Jesus' Betrayal and Arrest - Part 2 (18:28-40)

Introduction:

Last week, we began the narrative concerning Jesus Betrayal and Arrest from John 18:1-27. A narrative that has been planned for and well communicated by Jesus, for thus it was His purpose in coming. We saw that although Jesus was the one being arrested, he was nonetheless in control of the whole process and was in submission to it. We also saw the failure of Peter who declared he would never deny his Lord, yet did so three times.

This morning, in the context of where we left off last week, we will look at Part 2 of Jesus Betrayal and Arrest from John 18:28-40, where we will see Jesus before Pilate and how Jesus declares the scope of His kingdom in the midst of a mock trial that sought only one outcome, His death.

Text: John 18:28-40

John 18:28–40 ESV

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?” After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

Main Idea: Because King Jesus’ kingdom is not of this world, we His subjects should seek not to align ourselves to this world’s kingdom.

We begin this morning with a bit of irony, for the Jews have always been focused on the physical aspects of their law and could not see God’s eternal plan, and so we see first that they were…

I. The Unclean Clean (28-32)

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.

led Jesus from the house of Caiaphas (were he was last week) to the governor’s headquarters. The Roman trial of Jesus appears to have had three phases: an appearance before Pilate (vv. 28–38); an appearance before Herod (Luke 23:5–12); and a second appearance before Pilate (18:39–19:16; Luke 23:13–25). John describes only the first and third parts, but he does so in more detail than the other gospels. The governor’s headquarters (Praetorium) was located in the palace that Herod the Great built for himself inside the western wall of Jerusalem.

so that they would not be defiled. The Roman Praetorium was a site of hostility between the Romans and the Jews, and thus an unclean place for Jewish people. Remarkably, it is the place where they collaborated to put Jesus to death (Acts 4:25–28).

not be defiled. Jews could go inside a Gentile courtyard open to the sky (see John 18:15), but they could not go into a Gentile building or home with a roof on it without becoming ceremonially unclean. This would cause them not to 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.”

Pilate went outside, respecting the religious sensitivities of the Jews. 

What accusation. In the estimation of the Sanhedrin, Jesus’ claim to be the Son of God and the exalted Son of Man of Dan. 7:13, 14, which constitutes blasphemy, and is deserving death under the law of Moses (according to Matthews Gospel, Matt. 26:63–66).

Matthew 26:63–66 ESV

63 But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” 65 Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66 What is your judgment?” They answered, “He deserves death.”

However, the Roman authorities will not view blasphemy as a capital offense against Caesar or the empire. Therefore, the Jewish leaders must present a more political accusation, one that gets Rome’s attention, and that is Jesus’ claims to be king of the Jews, a threat to His people’s submission to Rome’s imperial dominion (v. 33; 19:12; Matt. 27:11).

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.”

Take him yourselves and judge him. A logical response. Pilate’s point is that if they are not willing to specify charges, they should not expect him to conduct a trial.

not lawful for us to put anyone to death. This of course declares their intent…Prior to Jesus’ execution (i.e., 40 years before the destruction of the temple), the Romans reportedly revoked the Sanhedrin’s right to impose capital punishment. This was the usual provision in countries occupied by Rome, perhaps in order to protect those who supported the empire. The Jews were not always so obedient; note the death of Stephen (Acts 7:57–60).

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

This was to fulfill…what kind of death. See 3:14; 12:32–34. Stoning was the Jewish method of capital punishment in that day. Hanging and crucifixion, as implied in the words “lifted up,”(John 12:32 “32 And I, when I am lifted up from the earth, will draw all people to myself.”” ) were used by the Romans. As Paul notes, the form of Jesus’ execution by being “hanged on a tree” showed that He endured God’s curse on behalf of others (Gal. 3:13, citing Deuteronomy 21:23 (“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. You shall not defile your land that the Lord your God is giving you for an inheritance.”) ; see Acts 5:30).

Galatians 3:13 ESV

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”—

This shows the divine control over the whole procedure even though it was marked by flagrant injustice. Jesus next declares the amazing characteristics of His Kingdom in an answer to Pilot’s question, thus declaring what is…

II. The True Kingdom (33-38a)

It is probable that there was a time span from the first appearance of Jesus before Pilate and this one. More then likely this was when Jesus appeared before Herod (Luke 23:5-12).

Luke 23:5–12 ESV

5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” 6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length, but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

33 So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”

King of the Jews. King of the Jews has clear political overtones. Pilate’s question aims to determine whether Jesus constitutes a threat to Rome’s imperial power.

Jesus is not the “King of the Jews” in the sense that He promotes sedition against Rome (v. 36), as charged by the Jewish leaders (Luke 23:2), but He is the King of the Jews in the messianic sense (12:13; Matt. 2:2; Luke 1:32, 33; 19:38).

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

Is Pilate speaking like a carnally-minded Jew, who concentrates on nothing higher than an earthly kingdom? Or is he not speaking in that vein?

It’s as if Jesus is saying, “Are you speaking from what you heard from the Jews, or are you able to discern this as one, who is an unbiased leader of Rome, and who seeks the truth and justice?”

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

With a gesture of disdain and in a tone of contempt Pilate brushes aside the suggestion that he might possibly have asked the question as a Jew would have asked it.

What have you done? - Pilate, seemingly perplexed is trying to understand the accusations.

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.”

Note the grammar that is used to detail Christ’s kingdom:

My kingdom is not of (ek [preposition of source]) this world - Jesus is a King, but His kingdom is not of this world, in other words, it does not consist of the elements that make of an early kingdom like weapons, and power, and rivalry, etc. If it were, my servants would have been fighting. However, the reason it is not of this world is that…

my kingdom is not [from the world] (enteuthen [adverb] - literally, “from here”) - Jesus kingdom is also not from here, that is, it did not originate here, but God’s kingdom has entered the world, and is on display in Jesus the Christ.

This of course greatly puzzles Pilate since its origin is not earthly and the “weapons” by which it advances are not “according to the flesh”.

(2 Cor. 10:3–6; Eph. 6:10–20).

2 Corinthians 10:3–6 ESV

3 For though we walk in the flesh, we are not waging war according to the flesh. 4 For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. 5 We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, 6 being ready to punish every disobedience, when your obedience is complete.

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.”

So you are a king? - Pilate’s question elicits the marvelous answer of Jesus…

You say that I am a king. Yes, Jesus says, I am a king, but not like anything you have ever seen,

For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth - for my kingdom and mission are founded in the truth, eternal truth, not earthly weapons, or earthly power (1:8, 14, 17; 8:32; 14:6). Those who are a part of this kingdom are…

Everyone who is of the truth listens (akouo [pre, act, ind] - to hear with the intention to obey) to my voice. - Jesus continues with this amazing answer, that those in His kingdom are “truth listeners” which implies not only hearing but doing.

38a Pilate said to him, “What is truth?”…

What is truth. Truth does not matter to those who, like Pilate, are motivated by expediency. Likewise, truth does not matter to skeptics who have despaired of knowing it.

Ironically, the one charged with determining the truth in the matter glibly dismisses the relevance of truth in the very presence of the one who is truth incarnate (John 14:6). 

As Jesus moves through this mockery of a fair trial, having declared plainly what His true kingdom is like, we see finally that the people, lead by the religious leaders are still focused on what is earthly, for what they request of Pilot is characteristic of the…

III. The False Kingdom (38b-40)

38b …After he had said this, he went back outside to the Jews and told them, “I find no guilt in him.

I find no guilt in him. Pilate finds no crime of which to convict Jesus and is reluctant to put Jesus to death, as he states repeatedly (19:4, 6, 12). Matt. 27:19 also notes that Pilate’s wife has warned him against condemning Jesus, having been tormented by a dream (in which the Roman people place great stock) that confirmed Jesus’ innocence. Ironically, it is the pagan Roman governor who tries to release Jesus while “his own” (John 1:11) want Him to die.

John 1:11 ESV

11 He came to his own, and his own people did not receive him.

39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?”

you have a custom. The custom of pardoning a criminal at the Passover is relevant to the festival itself, which commemorates God’s sparing the Israelites from death.

40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

Barabbas. This name means “son of the father.” Instead of him, the true Son of the Father dies.

a robber (or an insurrectionist). Not a mere bandit driven by greed, but a violent terrorist (Luke 23:25 “25 He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.” ) whose crimes have shown Barabbas to be a greater threat to Roman civil order than Jesus, whose reign belongs in a different category than Caesar’s rule. The Jews wanted an insurrection…someone that would lead them against Rome! Thus, in the end, the Jews were focused on an earthty kingdom, the false kingdom.

So What?

Do we understand that the world system steeped in unbelief and every kind of falsehood, were the very agents the Father used to put His Son on the cross as our sin bearer?

Do we understand that this worldly kingdom will never be Christ’s kingdom since Christ’s kingdom is not of this world?

Christ kingdom is a kingdom of peace…peace with God…holiness, for God is holy…absent of the fleshly, sinful desires and acts.

Do we understand that as a member of Christ’s Kingdom, we are citizens of two kingdoms, one temporal, and one eternal, one will pass away, the other will never pass away?

We need to obey our leaders as members of this earthly kingdom and engage in those earthly tasks that God has given us while in the world, but always, with a heaven kingdom focus.