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NOTES for Joh 18:28-40

28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
29 Pilate then went out unto them, and said, What accusation bring ye against this man?
30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
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:
32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
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The Gospels tell us a great deal about the Kingdom of God, but only John sees the manifestation of this Kingdom in Jesus' suffering—it is no accident that in this Gospel Pilate questions Jesus about His kingship. For Pilate, "the King of the Jews" is merely the title of former Jewish kings, the last of whom was Herod. But Jesus speaks to him of another Kingdom, one given by God, one that is "not from here," "not of this world," and that does not operate where people do not know God and do not know "what truth is." The human person's choice is the condition for the Kingdom of God to be realized: Pilate has been "given from above" the power to kill or release the true King. Unlike citizenship in other kingdoms, allegiance to this King is voluntary, for even the priests are free to name the Roman emperor as their only king. Conversely, the One who does the will of Him who sent Him becomes the center in which His Kingdom is realized, even if outwardly it is expressed only in the inscription on the cross.

Other notes

 
For Joh 18:37-38
37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
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During Jesus' trial, something very important for understanding everything that is happening stands out: as a man He is of no interest to anyone. Not as Man (neither the temple elite nor the Roman procurator saw Man with a capital M in Him), but precisely as a man. The most ordinary one. The one who...  Read more

During Jesus' trial, something very important for understanding everything that is happening stands out: as a man He is of no interest to anyone. Not as Man (neither the temple elite nor the Roman procurator saw Man with a capital M in Him), but precisely as a man. The most ordinary one. The one with a small letter. The one over whom all authorities of all times, both secular and religious, habitually stepped whenever he got in their way.

They stepped over him, often without even noticing. Of course, both the high priest and the procurator had their own reasons and arguments for acting as they did. Their own interests. Often, as it seemed to them, extremely important ones. Far more important than the individual life of an individual person. The welfare of the people, for example. Or the peace of the empire.

Of course, both are worth the life of some preacher. Especially one who is dubious and not trusted by serious and authoritative people. One who can only stir up the crowd. Meanwhile, He does not even try to prove anything to them. He answers Pilate's simple questions so simply and profoundly that it is hard not to understand Him. But for a skeptic by habit, His answers have no meaning. Likewise, for that matter, the question about truth posed by Pilate himself is quite rhetorical.

There is nothing to prove or explain here. As for the rest... the value of human life for a high-ranking official is determined by the social status of the person being evaluated. Everything is simple and prosaic. And therefore frightening - for us today. If Christ had been executed by some infernal villains, we could feel relatively safe: there are very few such villains among us, if any are to be found. But it turns out that He was executed by the most ordinary people with quite ordinary interests.

True, they were high-ranking people, vested with the right to make decisions, but... in every other respect they were the most ordinary people. People like us. And all that was required for the execution of the Messiah was to place certain supposedly higher interests ahead of a human being. Not even Man with a capital M, but simply a human being as the image of God. If they had seen Him even in that way, it would have been enough for the Messiah not to die on the cross. But it did not happen. It turned out otherwise. And now, and in any other age, everything could end the same way. And that is truly frightening.

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