Jesus’ Silence

Introduction:

Would we willingly undergo arrest, trial, and eventual punishment when we knew we had committed no crime?

Mark has explained to his audience what Jesus has gone through since his arrest.

There are have been failed attempts at having false witnesses bring charges against him.

He has answered only one question.

Mark reminds his readers of Jesus’ silence on all accusations.

Mark 14:61.

This fits with the Markan portrayal of an enigmatic Jesus.

His contemporaries do not understand his behaviors.

We should be thankful for his silence because it reminds us of his true identity and provides an example for us to follow.

Why wouldn’t Jesus protest his innocence.

Jesus’ Abnormal Behavior

Once arrested, Jesus does not behave like someone would expect a falsely accused human being to act.

He does not show panic.

. He also does not put up much of a defense.

As Peter would later write, Jesus does not offer empty threats of retaliation (1 Peter 2:21-25).

This also corresponds to Isaiah 53.

According to John 18, he does engage in philosophical discussion with Pilate, but Jesus does not try to defend himself.

He tries to get Pilate to consider the deeper ramifications of what might be taking place.

Jn. 18:33-38.

Pilate wants nothing to do with the machinations of the Jewish leaders. He perceives that something untoward is afoot, but he cannot free himself from this situation.

1 Tim. 6:13-16.

The Importance of Silence

Jesus only responds to one accusation or question made in his trials: Are you the king of the Jews? Are you a king?

All other accusations go unanswered. According to the three Synoptic accounts, Jesus only responds to one question: are you the King of Jews. All other accusations go unanswered. Jesus lets his opponents do what they have decided to do.

Mark writes of the accusations as if they are happening, and we are watching the events unfold.

Pilate marvels at Jesus’ abnormal silence.

Isaiah 53: serves as the key foundational prophecy for thinking about this section.

Jesus will not prevent the human disaster the Jews are bringing on themselves in the form of divine judgment.

He also will not alleviate Pilate’s worry about a miscarriage of justice.

Jesus’ life is about the fulfillment of and obedience to the word of God.

In this way he sets an example for us.

Through his silence, according to Peter, he also sets an additional example.

1 Peter 2:21ff.

Part 2: The Crowd Shouts

Introduction:

In this message, Mark’s gospel gives us an opportunity to think about human nature.

People who take the word of God seriously should not express naiveté about evil taking place in the world.

The Gospel writer makes some obvious, ironical contrasts between Jesus and his antagonists/opponents.

They oppose him of their own free will.

Jesus’ silence will contrast with their shouting.

Barabbas is an actual revolutionary.

What is also interesting in Mark’s Gospel is that Jesus is not an active participant.

He is now passive.

Jesus will not speak again until Mk. 15:34 when he quotes the first line of Psalm 22.

It is the only time Jesus will be the subject of a sentence after (Mk. 15:5).

Pilate (Mk. 15:6).

Barabbas (Mk. 15:7)

The crowd (Mk. 15:8)

Pilate (Mk. 15:9-10)

The chief priests (Mk. 15:11).

Pilate (Mk. 15:12)

They (Mk. 15:13).

Pilate (Mk. 15:14)

They (Mk. 15:14)

Pilate (Mk. 15:15)

A Manipulated Custom

The scriptures take us down the direction of wanting to feel sorry for Pilate.

He wants nothing to do with Jesus.

He does all he can within the parameters he must work with to ensure Jesus goes free.

We also get to see the worst of human nature lived out by “the best” of peoples.

Mark and Matthew record that Pilate had a custom, a practice, to release to them during the Passover one prisoner they desired.

Mark alone gives the background to Barabbas’ arrest.

Matthew (Mt. 27:16) refers to Barabbas as a “famous prisoner.”

Mark describes Barabbas as having been bound with revolutionaries who had committed murder during an attempted insurrection.

Barabbas, then, was a participant in an actual revolution. They have accused Jesus of inciting revolution.

The Gospel writer makes it seem that the people greatly anticipated this custom when the time drew near.

Pilate, in Mark’s Gospel, sees this as his opportunity to go around the leaders of the Jews and to get Jesus freed.

A Jealous Motivation

Pilate understood what was happening in front of him.

He knew (Mk. 15:10) the Jewish leaders brought Jesus before him out of jealousy. They were the rivalrous ones, not Jesus.

Note the play on sounds between “murder” (Mk. 15:7) and “rivalry” (Mk. 15:10).

Inciting a Riot

To get Pilate to release Barabbas, the chief priests “stirred up the crowd.”

39.44 θορυβέω; ἀνασείω; κινέωd; ταράσσωc; ἐκταράσσω; ἐπισείω; σαλεύωb: to V 1, p 498 cause people to riot against—‘to stir up against, to start a riot, to cause an uproar.’ θορυβέω: ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν ‘they formed a mob and caused an uproar in the city’ Ac 17:5.

Pilate places Jesus’ fate in the hands of the mob.

They are now fully on board with demanding Barabbas.

Even when Pilate demands to know the crime worthy of the punishment they demand, they demand through bulldozer tactics Jesus’ crucifixion.

Yet another gospel account brings out the dilemma Pilate faces.

He must let someone associated with revolution go.

He must acquiesce to the crowd’s demands lest mob violence break out.

Mark, apparently, even intends for the reader to know that having Jesus flogged did not satiate the demands of the people.