(Bible Study - November 2000)
In our consideration of the civil trial conducted before Pilate in the praetorium, we have come to a point late in trial of our Lord. The Jews were clamouring for the Lord’s crucifixion and mention has been made of Pilate’s words: "I will therefore chastise him and release him" (Luke 23:22). Before considering the Lord’s scourging, however, we need to take note of what we may term "The Barabbas theme," for this has great symbolic significance. Matthew gives the subject extended treatment (27:15-26) and he records: "Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus" (v. 20). This reference provided incidental confirmation of what we have already learned from John: the Jewish leaders did not enter the praetorium because of their preoccupation with ceremonial purity (18:28). This very fact debarred them from hearing the exchanges between Pilate and the Lord which took place within the praetorium (John 18:33-28).
Wild accusations
We have, therefore, the somewhat undignified picture of the Sanhedrists gathered near
the entrance to the praetorium, probably feeling frustrated that they could not hear what
the Lord might say in his own defense, and fearing his words might influence Pilate. But
if they could not enter the praetorium because of their scruples, they have unrestricted
contact with the "multitudes" (NIV, "crowd"). We
remember that it was Passover time and Jerusalem was teeming with people. Soon the report
of what was happening began to circulate and large numbers congregated in the vicinity. It
was the minds of these that the Lord’s enemies were free to influence. We can be sure
that they made full use of this freedom to advance all kinds of wild charges against the
Lord. This is supported by Mark’s report that when Pilate came out to them, "The
chief priests accused him of many things" (Mark 15:3).
Ask for Barabbas
In view of all this, we cannot in any way be surprised that when Pilate invited the
crowd to exercise the privilege of having a prisoner released at Passover time (see Matt.
27:15; Mark 15:6; John 18:39), the answer was unmistakable: "Not this man, but
Barabbas" (John 18:40). It was Pilate’s hope that the crowd would ask for
Jesus, but once more he was thwarted. Much is made clear in John’s gospel, for the
invitation to ask for the release of a prisoner follows Pilate's declaration, "I
find no crime in him" (see 18:38-39).
Such then was the choice of the Jerusalem hierarchy and, under their influence, of the crowd as well. They did not want the Lord of life and glory, but expressed their preference for one guilty of insurrection and murder (cf. Luke 23:19). We note in passing a detail recorded only by Mark: Barabbas was one of a number who "had made insurrection, men who in the insurrection had committed murder" (15:7). It may well be that Barabbas had been the leader of the band and had become something of a popular hero.
It was Barabbas that the crowd desired and not the Lord Jesus. The reflection may be appalling, but does it really surprise us? We must make sure that in our own case the Lord occupies the first place in our affections. While we would shrink in horror at the thought of having any part in the crucifixion of our Lord, it is all too easy to allow some alien influence to come between us and our allegiance to him (cf. Heb. 6:6).
After the crowd had expressed a decisive preference for Barabbas, and Pilate saw that there was a serious danger of riot, he engaged in the symbolic act of washing his hands. Then he declared, "I am innocent of the blood of this righteous man: see ye to it" (Matt. 27:24). His language thus echoes what his wife had said, "Have thou nothing to do with that righteous man" (v. 19). All this took place in full view of the crowd outside the praetorium. After they had heard the governor’s protestations of innocence, all the people said in response, "His blood be on us, and on our children" (v. 25). This cry was to have chilling consequences for the nation not only in the first century, but down through the centuries.
Pilate’s motive in scourging
In Matthew’s record Pilate’s hand washing and the people’s cry of blood
guiltiness are followed by the release of Barabbas and the delivery of Jesus to be
crucified. This was effectively the end. John, however, who gives us unique insight into
the exchanges between the Lord and the governor within the praetorium, tells us about the
final effort by Pilate to rescue Jesus from crucifixion. The governor hoped to achieve the
Lord's release by subjecting him to the degrading, inhuman and barbarous ordeal of
scourging. Though he does not record the actual scourging, Luke makes it clear that this
was Pilate’s motive, "I will therefore chastise him, and release him...And he
said unto them the third time, Why, what evil hath this man done? I have found no cause of
death in him: I will therefore chastise him and release him" (23:l6,22). It is
the fourth Gospel once more which is so helpful. John makes it clear that the scourging
took place within the praetorium, for, after the cruel torment, Jesus came out to the
assembled mob (19:5). This is confirmed by Matthew who tells us that the Lord was taken
into the praetorium to be scourged ( 27: 27, see also Mark 15:16).
The Lord is accordingly handed over to the soldiers. Apart from the brutality of the scourging, the Lord is subjected to their heartless buffoonery. We should not miss the fact that no actual details are given, as though the evangelists cannot bring themselves to dwell any further upon the suffering endured by our Lord, while at the same time, they and their readers would know what was involved in this barbarous practice. The subject of the Lord’s scourging and the indignities which accompanied it is so important that we hope to consider it in greater detail in our next study. We must not forget what the prophet said, "With his stripes we are healed" (Isa. 53:5).
The Lord must have appeared a pathetic sight after the scourging. It was Pilate’s expectation that the spectacle would arouse the pity of the Jews, "Behold, I bring him out to you, that ye may know that I find no crime in him" (John 19:4). Now Jesus was wearing the crown of thorns and the purple robe (v. 5). Pilate’s repeated declaration, "I find no crime in him" (vs. 4, 6) proves counter-productive; it serves merely to exasperate the Jews. If they accepted what Pilate says, they thereby recognized they were clamouring for the death of an innocent man and were, in effect, committing a heinous crime. They had called for the Lord’s condemnation on the grounds of his claim to be a king. What they wanted from the governor was not merely a decision to have Jesus crucified, but also an acknowledgement that this was what he deserved. They failed totally in this aim.
Accusation of blasphemy
As they could not bring the representative of Roman justice to condemn the Lord, they
resorted to another stratagem. In effect, the Jews said to Pilate that although he may not
condemn Jesus by Roman law, "We have a law, and by that law he ought to die,
because he made himself the Son of God" (John 19:7). They evidently invoked
Leviticus 24:26. Up to this point no use has been made of the Law for the simple reason
that Jesus was being judged by the Roman governor.
When Pilate heard these words, he was alarmed. "Who then is this man from Galilee?" He had already seen enough of Jesus and his accusers to appreciate the motives which actuated the Lord's enemies -- the real cause of their machinations was not a concern for justice, but envy and malevolence (see again Matt. 27:18; Mark 15:10). Moreover, in all his experience he has never had to judge a man like Jesus. Accordingly, he wanted to interrogate the prisoner further and they went back into the praetorium (John 19:9). Although reference has already been made to the conversations within the praetorium between Jesus and Pilate, we need once more to stress the important influence these would have upon the governor’s attitude. Thus, when at an earlier stage, Pilate asked the Lord, "Art thou the king of the Jews?" (John 18:33), he received a reply which demonstrated that the Lord did not pose any threat to the emperor -- his authority was not derived from any human source and his servants would not fight in his defence (v. 36).
Pilate’s final effort
But he was disturbed by the report that Jesus claimed to be the Son of God -- this
added to his unease and his fears. Back inside the praetorium, he had a further
opportunity to interrogate the Lord without any interruption by his accusers. Alone with
Jesus, he asked, "Whence art thou?" (John 19:9). Perhaps surprisingly,
the Lord remained silent. We may wonder why, but would this pagan understand if the Lord
entered into details about his origins? Pilate was irked by the silence and in a tone of
irritation asked, "Speakest thou not unto me? knowest thou not that I have power
to release thee, and have power to crucify thee?" (v. 10). The Lord responds that
he would have no power unless it had been bestowed upon him by God. This is but one
example of how Jesus and his great apostle are at one, for in Romans 13:1 we read, "...for
there is no power but of God; and the powers that be are ordained of God." The
Lord then stressed that in referring his case to Pilate, the Jews must accept full
responsibility (v. 11).
After this remarkable interview, Pilate was more than ever convinced that he was not dealing with a common criminal. Now, instead of hoping that the Jews would release him, the governor takes the initiative in doing so (see v. 12). The Jews clearly see the change in Pilate and astutely cry out, "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar." This is manifestly a lie, for the Lord had incited no one against the imperial regime. The manoeuvre, however, forced Pilate into a corner. In a final attempt to rescue the situation, Pilate brings Jesus out of the praetorium and, in a formal way sits on his judgement seat (v. 13). John is fully aware of the momentous nature of this last scene and, as is his habit, he leaves on record, "Now it was the preparation of the Passover; it was about the sixth hour." The day and the time of day were thus preserved for posterity (cf. John 1:39; 4:6).
When Pilate says, "Behold, your king" (v. 14), they responded, "Away with him, away with him, crucify him." When the governor asked, "Shall I crucify your king?," it is the chief priests who answer, "We have no king but Caesar." They had initiated the conspiracy to have the Lord arrested and condemned, and now they are foremost in seeking not merely his death, but his death by crucifixion. Their responsibility before God was truly a fearful one.
John’s account has been invaluable. It has given us precious insight into Pilate’s mind and enabled us to understand his vacillating behaviour. The Jews had been too clever for him; they have played upon his fears and when ultimately he had to choose between self and the Lord Jesus, Pilate came first. Expediency so often prevails over righteous judgement.
Tom Barling