Calvary Road Baptist Church
“THE QUESTION EVERY PERSON SHOULD ASK” Part 2
John 18.33
Early on the Friday morning of the day, the Lord Jesus Christ was crucified in the Judgment Hall of Pontius Pilate, the Roman governor, with members of the Jewish Sanhedrin just outside, and the trial of Jesus Christ by Pilate began.[1] The trial commenced with Pilate’s inquiry about criminal charges. John 18.29 preserves the Roman governor’s solicitation of the charges he expected to be brought against the accused. The verse reads,
“Pilate then went out unto them, and said, What accusation bring ye against this man?”
The Lord Jesus Christ had been delivered to Pontius Pilate for a trial of violations of Roman law, following His arrest the night before in the Garden of Gethsemane, and three trials conducted by the former Jewish high priest Annas and the current high priest Caiaphas.
Notice how the verse begins: “Pilate then went out unto them.” Pilate was not waiting for them to assemble, though he certainly knew they were coming. All of this had been arranged. You can always tell who outranks whom by who does the waiting on whom. Pilate went out to the Jewish religious leaders because he had kept them waiting after their arrival. That is how status-conscious people of all cultures have done it throughout history.
Had they attempted the reverse, had the Jewish priests tried to make Pilate wait for them, as has become so common a form of disrespect in our culture, the Roman governor would not have tolerated it. Such should not be tolerated in our culture. Having appropriately demonstrated who was the wielder of real power, Roman power, by making his audience wait for him to join them, Pilate then asked,
“What accusation bring ye against this man?”
Before considering his question, reflect with me what we know the Roman governor already knew. The night before he had authorized a cohort of Roman soldiers to accompany the Temple guards and several Jewish civilians to search for and take a troublesome Jewish man from Galilee into custody. Hundreds of soldiers are not dispatched to do something without knowing precisely what it is they are to do, and why. Pilate’s knowledge of that troublesome Nazarene, the Lord Jesus Christ, was extensive.
Let me explain for those of you who have not already heard me go over these facts. There would be no reason why the Roman centurion whose servant was healed by the Lord in Galilee, Matthew 8.5-13 and Luke 7.2-10, would not have excitedly reported that good news up the Roman chain of command in Caesarea. Therefore, Pilate, headquartered in Caesarea, would have known of this miraculous healing.
As well, there can be no doubt that the Romans received reports from their paid informants. Annas and Caiaphas also fed intelligence to Pilate when it suited their purposes. How could Pilate not know of the fellow who had fed 5,000 men with five loaves and two fishes and on another occasion 4,000 men? So, when Pilate asked that question of those old Jewish men, it was with formal intentionality that he worded his question the way he did, using the Greek word kategorίa, the word for a legal accusation in matters of law.[2] This was the trial’s opening by a Roman authority figure and a demand for formal charges. The trial had begun.
Verse 30:
“They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.”
Three things stand out to me in this verse: First, the religious leaders did not answer Pilate’s question. He asked for the charge leveled against the Lord Jesus Christ, but they did not respond by identifying the charge. Interesting. Why would they do that? Why did they react to a demand for a formal charge by not providing a formal charge? Could it be they had no formal charge of wrongdoing under Roman law?
Next, they resorted to name-calling. They called Him a malefactor, the Greek word kakopoiόs.[3] In essence, Pilate asked, “What is the charge?” And they responded by saying, “He does bad things!” Really? He does bad things? That’s pretty subjective, is it not? Different people have differing opinions about what are bad things, do they not? Such name-calling is called an ad hominem attack[4] and is most frequently something you resort to when you have nothing else to say. You attack your adversary’s personality when you cannot attack his conduct.
Finally, notice that we have a second-class conditional sentence, a contrary-to-fact condition.[5]
“If he were not a malefactor,” they said,
which He was not,
“we would not have delivered him up unto thee.”
The implication? The chief priests delivered to Pilate, an innocent man. They wanted Pilate to take their word that the Lord Jesus was a bad man, a lawbreaker, and a danger to the established order. But there is little doubt that Pilate knew of the Lord’s triumphal entry into Jerusalem and was aware of the throngs of people praising the Savior as He entered Jerusalem on a donkey colt less than a week earlier. He had spies throughout the city. He knew the Lord was no immediate threat to the Romans. This Nazarene was not inciting riots. But He was a threat to the established religious order. Pilate did recognize that.
Verse 31:
“Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.”
We know it was early in the morning of that Friday before the Lord Jesus Christ was crucified because the Sanhedrin had to wait until the sun had risen to officially convene and convict the Lord Jesus Christ, Mark 15.1. We also know it is early because of the Roman preference for tending to official duties and requirements as soon after sunrise as possible. This comports with John’s remark in verse 28,
“and it was early.”
Pilate had authorized the Roman cohort the night before. They were assigned to accompany the Temple guards and high priest’s representative for a prearranged meeting to arrest the Nazarene. Even so, Pilate might have been a bit surprised by the presence of the Sanhedrin with them and their prisoner so early in the morning. Almost seventy old Jewish priests and influencers might have been more than Pilate expected.
All the more reason to keep them waiting after their arrival at his Judgment Hall was to remind those despised Jewish men in charge, who equally hated him. So, after enough time had passed to remind the Jews of their relative position on the power hierarchy, Pilate stepped from his private quarters into the Judgment Hall, verse 29:
“Pilate then went out unto them.”
That Pilate already knew of the chief priest’s problem with Jesus of Nazareth cannot be disputed. It was not cleverness or cuteness but Roman law that prompted Pilate to ask,
“What accusation bring ye against this man?”
That they dodged his straightforward question by responding somewhat evasively might have disturbed him, especially in front of an audience of Roman underlings:
“They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.”
That might explain his response:
“Then said Pilate unto them, Take ye him, and judge him according to your law.”
They brought a prisoner to him, a man they had obviously beaten up. Using legal terminology, he asked them what the charge was against the prisoner. Pilate was wearing his official legal hat by asking that question invoking a technical legal term. But in response, the Jewish men present did not give him a satisfactory answer to his direct question.
So, what did the Roman governor do? He reminded them that he was not to be toyed with. How dare they respond to his direct question by humming, hawing around, and insinuating that he should trust them? But trusting anyone was not a highly developed Roman trait, especially trusting the despised Jewish men who gave him so much money under the table as bribes for his protection of their rackets.
If Pilate had, by that time, discerned that the chief priests had Christ’s execution on their minds, perhaps he decided to remind them that presuming to know what he was going to do without negotiating with him what they wanted him to do was not how he wanted to wield his official Roman authority. Tossing the problem they brought to him back to them, the apostle recorded their grudging response to Pilate:
“The Jews therefore said unto him, It is not lawful for us to put any man to death.”
There. They admitted it. They said it out loud. Translated “lawful,” ἔxestin means right, authorized, permitted, or proper.[6] They admitted to him their legal impotency to deal with their problem.
Verse 32:
“That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.”
The Apostle John editorialized his historical account of the events unfolding by pointing out to his readers that a prediction was being fulfilled. This was because the Jewish method of administering capital punishment and the Roman method of administering capital punishment were very different.
The Jewish method of executing a convicted criminal guilty of a capital crime was death by stoning. The Roman method of executing a convicted criminal guilty of a capital crime was crucifixion, a far more horrible, painful, and drawn-out form of execution, sometimes lasting days of agony.
Pontius Pilate then spoke to the Lord Jesus Christ. All four Gospel accounts record him entering the Judgment Hall and asking the Lord Jesus Christ, “Art thou the King of the Jews?” What a brilliant question to ask the Lord Jesus. We began to deal with the implications of that question last week.
At that time, I suggested that Pilate’s rational and reasonable follow on question would have been something like, “If you are the King of the Jews and all that entails, how can you become my King?” Or “How do I become your subject?” What would have been a valid question for Pilate is just as valid a question for you. But that was last week.
In the remaining time, let me set three additional considerations that Pilate, or any reasonable and rational person who cared about the welfare of his eternal and undying soul, might wonder about. Imagine you were standing before the Lord as Pilate did so long ago. After asking Him, “Are you the King of the Jews?” And then asking Him, “How might you become my king, or how might I become your subject?”
After that, you might also ask the King of the Jews about other matters:
First, HIS REIGN
Whether someone becomes your king or does not, it is in your long-term best interest to acquire some idea of that person’s reign. Four different Hebrew words are translated “reign” in the Old Testament. The four words found in a whopping 553 verses, with a single word, the verb form of the Hebrew word for “king,” used 284 verses. This alone suggests that the concept of king, kingdom, and a king’s reign is a well-developed topic in the Hebrew Scriptures. The same is also true in the Greek New Testament, seeing that the foundation for such matters was laid down in the Old Testament. The Greek word basileuw, from which we have the transliterated word basilica, is found in eighteen additional verses. Another Greek word used once, hegemonia, gives us the English word hegemony.
What can we learn about the reign of the King of the Jews from the perspective of these few words in the original languages? I ask because What team does not scout the opposition? What army does not gather intelligence about an enemy? What chess player does not seek to learn as much as he can about the person on the other side of the chessboard? What person does not want to discover what he can about someone you will someday have to face? If the Lord Jesus Christ, the King of the Jews, is your king, then you want to learn more about His reign. However, even if you discount the Lord Jesus Christ and have no desire to be a subject of the King of the Jews, wouldn’t you want to learn about someone when the Bible describes you as His adversary?[7] Of course, you would. Consider.
Psalm 146 is only ten verses long and speaks very highly using the covenant name of the God of Israel, who is clearly the Lord Jesus Christ. The first five verses of the psalm show the happiness of those that trust Him. The following five verses show us Who He is. The Creator, verse 6, is the Lord Jesus, John 1.3. The One who gives food to the hungry, verse 7, refers to the Lord who fed the 5,000 and the 4,000. And who sets the captives free, but the Lord, Ephesians 4.8? Verse 8, opening the eyes of the blind, as in blind Bartimaeus and the man born blind on John 9. This Psalm is doubtless about the Lord Jesus. What does verse 10 declare about the Lord Jesus to the reader?
“The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.”
Jeremiah 23.5, unquestionably predicting the Savior’s future reign as king reads,
“Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.”
What did the angel Gabriel declare to the Virgin Mary about the Son she would give birth to in Luke 1.33?
“And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.”
But the King of the Jews’ reign will not be limited to the Jewish people only. The Apostle Paul interprets for us an Old Testament prediction made by the prophet Isaiah, in Romans 15.12:
“And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”
To the Corinthian congregation, the Apostle Paul declared about the King of the Jews,
“For he must reign, till he hath put all enemies under his feet.”
And in Revelation 11.15 the seer, the Apostle John, related the already determined future to us:
“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.”
Thus, whether the King of the Jews is ever your king or not, there are several verities that some might ignorantly ignore. Still, only the most obnoxious of fools would intentionally ignore: First, the King of the Jews will not rule over the Jews only, but also over the entire Gentile world of believers who have come to Christ, Romans 15.12. Next, the King of the Jews will reign forever, and there shall be no end of His kingdom, Luke 1.33 and Revelation 11.15. Finally, the King of the Jews will defeat and utterly thwart all opposition to His kingly rule, First Corinthians 15.25. No one who opposes Him can possibly prevail against Him.
You might ask the King of the Jews about,
Next, HIS REALM
Considering the realm of the King of the Jews’ kingdom, let us consider four identifiable domains:
First, there is the domain delineated by the Palestinian covenant. During the millennial kingdom of Christ’s direct rule on earth, enthroned as the heir of the Davidic dynasty, the nation Israel will be restored and exalted. The Theocratic Kingdom will be established at the time of Christ’s Second Advent, described in Revelation 19.
Next, the domain described in Revelation 19 is Christ’s overwhelming conquest of the entire world of mankind in addition to the expansion of restored Israel’s boundaries. First Corinthians 15.25 also corroborates this:
“For he must reign, till he hath put all enemies under his feet.”
Third, the domain of the entire physical universe. Since the entrance of sin into God’s physical creation, the entire universe has groaned awaiting Christ’s remedy of a new heaven and a new earth. Romans 8.22 declares to us that is going to happen, with Second Peter 3.10-14 providing more detail. Everything in existence in this physical universe will be burned up, and a new heaven and earth will be created,
“wherein dwelleth righteousness.”
With the Abrahamic covenant fulfilled, including the expanded covenants identified as the Palestinian, the Davidic, and the New, the Savior will deal with every human being, those elect and those not elect. As well, the physical universe will be renovated. But what about the domain of the spirit world, that incorporeal region that exists beyond the boundaries of the time-space-matter continuum? Especially those who rebelled against God before sin was introduced into this physical universe? They will be cast into the lake of fire to suffer torment for all eternity. And with them, those who died without Christ.[8]
What is the realm over which the King of the Jews rules? Everything! All and everyone that is, from heaven to earth, to the lake of fire.
Finally, HIS SUBJECTS
Consider God’s intelligent creatures as being of two types of persons, possessing intellect, sensibility, and will:
First, there are those persons He created before He created the physical universe in which we live, move, and have our being. Those creatures are persons we usually refer to as angels. Frequently referred to as “sons of God” in the Old Testament because each was directly and individually created by God rather than by biological reproduction, they were witnesses to God’s creative works described in Genesis chapters one and two.[9] Such beings fall into two categories, the elect angels and angels that are not elect. Those who are elected have remained holy and faithful to God in perfect obedience. Those who followed Lucifer in his rebellion against God are not elect and will someday be consigned to the lake of fire for the ceaseless ages of eternity.[10]
Then, some persons are physical beings, the biological descendants through sexual reproduction from Adam and Eve. God created Adam and then Eve. But they sinned, and their descendants down through the ages have been born with the taint of sin, Romans 5.12. Unlike the angels who sinned but can never be redeemed, sinful human beings are redeemable through Christ’s sacrifice on the cross of Calvary and by grace through faith in Christ. We know the just but horrible fate that awaits those who die without Christ. But what about the relationship of those who come to saving faith in Christ, the King of the Jews? A few comforting verses to conclude:
Psalm 146.10:
“The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.”
Our Lord will reign forever. That is a comfort to our soul.
Romans 5.17:
“For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)”
Because of Christ, we shall also reign by and with Christ.
2 Timothy 2.12:
“If we suffer, we shall also reign with him.”
Revelation 5.10:
“And hast made us unto our God kings and priests: and we shall reign on the earth.”
Revelation 20.6:
“Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”
Revelation 22.5:
“And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.”
The Lord Jesus Christ is the King of the Jews, but He is not King only of Jews. He is the King of His kingdom, and of His kingdom there shall be no end. His reign is eternal. His realm is extensive, reaching throughout the physical universe and beyond the spirit realm's totality.
And who are His subjects? Those of us who are born again, John 3.3 and 3.5, as our Lord told Nicodemus one night long ago. And if we are Christ’s through the new birth, we are made kings and priests to rule and reign with Him forever and ever.
Thus, we have asked and answered four questions following Pilate’s question, “Art thou the King of the Jews?” “How can I become your subject?” or “How can you become my King?” Then, “What is your reign? What is your realm? And who are your subjects?”
If you do not ask the right questions, you will unlikely discover the right answers. So, ask questions and seek answers. Ask questions of God and His Son, and find the answers in God’s Word.
__________
[1] See video showing the likely location of Pilate’s place of judgment - https://youtu.be/nKJ6GPvNUgc
[2] Rogers, Jr., Cleon L. and Rogers III, Cleon L., The New Linguistic and Exegetical Key To The Greek New Testament, (Grand Rapids, MI: ZondervanPublishingHouse, 1998), page 223.
[3] Bauer, Danker, A Greek-English Lexicon of the New Testament and other Early Christian Literature, (Chicago, IL: The University of Chicago Press, 2000), page 501.
[4] Eugene Ehrlich, Amo, Amas, Amat And More, (New York: Harper & Row, Publishers, 1985), page 22.
[5] Summers, page 109.
[6] Lidija Novakovic, John 11-21: A Handbook On The Greek Text - BHGNT, (Waco, Texas: Baylor University Press, 2020), page 237.
[7] Romans 5.10
[8] Mt 3.10-12; 5.22; 13.42, 50; 18.8-9; 25.41; Mr 9.43-48; Lu 3.17; 2Th 1.8; 3.7; Jude 7; Re 19.20; 20.10, 14-15; 21.8
[9] Ge 6.2, 4; Job 1.6; 2.1; 38.7
[10] Mt 25.41
Question? Comment?
Would you like to contact Dr. Waldrip about this sermon? Fill out the form below to send him an email. Thank you.