Lived-out Parables
of Jesus Pt. 5
(Mat. 27:19-31)
By Jonathan Mitchell
19. Now during his continued sitting upon the public elevated place (a step, platform or place ascended by steps to speak in public assembly; dais; = an official bench of a judge or public official), his wife sent off [a message] to him [which was] saying, "[Let there be] nothing [between, or, pertaining to] you and that just (innocent; righteous; rightwised) man, for I experienced many things today down from a dream (or: in association with a trance) because of him!"
This "pagan" woman had heard from the realm of spirit, if not from God Himself, more than had these religious Judeans with their Law. You see, they had a covering over their hearts, and were blind (2 Cor. 3:15-16) and in bondage (Gal. 4:25).
20. But the chief (ranking) priests and elders persuaded the crowds, to the end that they, themselves, would ask for Bar-Abbas - and so they would destroy Jesus.
21. Now in giving a calculated response, the governor said to them, "Whom are you people now wanting, from the two, [that] I should release to (or: for) you?" So they, themselves, said, "Bar-Abbas!"22. Pilate continues saying to them, "What, then, shall I proceed doing [with] Jesus - the one being repeatedly termed, or called, 'Christ (or: Anointed; = Messiah)'?" They are all saying, "Let him be at once put to death on a stake (or: pole-hung; crucified)!"
23. So the governor affirms, "For what? Did he do something bad, worthless or ugly?" But they kept on crying out (or: shouted) all the more, and louder, repeatedly saying, "Let him be at once put to death on a stake (or: suspended from a pole; crucified)!"
Lu. 23 gives this view of the proceedings:
13. Then Pilate, calling together to himself the leading priests and the rulers (ranking leaders; ruling class), as well as the (or: this) People, said to them (or: facing toward them),
15. "As further contradiction, neither [did] Herod, for he sent him back to us - and look! - there is nothing worthy (deserving) of death having been committed by him!
16. "Therefore, after disciplining and chastising (= flogging) him, I will release him (or: loose him away)....
18. But they, as it were with one voice of an entire multitude, cried out - some screaming; some yelling; some shrieking - repeatedly saying, "Be lifting this one up (or: Proceed in taking this one away)!... yet at once release to (or: for) us Barabbas (meaning: the [or: a] father's son)!" Cf Jn. 18:40
19. - which was a man having been thrown into the prison because of a certain rebellion (incident where folks took a stand and were posturing as for a riot or an uprising), occurring within the City, and [for] murder.
20. Now again, Pilate shouts to them - still wanting and intending to release Jesus -
21. but they kept on yelling and shouting [back], repeatedly saying, "Be crucifying!... proceed putting him to death on an execution stake (pole for hanging corpses)!"
Lu. 23:7-12 records Jesus being a political football between Pilate and Herod, and reminds us of how various government jurisdictions pass issues back and forth while they endeavor to side-step responsibility or to gain political ground. This is how domination systems operate, in order to maintain control. But they were deaf and blind with regard to the fact that through this entire episode,
(or: progressively bringing [the] ordered System into another level or state; repeatedly changing [the] universe to correspond with other [conditions; perceptions]; progressively altering [the] ordered arrangement of culture, religions, economy and government to be in line with another one; habitually and progressively changing [the] secular realm [of humanity] from enmity to friendship;
reconciling [the] world [of mankind]) in Himself, to Himself, for Himself, by Himself and with Himself,
not accounting to them (not putting to their account;
not logically considering for them; not reasoning in them) the results and effects of their falls to the side (their trespasses and offenses),
even placing within us the Word (the Logos; the Idea; the Reason; the message; the pattern-forming information) of the corresponding transformation to otherness
(or: the full alteration; the change from enmity to friendship; the conciliation)" (2 Cor. 5:19)
24. Now, seeing that it continues benefiting nothing, but to the contrary, an uproar was progressively developing into a riot, Pilate, taking water, washes off his hands down in the presence of and facing the crowd, while saying, I am (or: continue being) without penalty (guiltless; immune; not liable to punishment or responsible) from this just (rightwised) man's blood. You people will proceed seeing (or: You folks see [to it])!"
This act of the washing of the hands, by Pilate, has, ever since this incident, become a figure for denying any involvement in, or responsibility for, something done, or ongoing. But we wonder whether Matthew may have recorded this act as an allusion to the sacrifice of a heifer over the case of an unsolved murder. The animal, which was not to have done any plowing, was to be beheaded in an uncultivated valley, and then the elders of that local city were to wash their hands over it, and say,
"Our hands have not shed this blood, neither have our eyes seen [the event]" (Deut. 21:1-7).
25. Then, giving a decided reply, all the people said, "His blood [is] upon us (or: [be splattered] on us; = the responsibility for his death falls on us), and upon our children!"
We can hardly imagine people making such a statement. A short time later, in Acts 5:18, the Sanhedrin would complain against Peter and his companions, saying to them,
"We commanded to you men, with a direct order, not to keep on teaching upon the [authority and basis of] this Name - and look! - you folks have filled Jerusalem with your teaching, and now you continue purposed and determined to bring upon us (= hold us responsible for) the blood of this man!"
26. At that point he released Bar-Abbas to them, yet, upon scourging (severely whipping and beating) Jesus, he gave Him over (transferred Him; delivered Him) with the purpose that He would be put to death on a stake (hung on a pole; crucified).
This is a parable of the Woman (Israel, represented by the priests and the Sanhedrin) riding the "beast" of the Roman Empire (Rev. 17ff). This is an illustration of organized religion using secular government to do its dirty work. John would later see the action portrayed in a vision of her, and the messenger would inform him:
"And within her was (or: is) found blood of prophets and of set-apart folks - even of all those having been slaughtered upon the Land (or: earth)" (Rev. 18:24; cf Mat. 23:34-38, above).
Since He was who He claimed to be, no accusations could make Him guilty. A secular court found Him innocent. But political intrigue brought an unjust decision, and this was a stark picture of humanity that was
"continuously existing being dead ones in (or: to; with; or: by) the results and effects of [their] stumblings aside (offenses; wrong steps) and failures to hit the mark (or: mistakes; errors; times of falling short; sins; deviations)" (Eph. 2:1).
These Judeans were the figurative offspring of the serpent of Gen. 3:15. Instead of anointing His feet, they "struck and bruised His heel." They voted to have the Seed of the Woman planted in the earth, thus ending His "walk" among them. But this Seed would produce a new harvest of seeds, resurrected from the earth-realm, to meet with Him within the midst of the air, above that earth-realm. The book of Acts begins their stories.
The trial is ended, and now continues the prelude to the crucifixion...
27. So at that time the governor's soldiers, upon taking Jesus along into the Praetorium (the governor's residence and headquarters), gathered together upon Him the whole company of troops (a tenth part of a legion, normally 600 troops).
28. Then after disrobing (stripping; [with other MSS: upon clothing]) Him, they put a scarlet (or: crimson; red) cloak around Him.
The desire to mock someone seems to be a common, human trait among those who are not joined to Love. Lu. 23:11 records a similar put-down when Pilate had sent Jesus to Herod:
"So Herod - together with his troops - while treating Him contemptuously as a nobody and then making fun of [Him], throwing a bright (or: brilliantly colored; shiny and resplendent; = magnificent) garment (or: robe) around [Him], [finally] sent Him back to Pilate."
29. Next, after weaving (or: braiding) a wreath out of thorns (or: a thorn bush), they put [it] upon His head, as well as a reed in His right [hand]. Then, while falling on [their] knees in front of Him, they mocked and ridiculed Him, repeatedly saying, "Be constantly filled with joy (or: Rejoice continuously; = a common greeting which is a wish for well-being; = Greetings, Welcome, Hello, Hail; probably equivalent to the soldier's salute, 'Ave Caesar'), O king of the Judeans!"
We are reminded of David's prayer of affliction, where Ps. 69:19-20a pours out,
"You Yourself know my reproach and my shame and my mortification; in front of You [are] all my foes. Reproach: it has broken my heart, and I [do feel my] mortality..." (CVOT).
And then, there is Isa. 53:3,
"He is despised and shunned (or: forsaken) of men; a man of pains, and familiar with sickness... and we judge him of no account (do not esteem him)" (CVOT with Rotherham).
But this also calls to mind Ps. 76:10,
"The wrath of humanity will praise You."
Although the soldiers kneeled to Him to mock and ridicule Him, and their pretend allegiance was a sham, the actions were prophetic of what Paul would later proclaim:
"within The Name: Jesus! every knee (= person) - of the folks upon the heaven and of the people existing upon the earth and of the folks dwelling down under the ground - may bend (or: would bow) in prayer, submission and allegiance" (Phil. 2:10).
30. And then after spitting in [His face], and into (= on) Him, they took the reed [from Him] and kept on striking blows into His head. Cf Lu. 18:32
Here is an allusion to Isa. 50:6,
"My BODY I give over to smiters, and My CHEEKS to [those who] repeatedly tear at My beard; My FACE I do not conceal from mortification and spitting" (CVOT; expanded and emphasized).
Mic. 5:1b prophesied:
"With a club they shall smite the Judge of Israel on the cheek" (CVOT).
We find it interesting that they did not leave the scarlet (or: crimson; red) cloak on Him, but
"clothed Him with His own outer garments."
He was to be displayed as a common man, not as royalty. He came to identify with the common person. His Kingdom belonged to the poor and the destitute. It was His Kingdom that they were attempting to destroy. The Judeans' choosing to have Him crucified was the ultimate form for discrediting Him that they had available to them.
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