The Trial of Jesus Before Pilate- the True Narration !

[You may read this before reading the narration given below: The Trial of Jesus by the High Council of the Jews ]

Shortly after 6 o’clock on this Friday morning, April 7, A.D. 30, [Those who are conversant with the calculation of dates in the modern calender may try to find whether this date was indeed a Friday !]Jesus was brought before Pilate, the Roman authorities who governed Judea, Samaria, and Idumea under the immediate supervision of the legatus of Syria.

The Master (Jesus) was taken into the presence of the Roman governor by the temple guards, bound, and was accompanied by about fifty of his accusers, including the Sanhedrist court (principally Sadduceans), Judas Iscariot, and the high priest, Caiaphas, and by the Apostle John. Annas did not appear before Pilate.

Pilate was up and ready to receive this group of early morning callers, having been informed by those who had secured his consent, the previous evening, to employ the Roman soldiers in arresting the Son of Man, that Jesus would be early brought before him.

This trial was arranged to take place in front of the praetorium, an addition to the fortress of Antonia, where Pilate and his wife made their headquarters when stopping in Jerusalem.

Though Pilate conducted much of Jesus’ examination within the praetorium halls, the public trial was held outside on the steps leading up to the main entrance. This was a concession to the Jews, who refused to enter any gentile building where leaven might be used on this day of preparation for the Passover. Such conduct would not only render them ceremonially unclean and thereby debar them from partaking of the afternoon feast of thanksgiving but would also necessitate their subjection to purification ceremonies after sundown, before they would be eligible to partake of the Passover supper.

Although these Jews were not at all bothered in conscience as they intrigued to effect the judicial murder of Jesus, they were nonetheless scrupulous regarding all these matters of ceremonial cleanness and traditional regularity.

And these Jews have not been the only ones to fail in the recognition of high and holy obligations of a divine nature while giving meticulous attention to things of trifling importance to human welfare in both time and eternity.

If Pontius Pilate had not been a reasonably good governor of the minor provinces, Tiberius would hardly have suffered him to remain as procurator of Judea for ten years. Although he was a fairly good administrator, he was a moral coward. He was not a big enough man to comprehend the nature of his task as governor of the Jews. He failed to grasp the fact that these Hebrews had a real religion, a faith for which they were willing to die, and that millions upon millions of them, scattered here and there throughout the empire, looked to Jerusalem as the shrine of their faith and held the Sanhedrin in respect as the highest tribunal on earth.

Pilate did not love the Jews, and this deep-seated hatred early began to manifest itself. Of all the Roman provinces, none was more difficult to govern than Judea. Pilate never really understood the problems involved in the management of the Jews and, therefore, very early in his experience as governor, made a series of almost fatal and well-nigh suicidal blunders. And it was these blunders that gave the Jews such power over him. When they wanted to influence his decisions, all they had to do was to threaten an uprising, and Pilate would speedily capitulate. And this apparent vacillation, or lack of moral courage, of the procurator was chiefly due to the memory of a number of controversies he had had with the Jews and because in each instance they had worsted him.

The Jews knew that Pilate was afraid of them, that he feared for his position before Tiberius, and they employed this knowledge to the great disadvantage of the governor on numerous occasions.

Another thing which brought him into great disfavor with the Jews was that he dared to take money from the temple treasury to pay for the construction of a new aqueduct to provide increased water supply for the millions of visitors to Jerusalem at the times of the great religious feasts. The Jews held that only the Sanhedrin could disburse the temple funds, and they never ceased to inveigh against Pilate for this presumptuous ruling. No less than a score of riots and much bloodshed resulted from this decision. The last of these serious outbreaks had to do with the slaughter of a large company of Galileans even as they worshiped at the altar.

It is significant that, while this vacillating Roman ruler sacrificed Jesus to his fear of the Jews and to safeguard his personal position, he finally was deposed as a result of the needless slaughter of Samaritans in connection with the pretensions of a false Messiah who led troops to Mount Gerizim, where he claimed the temple vessels were buried; and fierce riots broke out when he failed to reveal the hiding place of the sacred vessels, as he had promised. As a result of this episode, the legatus of Syria ordered Pilate to Rome. Tiberius died while Pilate was on the way to Rome, and he was not reappointed as procurator of Judea. He never fully recovered from the regretful condemnation of having consented to the crucifixion of Jesus. Finding no favor in the eyes of the new emperor, he retired to the province of Lausanne, where he subsequently committed suicide.

Claudia Procula, Pilate’s wife, had heard much of Jesus through the word of her maid-in-waiting, who was a Phoenician believer in the gospel of the kingdom. After the death of Pilate, Claudia became prominently identified with the spread of the good news (of Jesus).

And all this explains much that transpired on this tragic Friday forenoon. It is easy to understand why the Jews presumed to dictate to Pilate—to get him up at six o’clock (in the morning) to try Jesus—and also why they did not hesitate to threaten to charge him with treason before the (Roman) emperor if he dared to refuse their demands for Jesus’ death.

A worthy Roman governor who had not become disadvantageously involved with the rulers of the Jews would never have permitted these bloodthirsty religious fanatics to bring about the death of a man whom he himself had declared to be innocent of their false charges and without fault. Rome made a great blunder, a far-reaching error in earthly affairs, when she sent the second-rate Pilate to govern Palestine. Tiberius had better have sent to the Jews the best provincial administrator in the empire.

When Jesus and his accusers had gathered in front of Pilate’s judgment hall, the Roman governor came out and, addressing the company assembled, asked,

“What accusation do you bring against this fellow?”

The Sadducees and councilors who had taken it upon themselves to put Jesus out of the way had determined to go before Pilate and ask for confirmation of the death sentence pronounced upon Jesus, without volunteering any definite charge. Therefore did the spokesman for the Sanhedrist court answer Pilate:

“If this man were not an evildoer, we should not have delivered him up to you.”

When Pilate observed that they were reluctant to state their charges against Jesus, although he knew they had been all night engaged in deliberations regarding his guilt, he answered them:

“Since you have not agreed on any definite charges, why do you not take this man and pass judgment on him in accordance with your own laws?”

Then spoke the clerk of the Sanhedrin court to Pilate:

“It is not lawful for us to put any man to death, and this disturber of our nation is worthy to die for the things which he has said and done. Therefore have we come before you for confirmation of this decree.”

To come before the Roman governor with this attempt at evasion discloses both the ill-will and the ill-humor of the Sanhedrists toward Jesus as well as their lack of respect for the fairness, honor, and dignity of Pilate. What effrontery for these subject citizens to appear before their provincial governor asking for a decree of execution against a man before affording him a fair trial and without even preferring definite criminal charges against him!

Pilate knew something of Jesus’ work among the Jews, and he surmised that the charges which might be brought against him had to do with infringements of the Jewish ecclesiastical laws; therefore he sought to refer the case back to their own tribunal.

Again, Pilate took delight in making them publicly confess that they were powerless to pronounce and execute the death sentence upon even one of their own race whom they had come to despise with a bitter and envious hatred.

It was a few hours previously, shortly before midnight and after he had granted permission to use Roman soldiers in effecting the secret arrest of Jesus, that Pilate had heard further concerning Jesus and his teaching from his wife, Claudia, who was a partial convert to Judaism, and who later on became a full-fledged believer in Jesus’ gospel.

Pilate would have liked to postpone this hearing, but he saw the Jewish leaders were determined to proceed with the case. He knew that this was not only the forenoon of preparation for the Passover, but that this day, being Friday, was also the preparation day for the Jewish Sabbath of rest and worship.

Pilate, being keenly sensitive to the disrespectful manner of the approach of these Jews, was not willing to comply with their demands that Jesus be sentenced to death without a trial. When, therefore, he had waited a few moments for them to present their charges against the prisoner, he turned to them and said:

“I will not sentence this man to death without a trial; neither will I consent to examine him until you have presented your charges against him in writing.”

When the high priest and the others heard Pilate say this, they signaled to the clerk of the court, who then handed to Pilate the written charges against Jesus. And these charges were:

“We find in the Sanhedrist tribunal that this man is an evildoer and a disturber of our nation in that he is guilty of:

“1. Perverting our nation and stirring up our people to rebellion.
“2. Forbidding the people to pay tribute to Caesar.
“3. Calling himself the king of the Jews and teaching the founding of a new kingdom.”

When Jesus heard these accusations, he well knew that he had not been heard on these matters before the Jewish court, and so did John Zebedee and his accusers, but he made no reply to their false charges. Even when Pilate bade him answer his accusers, he opened not his mouth. Pilate was so astonished at the unfairness of the whole proceeding and so impressed by Jesus’ silent and masterly bearing that he decided to take the prisoner inside the hall and examine him privately.

Pilate was confused in mind, fearful of the Jews in his heart, and mightily stirred in his spirit by the spectacle of Jesus’ standing there in majesty before his bloodthirsty accusers and gazing down on them, not in silent contempt, but with an expression of genuine pity and sorrowful affection.

Pilate took Jesus and John Zebedee into a private chamber, leaving the guards outside in the hall, and requesting the prisoner to sit down, he sat down by his side and asked several questions.

Pilate began his talk with Jesus by assuring him that he did not believe the first count against him: that he was a perverter of the nation and an inciter to rebellion.

Then he asked,

“Did you ever teach that tribute should be refused Caesar?”

Jesus, pointing to John, said, “Ask him or any other man who has heard my teaching.”

Then Pilate questioned John about this matter of tribute, and John testified concerning his Master’s teaching and explained that Jesus and his apostles paid taxes both to Caesar and to the temple.

When Pilate had questioned John, he said, “See that you tell no man that I talked with you.”

And John never did reveal this matter.

Pilate then turned around to question Jesus further, saying:

“And now about the third accusation against you, are you the king of the Jews?”

Since there was a tone of possibly sincere inquiry in Pilate’s voice, Jesus smiled on the procurator and said:

“Pilate, do you ask this for yourself, or do you take this question from these others, my accusers?”

Whereupon, in a tone of partial indignation, the governor answered:

“Am I a Jew? Your own people and the chief priests delivered you up and asked me to sentence you to death. I question the validity of their charges and am only trying to find out for myself what you have done. Tell me, have you said that you are the king of the Jews, and have you sought to found a new kingdom?”

Then said Jesus to Pilate:

“Do you not perceive that my kingdom is not of this world? If my kingdom were of this world, surely would my disciples fight that I should not be delivered into the hands of the Jews. My presence here before you in these bonds is sufficient to show all men that my kingdom is a spiritual dominion, even the brotherhood of men who, through faith and by love, have become the sons of God. And this salvation is for the gentile as well as for the Jew.”

“Then you are a king after all?” said Pilate.

And Jesus answered: “Yes, I am such a king, and my kingdom is the family of the faith sons of my Father who is in heaven. For this purpose was I born into this world, even that I should show my Father to all men and bear witness to the truth of God. And even now do I declare to you that every one who loves the truth hears my voice.”

Then said Pilate, half in ridicule and half in sincerity, “Truth, what is truth—who knows?”

Pilate was not able to fathom Jesus’ words, nor was he able to understand the nature of his spiritual kingdom, but he was now certain that the prisoner had done nothing worthy of death. One look at Jesus, face to face, was enough to convince even Pilate that this gentle and weary, but majestic and upright, man was no wild and dangerous revolutionary who aspired to establish himself on the temporal throne of Israel. Pilate thought he understood something of what Jesus meant when he called himself a king, for he was familiar with the teachings of the Stoics, who declared that “the wise man is king.” Pilate was thoroughly convinced that, instead of being a dangerous seditionmonger, Jesus was nothing more or less than a harmless visionary, an innocent fanatic.

After questioning the Master, Pilate went back to the chief priests and the accusers of Jesus and said:

“I have examined this man, and I find no fault in him. I do not think he is guilty of the charges you have made against him; I think he ought to be set free.”

And when the Jews heard this, they were moved with great anger, so much so that they wildly shouted that Jesus should die; and one of the Sanhedrists boldly stepped up by the side of Pilate, saying:

“This man stirs up the people, beginning in Galilee and continuing throughout all Judea. He is a mischief-maker and an evildoer. You will long regret it if you let this wicked man go free.”

Pilate was hard pressed to know what to do with Jesus; therefore, when he heard them say that he began his work in Galileem he thought to avoid the responsibility of deciding the case, at least to gain time for thought, by sending Jesus to appear before Herod, who was then in the city attending the Passover. Pilate also thought that this gesture would help to antidote some of the bitter feeling which had existed for some time between himself and Herod, due to numerous misunderstandings over matters of jurisdiction.

Pilate, calling the guards, said:

“This man is a Galilean. Take him forthwith to Herod, and when he has examined him, report his findings to me.”

And they took Jesus to Herod.

[True narration as told by the invisible authors of the Urantia Book and quoted from it. To know more about it visit urantia-India website. Reproduced for those interested in knowing the details and meaning of the passion of Jesus Christ while the Christians observe the lent season of fasting and prayers in this year, 2013]

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