John 18:29-40

The Roman Trial

The trial before Pilate would consist of seven movements, with the governor alternating between being outside with the accusers and inside with Jesus.

John 18:29-32     Accusation – A Criminal

The trial began with Pilate outside.

Jesus’ accusers identified themselves as those who handed him over to you. Judas had previously been identified similarly. The narrative referred to the accusers simply as the Jews. Obviously, it did not refer to all Jews. It is clear that the term in this instance was restricted purely to elements of the leadership. However, by the time the Gospel was written, mainstream Judaism had rejected the claims of Jesus and his disciples, and Jews indiscriminately had unfairly come to be labelled by the disciples as enemies of Jesus.

Jesus’ accusers quickly made it clear that they were seeking the death penalty. The narrative’s insistence on the means by which he would be killed was probably an indication that they wanted crucifixion. At the same time, it served to fulfil Jesus’ previous observation that he must be lifted up:

There was a hidden power-play going on between the chief priests and Pilate. Though expedience dictated that each needed the other, their relationship was not a friendly one. The Jews resented Roman power; and Rome looked down on them. The chief priests wanted Pilate to do their dirty work; but Pilate had no desire to cooperate compliantly and, in the process, to be seen to “lose face”.

First Interrogation

The scene changed to the inside, and took the form of a dialogue between Jesus and Pilate. Readers might well wonder who was on trial, Jesus or Pilate. The narrative was consistent in its portrayal of Jesus always in control.

John 18:33-38     Jesus as King

To adopt the role and title of king, without formal confirmation by Rome, was clearly to stand in opposition to the Empire, and amounted to revolution. Rome would brook no opposition. The fate of revolutionaries was crucifixion. Already, during Jesus’ boyhood, there had been a brief revolution in Galilee, and for some time afterwards the roads of Galilee had been lined with crucified rebels. Minor unorganized revolts occurred from time to time, and there were occasional simmering incidents of unorganised guerrilla activity, particularly at times of religious ferment – as at Passover. 

The theme of kingship had hardly figured explicitly in the narrative up to this point. It is important to remember, however, that the term Messiah (or Christ), an Anointed One, regularly referred in contemporary Judaism to a fervently anticipated descendant of King David – who would liberate the nation from the Roman yoke. The author would indicate at the conclusion of his Gospel that his writing of the work had for its purpose the hope that its readers would believe that Jesus was “the Messiah, the Son of God” [20:31]. Jesus had firstly, however, to redefine the understanding of his kingship. He was not the kind of king that many were hoping for (including the Galilean crowd of five thousand whom he had fed earlier with the loaves and fishes [6:15]).

The title of king did not sit easily with Jesus. The essence of kingship from this world is to maintain social unity and the cultivation of order through the exercise of power. Such social unity is usually maintained by clearly delineating boundaries, and protecting those who belong by defending them against those who do not belong, if necessary, by violent means. Jesus was not interested in political power, nor would he sanction violence of any kind. (When arrested in the garden, Jesus had made a similar point to his disciples [18:11].) Yet, while not from this world, Jesus’ redefined kingship would certainly be in this world. Not defined by constitution, it would be based on love as the way, truth as the context, and life as the experienced outcome [14:6].

In the Gospel’s typical cryptic way, the Beloved Disciple connected Jesus’ kingship with the proclamation of truth. Jesus could not be other than what he in fact was. Full of grace and truth [1:14], he was the criterion of genuine humanity, according to which all human interactions were to be discerned and governed. Those with genuine sensitivity, and not blinded by sin, would recognise the truth of Jesus, and ensure their lives were ordered in line with his values.

Pilate’s question is the question to be confronted by every person who would seek eternal life. In the context, most commentators read Pilate’s comment as a tired, cynical dismissal of the whole subject – typical of all imprisoned in their social and cultural constructs.

John 18:38b-40     First Attempt to Release Jesus

Pilate went outside for the second time, for further engagement with the Jews. 

This was Pilate’s first declaration of Jesus’ innocence. His conversation with Jesus had made it clear to him that Jesus’ kingship was a religious issue, and that Jesus had no political pretensions. However, a further dynamic was being enacted. Pilate seemed reluctant to release the obviously innocent Jesus. Perhaps, though he effectively despised them, he was reluctant to upset the fanatical Jewish leaders who were clearly intent on eliminating Jesus. He did, after all, need their general co-operation. Having closed his mind to the truth, to the transcendent, he abdicated responsibility and left it to the crowd whom he despised to determine his choices for him.

The narrative made no mention of crowds, beyond the chief priests and police. Pilate hoped to resolve his dilemma by enlisting the support of others. (Though not mentioned, the narrative would seem to require the presence of an otherwise supportive or even indifferent crowd who, he presumed, would ask for the release of Jesus.) His ruse did not work. The unidentified person for whose release they shouted out was Barabbas, a genuine rebel.

Earlier in the narrative, Jesus had claimed: anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit [10:1]. In declaring themselves for a rebel, the chief priests and police identified themselves as bad shepherds, come to steal and kill and destroy 10:10].

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