BaptistWay: The Arrest and Trials of the King

• The BaptistWay lesson for Feb. 14 focuses on Matthew 26:47-50, 57-67; 27:11-26.

Matthew’s Gospel is moving quickly to its climax and conclusion. This lesson occurs after Jesus shares the Passover with his disciples in the upper room (Matthew 26:17-30) and after he earnestly prays in Gethsemane (26:36-46). We see Judas, one of the original disciples, approach Jesus and kiss him. Unbeknownst to many on the scene, this gesture signals that Jesus is to be arrested and taken to be tried by the Sanhedrin (26:48-50). In truth, we are witnessing the fulfillment of Jesus’ declaration that “the Son of Man will be handed over to be crucified” (26:2). Jesus himself says this must happen so that “the writings of the prophets might be fulfilled” (26:56).

Matthew tells us the entire Jewish religious establishment (“the chief priests and the whole Sanhedrin”) was seeking to charge Jesus with an infraction, which required the agreement of at least two witnesses. They not only are unable to find such testimony, but also did not receive much help from Jesus, either, who actually says very little in this scene (26:60, 63). Two witnesses finally come forward to state that Jesus said he could destroy the temple and rebuild it in three days. This was a serious claim because of the importance of the temple. In Matthew 24:2, Jesus predicted the temple would be destroyed, stating every stone “will be thrown down.” But he never claimed to be the agent of its destruction, nor did he say anything about rebuilding it. By comparison, in John’s Gospel, Jesus makes a declaration similar to the accusation (John 2:19), but Jesus is speaking about himself as the temple (John 2:21).

Nevertheless, even to this serious accusation, Jesus gives no response. The Sanhedrin challenges Jesus further: “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God” (Matthew 26:63). Recalling that Jesus told his disciples not to swear oaths, we recognize Jesus does not obey this oath as he replies, “You have said so” (26:64). Then, he combines the royal—yet temporal—acclamation of Psalm 110:1 and the mysterious apocalyptic imagery of Daniel 7:13, with each quotation reinterpreting the other. The “son of man” in Daniel becomes the Messianic descendant of David, and the royal place at God’s right hand seen in the psalm now has cosmic implications. The effect of Jesus’ words are not lost on the hearers. Jesus not only has called himself the Messiah, but he has claimed divine power and authority, as well. The high priest exclaims, “He has spoken blasphemy” (26:65). Confirming that he is worthy of death, they take him to the Roman governor, the one who has the sanctioned authority to execute someone.

By the time Jesus reaches Pilate, the charges against him have changed. Since blasphemy against the Jewish God would not have warranted a death sentence from Rome, Jesus is accused of treason. Hence, Pilate asks Jesus, “Are you the King of the Jews?” (27:11). That is, have you claimed political authority in defiance of the present (Roman) powers? Once again, Jesus is evasive: “You have said so” (27:11). He continues not to respond to accusations, which amazes Pilate (27:12-14). In fact, the governor seems to think Jesus is not a threat at all and creatively devises a method to release him over the wishes of the Sanhedrin. Here we should resist the temptation to follow Pilate in understanding Jesus’ kingdom to be nonpolitical. As readers of Matthew’s Gospel, we know Jesus’ kingdom, characterized by the poor in spirit, the meek and the peacemakers, does threaten the powers-that-be by offering an alternative form of life to that offered by the world. Pilate, as representative of the prevalent path, is unable to see the full significance and challenge of Jesus’ reign.

Pilate offers the crowd a choice. They can select one man named Jesus to set free, either Jesus who is called the Messiah or Jesus Barabbas, a “well-known prisoner” who may have actually committed violent and seditious acts. Pilate believes Jesus who is called the Messiah will be released, effectively ending this dispute. Remembering that Jesus’ name is related to the word for salvation, we might think of Pilate’s offer as a choice between salvation by the way of life and peace and salvation by the way of death and violence.

At this point, Matthew interrupts the story to tell us Pilate receives a message from his wife, who had a troubling dream concerning Jesus, whom she calls “that innocent man” (27:19). In fact, the Greek touches on a key theme in Matthew’s Gospel as it reads, “that righteous man.” While this seems like a small detail, in Matthew’s Gospel—the only one where this dream is mentioned—dreams have played a significant role in preserving the holy family before Jesus’ birth, saving their lives from Herod’s murderous designs, and bringing Mary, Joseph and Jesus back to Palestine when all was safe. Even the magi, Gentiles like Pilate’s wife, had dreams that shaped the course of their lives. In short, as readers, we know dreams do important work in Matthew’s story.

Almost as if the report of the dream signaled a shift of the winds of public opinion, preventing Pilate from heeding his wife’s advice, the Jewish leaders successfully persuade the crowd to select Barabbas for release (27:21). These crowds, we might remember, were present at the Sermon on the Mount and at other points in Jesus’ ministry, yet here they do not side with him. They have chosen the ways of violence, and this path leads to a more sinister fate for Jesus. When Pilate asks what he should do with Jesus, the answer back is “Crucify him!” (27:22). Pilate balks at this suggestion, but this crowd is not interested in justifying their desire. They continue to shout “Crucify him!” Moreover, a riot is beginning (27:24), threatening the order that Pilate, as governor, is committed to maintain. So Pilate, whose wife described Jesus as innocent, declares himself innocent of Jesus’ blood and gives in to the crowd’s demands to have him crucified (27:24-26).