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Friends, thanks for being with us
as we start the week day late.

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Continuing through the Gospel of John,
we're in the 19th chapter.

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We are jumping back in at verse eight.

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Jesus is again before Pilate and,

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we'll start reading here,

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come back and have some conversation.

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Now, when Pilate heard this,
he was more afraid than ever.

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He entered his headquarters again
and asked, Jesus, where are you from?

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But Jesus gave no answer.

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Therefore Pilate said to him,
do you refuse to speak to me?

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Do you know that I have power to release
you and power to crucify you?

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Jesus answered,
you would have no power over me

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unless it had been given to you
from above.

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Therefore, the one who handed me over to
you is guilty of a greater sin.

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From then on,

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Pilate tried to release him,
but the Jews cried out,

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if you release this man,
you are no friend of the emperor.

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Everyone who claims to be a king
sets himself against the emperor.

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When Pilate heard these words,
he brought Jesus outside and sat on

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the judge's bench in a place
called the Stone pavement,

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or in Hebrew, Galba, the.

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Now. It was the day of preparation
for the Passover, and it was about noon.

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He said to the Jews, here is your king.

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They cried out, away with him!

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Away with them! Crucify him!

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Pilot asked them, shall
I crucify your king?

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The chief priest answered,
we have no king but the emperor.

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Then he handed him over to be crucified.

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So a couple of things here.

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As we move through the story.

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The first is the Bibles.

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Behind the scenes look at what's happening

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in pilot's heart, in pilot's head.

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And we get maybe more of this expounded on
in some of the other gospels.

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But even here, John gives us this line.

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Pilate was afraid,
and it's not clear what he's afraid of.

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Maybe he's afraid of harming an
innocent person, though that doesn't seem

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to be in keeping with what we think
we know of Pilate.

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Maybe the implication is he's
afraid of God, though.

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He's going to turn around and
and do the thing

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that he ends up doing anyway.

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There is a little bit of a sense

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here in which John,
I think is doing two things.

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Michael.

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One, he's showing us that
Pilate perhaps gets back into

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the corner,

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verse 12, where they say, if you release
this man, you're no friend of the emperor.

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That's the equivalent of a threat.

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I mean, that the idea that Pilate
would be doing something

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against the emperor,
or in contradiction to the emperor,

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is a dangerous
kind of thing to have out there.

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And so maybe John is saying

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that Pilate is compelled

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or forced to do what he does.

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However, on the other side of that,
that I think

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implies and implicates

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some really interesting things, implies
some interesting things

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and implicates the Jews to a great extent.

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Yeah.

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No doubt.

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In fact,
I think this is one of the quizzical

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aspects of this part of the text, Clint,
is because in one

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perspective, on one hand,

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John has been laying out this rising
rivalry

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between the Jews, the leaders of the Jews
and Jesus throughout the entire book.

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And and it's really gone from,

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you know, high to blazingly high.

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And we're at this point
now where the crowd is really

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without any kind of nuance at all.

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I mean, ultimately
it is just unanimous in a single voice.

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It is pointed in such a clear
and compelling

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way to these people
that is, on one hand, clear.

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John telling us in John's
telling you the story, I just want to

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I want point out, though, a line

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that should really take us
and really push us back in our seats,

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because Pilate says here in verse 15,
shall I crucify your king?

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The chief priest answered,
we have no king but the emperor.

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But that is an unconscious
noble statement.

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If you understand
some of the history of this place,

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if you understand the fact
that when Passover is happening,

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the Romans have on their calendar
year, Passover

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will result in thus
bringing legions of soldiers

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back to Jerusalem
and literally surround the temple.

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Because there's been so many rebellions,
right?

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There's been so many people
coming and whipping up crowds.

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This is a tumultuous time
in a very tumultuous place.

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The idea that the chief priests
would stand before the people

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and proclaim that the king that they have
is the emperor.

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It is unbelievable
from historical standards.

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So I think these two things living in a
an incredible tension here.

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On one hand, the hatred for Jesus
is so pure and so developed and so mature.

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And maybe you would even say
the fear of Jesus, of what he represents

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and what he could bring
if he was to live into this kingdom,

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you know that he must be killed,
and that the chief priest

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must say whatever need said.

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On the flip side of it,
the fact that they would be willing to say

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or that John cast them out,
saying something so heretical,

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so outside the realm of believability.

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It is another side of this difficult,
behind the scenes kind of tension.

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You speak to you clearly.

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There's a lot happening here.

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You might just read this and think, man,

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Pilate seems like he's got his hands tied.

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But I think that the way that John tells
the story sums up some of these

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previous themes, while simultaneously
kind of pushing us to wonder,

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like, wow, how is it
you end up being able to say these things?

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What you couldn't
imagine being said in any other context?

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I think all the gospels do this, but
I think, you know, John follows suit here.

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To have these words in the mouth of
the priest is akin to blasphemy.

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I mean, to appeal to the Emperor
and to threaten

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Pilate
with not being loyal enough to Rome.

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Or then at the end, here we have no king.

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I remember that just a couple of passages
ago they wouldn't go in the palace

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so they could stay clean, right,
for the Passover.

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And and I think this is one of the ways
and it seems subtle to us.

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But if you're reading this in Jesus day
in time, this isn't subtle at all.

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This is a baseball bat. This is a club.

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We have no king but the emperor,
the two Jewish priests are saying this.

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It it only feels subtle to us
because I think

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we don't get the shock value of it.

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But I think this is one of the ways
the gospel shows us how far out of bounds

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these men have to go to bring charges
against Jesus,

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what they're willing to give up
to get their way,

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and and the kind of collusion that they're

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willing to have with the Roman authority
and with the powers

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and the way that they're willing
to coerce people

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in order to do this ungodly thing
that they're trying to do.

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Again, it's easy to miss

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as we read it, but this is

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this is a staggering thing to hear
from the chief priests.

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To the extent that many scholars think
that this must have been added later.

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I mean, you know, you can make up
your own decisions about that,

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but it is that stunning
that some have suggested.

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There's no way
they could have said something like this.

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It really is remarkable.

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There is definitely

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a telling of Jesus's story here,
but clearly you've said this before.

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John is also preaching
in so many of these texts.

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There's a lesson here.

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I think a really good example of this
comes in verse ten.

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Pilate says to Jesus,
do you refuse to speak to me?

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Do you not know that I have the power
to release you and power to crucify you?

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So at theme is the idea of power.

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The pilot has earthly power.

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And then Jesus response in verse 11,
you would have no power over me

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unless I had been given you from above.

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Therefore, the one who handed me over to
you is guilty of a greater sin.

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On one hand, the economy of Jesus
using this to turn the guilt back

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upon the people bringing him to
Pilate is amazing.

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I mean, it's succinct and powerful,
but don't mess

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this idea that Jesus is ultimately saying
to the one who is correct

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in his assertion that he has the civil

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military power to take Jesus's life.

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And Jesus's response to that was,
well, yeah, you've been given that power.

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If you have it from a power
higher than yourself.

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And and by the way, a military man would
understand that idea, a military man.

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Well, yeah, the emperor gives me the power
to do this. Right.

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But we know, readers of John Christians,
we know Jesus isn't talking

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about the Emperor.

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It's not the emperor's power
that will take Jesus's life.

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It's the fact that God Himself
has granted the power.

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And you've said so many times
in this study it bears repeated here.

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Jesus is always in control,
even in the moment of this story

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where Jesus has the least physical control
to the human eyes.

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We look at Jesus in that moment.

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He's been beaten. He's been bruised.

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He's been abused. Now.

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Now he stands in front of a man
with the power of the military,

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the power of the sword.

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And he is at the bottom.

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And yet, as John tells the story,
that's absolutely not the case.

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These people do not understand
who they're dealing with.

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And that's the incredible irony
that that's built into this entire book.

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But but I think
this is the shining heart of it,

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because here we have
all of these powers combined.

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We have the worldly power, we have
the religious power, we have God himself.

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And the question
is, who's it? Who has power?

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And and Jesus is saying, you will never
have the power that you've been given.

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Yeah.

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And I think there's a

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subtle and and very interesting connection
that comes out of that verse.

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You know, Jesus says,
as you're pointed out here, Michael,

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you would have no power over me
unless it had been given.

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Therefore, the one who handed me over
is guilty of a greater sin.

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Pay attention when you see words
repeated in the Scripture,

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because if we jump down here
to the last verse,

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verse 16, what does it say of Pilate?

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Then he handed him over.

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Pilate has now done
the very thing that Judas has done.

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Pilate had doubts.

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Pilate tried to release him.

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Pilate claimed that he had authority,

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but ultimately,
when it came down to it, Pilate too,

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though we may say
John has a softer sentence on him,

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Pilate too is guilty
because we use the exact same phrase.

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Then he handed him over.

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So Pilate,
like everyone else in this story,

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leaves Jesus alone to his fate.

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Now that that is, as you said,
Michael, that's no surprise to Jesus.

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That's no particular,

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change in Jesus's plan.

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Jesus knew it was headed here.

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But lest we be too soft on Pilate,

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pilot takes his place
in having some guilt of this as well.

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And he,
in the very words that were used of Judas,

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now also becomes one who hands Jesus over.

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And I don't think
John wants us to miss that because

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he uses the exact same phrase.

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Well, I'll take one quick
step out of the nitty gritty,

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the text, and just to look at this
from a higher perspective, from the

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from the view of motivation, right.

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What's motivating
the religious leaders here in this story?

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We've seen it so many times in
John already.

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They're motivated by the fact that Jesus
is turning people

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against the religious order,
the the way that things are done

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in the religious structuring
of of Jewish life.

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Jesus is calling people to a new kingdom,
to to a new way of understanding God's

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working in the
world. They can't have that.

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Pilate here is

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motivated by self from, preservation.

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He's motivated by protecting against riots
and the idea of subversiveness

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and just trying to keep the status
quo of the status quo.

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Even the man who has the military strength
behind him

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is caught really circling the wagons
for his own benefit.

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And that's the thing.

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When he hands Jesus over to a mob

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who wants Jesus dead,
they're really doing the same thing.

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They're all trying to preserve self.

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They're all ultimately trying to get rid

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of this Jesus figure
because he's a threat to them.

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He he risks the the reality of the

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the life that they've come to take
for granted being overturned.

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And I think that that is this amazing
portrayal here in this story that that

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yes, we might want one of these groups
to bear more guilt than another.

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But the honest truth is, Clint,
they're all here for the same reason.

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And that is ultimately
they're just trying to keep everything

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as stable as it can be so they can keep
on living their lives the way it was.

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And Jesus has no interest in that.

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He's come to reveal the way of God.

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Jesus's revelation is final and complete
and perfect

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that there's really no turning back

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after this first revelation that we see in
Jesus Christ.

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Every time that follows,
that will now forever be changed.

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And the reality is, those who encounter
Jesus in the judgment seat.

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I mean, we literally have this idea
that pilots are going to now

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just sit in the place
of of making a judgment over God at all.

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Ultimately, humans are going to fail.

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They're going to lose courage,
and they're going to no longer understand.

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And ultimately, Pilate gives over
because he too

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is at the end interested
in his own self-preservation.

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And then the exact moment
that every human in

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the story is trying to gain
and exercise their power.

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Jesus is giving his up,

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is sacrificing his and,

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yeah, I

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John, as we've said many,

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many times, is a very good storyteller.

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And when you

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pause to read slowly

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and listen
between the words and the lines,

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I think John paints a wonderful,
compelling,

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certainly very inspiring picture

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of Jesus, who is always in the center.

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That's well said.

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I just want to illustrate
that very briefly

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as we come to the end of our time
together.

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This is a detail
you might read by, but verse 14,

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now it was the day of preparation
for Passover, and it was about noon.

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And we've told you this numerous times
before the importance of light

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in this story.

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Who comes to Jesus at night?
Who comes that day?

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It is striking that at noon
that the sun is up and it's bright,

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and that in this story,
the idea that at noon this is happening,

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John, is tipping us off,
something revelatory is happening here.

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This is a
a clear picture of God's intention,

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and we should be struck
that the sun is up at noon

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at the very moment that ultimately

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Jesus is being called a king right now.

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This that here is your King.

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That has about 14 different meanings,
right?

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Right.

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On one hand, it's used as a term
of derision here, and on the other,

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an accurate portrayal of who Jesus is
and who Jesus has called himself to be.

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And this is revealed at noon.

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And John is going to do something
fascinating

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with that idea of King in the story
that we'll look at tomorrow.

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So I hope you'll join us for that.

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We're grateful for those of you joining us
as we go through this whole study.

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We're grateful to spend time with
you today. Thanks, everybody.