The Story

Early Friday morning, after the night in Gethsemane and at the high priest's palace, they took the Lord bound to the palace of Pilate, the Roman governor. But the priests themselves did not go into the palace for fear of being defiled, for Pilate was a Gentile, and to go into his palace would make them unclean, and they would not be able to engage in the part of the Passover celebration which was observed on that day, and on the next day, the Sabbath of the Passover week. This seems to be the meaning of John 18:28. See John 19:14, 21, 42; and for a full discussion of the seeming conflict with the other Gospels see Andrews' "The Life of Our Lord," pages 450-481.

Pilate was governor of Judea under Tiberius, the Roman emperor. His official home was in Caesarea on the Mediterranean shore, but it was the custom of the Roman governors to be in Jerusalem at the great feasts in case of riots and insurrections. Pilate hated the Jews, and was hated by them in return.

The Lord was led into the judgment hall, but Pilate must go outside to speak to the people. He asked them what accusation they brought against the Lord. They angrily answered that if He had not been an evil doer they would not have brought Him to him. Pilate on hearing that He said He was a King, went into the judgment hall and asked the Lord, "Art thou the King of the Jews?" The Lord said that He was a King, but that His kingdom was not of this world. We must read very carefully His answer to Pilate's questions; it shows so clearly what makes a spiritual king and kingdom. A king is one who knows the Divine truth and rules his life by it. The kingdom is in all hearts where the Lord's laws are obeyed. Truly the Lord was King. Pilate could not understand such a king and such a kingdom, but he knew that it did not conflict with Caesar's government, and he said, "I find in him no fault at all." Notice a little later (verses 12, 15) that it was this charge, that the Lord disputed Caesar's rule, which the priests urged. It was this which Pilate dared not ignore although he knew that it was false.

The choice of Barabbas, the robber, instead of the Lord, the King, is briefly told. And then the mocking of the Lord by the soldiers. Presently the Lord was led forth to the people wearing the crown of thorns and the purple robe. The words "Behold the man!" were spoken by the Lord Himself as He stood before the angry people. And presently Pilate said, "Behold your King!" The Lord as He stood there with perfect gentleness, perfect self-control, gaining a victory over the very powers of hell that were making the priests and Pilate their tools - He was the true Man and King. We can admire the manliness of self-control; the Lord gives us the perfect example of it; He was making it possible to us. Do we admire it? Do we choose it? Or do we despise it, and choose to let selfish passion and worldliness have their way - Barabbas and Caesar?

1. Who was Pilate? What was his whole name? What office did he hold? (Luke 3:1.)

2. Why is the Lord called a King? How did He show His kingly power as He stood before Pilate?

3. How did Pilate treat such a king and such a kingdom?

4. How did the soldiers treat such a king?

5. How did the priests and the Jews treat such a king? Whom did they choose to be released? What king did they acknowledge?

Spiritual Study

How superficial and empty the sanctity of the priests appears, when they stood before Pilate consumed with hatred for the Lord and with desire to destroy Him, but unwilling to go into the house of a Gentile for fear of some ceremonial defilement. They were, as the Lord described them, dishes clean outside but full of extortion and excess; whited sepulchres full of all uncleanness. Truly in demanding the Lord's death they were filling up the measure of their fathers who had killed the prophets. (Matthew 23:25-33; E. 939)

The Lord is a King. His words to Pilate (verses 36, 37) help us to understand how He is a King, and what His kingdom within us is. Truth is the kingly element in character. When the Lord's truth is known and faithfully obeyed, His kingdom is established in us, and each one is a king ruling his little province of the kingdom. The Lord is the King because He has all truth, and He ruled His life with absolute faithfulness by the truth. "Thou sayest that I am a king," He said to Pilate. "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." The Lord has promised to make us kings and to appoint unto us a kingdom. Do we see what the promise means? (Revelation 1:6; Luke 22:29, 30; T. 114; E. 31)

We may keep this thought of the Lord as King, as the central thought of our lesson. To some, as to Pilate, such a King and kingdom have no meaning: "What is truth?" They appear harmless and meaningless. Others mock and ridicule such kingdoms; and this is pictured in the mockery by the soldiers. The crown of thorns is the mockery of the truth and the purple robe the mockery of the love in the Lord's kingly rule. Others still hate such kingliness and the order and strength of the heavenly kingdom. They choose the spirit of robbery (Barabbas), and the rule of false and worldly standards (Caesar), and reject true manliness, true kingliness, with spiteful hatred. (E. 577; A. 9144; L. 16)

To Next Chapter