Reflections on the Trials of Jesus said at :–, referring to Jesus’ prediction that he would be ‘‘raised up’’
(i.e., on a cross).
Leaving aside for a moment the question of how we should understand the
exchange between Pilate and the Jews, it should be stressed that the structure
of the narrative which follows depends entirely on the physical separation
of Jesus, under arrest in thepraetorium, and the Jewish group outside. In this
narrative Pilate now goes back inside and questions Jesus about his alleged
claim to be a king (basileus) (:–), and then comes out again to offer the
release of Barabbas. John relates the custom to Passover, but puts the expla-
nation of it in the mouth of Pilate addressing the Jews. Barabbas is identified
by John simply as alēstēs,abrigand(:–).
The episode of the mocking of Jesus, still in thepraetorium, follows (:–
), after which Pilate comes out again and tells those outside that he can find
no cause for accusation in Jesus. Jesus then himself comes out (or is brought
out, as must be understood), wearing the mock royal crown and robe. When
Pilate displays him to those waiting, they, described as the high priests and
the attendants, shout ‘‘crucify! crucify!’’ Pilate then ‘‘seeks to release him,’’ by
which it seems to be implied, though it is not stated, that he has gone out-
side to speak to theIoudaioiagain. For they then shout, ‘‘If you release him
you are not a friend of Caesar, for anyone who makes himself a king is an
opponent of Caesar.’’
At this point John’s narrative again goes in for deliberate and emphatic de-
tail as regards place and time. This has to be understood as a significant feature
of itas narrative; no presumption can follow as to whether these details are or
are not historically valid. Pilate’s response to these shouts is to lead Jesus out
again and take his seat on his tribunal (bēma) ‘‘in the place called Lithostrōtos,
butHebraïsti‘Gabbatha’ ’’ (here as elsewhere it is not clear whether Hebrew
or Aramaic is referred to byHebraïsti). The time is given with equal preci-
sion: it was the day of preparation for thepascha, and the time was ‘‘about the
sixth hour.’’ The location is clearly understood to be a paved stone courtyard,
out of doors, and immediately outside thepraetorium; it was in this court-
yard that the regular tribunal from which the governor gave jurisdiction and
held audience was situated. Matthew also mentions thebēma/tribunal (:
), but does not give its location; and the consistent separation of inside,
with consequent impurity, and outside, in the open air, plays no part in the
Synoptic narratives. Nor of course does this indication of the date and time.
Once seated on his tribunal, Pilate responds to shouted demands for cru-
cifixion by asking, ‘‘Shall I crucify your king?’’ and the high priests answer,
‘‘We have no king but Caesar.’’ John then appears to say that Pilate handed
Jesus over to them for crucifixion (:), and continues by saying that ‘‘they’’