The Kingdoms of Pilate & Jesus

[Read John 18:28-19:16]

Have you ever heard of the term “Cool Shaming”? Cool shaming happens when you use the idea of “coolness” to get somebody to do something or to stop doing something. It’s basically a re-branding of what has been called “peer pressure” for a long time. You want someone to feel ashamed that they are not doing the “cool” thing—or that they are doing something that is “uncool”—in order to get them to do the thing you want them to do. This isn’t something that just happens in middle school or high school, either. It’s happening all throughout culture.

This has also become one of the main tactics used in trying to dissuade Christians from following Jesus. I’m not sure how many of you know the name Christopher Hitchens, but he was one of the most well-known atheists in the world. In fact, he refused to be called an atheist, because he saw himself as an anti-theist. He said that it was essential to mock the Christian faith in order to demystify it—basically mock it, in order to make it look so ridiculous that nobody would think it something reasonable to follow. We saw this happening a few election cycles ago with Mike Pence. There was a stir when Joy Behar said that Mike Pence had a mental disorder because he said that “Jesus spoke to him.” The idea is to mock Jesus and make him look so ridiculous that it would seem foolish for anyone to follow him. You don’t have to win an argument this way. You just have to make it seem so ridiculous and foolish that nobody would want to do that thing—or follow that Jesus. That’s what we see happening in portions of this passage.

It’s interesting that John doesn’t spend very much time talking about the ways in which Annas questioned Jesus. It’s even more intriguing that he completely skips over Caiaphas’ questioning—pretty much anyway. He mentions it briefly, then gets to the story of what happens with Pilate. Obviously, John thinks this is a significant event on the path toward Jesus’ crucifixion. That’s why he fast-forwards to this point, then slows down quite a bit. He wants us to pay attention.

It’s also interesting to see some of the ways God’s sovereignty can be seen in this passage. The Jews bring Jesus from Caiaphas’ house to Pilate’s headquarters. Here’s what is interesting about that fact. Pilate wasn’t typically stationed in Jerusalem. His typical residence was in Capernaum. However, would typically stay at his headquarters in Jerusalem during the big Jewish feasts so that he could be present to take care of any disturbances and riot-like behavior that could break out—kind of like the one we see happening in this story. So, in God’s providence, this all goes down during Passover—which has its own connotations—so that Pilate could be present in order to make a ruling regarding Jesus.

Here’s how John begins the story: “It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover.” (John 18:28, ESV). If you haven’t caught it yet, this is John using one of his favorite literary devices—irony. Why did the Jews refuse to go into Pilate’s headquarters? They wanted to remain clean and undefiled? Why were they at Pilate’s headquarters in the  first place? To have an innocent man executed. Talk about straining out a gnat and swallowing a camel. This scene, and what we’re going to see throughout the rest of this story screams hypocrisy, hypocrisy, hypocrisy.

Yet, make sure you recognize in this what often leads to this type of hypocrisy. Jesus accused the Pharisees saying, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.” (Matthew 23:23, ESV). Why would you do this? It’s much easier to do these small things and much, much harder to do the bigger things. It’s much easier to make yourself feel righteous for focusing on the small, minute portions of the law. It’s much more difficult—it may even require some transformation in your life—if you’re going to focus on the weightier matters of the law.

It’s always easier to make a big deal out of small things than to actually address the root issue. Churches struggle with this all the time. We want to make a big deal about all of these minor, small, inconsequential issues that pop up in the church. Why? Because it makes us feel like we’re actually doing something, when in reality, we’re ignoring the bigger issues that need to be worked on—the things that are much more difficult to address. We do this with sin in our own life too. It’s much easier to focus on making it look like our life is good and holy and righteous on the outside, than to actually work on killing the sin that is still in our hearts. It’s always easier to whitewash a tomb than to transform it into something else.

In their hypocrisy—and pride—they assume that Pilate will do whatever they ask him to do. Most likely they thought that Pilate was already on their side, since he had sent a detachment of troops with to arrest Jesus. So, when Pilate asks what charges are brought against Jesus they answer, “If this man were not doing evil, we would not have delivered him over to you.” (John 18:30, ESV). This is their way of saying, “We’ve already got this figured out and come up with our verdict. We just brought him here so that you can rubber stamp this thing. We don’t have the authority to kill him. You do.” Pilate isn’t going to be pressured this way, so he brings Jesus inside his headquarters and begins to question him.

Last time we looked at this passage, I pointed out that this entire thing is kind of a sham. It’s important to remember why the Jews want Jesus killed. They want Jesus killed because he is claiming to be the Son of God. Yet, they also know that the Romans couldn’t care less about this accusation. So, they have to come up with different charges that will get Rome to put him to death. That’s where the whole conversation comes up about Jesus being a king. That was a conviction worthy of death. If Jesus was setting himself up as a king, in opposition to Caesar, then Rome would most likely kill him.

Notice how Pilate responds to these accusations. After asking Jesus about his “kingship,” we read, “After he had said this, he went back outside to the Jews and told them, “I find no guilt in him.”” (John 18:38, ESV). In Pilate’s mind, he understands that Jesus is not the kind of “king” that deserves to be killed for treason or rebellion. But after the Jews choose Barabbas over Jesus, what does Pilate do? We read this: “Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.” (John 19:1–3, ESV). The question could be asked, why does Pilate do this to a man he already believes is innocent? It was actually legal for Pilate to scourge a non-Roman citizen as a way of interrogation.

Most likely here, it seems like Pilate was trying to accomplish a couple things at once. First, it seems like Pilate was trying to satisfy the mob to some degree. It’s possible that Pilate still believed Jesus was innocent and hoped that this flogging would be enough to satisfy the crowd so that they would stop calling for him to be killed.

Yet, I also think Pilate is attempting to accomplish something else here, something along the lines of what I talked about at the beginning of this sermon. He’s cool-shaming the Jews. That’s why he beats and bruises and mocks Jesus, then parades him in front of the Jews saying, “Behold the man!” (John 19:5, ESV) and later “Behold your King!” (John 19:14, ESV). This is his way of saying, “Look at this weak and beaten man. Is this your king? Is this the one you think is a threat to the Roman empire? Is this the one you think I should be afraid of?” It’s also his way of mocking the Jewish people—whom he despised. That’s why Pilate continues to call Jesus “King of the Jews,” as a way to mock and cool-shame the Jews for what they believe. Yet, again, as John has often done throughout his gospel, he uses irony and has someone saying something that means more than they even know. DA Carson says, “Like Caiaphas before him (11:49–52), Pilate spoke better than he knew. The long-awaited king of the Jews stood before them, and they did not recognize him.” (Carson, 605).

Not only do they not recognize him, they flat out reject him. They reject him by choosing Barabbas, who was basically a terrorist. Then, as Pilate continues to release Jesus, we read this interaction: “They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.”” (John 19:15, ESV). That last line should send shivers down your spine. We have no king but Caesar… That’s not only a complete rejection of Jesus, but it’s a complete rejection of everything they stood for as Jews. Throughout the Old Testament they were told that God was to be their king. Now, we see them rejecting all of that, claiming that the only king they have is Caesar. This is the complete rejection of Jesus. This is the epitome of what we read at the beginning of this gospel: “He came to his own, and his own people did not receive him.” (John 1:11–13, ESV).

This is what eventually tips the scales for Pilate, well this and the threat they gave earlier. Earlier as they recognized Pilate’s desire to release Jesus, they said, “From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” (John 19:12, ESV). This is what truly tipped the scales for Pilate. It was well-known that Tiberius Caesar was a little too suspicious and easily had people killed for his suspicions. So, this was a real threat to Pilate. There’s also some speculation that Pilate was close friends with another member of Caesar’s military that has just been killed because of Tiberius’ suspicions. So, this could have been very fresh for Pilate, which is why it tipped the scales, and why we read, “So he delivered him over to them to be crucified. So they took Jesus,” (John 19:16, ESV). A man who has been declared “not guilty” three times by Pilate, eventually is handed over to be crucified. “He came to his own, and his own people did not receive him.” (John 1:11–13, ESV).

Yet, what’s beautiful in the midst of all this hypocrisy, is the way Jesus spoke about himself and his kingdom throughout the whole ordeal. Remember, when Pilate asks Jesus if he is the King of the Jews, Jesus responds by saying, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”” (John 18:36, ESV). He tells Pilate that he is actually a king, but not in the way that Pilate would think. Jesus’ kingdom is not one that focuses on earthly power and earthly means. Jesus’ kingdom is not about manipulating the government to accomplish its purposes—like the Jews were doing. Jesus’ kingdom wasn’t about using military force—like they had with Jesus in the garden. His kingdom is different. The irony is that Pilate here’s this and tells himself, “Phew, I’ve got nothing to worry about then,” but fast-forward a few hundred years and which kingdom has overcome the other kingdom? Jesus’ kingdom eventually overthrows the entire Roman kingdom and completely transforms it.

It’s important not to assume that since Jesus’ kingdom isn’t focused on the power and manipulation and authority in this world, that it means Jesus’ kingdom isn’t powerful. That’s completely wrong. The kingdom of God has tremendous power and authority, much more than any of the worldly kingdoms have because our king is the King of Kings, and Lord of Lords, who breathed the universe into existence. Jesus’ kingdom is so powerful, as Calvin explains, “Thus, should it happen, that the whole world were overturned, provided that our consciences are always directed to the kingdom of Christ, they will, nevertheless, remain firm, not only amidst shakings and convulsions, but even amidst dreadful ruin and destruction.” (Calvin, 209). The kingdoms of this world will come and go and be completely destroyed, but Jesus’ kingdom will last forever and ever. This is something we need to remember, especially during a tumultuous election year, not knowing what is going to happen leading up to the November elections or following the November elections. Either way, we can be confident that Jesus’ kingdom is not of this world and will never be overturned or destroyed and that his kingdom is much more powerful than any of the kingdoms of this earth.

This is what Jesus reminds Pilate of in his own way. Pilate gets frustrated that Jesus eventually stops talking to him and stops answering his questions. Pilate tries to convince Jesus to start talking by saying, “So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Jesus answered him, “You would have no authority over me at all unless it had been given you from above.”” (John 19:10–11, ESV). This is Jesus’ way of telling Pilate, “You don’t have the authority you think you do. Any authority you have has been given to you by the real king—the King of Kings.

But Jesus isn’t just saying this to put Pilate in his place. He’s saying this to teach us something extremely important. Jesus has the authority and the power to overthrow this plot and plan. Jesus has authority and power over Pilate—even over Caesar. Jesus has the authority and power to prevent all of this from happening. Yet, Jesus will use this power and authority for something else—he will use it to lay down his life for his people. He will use his authority and power to bring salvation to all who look to him in faith. That’s the kind of kingdom he has. That’s the kind of King he is.

That’s also the rest of that passage from the beginning of the gospel. We read, “He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:11–13, ESV). He used all of his power and authority so that, by faith, we could be children of God—or to say it another way—so that we could be members of his kingdom, and have the joy and privilege of having him as our King.

That’s what I want on your heart and mind this morning, and throughout the week: “Behold your King!” (John 19:14, ESV). The world will try to take your king and mock him and ridicule him and try to make him ridiculous. They will say things like, “Anyone who would follow this foolish man is more foolish than he was.” When you look at this king, are you embarrassed by him? Are you ashamed of him? Or, instead, do you find your heart warmed and your heart strengthened as you look at this king? The one who has all power and authority in his hands and used that power and authority to lay down his life for his people? Is that the king you want to follow? Is that the king you want to give your life to? Is that the king you want to lay down your life for? Then, Behold your King!