HOW TO OVERCOME THE PRESSURES OF MAKING WRONG DECISIONS
In describing the person and work of Jesus Christ, the second century ‘Apostles Creed’ is one of the earliest confessional statements of the early church:
I believe in Jesus Christ, God’s only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come to judge the living and the dead.
In John 19 we see exactly how Jesus suffered under Pontius Pilate. Pilate had evaluated Jesus and found that there was no basis for the charge against him and presented an option to the Jewish religious leaders and the crowd that had gathered to release a prisoner. The crowd shouted back that they wanted Barabbas, the known insurrectionist to be freed and Jesus crucified. In this exchange of dialogue between Pilate and the Jewish religious leaders with a Judean crowd, they exerted pressure to undermine justice. Four times in Pilate’s engagement with Jesus, he concludes that there was no basis for the charge against Jesus, but rather than letting him go, this examination became a source of attack upon Pilate’s leadership. If he let Jesus go, he would lose control of the crowd and possibly his political standing before Caesar.
We all face times in our lives when we experience pressure to make an uncomfortable and even a wrong decision that will affect not only ourselves but other innocent people. How can we overcome the pressure of making wrong decisions? What we need to understand are some of the underlying factors that contribute to these kinds of decisions. We discover in our text today that there are three elements that contribute to making wrong decisions as seen in the trial of Jesus under Pilate.
THE FIRST ELEMENT THAT CAN CAUSE WRONG DECISIONS IS PLACATING THOSE WHO ARE PUTTING PRESSURE ON US
After failing to gain Jesus’ release through popular opinion, Pilate rather than do what is right and experience criticism and pressure from the populace, tried to placate the crowd by having Jesus tortured.
Then Pilate took Jesus and had him flogged. The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe and went up to him again and again, saying, “Hail, king of the Jews!” And they slapped him in the face.[i]
A. Pilate’s justification for torturing Jesus.
Because Jesus had no legal standing as a subjugated person in the Roman Empire, he was considered expendable. If Jesus had been a Roman citizen, he would have been protected by law from the injustice he endured.
The infliction of any punishment on one who had been convicted of no crime was an act of injustice, but ordinary provincials did not enjoy the legal protection extended to Roman citizens.[ii]
Gerald Borchert suggests the possible thinking behind Pilate’s actions.
Pilate next returned to the inside judgment hall since he had failed in his manipulative attempt to release Jesus. There he apparently devised yet another plan to deal with this bothersome situation. The Jews normally railed on the Romans for their harsh treatment of Jews. So the next stage was to have Jesus whipped. Luke supports the factualness of Pilate’s plan to have Jesus whipped and then released (Luke 23:16). The purpose of such a whipping would, according to John 19:4, here seem to have been not as a preparation for death but a means to attain the placation of the Jews and the justification for Jesus’ release by Pilate.[iii]
B. Doing the wrong thing to placate people exacerbates the problem.
When we do the wrong thing to please others, it only makes things worse in our lives, and it affects others in negative ways. This is one cause of much suffering in our lives, as well as those we care about. We can argue that the ends do not justify the means because when we use the wrong means we rarely, if ever, get to the right ends, and the damage created in trying to do the right thing by the wrong means is never worth it. Once again Pilate acknowledged the innocence of Jesus, but also reveals the beating that Jesus endured to placate his adversaries.
Once more Pilate came out and said to the Jews gathered there, ‘Look, I am bringing him out to you to let you know that I find no basis for a charge against him.’ When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, ‘Here is the man!’[iv]
This powerful declaration stated with biting irony by Pilate is used by John to declare something far more significant. God had become man in order to address humanity’s greatest enemy death itself, which was the result of human sin.
D. A. Carson explains the sarcasm in which Pilate presents Jesus to the crowd.
Aware as he is that it is the people who must choose the man who will receive the governor’s amnesty, he presents Jesus as a beaten, harmless and rather pathetic figure to make their choice of him as easy as possible. In his dramatic utterance Here is the man! (In Latin, Ecce homo!) Pilate is speaking with dripping irony: here is the man you find so dangerous and threatening: can you not see he is harmless and somewhat ridiculous? If the governor is thereby mocking Jesus, he is ridiculing the Jewish authorities with no less venom. But the Evangelist records the event with still deeper irony: here indeed is the Man, the Word made flesh (1:14). All the witnesses were too blind to see it at the time, but this Man was displaying his glory, the glory of the one and only Son, in the very disgrace, pain, weakness and brutalization that Pilate advanced as suitable evidence that he was a judicial irrelevance.[v]
C. Doing what is wrong to please people doesn’t ultimately work.
This only fuels the appetite in the minds of the leaders the desire for the total destruction of Jesus. John is revealing how the leadership of the Jewish people had led the people astray and must take responsibility for the death of Jesus.
As soon as the chief priests and their officials saw him, they shouted, ‘Crucify! Crucify!’ But Pilate answered, ‘You take him and crucify him. As for me, I find no basis for a charge against him.’[vi]
Once again, Pilate restates the innocence of Jesus and mockingly tells them to do what he knows legally they are unable to do, namely, to crucify him. Pilate’s action in torturing Jesus is an act of injustice. Jesus was innocent, plain and simple and ought to have been released, but Pilate was more concerned about the response of the Jewish leadership and the crowd before him. When we allow people pressuring us to determine our decisions, we will make many wrong and harmful decisions that will affect both ourselves and others in a harmful manner.
THE SECOND ELEMENT THAT CAN CAUSE WRONG DECISIONS IS OUR PERSONAL FEARS AND INSECURITIES
Not only was there public pressure, but in discovering Jesus’ claim to be the Son of God, Pilate’s own superstitious beliefs created an even deeper level of despair within himself that distorted his objectivity and drove him to surrender to injustice.
After having Jesus flogged, Pilate brings Jesus before the people and states: “Here is the man!” The reaction of the chief priests and their officials is to cry for Jesus to be crucified, which is contrasted by Pilate’s assertion of Jesus’ innocence of the charges brought against him. Again, the Jewish leaders insist that Jesus is a transgressor worthy of death and restate the charge from treason to blasphemy.
The Jewish leaders insisted, ‘We have a law, and according to that law he must die, because he claimed to be the Son of God.’ When Pilate heard this, he was even more afraid,[vii]
Roland Tasker explains how significant this remark was both in the real issue of why Jesus was being tried and now about to be sentenced, and the intense response on the part of Pilate.
The mention for the first time in Pilate’s hearing of the expression Son of God increases his fear–possibly a superstitious fear that, for all appearances to the contrary, he might be in the presence of a supernatural figure with all the sinister consequences that might involve, but more probably a fear that, in spite of the lack of evidence, here was one who really was claiming for himself the title to which the Roman emperor laid claim, divi filius. Thus in a curious manner what, to the Jews, was the primary charge of blasphemy becomes equated in the mind of the procurator with the secondary charge of treason.[viii]
and he went back inside the palace. ‘Where do you come from?’ he asked Jesus, but Jesus gave him no answer.[ix]
A. Who is Jesus?
That is now the question on the mind of Pilate. The Jewish leaders’ intentions are to suggest that Jesus’ confession of being the Son of God is considered by them to be blasphemous, but for Pilate, the title may have evoked superstitious fears. In both Roman and Greek mythology, the offsprings of the union between their gods and human beings suggested that his torture of Jesus may cause a possible transgression against their gods.
B. The unnerving silence of Jesus and the issue of authority.
‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realize I have power either to free you or to crucify you?’[x]
Warren Wiersbe explains why people who are afraid often abuse their power.
Fear and anger often go together. When we are afraid we are weak, and we go the other extreme and try to appear strong. This is what Pilate did as he reminded Jesus of his Roman authority. But his statement did not demonstrate his power; it demonstrated his weakness. For if he had the authority to release Jesus, why did he not do it? He condemned himself with his own boastful words.[xi]
Jesus did not respond to Pilate’s question about his origins? Why?
Jesus had already answered the question earlier by stating that his kingdom was from another place, and he was born and came into this world to testify to the truth (cf. Jn. 18:36-37). …It is a basic spiritual principle that God does not reveal new truth to us if we fail to act on the truth we already know. Furthermore, Pilate had already made it clear that he was not personally interested in spiritual truth. All he was concerned about was maintaining peace in Jerusalem as he tried to expedite the trial of Jesus of Nazareth. Pilate did not deserve an answer![xii]
C. The real issue is one of authority.
Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.’[xiii]
Jesus now explains to Pilate what is really occurring and who is ultimately responsible for his arrest. Gerald Borchert narrows down who that person is.
But what of the deliverer who is judged by Jesus to be guilty of an even greater sin? Who is he? …That deliverance was technically done from Annas (18:24) to Caiaphas and on to Pilate (18:28, 30). Moreover, it was Caiaphas, the ‘high priest that year,’ who issued the judgment following the popular raising of Lazarus that Jesus had to die and who also plotted to have him killed (11:49–53). Given this Jewish conspiracy, a number of commentators have argued that the deliverer must have been the Jewish hierarchy.[xiv]
All the participants in Jesus’ trial are driven by fear and the result is a hideous decision that will bring about judgment upon themselves. Fear blinds us to the truth and causes us to act in foolish and sinful ways. That’s what happened to these leaders because, as the apostle Paul explained it, they did not understand the wisdom of God, and that is why they killed Jesus.
None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.[xv]
THE THIRD ELEMENT THAT CAN CAUSE WRONG DECISIONS IS WHEN WE FEEL THREATENED
When personal interests collide and create potential conflict, what is in the best interests of others often is ignored and the outcome is injustice. We may not do the right thing on behalf of others when the personal cost appears too high. Such are the complexities of the human heart when we may know what the right thing to do is, but don’t do it. Other pressures come into our lives that cause us to move from objective decision making to a subjective approach. It now becomes based on subjective emotional fears and thoughts of potential losses.
A. Pilate threatened.
From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, ‘If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.’ When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha).[xvi]
We know from our text that Pilate not only thought that Jesus was innocent, but that he was trying to release Jesus but only with the approval of the Jewish leadership. However, that proved to be impossible. The only way that Pilate could and should have released Jesus would have been to exercise his authority in doing what was just and right. However, he just could not do it. Threatened by the religious leaders that if he released Jesus, it would be an act of insubordination to Caesar, Pilate brought Jesus before the crowd again.
The Jews expose the desperate weakness of Pilate’s authority by shouting, If you let this man go, you are no friend of Caesar. Pilate had ample reason to fear the implicit threat. Tiberius Caesar was known to be quick to entertain suspicions against his subordinates, and swift to exact ruthless punishment. On earlier occasions the Jewish authorities had communicated their displeasure with Pilate to the Emperor; Pilate had no reason to think they would refrain from doing so in this case. What defence of himself could he possibly give to a somewhat paranoid ruler, against the charge that he had failed to convict and execute a man arraigned on well-substantiated charges of sedition—brought up on charges put forward by the Sanhedrin, no less, the highest court in the land and known to be less than enthusiastic about the emperor’s rule? …The verse is saturated with irony. In order to execute Jesus, the Jewish authorities make themselves out to be more loyal subjects of Caesar than the hated Roman official Pilate is.[xvii]
B. Pilate’s Ironic response.
It was the day of Preparation of the Passover; it was about noon. ‘Here is your king,’ Pilate said to the Jews.[xviii]
What Pilate declares is taken by John as a powerful declaration, though spoken in mockery. Pilate reveals to the nation the truth.
Pilate knows he cannot escape the political trap that has been set for him, but he taunts his hated opponents once more. Without a trace of remorse for the shame and scorn that both he and his opponents are heaping on Jesus, he mockingly acclaims Jesus, as if at a coronation: Here is your king. Pilate is no fool. He is perfectly aware that the ostensible [appearing to be true, but not] allegiance of the Jewish authorities to Caesar (v. 12) is no more than political hypocrisy deployed to ensure that he will condemn Jesus to the cross.
By this acclamation of Jesus, he simultaneously throws up with bitter irony the spurious charge of sedition in their face and mocks their vassal status by saying that this bloodied and helpless prisoner is the only king they are likely to have. But again, the Evangelist sees still deeper irony. Like Caiaphas before him (11:49–52), Pilate spoke better than he knew. The long-awaited king of the Jews stood before them, and they did not recognize him.[xix]
C. The rejection of the Messiah.
But they shouted, ‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered.[xx]
In an ironic manner, Pilate flips the pressure and mocks the religious leaders. In asking whether he should crucify their king, their response has echoed throughout history as a terrible indictment of rejection of the Messiah. John may be answering a question that the early church may have faced when trying to evangelize the Jews. This response may explain why the religious leaders rejected Jesus as the Messiah. Gerald Borchert shares the irony that though they were accusing Jesus of blasphemy, they were guilty of that very thing.
In this present text the religious leaders, who were charged with the responsibility of representing God, actually committed the ultimate hypocrisy by responding to Pilate with the blasphemous words “we have no king but Caesar.” In doing so they verbally removed God from any role in the kingship of Israel.[xxi]
D. Pilate finally gives in to their demands.
Finally Pilate handed him over to them to be crucified.[xxii]
We need to understand that though God’s providential plan for our salvation was being carried out, each of the participants were responsible for their decisions and parts in the drama. Under the inspiration of the Holy Spirit, Peter, on the day of Pentecost, explains this truth so powerfully.
This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.[xxiii]
So, what areas in our lives may we feel the pressure from others to make wrong decisions? How can we overcome and move past these pressures to compromise by dealing with our fears, insecurities, and threats to our sense of well-being? It comes down to knowing Jesus, trusting Him to see us through, and realizing that by making godly choices the final outcomes will always be better than compromising over short-term gains.
In summarizing a challenge forwarded by Warren Wiersbe, he reminds us that when the nation of Israel asked for a King, they were rejecting God, the Father. When they asked for Barabbas, they were rejecting, God, the Son. Today, when people are rejecting Jesus, they are rejecting the work of the Holy Spirit. We see in our text that both Pilate and the religious leaders failed to embrace the truth, may we not fail in the challenges that face us to choose Jesus.[xxiv]
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[i] John 19:1-3, The New International Version of the Bible, Zondervan, 2011.
[ii] F. F. Bruce, The Gospel of John, (Grand Rapids, Mi: William Eerdman’s Publishing Company, 1983), 358.
[iii] Gerald Borchert, John 1–11 Vol. 25B, (Nashville, TN: Broadman & Holman Publishers, 1996), 245.
[iv] John 19:4-5.
[v] D. A. Carson, The Gospel According to John, The Pillar New Testament Commentary, (Grand Rapids, Mi: William B. Eerdmans Publishing Company, 1991), 598.
[vi] John 19:6.
[vii] John 19:7-8.
[viii] R. V. G. Tasker, John, TNTC, (Grand Rapids, Mi: William Eerdmans Publishing Co., 1960), 203.
[ix] John 19:9.
[x] John 19:10.
[xi] Warren Wiersbe, The Bible Expository Commentary, Vol. 1, (Victor Books, 1996), 380-81.
[xii] Ibid, 380.
[xiii] John 19:11.
[xiv] Gerald Borchert, John 1–11 Vol. 25B, 253-54.
[xv] 1 Corinthians 2:8.
[xvi] John 19:12-13.
[xvii] D. A. Carson, The Gospel According to John, 602-03.
[xviii] John 19:14.
[xix] D. A. Carson, The Gospel According to John, 605.
[xx] John 19:15.
[xxi] Gerald Borchert, John 1–11 Vol. 25B, 259.
[xxii] John 19:16.
[xxiii] Acts 2:23-24.
[xxiv] Warren Wiersbe, The Bible Expository Commentary, Vol. 1, 381-82 paraphrased.
