Behold Your King! (John 18:28-19:16) Series

When you read commentators on the Gospel of John, there are two very different ways to understand our story today, about Jesus' trial before Pilate. Everyone agrees that the focus of today's story, in many ways, is on Pilate. He is the only one in every scene. He's like the glue that holds the whole thing together.

But there are two very different views of Pilate. Probably the majority of people try to read Pilate sympathetically. They think Pilate is someone who finds himself drawn to Jesus, who wants to do what is right, but who gives into fear, and ultimately gives the Judeans what they want.

A minority-- at least, I think it's a minority-- (mostly building on David Rensberger's work Johannine Faith and Liberating Community, pg. 94ff).), think Pilate is a sarcastic bully, who is more interested in humiliating the Judeans than he is in doing right. They find nothing sympathetic, at all, about Pilate.

Now, these are very different readings. And let me be upfront: I'm taking the minority position on this (following Rensberger, Meeks, O'Day, among others). I think Pilate is a sarcastic bully. But what I've done, is put a link in your sermon outline to the more traditional reading of Pilate. And you can go home, and compare my sermon and his, and think about them, and make your own decision about who is right.

[Not sure if I'm allowed to put in the link, but it's Ed Neufeld's sermon from Kleefeld Community Church in Manitoba.]

I say this, not to try to be difficult, or argue that I'm right and the majority are wrong. But if I'm wrong, which is possible, then Ed's sermon is the one you should listen to. And this will be a good exercise in discernment.

Let's start today by rereading John 18:19-24. Jesus has been arrested by the Judean police, and Roman soldiers. He is then brought before the high priest, and this is what we read:

19 Then the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22 When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23 Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24 Then Annas sent him bound to Caiaphas the high priest.

So at this point, Jesus is sent to Caiaphas. Now let's skip down to John 18:28:

(28) Then, they lead Jesus from Caiphas to the governor's residence.

Now, it was early,

and they didn't enter into the governor's residence,

in order that they wouldn't be defiled

but they could eat the Passover.

AJ (Author of John) leaves a gap in his story here. We don't know what was said between Caiphas and Jesus. Instead, we suddenly find Jesus being led to the Roman governor, Pilate.

Why does AJ leave this gap?

I think the reason, is that describing in any more detail what happens between Jesus and Judeans is a total waste of time and ink. The Judeans have never, once, really listened to Jesus. They don't hear his voice. They aren't open-minded enough to consider that Jesus maybe is God's son, the Messiah, the Savior of the world. Instead, they've decided to kill him.

Without trying to spoil today's passage, we know that this is why they are handing Jesus over to Pilate. They want Jesus dead. So the specifics of what was said between Caiphas and Jesus really don't matter.

So the Judeans, verse 28, bring Jesus to Pilate. But they can't actually go into the governor's residence, because Pilate is a Gentile. And Gentile homes, make you temporarily unclean. They defile you. Normally, this wouldn't be such a big deal-- you can ritually wash, and get the Roman uncleanness off of you. But this is the day of preparation for the Passover. And so they can't let themselves be defiled.

Now, when we read this, we are supposed to hear some serious irony here. [I'd have to cut this down to keep the length shorter?].

What is it, that defiles people (Titus 1:15; Heb. 12:15; Jude 8)-- that makes them (ritually) unclean? In the OT, there's quite a list, actually. You can become defiled (same word, LXX) if you have a skin disease (Lev. 13:3), by touching the carcass of an unclean animal (Lev. 5:2-3), or human uncleanness (Lev. 5:2-3), by having a "discharge" (Num. 5:3). You can become defiled by eating an unclean animal (Lev. 11:41-43). Let's read from Lev. 11:41-45 (ESV):