²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. 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. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.

³³ So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” ³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” ³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” ³⁶ Jesus answered, “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.” ³⁷ Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” ³⁸ Pilate said to him, “What is truth?”

INTRODUCTION

Welcome back to the Gospel of John and its retelling of the final hours of Jesus’ life and its interpretation of the significance of the events that take place during them. So much treachery, so much courage, so much fear, so much trust, so much worldliness, so much truth. The spectrum of emotions and character traits and motives is remarkable; to the point of being overwhelming if you really stop to process it.

Last week I mentioned that after praying in the Garden, Jesus was betrayed, arrested, and throughout Thursday night and into Friday morning, brought through a series of six trials (three Jewish and three Roman). We considered the three Jewish trials, noting that they were sham trials designed only to come up with some accusation that would stick with the Roman authorities. In the course of the second Jewish trial, Jesus claimed that He was the Christ. Insodoing, the Jews believed that Jesus gave them the charge they needed to take to Rome—insurrection, which carried the death penalty.

In today’s sermon, we pick up on the events of Friday morning with the Roman trials. Throughout these trials we’ll clearly see Jesus acting in perfect control, courage, and trust in and obedience to His Father’s plan. At the same time, we’ll clearly see the fact that neither Pilate nor Herod acted in complete self interest, not wanting anything to do with Jesus, but not willing to stand up for justice. The only reason they went along with the shenanigans of the Jews was to avoid a Jewish revolt. Pilate says as much at the end of the third trial.

With that, in just a moment, we’ll pick up where we left off: Jesus’ trial before Pilate. First, though, I want to make clear the big idea of this passage. The big idea is that although there were no credible accusations against Jesus, the sinfulness of man, the righteousness of Jesus, and the loving, gracious plan of God all came together to bring about Jesus’ condemnation. The main takeaways for us are to praise Jesus for gladly giving Himself to the will of God even though it led to His mistreatment at the hands sinful men and to follow Jesus’ example in that.

THE FEAR OF MAN IN THE JEWISH AND ROMAN TRIALS (28A)

Our passage opens with these words: “Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning.” The Jews brought Jesus to Pilate’s headquarters in order to undergo what ended up being the first of three trials before the Roman authorities.

Once again, having been tried by the Jewish leaders, and with the Jewish leaders having determined Jesus to be guilty of blasphemy for making Himself out to be the Christ, the Son of God, the Jews handed Jesus over to the Roman authorities.

By itself, that’s curious, isn’t it? Why would they do that? The main issue was that Jesus claimed to be the Christ. That was a Jewish matter, not a Roman one. Equally curious is the question of why the Romans even allowed this religious matter to be brought before them.

The short answer, as I mentioned in the introduction, is the combination of the sinfulness of man, the righteousness of Jesus, and the loving, gracious plan of God. Here we see most clearly the sinfulness of man. And for both the Jews and the Romans, the primary sin was fear of man (the Jews added significant measures of bad doctrine and the love of power as well).

What do I mean by “the fear of man”? The answer will become clearer as we move through the text, but for now I’d like to give you a bird’s eye view to help you better see it in the text.

The Jews’ bad doctrine (misunderstanding of the nature of God and the promised Christ) led them to completely miss the fact that Jesus was the Christ they claimed to be waiting for. And their sinful love of power caused them to seek to keep it by any means necessary as they perceived Jesus’ threat to it. But their fear of man is what is front and center in this passage.

If Jesus was right in His claim to be the Christ, then the Jews ought to have celebrated God’s kindness and faithfulness and followed Jesus; which they clearly didn’t believe or do. On the other hand, if Jesus was lying about being the Christ, then Leviticus 24:16 gave them clear instructions on what to do with that blasphemy.

Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the Name, shall be put to death.

As we’ll see next week, the Jews knew this. They would eventually say to Pilate (19:7), “We have a law, and according to that law he ought to die because he has made himself the Son of God.”

Again, then, why were the Jews involving the Romans? Why did they take Him to Pilate. Why did they not just put Him to death as the law of God required? And again, the answer is the fear of man.

Although the law of God commanded them to put Jesus to death themselves, given what they believed about Jesus, nevertheless, they said to Pilate, “³¹ It is not lawful for us to put anyone to death.”

We just saw that putting blasphemers to death was not only lawful, but lawfully required by God. And we saw that they knew that. So what did they mean? They meant that Roman law prohibited them from doing what God’s law required. The Romans would not allow the Jews to execute capital punishment at that time. And because of their greater fear of Rome than God, the Jews submitted themselves to Roman law instead of Gods; which, once again, provided a sharp contrast between righteous Jesus and sinful Israel.

But what about the Roman fear of man? Where do we see that? Again, it will become clearer as we move through the trials, but we see it plainly in the fact that although Pilate admitted, “³⁸ …I find no guilt in Him,” he, nevertheless, eventually “delivered Him over to be crucified” (19:16).

Again, why would he do that? Why did he even “take the case” of Jews vs. Jesus, much less knowingly allow Jesus’ illegitimate conviction and crucifixion?

Pilate, who was in charge of Judea, was on thin ice as far as the Roman authorities were concerned. He was a bad leader and the Romans weren’t happy about it. The Jews knew that he was in danger of losing his position so they were able to easily manipulate him with the threat of a riot.

Therefore, even though Pilate was “even more afraid” (19:8) when He was told that Jesus claimed to be the Christ (knowing that there was something unique about Jesus), and even though he repeatedly tried to release Jesus (19:12), he was, evidently, even more afraid still of the prospect of the hand of Rome coming down on him should a Jewish revolt break out on his watch.

Again, then, as we’re about to see, even though Pilate could tell that Jesus was not an ordinary criminal or man, the fear of man (the Jews), led him to eventually allow Jesus to be crucified under Roman (not Jewish) law.

In this, we’re given two clear pictures of what the fear of man looks like and two clear pictures of how tragic of a result it can produce. Let’s learn from this, Grace. Our ability to honor God in this life is very much tied to living out of a view of God as infinitely greater than any person. When that’s the case, God’s favor or disfavor will (rightly) matter in a way that the favor or disfavor or others never will. It is only when we are in proper relation to God that we can be in proper relation to others—caring very much about them, but at the same time able to keep their opinions, assessments, desires, thoughts, demands, sins, and blessings in the right perspective. And as was the case for the Jews and Rome, when we’re off on this—when we revere man over God—we’re certain to experience and cause all kinds of hardships.

MORE IRONY IN THE JEWS (28B)

There’s one more thing I want you to see before we get to the Roman trials. I want you to see the deep, deep irony of the second half of the opening line of our passage. Look again at v.28. The Jews took Jesus to “the governor’s headquarters” but…

²⁸ They themselves did not enter … so that they would not be defiled, but could eat the Passover.

The Jews refused to enter into the governor’s headquarters so that they would not be defiled. On one hand, OK. God had given certain purity laws concerning the celebration of the Passover. He meant those laws to be followed. On the other hand, OH MAN. They were worried about keeping some kind of purity law…while handing the perfectly pure Son of God over to be crucified. They were worried about remaining clean to eat the Passover meal when Jesus was the Passover meal (6:53-58).

Jesus taught on this tendency of the Jews earlier. We read about it in Matthew’s Gospel (23:23-28),

“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. ²⁴ You blind guides, straining out a gnat and swallowing a camel!

These Jewish leaders were more concerned in keeping a technical portion of the Word of God than they were with the Word of God Himself. They worked hard to remain ceremonially “clean” at the expense of the true cleanliness that Jesus came to bring.

John certainly understood the irony in what he was writing. Do you, Grace? What I mean is, do you understand where in your life, you are straining out gnats and swallowing camels?

I have met a number of people over the years who were more concerned about the hymn/contemporary song ratio than they were about the joy of the Lord found in Christ that they point to. I have met a number of people who were more concerned about access to a certain type of Bible study than they were about the fact that God has given us His Word and it was being taught and lived out in exceptional ways all around them. I have met a number of people who were more concerned about following certain processes than they were about the people they were in process with. (Whenever someone asks to see our constitution I cringe a bit.)

At times, I’ve personally found myself more attentive to making a prayer list than to actually praying; more excited to talk about theology than to praising the God of my study; and more interested in teaching on godly marriage than cultivating one.

That is not to say that those things (picking the right songs, studying the Bible, constitutional integrity, prayer lists, theological discourse, and instructing on marriage, etc.) are unimportant. But it is to say, as Jesus said and the Jews missed, that we know we’ve made them an idol when they are able to overpower the more important aspects of God’s nature and saving grace and love for neighbor.

In John’s simple recounting of the actions and motives of the Jews, we find a warning. Wherever you are more emotionally or practically invested in a lesser aspect of the Christian life than you are in Christ in His glory and His image bearers, let this be a warning call. Don’t neglect the lesser matters, but give yourself first to the weightier matters so that the lesser matters can find their proper place. Don’t strain gnats and swallow camels.

Not to drive this train past the end of the tracks, but I want to briefly touch on one more aspect of this. In my experience, many in the church today think nothing of swallowing gnats and camels. We often think very little about living lives of godliness, when godliness conflicts with our desires. I’m afraid that our main problem is less holiness-out-of-proportion, and more a lack of concern for holiness at all. Our justification comes only on account of Christ’s righteousness, but the nature of the faith that unites us to Christ’s righteousness always comes united to the pursuit of our own sanctification as well. Let us learn that lesson as well.

Thanks be to God that Jesus went all the way to the cross for gnat and camel-swallowers like us.

THE FIRST ROMAN TRIAL BEFORE PILATE (29-38A)

Let’s now turn our attention to the Roman trials themselves. The three Roman trials were before Pilate (governor of Judea), then Herod (ruler of Galilee), and then Pilate again. This sermon and our passage deal exclusively with the first trial. We have to turn to Luke to read of the second trial, and then, beginning in the second half v.38, John picks up with the third trial (both of which we’ll get to next week, Lord willing).

The Trial Begins (29)

In John 18:29 we see the beginning first Roman trial.

²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?”

That’s a reasonable question, right? Here you are, at my doorstep at the crack of dawn (probably before 6am), dragging a bound man before me. Why are you here? What are you accusing Him of?

Pilate’s question is reasonable in that it was formal way of beginning the official proceedings against Jesus.

On the other hand, it was a bit of posturing. Pilate must have had a pretty god idea of what was happening since he had already agreed to dispatch a significant military force to arrest Jesus. Nevertheless, it’s possible he only had a general sense, since the Jews still seemed to be trying to figure things out for themselves during the trials they’d just put Jesus through.

The Jews Try to Manipulate in Fear (30-31)

Whatever the reason, the Jews seemed to have forgotten proper decorum and assumed they’d be able to fast track their plans. The ridiculousness of that assumption serves to demonstrate both the facts that they were walking with shaky legs on shaky ground and that their intentions were anything but good. Their reply only further evidenced these things.

³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.”

The Jews bought Jesus before Pilate. Pilate asked the charge and the Jews said, in effect, “Trust us, He’s guilty, just crucify Him.” The audacity and transparent injustice of such an answer is impossible to miss. Indeed, Pilate did not miss it. He might not have been the best leader, but even he wasn’t stupid enough to fall for that nonsense. He was not going to let them manipulate him in such a ways as to make him take all the responsibility. At the very least he was going to require formal charges. Therefore, cleverly…

³¹ Pilate said to them, “Take him yourselves and judge him by your own law.”

Again, in essence, Pilate told them that he wasn’t going to play their games. If they had a real charge against Jesus, they would need to publicly state it. Since they didn’t, Pilate could only (and rightly) assume they were either making stuff up or upset about some matter of Jewish law; something he couldn’t care less about. Already, Pilate knew that something foul was afoot and so he tried to get out from under it.

Undeterred, the Jews replied in the fearful way we saw earlier.

The Jews said to him, “It is not lawful for us to put anyone to death.”

The Plan of God Triumphs over the Sin of Man, through the Sin of Man (32)

The next verse, v.32, adds an interesting and critical piece to this, however.

³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.

Back in chapter 12 we read of Jesus’ teaching His disciples that, “³² … when I am lifted up from the earth, will draw all people to myself.” ³³ He said this to show by what kind of death he was going to die.”

In v.32 of our passage, John reiterated both that Jesus knew He had come to die and that He had come to die a certain kind of death, and both to “fulfill the word”.

What kind of death was Jesus going to die? A death that involved being lifted up (on a cross) rather than pressed down (through stoning). Jesus knew that He would die a Roman death rather than a Jewish one. And what do we know about those who die on a cross? Deuteronomy 21:22-23.

²² “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, ²³ his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God.

Jesus knew that He came to die as a man cursed by God. And what do we know about that? Paul tells us in Galatians 3.

¹⁰ it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” … ¹³ Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”.

Jesus knew that He came to die as a man cursed by God, because of the curse on man by God, according to the plan of God. The Jews and the Romans, even in their treachery, were instruments in God’s hands to accomplish God’s purposes. Without knowing it, through their fear and manipulation, through their denial of God’s power and Son, they were demonstrating the almighty hand of God. Jesus would be lifted up and the only way that could happen is if the Jews and Romans cowered in fear; which they did.

I said at the beginning that although there were no credible accusations against Jesus, the sinfulness of man, the righteousness of Jesus, and the plan of God led to Jesus’ condemnation. We continue to see how the sinfulness of man factors in. Here we see that it is the plan of God. And as we continue to move through this trial, we’ll see even more plainly the unwavering righteousness of Christ.

Pilate Recognizes that Things Are Not as they Seem and Questions Jesus Privately (33-35)

Again, Pilate’s actions continued to display his uneasiness with the things in front of him. The Jews were acting funny. They were being anything but forthright. And at the same time, the Man before Him was extrordinary. He seemed entirely unintimidated and forthright.

Wanting to examine Jesus apart from the watching eyes of the Jews, therefore…

³³ …Pilate entered his headquarters again and called Jesus…[inside]

While the Jews were not willing to enter, Jesus was. As we’ve seen, and as the Jews outside knew, when ordinary people touched something unclean, they became unclean. But by the staggering and upside down (from the world’s perspective) grace of God, when something unclean touched Jesus, that thing became clean.

From Pilate’s perspective, the unfolding events were about finding out what crime Jesus had committed. But from Jesus’ perspective, as will become easier to see in a moment, it was about offering Pilate a chance to be forgiven of his crimes, to be made clean.

As we saw earlier, Pilate’s main concern was whether Jesus represented a genuine threat to his office. Claiming to be a rival king would certainly rise to that level. It was certainly what the Jews had whispered in his ear to get him to take them seriously.

Remember, the Jews of Jesus’ day had no concept of a Christ apart from a military leader; specifically, one who would overthrow the Romans. Therefore, for them, to claim to be the Christ was necessarily a claim to be the rival of Cesar and Rome. They didn’t believe that’s who Jesus was, but all that mattered was convincing Pilate that Jesus believed that’s who He was. If they could convince Pilate, he would have to treat Jesus as an insurrectionist and put Him to death.

Knowing this, bluntly, Pilate asked Jesus, “³³ …Are you the King of the Jews?”

Jesus’ answer was a model of wisdom, courage, and love. Of course, the answer on one level was a resounding, YES! He is the King of kings. On the other hand, Jesus was determined to answer the question Pilate was actually asking. And that in order to help Pilate see the deeper meaning of His answer should the Spirit be pleased to open Pilate’s eyes. Therefore,

³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”

Jesus wanted to know if Pilate was simply restating what the Jews had told him—In which case Jesus would know that he wasn’t genuinely interested in the answer beyond what it meant to save his neck—or if Pilate was genuinely curious because he had seen something in Jesus that made him truly wonder—in which case there might be hope for him to be made clean.

³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?”

Pilate’s reply seemed to indicate that he was uncertain where his question was actually coming from, but quickly growing tired of all of this. It’s as if he said to Jesus, “I’m not interested in all this petty Jewish bickering. Just tell me who you are and what you’ve done so I can figure out if you are someone I need to be concerned about.”

Jesus Reveals His True Nature and Purpose (36-38)

Still unintimidated and in control, still acting in perfect righteousness, and still more interested in Pilate’s heart than anything he might do to Him,

³⁶ Jesus answered, “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.”

In His most blunt reply yet, Jesus said to Pilate, “I am a king, but not the kind you’re thinking of. If I were that kind of king, I wouldn’t have stayed the hand of my followers as they sought to fight on my behalf.”

In essence, Jesus tried to help Pilate see that his concerns were misguided. They were simultaneously over and under concerned. Pilate needed to be concerned, but not for the reasons Pilate thought. Jesus’ Kingdom is not one more among the many earthly kingdoms (as Pilate was overly concerned about), but it was the kingdom above all kingdoms (which Pilate was under concerned about).

Jesus came to begin to establish the Kingdom of God in a new way and that was only good news for all who would receive it. Pilate’s main concern, then, ought not have been whether or not Jesus was a king, but what kind of king, of what kind of kingdom, and how he might become one of its citizens.

Still not really getting it…

³⁷ …Pilate said to him, “So you are a king?”

Gaining some measure of insight, but still not quite following, Pilate failed to understand the distinction Jesus was trying to make. Aware of this…

Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”

In one final plea, Jesus explained to Pilate that he had a choice to make. Jesus came to bear witness to the truth. He came to reveal the lies of the world. All who would accept the truth would know everlasting life and light and goodness and joy in reconciliation with God and man in the perfect kingdom of God. All who would reject the truth and continue in lies would know everlasting death and darkness and evil and misery in the kingdom of the world. Jesus was providing Pilate with a clear choice.

Grace, in seeing this in John’s Gospel, we too have that choice. You were made by God, for God. You were made for a kingdom not of this earth. He created you and established your nature and purpose. He designed you to function in certain ways and in certain relationships. You belong to Him. It is only when your life is ordered in light of these things—when you properly acknowledge your true King and kingdom—that you can know true fulfillment. And it is only when you accept that Jesus is the way, the truth, and the life, the King of kings, that you can live a life ordered in light of these things.

At the same time, Jesus’ consistent message has been that it is only the sovereign grace of God that can open your eyes to this. Sin blinds. The Spirit gives sight. If you will seek sight in faith, you will see. If you will not, you will join Pilate in his nihilism and death.

Out of ideas and out of patience, Pilate simply replied, “³⁸ …What is truth?”

One of the greatest questions that all of us face day in and day out, moment by moment, is what kingdom will have our highest allegiance. Where will we look as our highest source of truth and authority? Will we continue to function primarily as citizens of this world, living according to its principles and priorities, or will we choose in faith, in the Spirit’s power, to honor Christ as King?

The Romans and Jews model the former, while Jesus perfectly models and provides the way for the latter.

The big idea is that although there were no credible accusations against Jesus, the sinfulness of man, the righteousness of Jesus, and the loving, gracious plan of God all came together to bring about Jesus’ condemnation. The main takeaways for us are to praise Jesus for gladly giving Himself to the will of God even though it led to His mistreatment at the hands sinful men and to follow Jesus’ example in that.

Let’s praise Him now and give ourselves to following His example, living as we were made to live, as citizens of our true kingdom, no matter the result, no matter the injustices we face, no matter the opinions of others, in the certain knowledge that the result is that we will temporarily “weep and lament, but the world will rejoice, [we] will be sorrowful, but [our] sorrow will turn into [full and everlasting] joy” (16:20).