Lesson for June 23, 2021
The Life of Christ
Jesus Taken before Pilate and Herod
(Matthew 27; Mark 15; Luke 23; John 18)
The final three trials that Jesus endured were political, at the hands of the Romans. After Jesus was illegally tried and illegally sentence to death by the Jewish religious hierarchy, He was sent to Pilate, the local Roman governor, because the Jews could not carry out the death penalty without the permission and assistance of the Romans. There were two trial sessions before Pilate, interrupted by another before Herod. (Matthew 27:2, 11-14, Mark 15:1-5, Luke 23:1-5; John 18:28-38)
Lucius Pontius Pilate was a Spaniard, born in the city of Seville, probably about the time of the birth of Christ. We never would have heard of him, except by a unique set of events that made him one of the most recognized men in history. Pilate was the judge that approved the death sentence upon Jesus Christ.
In 6 B.C., Judea was made a Roman province under the rulership of procurators (governors). Pontius Pilate was the sixth of these procurators. The procurators were personally appointed by the emperor and were sent out from Rome as his personal representatives. Judea was considered one of the most difficult of the provinces to rule at this time and it is somewhat surprising that it was given to a man as inexperienced as Pilate.
The predecessors of Pilate had been careful to avoid offense to the Jews because of their religious ideas, but Pilate cared little about their ideas. Proud and tactless, Pilate defied the religious beliefs of those whom he had been sent to govern, until the emperor himself stepped in at the appeal of the people, and personally required Pilate to retract some of his more headstrong ways. All of these experiences served only to deepen Pilate’s hatred of the Jews, and their hatred of him.
The Jews had become embittered because of the loss of their kingly and judicial authority, and that a foreign power ruled them. These feelings seemed to run highest during their national gatherings. Josephus, the first century Jewish historian, estimated the number attending a single Passover at 2,700,000, including the population of Jerusalem. And so, on such occasions the governor made sure he was in Jerusalem and accompanied by a small army.
Before his death in 4 B.C., Herod the Great had built an ornate palace in Jerusalem, and during his visits to the city, Pilate stayed there. One of the wings of the palace contained an assembly room in which Roman court trials were held. This was the Praetorium of Mark 15:16, the common hall of Matthew 27:27, the hall of judgment of John 18:28, and the judgment hall of John 18:33; 19:9 and Acts 23:35.
But upon reaching this assembly room, the Jews, along with Jesus halted. Passover preparation had already begun, and defilement was sure to be theirs if they entered this “heathen” building during a holy feast. Gradually the crowd and the noise increased, and Pilate knew he had better get outside right away. So, the Roman trial of Christ took place outside the Praetorium. This was the first of several illegalities that occurred during that trial.
Stepping outside, Pilate directed his attention toward the religious Jews, and called out, “What accusation bring you against this man?” (John 18:29) In reply came an evasive answer, “If this Man were not an evildoer, we would not have delivered Him to you.” (John 18:30) Pilate was used to this kind of reply from these men. “So, Pilate said to them, ‘Take Him yourselves, and judge Him according to your law.’ The Jews said to him, ‘We are not permitted to put anyone to death,’ to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die.” Now Pilate spoke, and demanded a formal charge against the prisoner.
“And they began to accuse Him, saying, ‘We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.’” (Luke 23:2) A political charge was needed, and so three were given (perverting the nation, failure to give tribute to Caesar and saying that He was a King). And each one, though without a foundation in fact, was a charge of treason against the government of Rome.
The Jews had authority to hold court trials, but the Romans prohibited them from executing the death sentence. For this reason, they had to have the Roman government confirm their sentence as correct. Since the charge was treason, Pilate had to follow Roman law. And because of this, we know that the Roman trial of Jesus before Pilate was illegal in several instances. Here are some of them:
- Private citizens brought the charges and prosecuted the case not public officials as was done in the case of Jesus by the priests. Even though a trial had already been conducted by the Sanhedrin, their death sentence required a new trial by Rome and private citizens must initiate it and prosecute it.
- If there was more than one accuser, a preliminary hearing must be held to decide which one should prosecute the case.
- This preliminary hearing must be an entirely private one. It was to be a closed-door affair with the defendant, the prosecutors and those testifying alone being present.
- Only after this hearing could the several prosecutors frame an indictment and state in words the charge against the man.
- And it was only after this hearing that the indictment could be presented to the judge.
- It was only now that the trial date could be appointed and fixed on the legal calendar of coming events.
- When the day of the trial came, the judges as well as the jurors were summoned by heralds.
- Now the impaneling of the jury began. This was done in this way: the names of a number of citizens were written on clay tablets and deposited in an urn or clay bowl. Then the number required was drawn out.
- Only in the Roman courtroom could the trial be conducted. In this legislative hall, seats were placed for the judges.
- Decisions were arrived at by balloting. This was done as black (condemnation) stones, or white (acquittal) stones were deposited in an urn as it was passed.
For the first time, Pilate entered the Praetorium where the trial was supposed to be held. At a time when Jesus should not have acknowledged that He might be a King, He told Pilate three times in this interview that He was. And each time, He also told him that His kingdom was not of this world. But more than information or settlement of a court trial, it was truth that Pilate needed. Pilate needed salvation. And Jesus was more concerned that Pilate hear truth, than that His own life be spared.
Pilate was convinced now that Jesus was thoroughly innocent. Reaching the gate, Pilate rendered his official decision in the case as the presiding Roman judge, “I find in Him no fault at all.” With eager anticipation the Jewish leaders awaited the return of Pilate. When he appeared and declared the man innocent, it was too much. The Jews leaders shouted, “He stirs up the people, teaching throughout all Jewry, beginning from Galilee to this place.” The Jews were trying
to reopen the case that Pilate had just closed, and Pilate should not have permitted it. He had already rendered a verdict of innocence, and the trial was over, the case dismissed. It was a rule of Roman law that “no man shall be put twice in jeopardy.” This principle of double jeopardy is an important one, even in modern law. A man cannot be tried in a court of law twice on the same charge.
Instead of reacting to this violation to the Roman system of law, Pilate used it as an excuse for an easier way out of it all. Rather than stand by Roman law now that the trial had been concluded, Pilate reopened the case and sent Jesus to the king of the Jews, Herod. Herod (Antipas) happened to be in Jerusalem for the weekend, and when Pilate heard mention of “Galilee” he thought that perhaps he could transfer Jesus to Herod’s jurisdiction of Galilee.
Upon learning that Jesus had been sent to him, he demanded that Jesus be immediately brought into his assembly room. He was hoping for grand entertainment and ordered the sick and the lame to be brought in that he might see them healed. But finally. the silence of Jesus brought the patience of Herod to an end. “And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate.” (Luke 23:11)
Herod refused to pronounce sentence in the case, and this was the equivalent of an acquittal. And Pilate acknowledged it as such when Jesus was sent back to him. “And said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him.” (Luke 23:14-15)
For a second time Pilate had rendered a verdict of “not guilty.” But instead of releasing Jesus, he said he would have Him beaten before freeing Him. Immediately there went up a crying and shouting for Jesus’ death. Gradually it subsided as Pilate proposed something new.
It was a Jewish custom that one criminal be freed at each yearly Passover. Pilate now graciously offered to let Jesus be the one set at liberty. Placing Jesus before the people next to Barabbas, a hardened criminal, he appealed to their sympathies, and asked them which man they wanted released. Their reply is recorded in Matthew 27:21-23, “But the governor said to them, ‘Which of the two do you want me to release for you?’ And they said, ‘Barabbas.’ Pilate said to them, ‘Then what shall I do with Jesus who is called Christ?’ They all said, ‘Crucify Him!’ And he said, ‘Why, what evil has He done?’ But they kept shouting all the more, saying, ‘Crucify Him!’”