FAUSTI - After the cockcrow, the darkness ends and the light bursts. The political process of Jesus takes place from the morning to the sixth hour, from when the sun rises on the horizon until it is at the highest point of the sky. The light that comes into the world breaks the darkness and grows until it reaches its full splendor on the cross. Here the King of Glory is manifested. John, unlike the other Gospels, does not recount the process before Caiaphas. He only mentions it, after the interrogation before Anna. The chief priests and their servants, also called "Jews", lead Jesus to the praetorium. It is the residence where the Roman governor, on feast days, stayed to keep the crowds that came to Jerusalem under control. Their influx was always a danger of unrest. Jesus is therefore led by the Roman authority to carry out the sentence already decided by the religious authority, without any trial. In this way the Lamb of God passes from the heads of Israel to the head of the pagans: he is the Saviour of the world who comes from the Jews. We are now on the eve of the Sabbath, on the sixth day, that of the creation of man. On the cross the new man will be created. It is also the eve of the Passover, when the lamb is sacrificed. It was also the dawn when Abraham set out for the sacrifice of his son, who was saved on the third day. At the same time there will be the meeting with the Risen One with Mary at the tomb (20:1) and with the disciples on the seashore (21:4). The heads of the priests and those with them remain outside the praetorium. Jesus enters to reveal himself also to the Gentiles. The text begins with Jesus led into the palace and ends with Jesus led out of it. Inside/outside becomes a theological distinction. Inside is the Word of truth and life, outside is the cry of lies and death, orchestrated by religious leaders. The religious leaders do not want to run the risk of legal impurity. This legalistic mentality keeps "outside" the place where the truth is revealed. "In order to eat Easter" Whoever wants to eat Easter is killing the Lamb without defect or stain. (1Pt 1:19). Pilate calls the heads of the Jews to legality, which always protects the interests of the strongest. The response of the chiefs betrays irritation: if they lead Him to it, He is an evildoer. They too know the law, better than Pilate. They know that He must be condemned to death. Pilate has only the power to execution. The leaders have long since decided to kill him. But they want Pilate to formally decide it. Both because they can't kill, and in order to leave him with the unpleasant task, which would have attracted the hatred of the people. Jesus is defined as "one who does evil". The innocent, who bears witness to the truth and does not bend to lies, is, for those who hold the dominion ,the most dangerous evildoer. It is precisely in this way that the Scriptures are fulfilled, which say that the Servant is counted among the evildoers, taking on our misdeeds (IS 53:12). From the dialogue we can see that Pilate can but does not want to kill Jesus, while the leaders want it, but cannot. In the end the religious will do what they cannot and the politicians what they do not want. Surprisingly, the powerless result omnipotent in evil, and the omnipotent powerless in good. Irony of fate or law of history? In this way John introduces the fulfillment of Scripture. Here the Scriptures are the very Words of Jesus (2:22). In this way, before religious and political leaders, the fundamental theme of John's account is introduced: the true King who directs history is Jesus, the Nazorean. In His being " lifted up " He shows us the Love of the Father, He makes God known to us, He overcomes the head of this world and draws everyone to Himself. His enemies, who want him dead, are unwitting and unaware of His kingship. They will put Him on the throne, where He will reveal Himself sovereign over all, because He gives His life for all.
FAUSTI - After the cockcrow, the darkness ends and the light bursts.
RispondiEliminaThe political process of Jesus takes place from the morning to the sixth hour, from when the sun rises on the horizon until it is at the highest point of the sky.
The light that comes into the world breaks the darkness and grows until it reaches its full splendor on the cross.
Here the King of Glory is manifested.
John, unlike the other Gospels, does not recount the process before Caiaphas. He only mentions it, after the interrogation before Anna. The chief priests and their servants, also called "Jews", lead Jesus to the praetorium. It is the residence where the Roman governor, on feast days, stayed to keep the crowds that came to Jerusalem under control.
Their influx was always a danger of unrest.
Jesus is therefore led by the Roman authority to carry out the sentence already decided by the religious authority, without any trial. In this way the Lamb of God passes from the heads of Israel to the head of the pagans: he is the Saviour of the world who comes from the Jews.
We are now on the eve of the Sabbath, on the sixth day, that of the creation of man.
On the cross the new man will be created.
It is also the eve of the Passover, when the lamb is sacrificed.
It was also the dawn when Abraham set out for the sacrifice of his son, who was saved on the third day. At the same time there will be the meeting with the Risen One with Mary at the tomb (20:1) and with the disciples on the seashore (21:4).
The heads of the priests and those with them remain outside the praetorium. Jesus enters to reveal himself also to the Gentiles.
The text begins with Jesus led into the palace and ends with Jesus led out of it. Inside/outside becomes a theological distinction. Inside is the Word of truth and life, outside is the cry of lies and death, orchestrated by religious leaders.
The religious leaders do not want to run the risk of legal impurity. This legalistic mentality keeps "outside" the place where the truth is revealed.
"In order to eat Easter" Whoever wants to eat Easter is killing the Lamb without defect or stain. (1Pt 1:19). Pilate calls the heads of the Jews to legality, which always protects the interests of the strongest.
The response of the chiefs betrays irritation: if they lead Him to it, He is an evildoer. They too know the law, better than Pilate. They know that He must be condemned to death. Pilate has only the power to execution.
The leaders have long since decided to kill him.
But they want Pilate to formally decide it. Both because they can't kill, and in order to leave him with the unpleasant task, which would have attracted the hatred of the people.
Jesus is defined as "one who does evil". The innocent, who bears witness to the truth and does not bend to lies, is, for those who hold the dominion ,the most dangerous evildoer.
It is precisely in this way that the Scriptures are fulfilled, which say that the Servant is counted among the evildoers, taking on our misdeeds (IS 53:12).
From the dialogue we can see that Pilate can but does not want to kill Jesus, while the leaders want it, but cannot. In the end the religious will do what they cannot and the politicians what they do not want.
Surprisingly, the powerless result omnipotent in evil, and the omnipotent powerless in good.
Irony of fate or law of history?
In this way John introduces the fulfillment of Scripture.
Here the Scriptures are the very Words of Jesus (2:22).
In this way, before religious and political leaders, the fundamental theme of John's account is introduced: the true King who directs history is Jesus, the Nazorean.
In His being " lifted up " He shows us the Love of the Father, He makes God known to us, He overcomes the head of this world and draws everyone to Himself. His enemies, who want him dead, are unwitting and unaware of His kingship. They will put Him on the throne, where He will reveal Himself sovereign over all, because He gives His life for all.