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PILATE BEFORE JESUS MARK 15:1-15 Series: The Good News of Jesus Christ - Part Forty Six Pastor Stephen Muncherian April 7, 2019 |
We are looking at
only 15 verses this morning. Mark
15:1-15. So,
if you are able, would you stand with me and let us
read together our text for this morning as we come
together before God’s word. And
as soon as it was morning, the chief priests held a
consultation with the elders and scribes and the
whole Council. And
they bound Jesus and led Him away and delivered Him
over to Pilate.
And Pilate asked Him, “Are You the King of
the Jews?” And
He answered him, “You have said so.” And
the chief priests accused Him of many things. And Pilate
again asked Him, “Have You no answer to make? See how
many charges they bring against You.” But Jesus
made no further answer, so that Pilate was amazed. Now
at the feast he used to release for them one
prisoner for whom they asked. And among
the rebels in prison, who had committed murder in
the insurrection, there was a man called Barabbas. And the
crowd came up and began to ask Pilate to do as he
usually did for them. And
he answered them saying, “Do you want me to release
for you the King of the Jews?” For he
perceived that it was out of envy that the chief
priests had delivered Him up. But the
chief priests stirred up the crowd to have him
release for them Barabbas instead. And
they cried out again, “Crucify Him.” And
Pilate said to them, “Why, what evil has He done?” But
they shouted all the more, “Crucify Him.” So
Pilate, wishing to satisfy the crowd, released for
them Barabbas, and having scourged Jesus, he
delivered Him to be crucified. What major life
changing event will happen this April 26th? The
release of Avengers End Game! Which - if
you can get tickets - there’s a 6:00 showing on
Thursday downtown and out at the mall. I just
happen to know that. Doesn’t it seem
like sometimes the main significance of a number of
these Marvel movies is the back bio or information
in the movie that sets up a subsequent movie? The movie
itself is good but everyone’s waiting for the end
credit scene for a clue for what comes next. Only here - reading
through Mark - we know what comes next. Yes? Pop quiz from last
Sunday. In
the sequence of events leading to the cross, how
many trials were there? 6 If you said 9 -
thank you for paying attention last Sunday. I know
this is hard to imagine. But I made
a mistake. Or
as they say, “I misspoke.” There were
actually 6 - not 9 trials. We know that each
trial is part of a sequence that sets up the next
one. Trial
#1 sets up trial #2 and so on until we get to the
end of where we know all those trials are leading
us. Which
is Jesus’ crucifixion and death. And yet, all the
trials are individually important because of what
they reveal to us about Jesus and how God works. So as
we’re moving through these trials - which might be
way familiar for us - we need to make sure we’re not
missing the significance of what God may desire to
reveal to us. We
need to keep looking for what we’re being shown
about Jesus and how God is at work. Because as much as
we might be tempted to think that this is about
Jesus being brought before Pilate to be condemned
and crucified this really is about Pilate being
before Jesus according to God’s will and plan to
bring Jesus to the cross for us. Verse 1 covers Trial #3 - which is Pilate’s
Prequel - what takes place
on Friday morning.
Mark tells us that the chief priests, elders,
and scribes came together with the whole Council -
meaning the Sanhedrin - and they held a
“consultation.”
“Consultation” -
the word in Greek means that they assembled together
as the Council.
Which was a formal meeting together of the
Sanhedrin that took place on the south end of the
temple complex in what was known as the Royal
Portico. Looking at the
model you can see where that Royal Portico was. And at the
east end of the Royal Portico - which is the end
closest to us - there was an area called the
“Chamber of Hewn Stone” which is where the Sanhedrin
officially held court.
Where they assembled together as a council to
set national and religious policy and rule on civil
and criminal cases. When they
“consulted” - when the Sanhedrin formally assembled
together in that place - which was out in the open
and very public - all of their deliberations and
discussion and decisions were open to the public. Last Sunday we
looked at trial #1 - which took place right after
Jesus was arrested.
Jesus is brought before Annas - the former
High Priest. Who
is like the God Father of the Sanhedrin. Who is
looking for a way to take Jesus down and… out. Trial #1 doesn’t
produce the results they’re looking for so they
brought Jesus before Caiaphas - Anna’s son-in-law -
the current - I got the job because of daddy - High
Priest. Which
is trial #2. Which, as much as
we might have been tempted to think was a trial
about the pursuit of justice was not a trial about
the pursuit of justice but about the search for an
accusation to take Jesus down and… out. Trial #2 began with
the foregone verdict of Jesus’ guilt and searched
for an accusation that would prove it. Which they
got when Jesus affirmed that He is the Son of God -
the long waited for Messiah. To which
they screamed blasphemy. To get that
accusation the Sanhedrin broke a ton of their own
laws - including holding the trial at night - in
secret - and not at the Royal Portico. But now
they have an accusation that they can go public with
in order to justify a guilty verdict. So Trial #3 is in
the morning - very public - seemingly legal - and
all about establishing the legitimacy of the
Sanhedrin’s guilty verdict and their taking Jesus
down and… out. Luke - in his
gospel account - Luke fills in more details about
the trial. Jesus
again affirms - this time in public - Jesus affirms
that He is the Son of God and the Messiah. And
judgment is pronounced by the Sanhedrin. Which for the
casual observer in the temple courts comes across as
a legit trial that established Jesus’ guilt. Mark tells that
Jesus - guilt established - Jesus was then bound and
led away and handed over to the Roman Procurator
Pilate. Verses 2 to 5 help
us to understand Pilate’s Perspective of
what he’s confronted with. Trial #4 takes
place - most probably - at the Fortress of Antonia. Which was
a military barracks that loomed over the northwest
corner of the temple mount. A fortress
that the Romans used to keep track of what was going
on in the temple and to maintain order. Normally Pilate
would have been in Caesarea Maritima - which is up
north on the Mediterranean coast. Which is
where his headquarters was. If you were to go
to Caesarea Maritima today you would see this stone
- which has an inscription - dated to about 30 AD -
that links Pilate to Caesarea Maritima. This is a
replica. The
original is in the Israeli Museum in Jerusalem. Pilate was a real
person in real time in a real place who would have
been in Caesarea Maritima except that he needed to
be in Jerusalem to maintain order during the
Passover. Pilate
- who as procurator is the Roman governor and the
military commander - who’s responsible for
maintaining order and collecting taxes. Maintain… order. And
collect… taxes. The Romans were
brutal when it came to conquering peoples and
unrelenting in their control of conquered peoples. But they
were flexible in allowing local governments - like
the Sanhedrin - to administer their own policies and
traditions and to worship their own local gods. Flexible
as long as uprisings were squashed and the tax money
kept flowing to Rome. Every few years a
rebel would emerge.
Claim to be the Messiah. Gather
followers. Lead
an insurrection.
And then get squashed. Rebels got
dead and their crucified bodies lined the streets in
and out of their towns. The Romans
were flexible… to a point. The Sanhedrin
didn’t have the right to execute someone convicted
of a capital crime.
That was a right reserved for the Romans. So they
need to bring Jesus to Pilate because they need
Pilate to make sure Jesus gets dead. Pilate - who’s job
is to maintain… order and collect… taxes. And to
take care of anyone who gets in the way of that. So, bringing Jesus
to Pilate - who’s in town to maintain order and to
keep the tribute money flowing to Rome - their
accusation has to be that Jesus threatens all that. Mark is
brief. Luke
records their accusation: “We found this man misleading our
nation and forbidding us to give tribute to Caesar,
and saying that He Himself is the Christ, a king.” (Luke 23:2b) To accuse Jesus of
blaspheme would mean nothing to the Romans. So they’re
embellishing. Straining
beyond what came out in trail #2. He’s misleading the
nation away from loyalty to Caesar. Stirring
up trouble. He’s
forbidding us to pay tribute. No more
tax money going to Rome. He claims
that He is the Christ - the Messiah. And so you
don’t miss it - we’ll translate it for you: He says
He’s a king.
Bottom line: His death
will serve the interests of the Empire. Pilate asks: “Are
You the King of the Jews?” “I hear what they’re saying. But do You consider yourself to be the King
of the Jews?” Jesus cryptic
answer “You have said so.” turns the question
back to Pilate.
“If you say so.” Is not
incriminating.
Which leads to desperation on the part of
chief priests - who see their advantage slipping
away - who start piling on the accusations. And Pilate again asked Him, “Have
You no answer to make?
See how many charges they bring against You.” But Jesus remains
silent. No
response is going to change the minds of His
accusers or the outcome of where God has these trial
heading. With
every accusation they’re just piling guilt on
themselves. Pilate is amazed. The word
in Greek means that Pilate was blown away in
admiration for Jesus.
Jesus is not your average insurrectionist
with a Messiah complex. Jesus’ silence
speaks louder to His identity than any answer He
could give at this point. Isaiah writing
prophetically about the Messiah describes Jesus: “He was oppressed, and He was
afflicted, yet He opened not His mouth; like a lamb
that is led to the slaughter, and like a sheep that
before its shearers is silent, so He opened not His
mouth.” (Isaiah 53:7) Let’s be clear. If Jesus
answers “yes” He’s playing into Pilate’s
preconceived perspective of all this. Jesus
putting Himself on the same level as all the other
would be Messiahs.
Which is about rebellion against the Empire
not about Jesus’ true identity as King of kings and
Lord of lords - the true Messiah. Not about
His true ministry and message. Jesus silence
testifies to Who He really is. And it’s
got Pilate wondering.
Wondering at the innocence of Jesus. Wondering
at the motivations of the Sanhedrin. Who wants
the blood of an innocent man on your hands? Which brings us to
verse 6 and Pilate’s Problem.
Pilates’ dilemma. Because
Pilate needs a win. To understand that
- just how precarious Pilate’s position is and why
he needs a win - we need to grab some back bio on
Pilate. The Emperor
Tiberias had left the day-to-day administration of
the empire in the hands of Lucius Sejanus. Lucius
Sejanus who had earned the trust of the Emperor
Tiberias by transforming a small regiment of the
imperial guard into the feared and very influential
Praetorian Guard. So when the Emperor
Tiberias had retired to his villa on Crete - Sejanus
- whom Tiberias had left in charge - Lucius Sejanus
had ruthlessly eliminated his political rivals. Including
the emperor’s son Drusus. Drusus
that Sejanus had slowly poisoned over a period of
time with the help of Drusus’ wife. Poisoned
so that it looked like Drusus had died of natural
causes. It was Lucius
Sejanus who had appointed his friend Pontus Pilate
to be the procurator of Judea. Which was
not an easy appointment. But it had
the potential for upward mobility. So Pilate rules in
Judea and has great future potential in the Empire
because of Lucius Sejanus. Pilate - who had a
reputation for being ruthless and brutal and cruel
and unfair - had had a number of conflicts with the
Jews. Because
of their constant conflict and discontent the Jewish
leaders had actually petitioned Tiberias to remove
Pilate. But,
Pilate had Lucius Sejanus as a patron. Lucius Sejanus who
was the de facto ruler of the Empire until Tiberias
found out that Lucius had poisoned his son Drusus
and had had Lucius executed. So as the citizens
or Rome dragged the mutilated body of Lucius Sejanus
around the streets of Rome Pilate found himself
without a friend.
Pilate who could have easily been removed and
never heard from again. Pilate who
would be a forgotten footnote in history except for
his role in this drama. Pilate who
is in desperate need of a win and not more
controversy. So the crowd
arrives at the Fortress Antonia - where Pilate is
because he’s in Jerusalem keeping order - not
Caesarea Maritima - the crowd comes to Pilate with
their traditional request. What
should have been a win for Pilate. Only this time it’s
not someone who’s committed a minor offense. But
Barabbas. “Barabbas” means
“son of a father”
Bar - abba.
Which is a non-sensical name kind of like
“John Doe.” Which
he probably used to protect the identity of his
family. He’s described as
someone who’s committed murder while leading a
rebellion - a riot against Rome. He’s a
revolutionary who’s on death row waiting to be
executed. Probably
crucified. Pilate’s problem is
how to turn all that into a win. So Pilate comes up
with a proposal [Pilate’s Proposal]. Mark tells us -
verse 10 - that Pilate “perceived
that it was out of envy that the chief priests had
delivered Him [Jesus] up.” “Perceived” comes
from the verb “ginosko” which is knowledge that
comes from experience. Because Pilate is
an experienced politician he knows that the reason
the chief priests have brought Jesus to him is not
about their deep and abiding concern for the well
being of the Roman Empire but because they “envy”
Jesus. Pilate - who is
amazed by Jesus - Pilate knows that Jesus is
innocent. He
can safely assume that the Sanhedrin knows Jesus is
innocent. The
issue is that they’re jealous of whatever it is
about Jesus that they see as threatening their power
and politics and profit. Pilate knows
political maneuvering when he sees it. He knows that
the Sanhedrin is working the crowd. He knows
that this is about power and politics and profits. He gets
it. So Pilate sensing
that there may be a win in all this for him - Pilate
makes a proposal. Verse 9: “Do
you want me to release for you the King of the
Jews?” A clear choice
between a notorious convicted enemy of the empire
and Jesus who is no threat and is clearly innocent. It’s a no brainer
clear choice. Surely
the Jewish leaders would never risk angering Rome by
choosing to release a “real” threat to the Empire -
surely they would never risk discrediting themselves
by withholding justice from a known vicious
convicted murderer - in order to send Jesus to the
cross. Except Pilate
underestimates the Sanhedrin’s hatred of Jesus. And, they
called his bluff.
As ruthless and brutal and cunning as Pilate
is - the Sanhedrin is more so. Pilate is shrewd
enough to see through them but too weak to do
anything about it.
So now Pilate has
an even worse dilemma.
He’s been backed into a corner - between a
rock and hard place. If Pilate releases
Jesus he risks the Jews rioting. Which he
must avoid at all costs if he’s going to hand onto
power - if not his own life. If he
releases Barabbas he’ll be guilty of releasing a man
Rome wanted dead. Pilate goes back to
the crowd. “Then
what shall I do with the man you call the King of
the Jews?” And they cried out again, “Crucify
Him.” “Why,
what evil has He done?” Meaning this
doesn’t warrant crucifixion. There’s
nothing that warrants crucifying an innocent man. But that
isn’t what this is about. The crowd doesn’t
answer him because the crowd is now a blood thirsty
mob full of frenzied hatred stirred up by the -
maybe even paid for - by the Sanhedrin. They shouted all the more, “Crucify
Him.” Verse 15 - [Pilate’s Punt] Pilate -
in an effort to work his way out of the no win
scenario - to placate the crowd - and hold on to his
own position of power and prestige and profit - and
maybe even his own life - Pilate punts. Pilate
releases Barabbas and then has Jesus scourged and
delivered to be crucified. We need to make
sure we don’t rush pass the significance of that. A scourge had a
short wooden handle to which several thongs were
attached. The
ends of the thongs were equipped with pieces of lead
or brass and with sharply pointed pieces of bone. The stripes were
laid especially on the victims bare back that was
bent to expose the most flesh. Generally two men
were employed to administer the punishment. One
lashing the victim from one side, the other lashing
the victim from the other side. The result
was that the flesh was lacerated to such and extent
that deep seated veins and arteries and sometimes
entrails and organs were exposed. There were two
purpose to scourge someone. One was to
create fear. Scourging
was horrendously brutal and it came with the risk of
dying. It
was known as the halfway death. And second -
scourging was a precursor to crucifixion because it
shortened the time a victim spent on the cross. An expert
scourger could scourge someone within an inch of
their life. Pilate - fearing
the crowd - fearing for his life - delivers Jesus to
be scourged and crucified. Processing all that… They’ve got the
wrong guy on trial. At this trial is
Pilate who’s guilty of sin - of rebellion against
God. And
the Sanhedrin that’s guilty of their own sin and
rebellion against God.
The crowd who’s guilty. The
soldiers and scourgers. All guilty
- in sin - before God. It’s out of their
own self-focused motivations and fears and moral
depravity - that they come to judge Jesus - to
condemn Jesus - the only One Who’s innocent. They’ve
got the wrong guy on trial. The one guy who’s
innocent is the guy who gets scourged and sent off
to be crucified. And they all knew
it. They all knew Jesus
was innocent. The
Sanhedrin knew Jesus was innocent. Pilate
knew Jesus was innocent. He had the
motivations of the Sanhedrin pegged. Pilate challenged
the crowd with the question: “What evil has He done?” And the crowd
couldn’t come up with an answer. Only more
hatred. The one innocent
person in all this is… Jesus. They all knew Jesus
was innocent and yet Jesus is the one found guilty -
Jesus, Who’s led away to be scourged and crucified. Two takeaways. First: Jesus isn’t on trial for Himself. He’s on
trial for you and me. Peter explains - 1
Peter 3:18: “For Christ also suffered once for
sins, the righteous for the unrighteous, that He
might bring us to God, being put to death in the
flesh but made alive in the spirit.” Jesus is found
guilty - He suffers - the innocent for the guilty -
to bring us to God.
The innocent is declared guilty so the guilty
can be declared innocent. Like Barabbas -
who’s guilty and yet treated as innocent because the
innocent One Jesus was treated as guilty. Jesus died
in his place. Jesus
dies in our place.
So that when we
come before having agreed with Him as to our guilt
and sin - in repentance - turning from it - and
crying out to God for His forgiveness - surrendering
our lives to God and trusting in the sacrifice of
Jesus on our behalf - God makes us to be right
before Him - righteous - standing before God in the
innocence of Jesus. Arguably there are
things that come at us in life that we do not
deserve. There
are also things we do deserve. We need to
be honest. But when we’re in
circumstances that are unfair and unjust - the
lonely - hopeless - brutal - depressing stuff of
life. When
we’re powerless and misunderstood. When the
excrement hits the fan - which it too often does. We wonder
where God is in all of that. And yet - seeing
Jesus on trial - suffering - for us - we’re brought
back to the reality that God - by His grace - has
stepped into all of that - for us. Hebrews 4:15 tells
us that: “We do not have a high priest [Jesus] Who is unable to sympathize with
our weaknesses, but One who in every respect has
been tempted as we are, yet without sin.” Jesus gets what is
unfair and unjust.
He gets the pain we feel and the hurts that
we carry with us.
Jesus Who cares deeply for you and for me. Jesus Who
will one day balance the scales of injustice with
His justice. So - we might be
tempted to read through these familiar accounts and
to think that this is all about Jesus being brought
before Pilate to be condemned and crucified
according to God’s will and plan to bring Jesus to
the cross for us.
Which is true. But this is also
about Jesus - Who’s innocent - coming before Pilate
- who’s guilty.
Hang on to that for yourself this morning and
when you head out of here to what’s waiting out
there. _______________ Series references: Sinclair B.
Ferguson, Let’s Study Mark (Edinburgh, The
Banner of Truth Trust, 2016). Charles R.
Swindoll, Swindoll’s Living Insights New
Testament Commentary, Volume 2: Insights
on Mark (Carol Stream, IL,
Tyndale House Publishers, 2016). Unless otherwise
indicated, Scripture quotations are from The Holy
Bible, English Standard Version® (ESV®), copyright © 2001
by Crossway Bibles, a publishing ministry of Good
News Publishers.
Used by permission. All rights
reserved. |