One could say that Pilate, not unlike many politicians in the United States today, specialized in post-truth politics. As the Oxford English Dictionary observes, as an example of "post-truth" - "in this era of post-truth politics, it's easy to cherry-pick data and come to whatever conclusion you desire." Pondering the trial of Jesus as a perfect example of truth versus post-truth politics gives us an object lesson in what it means to be a disciple of the One Who always testified to the truth.
Reta Halteman Finger, affiliate associate professor of New Testament at Eastern Mennonite University, presents some intriguing and enlightening insights into the deadly political intrigues that swirled around Jesus at his trial. ("Truth in the Face of Power," Sojourners magazine, April 2017). Once Rome annexed Palestine, the Rome-appointed high priests and client kings danced with and around as well as clashed with the Roman governors in ongoing power struggles.
Although John's Gospel does present "the Jews" as the opponents and enemies of Jesus, "the author is referring to only the wealthy, elite Judeans who run the temple system. It is they, not the ordinary peasants, who want to hand Jesus over to Pilate for execution....As was its custom, Rome established itself at the top of the pecking order and then ruled through the high priesthood of the Jerusalem temple, as well as through client kings such as Herod the Great and his sons....The high priests themselves were chosen by the Roman governors, then forced to collaborate with Rome as obedient clients. Thus, the role of these high priests was to preside over the temple with its lucrative system of laws, sacrifices, and festivals - and at the same time protect and serve the Roman occupation.
"The Roman governor had the responsibility to settle disputes and keep order, collect taxes, and administer justice. Roman law - like much of U.S. law today - operated with a strong bias in favor of the elite and against those of lower status. Pontius Pilate (26 to 36 C.E.) was the fifth of a string of Roman governors of Judea and was as arrogant and cruel as the rest of them, as Warren Carter explains in John and Empire.
"Then add to this complicated political system another category: lower class rebels and messiahs who believed God wanted them violently to overthrow the Romans. Such unrest pushed the priestly caste more strongly toward cooperation with the Roman governor and against the peasants, who comprised 90% of the population.
"Into this mix comes Jesus of Nazareth who heals, feeds, and identifies with the peasants, teaching them that the way to God is not through sacrifices bought from corrupt high priests nor by fighting the Romans....The temple high priests have decided Jesus must die because he raised Lazarus from death, thus one-upping them.... This 'rebel' Jesus, handcuffed and exhausted from an all-night trial before High Priest Annas (John 18: 12-24) now stands in 18:28 before Pontius Pilate, the most powerful person in all Palestine." (Finger)
We can see from the beginning that the high priests are not interested in the truth of who Jesus really is. In their priorities, people are judged by how their words and actions affect the priests' power and prestige. Any person who undercuts their power and authority is automatically an enemy. The lure of power has blinded them to the fact that Truth Itself stands before them: for Jesus says "I am the Way, and the Truth, and the Life." Finger continues,
"Throughout this trial, Jesus is the pawn within a tit-for-tat honor challenge between these two political power blocs....patron Pilate continually taunts his subordinate clients (the Jewish high priests) to remind them that Rome is in charge and they are not." (Reta Halteman Finger)
The high priests know that if they stone Jesus for religious reasons, they will turn the common people against them. So they present him to Pilate, hoping to convince Pilate to view Jesus as a political threat, one of those would-be messiahs trying to overthrow Rome and rule Palestine. And so Pilate asks Jesus if he is the King of the Jews.
Jesus replies that his kingdom is not of this world. The kingdom Jesus is referring to "is not a heavenly realm but the alternate community of those who accept the truth of Jesus' teachings and live in this world non-violently." (Finger)
Isn't it ironic that when Pilate says that the high priests have no case and offers to free him according to Passover custom, that the high priests would rather that he free Barabbas, a violent rebel, one of the Revolutionaries who attacked Romans whenever they could? "The Gospel author highlights this irony to expose the high-priestly hypocrisy. To them, a teacher and healer who non-violently undercuts their power is more threatening than an actual revolutionary!" (Finger)
Jesus is flogged, tortured, to make him reveal the truth. The soldiers delight in shaming him. Yet he is silent. He has no points to make; he will not plead for his life. He will do the will of His Father.
Pilate is enjoying this game with the high priests, enjoying wielding his power over them in a situation in which they are obviously terrified of one Jewish man's influence, and they want and need Pilate's political clout. When Pilate taunts the high priests, once more saying Jesus is innocent, the high priests finally scare him with a political threat: Jesus has claimed to be "a son of a god." Only the Roman emperor can be called "the son of a god." The crowd - and the high priests - remind Pilate: "If you release this man, you are no friend of the emperor." Pilate's political career could be in jeopardy if he does not dispose of Jesus in the most politically expedient way. What is truth? Truth is not important; whether Jesus is innocent or not is not important.
Pilate brings the tortured Jesus out for the crowd to view him and provocatively calls out "Here is your King." Infuriated, the Judeans finally say what Pilate has been waiting to hear: "We have no king but the Emperor." And so the high priests repudiate their ancient covenant with God Who alone is Israel's King. Their deeper commitment is with their Roman allies, who can give them what they want: the execution of a man who threatens their power. When Jesus is crucified, however, Pilate has a last sarcastic jab at the Jewish leaders; a mocking sign hangs over Jesus' head: "Jesus of Nazareth, King of the Jews."
But truth has not died in the face of power. Jesus' path to glory - the resurrection - is through the dishonor of the cross. "Now is the judgment of this world: now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself." (John 12: 31-32.)
Now - today - in 21st century America, we have to ask ourselves one burning question. Do we ally ourselves with the political in-group who venerate power and influence, and so dance with alternative facts, and post-truth? Or do we stand with the alternative community of Jesus, the Way, the Truth, and the Life, the community of healing, mercy, compassion, justice, and non-violence?
Truth is never easy to face. Truth often makes us weep.
California's Attorney General is accusing the pro-life advocates who went undercover to video Planned Parenthood personnel of invading the privacy of fourteen medical providers by filming them without their consent, and that therefore they are guilty of multiple felonies. The obvious double standard is that animal rights activists, who go undercover and film abuses without consent are treated as heroes. In the tumult and political jockeying over whether or not undercover videos should have been taken of Planned Parenthood personnel, do we lose sight of the truth that it is legal for abortions to be done in such a manner that skulls are preserved so brain matter can be sold? "The videos have drawn back the curtain on a gruesome procedure that most people do not want to spend too much time thinking about - the dismemberment and destruction of human life that is sometimes on the edge or just beyond the viability threshold." (Editors of America Magazine, March 2017.)
Pope Francis has reminded us that the truth is that climate change is a moral problem, one that disproportionately affects the poor with rising sea levels and diminishing food production, and affects all of us through water and air pollution. Yet President Trump has chosen to gut former President Obama's legislation that protected the environment.
Martin Luther King Jr. maintained that the truth is that a budget is not just a financial document but is also a moral one. The U.S. Bishops sent a letter to the U.S. Senate and House of Representatives to address the three principles on which budget decisions should be made: the support of human life and dignity; the needs of the poor, homeless, marginalized, refugees, vulnerable; and to promote the common good of all, "especially ordinary workers and families who struggle to live in dignity in difficult economic times."
"The new budget blueprints from the Trump administration ultimately propose $54 billion in increased military spending along with massive tax cuts for the richest Americans. Trump's team plans to pay for those choices by cutting a wide array of anti-poverty programs - including nutrition programs for low-income families with children along with their housing, heating, and after-school programs, and a whole range of community development and educational programs - and by attacking Medicaid again, saving money by endangering the health of the poorest among us. This comes as data from the Center on Budget and Policy Priorities show us the vital role of these programs: In 2015, domestic "safety net" programs aimed at the poor cut the poverty rate nearly in half." (Jim Wallis, March 2017 Issue of Sojourners Magazine.)
Jesus taught us "As you have done to the least of these, you have done to me." The unborn, poor, marginalized, sick, refugees, and homeless are the tortured, shamed, crucified Jesus in America today. They are Jesus still being made a pawn and caught in the deadly political games of power, influence, and wealth. The voices of these are the Voice of Jesus Who is Truth. The voiceless who are too weak to speak are the Voice of Jesus.It is alternative truth if you say that you want to repeal Roe Versus Wade if you will throw needy women under the bus, women who need economic aid so that they will not feel forced to abort children they cannot support. I think it's obvious: the truth is that in today's political climate, only the rich and the elite matter, only the greedy goals of Big Business matter. Truth is not important; only power and influence are. Who will tell the truth? Who will stand up for them?
Rita Halteman Finger says it well:
"With whom will U.S. Christians identify in the political maneuvers between Pilate, the chief priests, and Jesus? Are we willing to speak and live truth in a 'post-truth' culture? Will we stand with people who now live with new fears of harassment and assault? Or is it more expedient and safe to take the role of the religious leaders who compromised their core belief to get what they wanted?
"Will people of faith in responsible positions - in politics, in the media, in education, or wherever they serve - stand up for truth and justice as Jesus did? Will ordinary people like most of us make sure we discredit 'alternative facts' we hear that we know are not true? Will we refuse to excuse leaders who make deals without regard for basic human rights? Will we identify with the vulnerable people for whom Jesus' gospel is good news, or will we compromise our commitment to the God of Jesus Christ by caving in to the god of 'America first'?"
"I came into the world to testify to the truth," Jesus says to Pilate. "Everyone who belongs to the truth listens to my voice." If today you hear the Voice of the Lord in the cries of the least of God's children, harden not your hearts.