The condemnation: V. 12b. But the Jews cried out, saying, If thou let this Man go, thou art not Caesar's friend; whosoever maketh himself a king speaketh against Caesar.
V. 13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. V. 14. And it was the preparation of the Passover and about the sixth hour; and he saith unto the Jews, Behold your King!
V. 15. But they cried out, Away with Him, away with Him, crucify Him! Pilate saith unto them, Shall I crucify your King?
The chief priests answered, We have no king but Caesar. V. 16a. Then delivered he Him therefore unto them to be crucified.
While Pilate was considering ways and means to effect the release of Jesus, the leaders of the Jews had not been idle. They now gave a new turn to the case by having the mob cry out to Pilate: If you release this man, thou art not friendly to Caesar. Their argument ran along these lines: Jesus had declared Himself to be a king; that implied a rebellious disposition, if not actual insurrection, rebellion against the Roman emperor, against the constituted authority. If Pilate now took the part of the prisoner, he would aid and abet, or at least strongly encourage, a rebel, affiliate himself with him, at least morally. This fact, however, would put him under suspicion, if not under accusation, as himself unfriendly to Caesar and the Roman government. The implication of the Jews was, though they did not threaten outright, that they would make a complaint, and effect the loss of his position. Such a veiled threat was bound to have great influence upon a man of Pilate's character, dependent, as he was, upon the mercy of the emperor.
And it was the argument which practically decided the day for the Jews. For Pilate now formally led Jesus forth from the judgment-hall and himself sat down upon the judgment-seat, which was situated on an elevated floor or platform of stones, tessellated, or laid out in mosaics, known, on account of this feature, as the Pavement, or, in Hebrew, as Sabbath, the Elevated Place. It was a strikingly dramatic scene which was here presented, and undoubtedly intentionally so on the part of Pilate. His entire attitude proclaimed that he was ready to administer justice, that he wanted to pronounce his final judgment.
The evangelist carefully notes the time when this took place: it was the preparation of the Sabbath, that is, it was Friday, and it was going toward the sixth hour, it was between nine and twelve o'clock, by the general way of reckoning time which was then in vogue. Cp. Mark 15, 25.
On this day and at this hour the judgment was spoken upon Christ, whereby the world has been absolved from all guilt and transgression. Pilate appears in this entire matter as an unjust, unwise, weak judge, that plays havoc with justice and attempts to please men, that is not influenced solely by the facts of the case, but is swayed by personal, selfish interests. And his case illustrates also the course of sin. If a person accedes and yields to even the smallest sin against better knowledge, he will soon become the slave of sin and unable to withstand even a small temptation. Of the class of Pilate are those that finally give up all semblance of decent moral living, openly reject Christ and God, and become the willing tools of Satan.
The Jews, on the other hand, appear in this story as the determined enemies of Christ. They had hardened their hearts against all influence for good; deliberate, ruthless murder was their avowed intention. And Christ was silent; He endured the horrible outrages without a word of complaint or protest.
Pilate vented his bitterness and his baffled rage in the sarcastic, stinging remark: Behold your King! The words were intended to convey all his hatred and contempt for the Jews. That was their own accusation, this was included in their own threat, for this they wanted His execution, that He arrogated to Himself the title “King.” A fine picture of a king He made in His present plight!
But the sarcasm of Pilate was wasted, if he had intended it in the interest of Christ. For the lust for blood had so inflamed the Jews that they were beyond any rational appeal. Their cry, in maddened fury, broke forth: Away! Away! Crucify Him!
Pilate's reply was another feeble attempt at sarcasm: Your king shall I crucify?
And the chief priests answered, in a statement of mere form and hypocrisy, to force Pilate into concession: We have no king but Caesar. As a matter of fact, both the Sadducees and the Pharisees, the leaders of the Jews, hoped for the speedy delivery of the Jews from the sovereignty of the Romans. But they here profess a loyalty which they were far from feeling, in order to force the issue, since their faithfulness to the emperor would stand out in comparison with the hesitation of Pilate, which they would denounce as a wavering in fidelity and devotion to his sovereign.
And so Pilate finally permitted the farce to reach its climax, in the condemnation of Christ: he pronounced judgment whereby Jesus was delivered to them, to the leaders of the Jews, not into their hands, but according to their will and desire, to be crucified.