While Jesus’ reply to Pilate (John 19:11), doesn’t excuse him of wrongdoing, it does expose the Jewish authorities, as the principal force behind the crucifixion. Thus, when Pilate heard Jesus’ reply, he became even more determined to release him. Nevertheless, when he sought to do so, the Jewish authorities cried out, saying, if he did so, he would not be a friend of Caesar, because anyone who makes himself king is an enemy of Caesar (John 19:12). Such a remark doesn’t seem very threatening, as we read the text, today. So, why would Pilate immediately sit upon his judgment seat to offer his verdict upon hearing that accusation?
In order to understand the context of the chief priests’ remark and realize the gravity of the accusation they made against Pilate, we need to consider the history of the 30s during the first century AD. During the late 20s in the first century AD, Tiberius Caesar had all but retired from public life, and lived on the island of Capri in the Tyrrhenian Sea in the gulf of Naples. He left Lucius Aelius Sejanus, the captain of the Praetorian Guard, to handle his affairs in his absence. However, word came from Antonia, sister-in-law to the Emperor, that Sejanus was planning a revolt that would make himself the official emperor. When Tiberius heard this, he surreptitiously had Sejanus seized before the senate and executed in 31AD. Moreover, an intense investigation was consequently made of all Sejanus’ appointees throughout the Empire. If even the slightest suspicion could be made to stand against them to replace the Emperor, both they and their families were executed, and not merely slain, but executed under very cruel circumstances. Pilate was one of Sejanus’ appointees! Therefore, the chief priests’ accusation against him, saying he was not a friend of Caesar, if he released Jesus, had made its point.
Thus, when Pilate heard this, he sat in his judgment seat before the crowd and had Jesus brought forth. It was the Passover preparation day. That is, it was the day the leaven (representing sin) was removed from one’s dwelling, the same day the Passover lamb was slain. The Festival commemorated Israel’s coming forth out of their days of bondage in Egypt. For five days, from the 10th of the month, when the Passover lamb was set apart from other lambs in the flock, until the 14th of the month, when it was slain, the lamb was continually inspected for blemishes. Similarly, Jesus came to Jerusalem that year, six days before the Passover feast day (cp. John 12:1). That is, he arrived in Jerusalem five days before the Passover preparation day, the day he was crucified, but six days before the 15th of the month, the day which commemorated Israel’s coming out of Egypt. From that day until his death, Jesus was continually inspected for faults (blemishes) that could be used against him, but none were found, not even by the gentile rulers, Herod and Pilate.
The blood of the Passover lamb was placed on the door posts and lintel of the homes of God’s people. They were saved from the death angel, but the rest of Egypt were not. In this context then, Paul refers to Jesus as our Passover Lamb (1Corinthians 5:7-8) saying we need to put away the leaven of malice and wickedness, and keep the feast, vis-à-vis coming out of bondage, by embracing sincerity and truth. Thus, those who trust in the blood of Jesus to save them are saved, indeed, but those who don’t continue to live under bondage, showing the spiritual fulfillment of the Passover Holy Day season.
So, it was about 6 AM, as we measure time, Pilate said to the multitude: “Behold your King!” (John 19:13-14). The multitude responded as with one voice: “Crucify him!” When Pilate asked if he should crucify their King, the chief priests cried out: “We have no king but Caesar!” (John 19:15-16). So, Pilate delivered Jesus over to his men to be crucified, and they led him away.
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