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Interesting thought as the end of a dispensation was just around the corner, no?
Pilate died in 37AD. The end of the dispensation was in 30AD.
If he survived, or is still sleeping Interesting thought as the end of a dispensation was just around the corner, no?
Hmm…he would have died five or six years after Jesus. The next regular train up would be 1000, I’m thinkin’.
Richard E Warren
Welcome to The OPAD Online Study Session
Today’s Presentation
Paper 185 – The Trial Before Pilate
4. Jesus Before Herod
When Herod Antipas stopped in Jerusalem, he dwelt in the old Maccabean palace of Herod the Great, and it was to this home of the former king that Jesus was now taken by the temple guards, and he was followed by his accusers and an increasing multitude. Herod had long heard of Jesus, and he was very curious about him. When the Son of Man stood before him, on this Friday morning, the wicked Idumean never for one moment recalled the lad of former years who had appeared before him in Sepphoris pleading for a just decision regarding the money due his father, who had been accidentally killed while at work on one of the public buildings. As far as Herod knew, he had never seen Jesus, although he had worried a great deal about him when his work had been centered in Galilee. Now that he was in custody of Pilate and the Judeans, Herod was desirous of seeing him, feeling secure against any trouble from him in the future. Herod had heard much about the miracles wrought by Jesus, and he really hoped to see him do some wonder.
(1992.4)185:4.2 When they brought Jesus before Herod, the tetrarch was startled by his stately appearance and the calm composure of his countenance. For some fifteen minutes Herod asked Jesus questions, but the Master would not answer. Herod taunted and dared him to perform a miracle, but Jesus would not reply to his many inquiries or respond to his taunts.
(1992.5)185:4.3 Then Herod turned to the chief priests and the Sadducees and, giving ear to their accusations, heard all and more than Pilate had listened to regarding the alleged evil doings of the Son of Man. Finally, being convinced that Jesus would neither talk nor perform a wonder for him, Herod, after making fun of him for a time, arrayed him in an old purple royal robe and sent him back to Pilate. Herod knew he had no jurisdiction over Jesus in Judea. Though he was glad to believe that he was finally to be rid of Jesus in Galilee, he was thankful that it was Pilate who had the responsibility of putting him to death. Herod never had fully recovered from the fear that cursed him as a result of killing John the Baptist. Herod had at certain times even feared that Jesus was John risen from the dead. Now he was relieved of that fear since he observed that Jesus was a very different sort of person from the outspoken and fiery prophet who dared to expose and denounce his private life.
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[Each OPAD presentation is copied from The Urantia Book published by Urantia Foundation. Questions and comments related to the Paper under discussion are welcome and encouraged. In-depth questions and related topics may be studied in branch threads in the OPAD, or other subforums, as you require. Thank you for studying with us.]
Richard E Warren
.
Good Day nelsong, Bonita, Brad, Alina, Carola, Fellow Students, Forum Friends, Members and Visitors,
The first line of today’s reading cites the “old Maccabean palace”:
And this story in today’s text:
…the wicked Idumean never for one moment recalled the lad of former years who had appeared before him in Sepphoris pleading for a just decision regarding the money due his father…. (1992.3)185:4.1
…first appeared in Paper 126:
…The great shock of his fifteenth year came when Jesus went over to Sepphoris to receive the decision of Herod regarding the appeal taken to him in the dispute about the amount of money due Joseph at the time of his accidental death. Jesus and Mary had hoped for the receipt of a considerable sum of money when the treasurer at Sepphoris had offered them a paltry amount. Joseph’s brothers had taken an appeal to Herod himself, and now Jesus stood in the palace and heard Herod decree that his father had nothing due him at the time of his death. And for such an unjust decision Jesus never again trusted Herod Antipas. It is not surprising that he once alluded to Herod as “that fox….” (1393.4)126:5.7
From the secular point of view, Herod was indeed one of the tetrarchs of Galilee during the Master’s life. From Wikipedia:
Herod Antipater (Greek: born before 20 BC – died after 39 AD), known by the nickname Antipas, was a 1st-century ruler of Galilee and Perea, who bore the title of tetrarch (“ruler of a quarter”). He is best known today for accounts in the New Testament of his role in events that led to the executions of John the Baptist and Jesus of Nazareth.
After being named to the throne by Caesar Augustus upon the death of his father, Herod the Great, in 4 BC, and subsequent Ethnarch rule by his brother, Herod Archelaus, Antipas ruled them as a client state of the Roman Empire. He was responsible for building projects at Sepphoris and Betharamphtha, and more important for the construction of his capital Tiberias on the western shore of the Sea of Galilee. Named in honor of his patron, the emperor Tiberius, the city later became a center of rabbinic learning.
Antipas divorced his first wife Phasaelis, the daughter of King Aretas IV of Nabatea, in favour of Herodias, who had formerly been married to his brother Herod Philip I. (Antipas was Herod the Great’s son by Malthace, while Herod II was his son by Mariamne II.) According to the New Testament Gospels, it was John the Baptist’s condemnation of this arrangement that led Antipas to have him arrested; John was subsequently put to death. Besides provoking his conflict with the Baptizer, the tetrarch’s divorce added a personal grievance to previous disputes with Aretas over territory on the border of Perea and Nabatea. The result was a war that proved disastrous for Antipas; a Roman counter-offensive was ordered by Tiberius, but abandoned upon that emperor’s death in 37 AD. In 39 AD Antipas was accused by his nephew Agrippa I of conspiracy against the new Roman emperor Caligula, who sent him into exile in Gaul. Accompanied there by Herodias, he died at an unknown date.
The Gospel of Luke states that Jesus was first brought before Pontius Pilate for trial, since Pilate was the governor of Roman Judea, which encompassed Jerusalem where Jesus was arrested. Pilate initially handed him over to Antipas, in whose territory Jesus had been most active, but Antipas sent him back to Pilate’s court.
Strangely, in the Biblical account only Luke recorded this meeting with Herod, in chapter 23:
7 And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
9 Then he questioned with him in many words; but he answered him nothing.
10 And the chief priests and scribes stood and vehemently accused him.
11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
Jesus before Herod Antipas, Albrecht Dürer, 1509
From today’s reading:
…Herod, after making fun of him for a time, arrayed him in an old purple royal robe and sent him back to Pilate…. (1992.5)185:4.3
***
In tomorrow’s reading, Section 5. Jesus Returns to Pilate, an ugly, viscous scene unfolds on the steps of the praetorium as Pilate pleads with the men demanding Jesus’ crucifixion, once more decrying his innocence, even suggesting that Jesus be released in the traditional Passover pardon, instead of the criminal Barabbas, to no avail.
Overview of Paper 185: The Trial Before Pilate
2. Jesus Appears Before Pilate
3. The Private Examination by Pilate
This group of papers [121-196] was sponsored by a commission of twelve Urantia midwayers acting under the supervision of a Melchizedek revelatory director. The basis of this narrative was supplied by a secondary midwayer who was onetime assigned to the superhuman watchcare of the Apostle Andrew.
Listen to Paper 185: (click the speaker icon at the top of the page)
Thanks for reading. Members’ thoughts, reflections, insights, observations, comments, corrections and questions about today’s OPAD presentation are invited.
Much love, Rick/OPAD host.
Richard E Warren
Welcome to The OPAD Online Study Session
Today’s Presentation
Paper 185 – The Trial Before Pilate
5. Jesus Returns to Pilate
When the guards had brought Jesus back to Pilate, he went out on the front steps of the praetorium, where his judgment seat had been placed, and calling together the chief priests and Sanhedrists, said to them: “You brought this man before me with charges that he perverts the people, forbids the payment of taxes, and claims to be king of the Jews. I have examined him and fail to find him guilty of these charges. In fact, I find no fault in him. Then I sent him to Herod, and the tetrarch must have reached the same conclusion since he has sent him back to us. Certainly, nothing worthy of death has been done by this man. If you still think he needs to be disciplined, I am willing to chastise him before I release him.”
(1993.2)185:5.2 Just as the Jews were about to engage in shouting their protests against the release of Jesus, a vast crowd came marching up to the praetorium for the purpose of asking Pilate for the release of a prisoner in honor of the Passover feast. For some time it had been the custom of the Roman governors to allow the populace to choose some imprisoned or condemned man for pardon at the time of the Passover. And now that this crowd had come before him to ask for the release of a prisoner, and since Jesus had so recently been in great favor with the multitudes, it occurred to Pilate that he might possibly extricate himself from his predicament by proposing to this group that, since Jesus was now a prisoner before his judgment seat, he release to them this man of Galilee as the token of Passover good will.
(1993.3)185:5.3 As the crowd surged up on the steps of the building, Pilate heard them calling out the name of one Barabbas. Barabbas was a noted political agitator and murderous robber, the son of a priest, who had recently been apprehended in the act of robbery and murder on the Jericho road. This man was under sentence to die as soon as the Passover festivities were over.
(1993.4)185:5.4 Pilate stood up and explained to the crowd that Jesus had been brought to him by the chief priests, who sought to have him put to death on certain charges, and that he did not think the man was worthy of death. Said Pilate: “Which, therefore, would you prefer that I release to you, this Barabbas, the murderer, or this Jesus of Galilee?” And when Pilate had thus spoken, the chief priests and the Sanhedrin councilors all shouted at the top of their voices, “Barabbas, Barabbas!” And when the people saw that the chief priests were minded to have Jesus put to death, they quickly joined in the clamor for his life while they loudly shouted for the release of Barabbas.
(1993.5)185:5.5 A few days before this the multitude had stood in awe of Jesus, but the mob did not look up to one who, having claimed to be the Son of God, now found himself in the custody of the chief priests and the rulers and on trial before Pilate for his life. Jesus could be a hero in the eyes of the populace when he was driving the money-changers and the traders out of the temple, but not when he was a nonresisting prisoner in the hands of his enemies and on trial for his life.
(1993.6)185:5.6 Pilate was angered at the sight of the chief priests clamoring for the pardon of a notorious murderer while they shouted for the blood of Jesus. He saw their malice and hatred and perceived their prejudice and envy. Therefore he said to them: “How could you choose the life of a murderer in preference to this man’s whose worst crime is that he figuratively calls himself the king of the Jews?” But this was not a wise statement for Pilate to make. The Jews were a proud people, now subject to the Roman political yoke but hoping for the coming of a Messiah who would deliver them from gentile bondage with a great show of power and glory. They resented, more than Pilate could know, the intimation that this meek-mannered teacher of strange doctrines, now under arrest and charged with crimes worthy of death, should be referred to as “the king of the Jews.” They looked upon such a remark as an insult to everything which they held sacred and honorable in their national existence, and therefore did they all let loose their mighty shouts for Barabbas’s release and Jesus’ death.
(1994.1)185:5.7 Pilate knew Jesus was innocent of the charges brought against him, and had he been a just and courageous judge, he would have acquitted him and turned him loose. But he was afraid to defy these angry Jews, and while he hesitated to do his duty, a messenger came up and presented him with a sealed message from his wife, Claudia.
(1994.2)185:5.8 Pilate indicated to those assembled before him that he wished to read the communication which he had just received before he proceeded further with the matter before him. When Pilate opened this letter from his wife, he read: “I pray you have nothing to do with this innocent and just man whom they call Jesus. I have suffered many things in a dream this night because of him.” This note from Claudia not only greatly upset Pilate and thereby delayed the adjudication of this matter, but it unfortunately also provided considerable time in which the Jewish rulers freely circulated among the crowd and urged the people to call for the release of Barabbas and to clamor for the crucifixion of Jesus.
(1994.3)185:5.9 Finally, Pilate addressed himself once more to the solution of the problem which confronted him, by asking the mixed assembly of Jewish rulers and the pardon-seeking crowd, “What shall I do with him who is called the king of the Jews?” And they all shouted with one accord, “Crucify him! Crucify him!” The unanimity of this demand from the mixed multitude startled and alarmed Pilate, the unjust and fear-ridden judge.
(1994.4)185:5.10 Then once more Pilate said: “Why would you crucify this man? What evil has he done? Who will come forward to testify against him?” But when they heard Pilate speak in defense of Jesus, they only cried out all the more, “Crucify him! Crucify him!”
(1994.5)185:5.11 Then again Pilate appealed to them regarding the release of the Passover prisoner, saying: “Once more I ask you, which of these prisoners shall I release to you at this, your Passover time?” And again the crowd shouted, “Give us Barabbas!”
(1994.6)185:5.12 Then said Pilate: “If I release the murderer, Barabbas, what shall I do with Jesus?” And once more the multitude shouted in unison, “Crucify him! Crucify him!”
(1994.7)185:5.13 Pilate was terrorized by the insistent clamor of the mob, acting under the direct leadership of the chief priests and the councilors of the Sanhedrin; nevertheless, he decided upon at least one more attempt to appease the crowd and save Jesus.
***
[Each OPAD presentation is copied from The Urantia Book published by Urantia Foundation. Questions and comments related to the Paper under discussion are welcome and encouraged. In-depth questions and related topics may be studied in branch threads in the OPAD, or other subforums, as you require. Thank you for studying with us.]
Richard E Warren
.
Greetings nelsong, Bonita, Brad, Alina, Carola, Fellow Students, Forum Friends, Members and Guests,
So, Pilate declares him completely and totally innocent, but if the raging mob has to see some blood, let’s whip him a bit. It would be funny if not so sickeningly unfair, unjust and monumentally wrong!
“…If you still think he needs to be disciplined, I am willing to chastise him before I release him.” (1993.1)185:5.1
And what a strange custom to release a properly convicted prisoner, especially a murdering thief like Barabbas. Maybe it was the “political agitator” part that appealed to this blood thirsty, Roman-loathing crowd. From today’s text:
…Barabbas was a noted political agitator and murderous robber, the son of a priest, who had recently been apprehended in the act of robbery and murder…. (1993.3)185:5.3
How quickly they turn:
…Jesus could be a hero in the eyes of the populace when he was driving the money-changers and the traders out of the temple, but not when he was a nonresisting prisoner in the hands of his enemies…. (1993.5)185:5.5
After her dream Claudia tried to stop his execution, God bless her. Curiously only Matthew recorded her attempted intervention, in chapter 27:
15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
16 And they had then a notable prisoner, called Barabbas.
17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
18 For he knew that for envy they had delivered him.
19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
The other three Gospels record this much. From Luke 23:
13 And Pilate, when he had called together the chief priests and the rulers and the people,
14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
16 I will therefore chastise him, and release him.
17 (For of necessity he must release one unto them at the feast.)
18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19 (Who for a certain sedition made in the city, and for murder, was cast into prison.)
20 Pilate therefore, willing to release Jesus, spake again to them.
21 But they cried, saying, Crucify him, crucify him.
22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
From Mark 15:
6 Now at that feast he released unto them one prisoner, whomsoever they desired.
7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
8 And the multitude crying aloud began to desire him to do as he had ever done unto them.
9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
10 For he knew that the chief priests had delivered him for envy.
11 But the chief priests moved the people, that he should rather release Barabbas unto them.
12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
John’s Gospel record is choppy and out of order, but there is this much in chapters 18 & 19:
39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.
13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
***
In tomorrow’s reading, Section 6. Pilate’s Last Appeal, the most unfair and unjust punishment so far is heaped upon the unresisting prisoner, he is whipped until Pilate can stand no more, then led back inside for one last interview with the cowardly ruler, now wracked by a dual fear of both releasing and condemning the Master.
Overview of Paper 185: The Trial Before Pilate
2. Jesus Appears Before Pilate
3. The Private Examination by Pilate
This group of papers [121-196] was sponsored by a commission of twelve Urantia midwayers acting under the supervision of a Melchizedek revelatory director. The basis of this narrative was supplied by a secondary midwayer who was onetime assigned to the superhuman watchcare of the Apostle Andrew.
Listen to Paper 185: (click the speaker icon at the top of the page)
Thanks for reading. Members’ thoughts, reflections, insights, observations, comments, corrections and questions about today’s OPAD presentation are invited.
Much love, Rick/OPAD host.
Richard E Warren
Welcome to The OPAD Online Study Session
Today’s Presentation
Paper 185 – The Trial Before Pilate
6. Pilate’s Last Appeal
In all that is transpiring early this Friday morning before Pilate, only the enemies of Jesus are participating. His many friends either do not yet know of his night arrest and early morning trial or are in hiding lest they also be apprehended and adjudged worthy of death because they believe Jesus’ teachings. In the multitude which now clamors for the Master’s death are to be found only his sworn enemies and the easily led and unthinking populace.
(1995.1)185:6.2 Pilate would make one last appeal to their pity. Being afraid to defy the clamor of this misled mob who cried for the blood of Jesus, he ordered the Jewish guards and the Roman soldiers to take Jesus and scourge him. This was in itself an unjust and illegal procedure since the Roman law provided that only those condemned to die by crucifixion should be thus subjected to scourging. The guards took Jesus into the open courtyard of the praetorium for this ordeal. Though his enemies did not witness this scourging, Pilate did, and before they had finished this wicked abuse, he directed the scourgers to desist and indicated that Jesus should be brought to him. Before the scourgers laid their knotted whips upon Jesus as he was bound to the whipping post, they again put upon him the purple robe, and plaiting a crown of thorns, they placed it upon his brow. And when they had put a reed in his hand as a mock scepter, they knelt before him and mocked him, saying, “Hail, king of the Jews!” And they spit upon him and struck him in the face with their hands. And one of them, before they returned him to Pilate, took the reed from his hand and struck him upon the head.
(1995.2)185:6.3 Then Pilate led forth this bleeding and lacerated prisoner and, presenting him before the mixed multitude, said: “Behold the man! Again I declare to you that I find no crime in him, and having scourged him, I would release him.”
(1995.3)185:6.4 There stood Jesus of Nazareth, clothed in an old purple royal robe with a crown of thorns piercing his kindly brow. His face was bloodstained and his form bowed down with suffering and grief. But nothing can appeal to the unfeeling hearts of those who are victims of intense emotional hatred and slaves to religious prejudice. This sight sent a mighty shudder through the realms of a vast universe, but it did not touch the hearts of those who had set their minds to effect the destruction of Jesus.
(1995.4)185:6.5 When they had recovered from the first shock of seeing the Master’s plight, they only shouted the louder and the longer, “Crucify him! Crucify him! Crucify him!”
(1995.5)185:6.6 And now did Pilate comprehend that it was futile to appeal to their supposed feelings of pity. He stepped forward and said: “I perceive that you are determined this man shall die, but what has he done to deserve death? Who will declare his crime?”
(1995.6)185:6.7 Then the high priest himself stepped forward and, going up to Pilate, angrily declared: “We have a sacred law, and by that law this man ought to die because he made himself out to be the Son of God.” When Pilate heard this, he was all the more afraid, not only of the Jews, but recalling his wife’s note and the Greek mythology of the gods coming down on earth, he now trembled at the thought of Jesus possibly being a divine personage. He waved to the crowd to hold its peace while he took Jesus by the arm and again led him inside the building that he might further examine him. Pilate was now confused by fear, bewildered by superstition, and harassed by the stubborn attitude of the mob.
***
[Each OPAD presentation is copied from The Urantia Book published by Urantia Foundation. Questions and comments related to the Paper under discussion are welcome and encouraged. In-depth questions and related topics may be studied in branch threads in the OPAD, or other subforums, as you require. Thank you for studying with us.]
Richard E Warren
.
Good Day nelsong, Bonita, Brad, Alina, Carola, Fellow Students, Forum Friends, Members and Visitors,
From the whipping post to the cross, our sovereign sweat, shook and bled. Those seven hours of intense abuse and pain must have felt like years. Few humans have had to endure such. As much as it hurt physically, the intense negative emotions our hero experienced were surely just as great. What a horrible moment, and not just for benighted Urantia, but for all Nebadon. God himself must have shed a divine tear watching his son being torn and tortured.
I grew up in a time and place where beatings and whippings were the norm. Parents and teachers would whip and spank us until we were bleeding, and/or black and blue. And when our supervisors weren’t punishing us we would beat up each other. I received and gave many a beating, but I never had to endure such a whipping as Jesus took on this “good Friday”. Poor, conflicted Pilate watched til he could no more. Evidently Jesus took the whipping with the old robe on, which would have blunted the lashes slightly.
From today’s reading:
…Before the scourgers laid their knotted whips upon Jesus as he was bound to the whipping post, they again put upon him the purple robe, and plaiting a crown of thorns, they placed it upon his brow…. (1995.1)185:6.2
There are abundant painted images of this despicable scene. I choose not to put them here, there’s no reason to depict and possibly glorify this gross abuse, this sadistic blood lust that was intended to soften the hearts of Jesus’ accusers.
From today’s text:
…This sight sent a mighty shudder through the realms of a vast universe, but it did not touch the hearts of those who had set their minds to effect the destruction of Jesus…. (1995.3)185:6.4
Such callousness makes one ashamed of being human, doesn’t it? And this bloody, grisly scourging was perfectly justified and legally supported! Said the high priest in today’s reading:
“…We have a sacred law, and by that law this man ought to die because he made himself out to be the Son of God….” (1995.6)185:6.7
***
The Gospel records each have something about this second time before Pilate. Only Luke and John mention the scourging:
From Matthew 27:
29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
30 And they spit upon him, and took the reed, and smote him on the head.
From Mark 15:
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
From Luke 23:
13 And Pilate, when he had called together the chief priests and the rulers and the people,
14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
16 I will therefore chastise him, and release him.
From John 19:
1 Then Pilate therefore took Jesus, and scourged him.
2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
3 And said, Hail, King of the Jews! and they smote him with their hands.
4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.
***
The Midwayers mention the mingling of Greek gods and humans in today’s reading:
…When Pilate heard this, he was all the more afraid, not only of the Jews, but recalling his wife’s note and the Greek mythology of the gods coming down on earth…. (1995.6)185:6.7
From Wikipedia:
Bridging the age when gods lived alone and the age when divine interference in human affairs was limited was a transitional age in which gods and mortals moved together. These were the early days of the world when the groups mingled more freely than they did later. Most of these tales were later told by Ovid’s Metamorphoses and they are often divided into two thematic groups: tales of love, and tales of punishment.
Tales of love often involve incest, or the seduction or rape of a mortal woman by a male god, resulting in heroic offspring. The stories generally suggest that relationships between gods and mortals are something to avoid; even consenting relationships rarely have happy endings. In a few cases, a female divinity mates with a mortal man, as in the Homeric Hymn to Aphrodite, where the goddess lies with Anchises to produce Aeneas.
The second type (tales of punishment) involves the appropriation or invention of some important cultural artifact, as when Prometheus steals fire from the gods, when Tantalus steals nectar and ambrosia from Zeus’ table and gives it to his own subjects—revealing to them the secrets of the gods, when Prometheus or Lycaon invents sacrifice, when Demeter teaches agriculture and the Mysteries to Triptolemus, or when Marsyas invents the aulos and enters into a musical contest with Apollo.
Ian Morris considers Prometheus’ adventures as “a place between the history of the gods and that of man”. An anonymous papyrus fragment, dated to the third century, vividly portrays Dionysus‘ punishment of the king of Thrace, Lycurgus, whose recognition of the new god came too late, resulting in horrific penalties that extended into the afterlife. The story of the arrival of Dionysus to establish his cult in Thrace was also the subject of an Aeschylean trilogy. In another tragedy, Euripides’ The Bacchae, the king of Thebes, Pentheus, is punished by Dionysus, because he disrespected the god and spied on his Maenads, the female worshippers of the god.
In another story, based on an old folktale-motif, and echoing a similar theme, Demeter was searching for her daughter, Persephone, having taken the form of an old woman called Doso, and received a hospitable welcome from Celeus, the King of Eleusis in Attica. As a gift to Celeus, because of his hospitality, Demeter planned to make his son Demophon a god, but she was unable to complete the ritual because his mother Metanira walked in and saw her son in the fire and screamed in fright, which angered Demeter, who lamented that foolish mortals do not understand the concept and ritual.
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In tomorrow’s reading, Section 7. Pilate’s Last Interview, the fearful Roman governor vacillates between Jesus and the crowd, at one point coming very close to releasing him. But chief priest Caiaphas accosts Pilate declaring retribution if the Sanhedrin demand for execution is thwarted.
Overview of Paper 185: The Trial Before Pilate
2. Jesus Appears Before Pilate
3. The Private Examination by Pilate
This group of papers [121-196] was sponsored by a commission of twelve Urantia midwayers acting under the supervision of a Melchizedek revelatory director. The basis of this narrative was supplied by a secondary midwayer who was onetime assigned to the superhuman watchcare of the Apostle Andrew.
Listen to Paper 185: (click the speaker icon at the top of the page)
Thanks for reading. Members’ thoughts, reflections, insights, observations, comments, corrections and questions about today’s OPAD presentation are invited.
Much love, Rick/OPAD host.
Richard E Warren
Still sends shudders
Still.
But in trying to see any possible good (aside from drinking this cup and showing humans the Gods are willing to incarnate and suffer as we might) this severe ‘laceration’ and all the other blood he shed this morning may have dramatically reduced the time he spends suffering on the cross. He hasn’t had fluids as far as we know since last night, and he’s bleeding just about everywhere and probably sweating prodigiously. Dehydration sets in, his kidneys fail, then heart and brain, by 3 that afternoon. The Midwayers say somewhere others may linger for days. Even the way he suffered this horrific and humiliating punishment had a divine efficiency.
Richard E Warren
Still sends shudders
Still. But in trying to see any possible good (aside from drinking this cup and showing humans the Gods are willing to incarnate and suffer as we might) this severe ‘laceration’ and all the other blood he shed this morning may have dramatically reduced the time he spends suffering on the cross. He hasn’t had fluids as far as we know since last night, and he’s bleeding just about everywhere and probably sweating prodigiously. Dehydration sets in, his kidneys fail, then heart and brain, by 3 that afternoon. The Midwayers say somewhere others may linger for days. Even the way he suffered this horrific and humiliating punishment had a divine efficiency.
not once have I considered this perspective.
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