not produce a sign on demand (Mark 8:11-12).  Moreover, there is a greater irony here, in that we know the truth -- that Jesus has purposefully gone to the Cross of His own volition and for His own purposes, which they cannot imagine nor understand.  The text also tells us that even those who were crucified with Him reviled Him.  But we know that at least one of these men with Him will be saved, and possibly both (see Luke 23:39-43).  But Christ goes so that we will follow.  In His death on the Cross, He will defeat death through His Resurrection and Ascension, human nature taken up into Paradise with Him, and transfiguring human suffering such as is witnessed through such a cruel death.  Those who revile Him cannot see what is happening in front of them, and to the defeat of their purposes in putting Christ to death.  In Galatians 3, St. Paul tells us, "Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, 'Cursed is everyone who hangs on a tree'), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith" (Galatians 3:13-14).  Those who were to uphold the Law inverted both its purpose and letter in putting Christ to death; yet through the use of the law, Christ removes its curse once and for all, and for all humankind.  One really couldn't imagine a more "upside down" vision than the one His detractors have of Him and what He does on the Cross, in His suffering, humiliation, and death.  All of this brutality, injustice, and ugliness is transfigured in Christ, so that He may in turn transfigure us and out suffering and sin -- even the curse of evil -- in our own lives.  All of it is done through faith, and that is where we must start, with Him, and where we must end also with Him.  

 

 

 

Then Pilate asked Him, saying, "Are You the King of the Jews?"

 

 Then the whole multitude of them 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. 

 

- Luke 23:1-12 

 

Yesterday we read that the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

  Then the whole multitude of them 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."  My study Bible tells us that the religious accusations against Jesus (Luke 22:66-71, in yesterday's reading, above) wouldn't be adequate to justify a death sentence under Roman occupation.  So therefore, the chief priests need to invent false, politically charged accusations ("We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King"), so that Pilate can be persuaded that Jesus is deserving of a death sentence.  See also Luke 20:20-26.  Pilate's question ("Are You the King of the Jews?") is, according to my study Bible, more a mockery of the accusation itself than of Jesus -- as he clearly does not take the political charges seriously.  Christ's response, "It is as you say," can also be translated into the more ambiguous, "You say so."

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.   My study Bible explains that Herod sees Jesus as a novelty.   Christ's silence, it says, is an act of compassion -- for to reveal divine mysteries in the face of such blasphemy would have brought Herod even greater condemnation.  St. Ambrose sees Herod as a figure representing all unrighteous people who, if they don't recognize Jesus as the Christ, won't ever understand His words nor recognize His miracles.

Jesus' defiance of Pilate and Herod takes on strange tones, things we're not necessarily familiar with in One who is subject to injustice and false charges.  Instead of fighting what are obviously lies -- even, apparently to both Pilate and Herod -- Jesus stands more or less completely silent.  Even to the question asked by Pilate, "Are You the King of the Jews?" Jesus offers a meek blurb of a reply we could translate as "You say so."   The chief priests and scribes respond ever more vociferously, and seeking to stir up the crowd against Him.  But Jesus remains silent.  He won't protest and He won't prove anything.  Not to Pilate, and not to Herod, who would be all too glad to witness some miracle or other marvel from Jesus.  He is not there to prove He's innocent.  He's put on trial by a world that cannot and does not understand Him, for that is only possible through the work of faith, and the eyes of those in the future which will hold and build and expand His Church upon the pillars of faith among His present apostles.  Pilate and Herod, like the religious leaders in the temple, represent in some sense a world that is passing away.  They might be the ones who hold power today, the worldly mighty in positions of support for Rome, the ruling empire.  But even Rome is passing away, just as sooner or later -- forty years from this time, to be precise -- Rome will overrun Jerusalem and destroy the temple which remains destroyed today.  All things are passing, but those who represent the power of the world in this scene work for regimes and entities which do not hold the future.  It is, ironically in light of what is happening in today's reading, the One who stands accused and mute before them who will be responsible for the demise of these empires.  It is the abuse of power and lack of faith which will ultimately condemn those regimes that are passing away and whose people will have to change and adapt to survive what is coming.  The world that they know is going to be upended and transformed through the ministry of Christ, in just one generation away from this time of this trial.  The very way that our years are numbered in the world will shift our consciousness away from what was before Christ, and dividing it from the years and centuries -- even millennia -- after Christ.  This mute and meek Man, unjustly accused, is the lever, the fulcrum, upon which all else hangs and divides.  And that is simply in a worldly sense!  We say nothing of the heavenly power that is at work, and which waits to make itself understood, and to change a cosmos and its order.  But the power in this Man who does not speak, does not protest, does not make a defense against injustice and brutality in the treatment He's given, is absolute, and it is all there whether or not these figures of worldly power understand it.  What we might take from the impact of this realization is simply that with God, all bets are off.  Anything is possible, and nothing is impossible.  There may be great power in the meek and silent, while those who become more fierce, and who vehemently accused Him in response, are ultimately powerless to protect and defend themselves from the change that is being implemented -- with God's grace -- through the effort they make to kill Him.  This is why we are to understand our dependence upon God for victories in ways we cannot predict and cannot comprehend.  This is the history we're told throughout the Bible, of a small people, dependent upon God, who go astray when they forget and seek to be like the other nations, and in this One who "will not cry out, nor raise His voice, nor cause His voice to be heard in the street" at His trial (Isaiah 42:2).  For He is the King of kings and Lord of lords, even if lords and kings of the world cannot comprehend it.

Then he questioned Him with many words, but He answered nothing

 Then the whole multitude of them 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 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.

- Luke 23:1-12

Yesterday we read that, while He was in custody in the house of the high priest, the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 Then the whole multitude of them 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."   My study bible tells us that the religious accusations against Jesus, which concern blasphemy and making Himself equal with God (see yesterday's reading, above), would not be appropriate or adequate to justify a death sentence under the Roman occupation.  The chief priests therefore invent false accusations (see 20:20-26), which are politically charged, in order to persuade Pilate to put Jesus to death.  Note that these particular charges put pressure on Pilate as well, given that they concern the regard due to Caesar.  Pilate's question, Are You the King of the Jews?, is, according to my study bible, more a mockery of the accusation itself than ti is of Jesus, as Pilate clearly doesn't take the political charges seriously (as we can see by his subsequent statement that he finds no fault in Jesus.  Christ's answer, It is as you say, could also be translated with a more ambiguous turn of phrase:  "You say so."  As in His response to the council in yesterday's reading, above, this answer actually prevents condemnation of those who question Him, as it avoids a direct teaching to those who "will by no means believe."

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 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.  My study bible comments here that Herod sees Jesus as a novelty.  Once more, Jesus' silence here is an act of compassion.  To reveal divine mysteries in the face of his blasphemy would have brought Herod even greater condemnation.  My study bible notes that St. Ambrose sees Herod as a figure which represents all unrighteous people.  If Jesus is not understood as the Christ, then neither the meaning of His words and teachings, nor His miracles, will be recognized.  Note that Herod responds to Jesus the same way as did the men guarding Him in the home of the high priest, with contempt and mocking.

What do we make of Herod?  Pilate seems to be a serious man, or at least to take his position quite seriously as the Roman governor.  But Herod Antipas (son of Herod the Great) is given to impulsive behavior, as we learn from the story of the beheading of John the Baptist (see Mark 6:14-29).  Although he is called a "king" of Galilee -- the province from which Jesus comes, he rules as Roman tetrarch ("ruler of a quarter"), recognized by Augustus after the death of his father Herod, and rules the region as a client state for Rome.   Herod (Antipas), we've been told in the Gospels, fears that Jesus is John the Baptist returned from the dead (9:7-9).  As with John while he was in his custody, Herod has a fascination with the holy; he was curious about John and is now curious to see a miracle by Jesus.  In some sense he is like a powerful and wealthy man fascinated by some rare treasure or exotic animal in his possession.  He understands nothing of the holy himself, otherwise Christ would not have remained silent.   As he was given to fulfill a gratuitously extravagant oath before all the "great men" assembled for his birthday when John was beheaded, so he now -- together with his men of war -- responds by mocking Jesus and treating Him with contempt.  Such is the picture we have of this man of power.  It is an interesting one, for Herod seems easily swayed by the manipulations of others, including Herodias his wife, needing the approval of those around him, and therefore is at heart weak and rules irresponsibly.  It is no accident, then, that Herod and Pilate become fast friends after Jesus is handed to Herod for judgment, and then sent back to Pilate.  Over the ridicule and diminishing of Christ, Herod binds himself to a new political friend.  But even such a one, who had John the Baptist beheaded and his head brought on a platter to his birthday dinner, is still treated by Christ as one who bears a soul to which He will not add more condemnation by presenting to Him holy things to trample.  Christ has taught us, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  But we rarely stop to think that this teaching, too, isn't merely a negative characterization.  It's also a form of protection against a deeper condemnation for those who will not receive nor understand what is holy, and will respond with contempt, mockery, hostility, violence, rage.  Let us understand Christ, and have respect for the power of the holy by taking the realities of the Kingdom as seriously as does Jesus.  There will be those for whom we may not repeatedly present our faith, nor entreat with Christ's pearls for all kinds of important reasons.  There will be times to remain silent, and to stay away, keeping important boundaries with wisdom.  Let us respect our Teacher, and learn from His conduct, even under the worst circumstances.

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.