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The Gospel of John has a similar context to the Synoptics, regardless of the distinctions in language, topic, and content. This text allows church leaders to contextualize Jesus’ life based on the descriptions of the historical context and the community he served. John possessed a fresh, appealing vision, two essential characteristics of charismatic leadership, and lived during a radical upheaval in religious life. John described the change Jesus Christ brought to the community’s spiritual life. The passage from John 18:28-40 permits scholars to conduct a detailed socio-rhetorical analysis of the period when Jesus lived.
The first observation is that John used the scene of Jesus’ trial before Pilate to demonstrate the distinction between the divine kingdom and secular rule. Question: Why did he divide it into three different settings, such as the governor’s palace’s entrance, inside the palace, and back at the entrance with Jewish officials?[1] Jesus’ accusers chose to hand the case over to Pilate instead of appearing in court to give their testimony. Pilate asked the audience gathered in the courtyard what their complaint was against the man they saw. As a result, their actions and responses resulted from a conspiracy to convict the most innocent man; there was no actual trial, no accurate accusations, and no real prosecution. Question: Can the increased emphasis on Jewish hostility to Jesus be explained by the fact that the Gospel of John was written after the final break between Christianity and Judaism? Do these details shown in the passage by John emphasize the innocent character of the Son of God?
The second observation is that the opening scene in John 18:28–40 features two essential dialogues in understanding the passage’s context: between the Jewish religious authorities and Pilate and between Jesus and Pilate. Jesus is brought before the Roman ruler by the Jewish religious leaders; John often refers to them as “the Jews.”[2] When the accusers go before Pilate for formal judgment, they have already decided what must happen. Pilate is not as accommodating, and an argument develops between these two sides. John’s ideological objective has based on the conflict between the Jews, the accusers, and Pilate. According to it, Rome will put the Jewish accusers of King Jesus in disgrace[3]. Question: What would be the explanation for the ideological power dynamic considering the passage’s social and cultural contexts?
The text generally connects social and cultural surfaces with anthropological and sociological ideas. Jesus speaks about the judgment of “this world,” presenting His conflict with the Jews as a court by using images and terminology from the legal sphere. This “critique” is the one that takes place “now”; in parallel with human judgment, the inevitable decision of God is being carried out. Question: Does this mean that the death of Jesus will simultaneously become a death sentence for the trial’s initiator?
The third observation is that Jesus and Pilate’s second exchange in the opening scene is found in John 18:33–38. The kingship of Jesus and the essence of Truth are the topics of this conversation. The ruler of the Roman Empire and Israel’s divine king compare their authority. This excerpt shows that Rome is powerless in the face of the Truth, which looks at the faces of the judged from heaven; it is evident that the absolute ruler is God. Christ was cleansed from sin by suffering, the Cross was not an instrument of self-improvement for Him, but people were redeemed by the sufferings of Christ precisely because He, being sinless, voluntarily took upon Himself the punishment for people in the face of Divine Truth. Question: Does this mean that one should seek punishment and suffer for others’ sins?
Jesus’ status as the divine king is highlighted, and John refers to him as either a king or a kingdom six times in seven verses.[4] This phenomenon makes John’s story the source of knowledge about Jesus as a prophet and a king. For instance, Jesus said: “My kingdom is not of this world.”[5] He was undoubtedly a King, but not one that people can establish, but One that grants people a real kingdom found in heaven. Question: Since God has better judgment in establishing kings, does not democracy undermine the rules of heaven?
The last observation is that Jesus’ royal and prophetic status is frequently used in the discussed passage. While the other Evangelists refer to Jesus’ monarchy, John takes it a step further. Christ is not only a Jewish messiah; his roots are from an “alien planet,” and his reign is part of a much larger universe. Therefore, he responds: “But now my kingdom is from another place.”[6] John sets his objectives higher than the synoptic writers, emphasizing Jesus’ fulfillment of messianic anticipation. Question: Does Jesus invite his disciples to join him in another dimension or this world? Jesus refers to the “kingdom” as the realm over which God rules. Instead of threatening Rome, Jesus discreetly extends Pilate’s invitation to come into his kingdom. When Jesus offers Pilate to be part of the Truth, Pilate declines by asking, “What is truth?”[7]
Question: What was Jesus’s response?
Reference
- [1] King James Version, 1969/2017, John 18:28-40. King James Bible Online.
- [2] King James Version, 1969/2017, John 18:28-40.
- [3] King James Version, 1969/2017, John 18:28-40.
- [4] King James Version, 1969/2017, John 18: 33–38.
- [5] King James Version, 1969/2017, John 18:36.
- [6] King James Version, 1969/2017, John 18:36.
- [7] King James Version, 1969/2017, John 18:38-40.
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