What Will You Do With Jesus
Tim Temple

Introduction

From time to time we hear about a person who made a heroic effort to save someone else's life. Very often that attempt will have consisted of several efforts, some of which fail and then are followed by even more pronounced efforts and desperate steps, usually all at great risk to the rescuer. We honor heros who do those kinds of things, even when they try and fail.

What we have in the last verses of John, chapter 18, and the opening verses of chapter 19 is something like that, but from the negative standpoint because in this case, it is not a hero who is trying to do the saving; it is actually a coward. Even though he was trying to do the right thing, he was also trying to keep from getting hurt in the process, so he wound up not really accomplishing anything.

As we saw in chapter 18, Pilate, who was the Roman governor of Judea in which Jerusalem is located, could easily see just from a human standpoint that Jesus was an innocent man. He had enough honor about him that he didn't want to see Him executed. He didn't accept Him as the Son of God, and he certainly didn't accept Him as his Savior; but he could see that these were trumped-up charges that the Jews brought against Jesus. At the same time, he was afraid of the political power that the Jews were able to exercise, and so he wanted to be very careful that he didn't get in trouble with them and they, in turn, get him in trouble with his superiors in Rome. He was afraid of the political impact of this situation, so in chapter 18, we saw him begin to try to find ways to satisfy their demands without actually killing Jesus.

Luke, chapter 23, tells us that he suggested just scourging Jesus and letting Him go. John tells us in chapter 18 that when that failed, he came up with the idea of releasing the criminal Barabbas instead of Jesus. We saw in our last study that that backfired on him. He just assumed that they would choose to release Jesus instead of that notorious criminal Barabbas, but they chose to release Barabbas instead. So that effort failed also.

As we come to the opening verses of chapter 19, we find Pilate, maybe out of frustration, scourging Jesus anyway. Then he allows his soldiers to stage a mockery of this One whom he calls the King of the Jews . Probably, his hope was that when the Jews saw this battered and broken figure that they had brought before Pilate, they would realize that He wasn't worth bothering with and give up their demands. We shall see that that effort backfired, too.

Pilate was a coward. He didn't have the courage to occupy the high position that he actually did occupy there in Israel. He should have stood up to those Jewish leaders and told them who had the real power there. He should have been open-minded about their charges. He had easily within his power, as the governor of Judea, to simply dismiss the charges and let Jesus go free. But, as I said, there was a great deal of political implications that kept him from having the courage and the nerve to do that.

To get the flow of all of this, let's think first about the overview of chapter 19. We are only going to have time to begin to look at the chapter. In verses 1-16, we find the deliberations about Jesus, and then in verses 17-30, we see the death of Jesus and the details of the crucifixion of Christ. Then in verses 31-42, we see the descent of Jesus from the Cross and into the grave.

Atmosphere of the Deliberations

Let's begin looking at this first section of the chapter that we find in verses 1-16. These deliberations have already been going on in chapter 18, and so really this is just a continuation of the deliberations that we have already looked at in chapter 18. The atmosphere of the deliberations is described in verses 1-5. This is that give and take between Pilate and the Jews that Pilate should never have allowed to take place. Notice, beginning in verse 1 of chapter 19:

John 19

1Then Pilate therefore took Jesus, and scourged him.
2And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
3And said, Hail, King of the Jews! and they smote him with their hands.
4Pilate 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.
5Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

What a situation in which to conduct a discussion about what to do with a prisoner. Rome prided itself on having codified laws of conduct, about justice and fair treatment and all those kinds of things. Of course, by the time Jesus was on the scene, the Roman Empire was beginning to fall apart, but even at that, the principles were still in place. Here was one of the reasons that the Roman Empire ultimately fell. It fell, as other nations have, from decay within, and it stands as a very stark warning to this nation. Part of the decay that was going on in that nation was this political patronage that allowed a man like Pilate to have such a high position. He was, as I have already said, trying to balance both ends against the middle and trying to come out of a losing situation without offending anybody. Of course, he simply could not do that.

He allows the soldiers to scourge Jesus. The Roman practice of scourging by itself often killed prisoners; and sometimes when the Romans wanted to execute somebody, but didn't have the legal grounds for it, they would charge him with something that allowed for scourging. The scourging itself would put him to death. There was a law that Roman citizens could not be scourged more than thirty-nine lashes because they had decided that forty lashes was what it took to kill somebody.

Of course, you have probably heard descriptions of the whips that they used. They were actually whips with short whips at the end of them. They had six or eight prongs on the end of the whip that would have little bits of bone or metal tied into them. This would just tear the person apart when they were scourged.

Obviously, it didn't kill Jesus when they scourged Him, but it probably did contribute to the fact that He broke down under the weight of the Cross a little later on. From a human standpoint, the fact that He died within six hours was unusual. We will see when we get to that part of the chapter that the soldiers were surprised that He was already dead.

From a spiritual standpoint, Jesus died because He decided when to die. He gave up His Spirit; He dismissed His Spirit. He was perfectly in control of His own death as God, but from a human, physical standpoint, He died rather quickly on the Cross, probably partly because of the scourging that He receives here in these first five verses.

From a human standpoint, the mockery that He received from the soldiers must have been as excruciating from the emotional standpoint as the scourging was from the physical standpoint. Think about this: The God of the universe, the One Who had been at the right hand of the Father throughout eternity, the One Who had had angels crying out, “Holy, Holy, Holy, is the Lord God of hosts,” in the throne room of Heaven, Who had spent eternity having nothing but honor and homage paid to Him, now lowers Himself to become a human being, and then faces the mockery and the cruelty of these lowly individuals.

It is hard for our human minds to even grasp that kind of contrast, but that is what we have here. From a judicial standpoint, there is nothing in legal history to compare with what Pilate was doing here. Since when must a judge obtain the consent of the accuser for a verdict which he himself has already determined? Pilate had already determined that Jesus was innocent, but now he has got to get the approval of the accusers before he can actually let him go. Since when does a judge treat his own verdict as non-final until the accuser approves of it? Since when does the accuser have the power to make a judge alter his verdict if the verdict doesn't satisfy the accuser?

That is exactly what we see here in the first sixteen verses of chapter 19. Whether Pilate realized all of this or not, the Jews certainly did. Caiaphas, the high priest, was a cunningly brilliant strategist, and he knew exactly what was going on and used it to his own advantage in this mockery of a trial of Jesus. But as I said earlier, this may have been part of Pilate's plan to get the Jews to let Him go.

Arguments Presented In the Deliberations

So out of that atmosphere, that kangaroo court, that imitation of justice comes the arguments that we find in verse 6-7 that are presented in the deliberations. Notice verse 6:

John 19

6When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
7The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

Here for the second time, Pilate says, “I find no fault in Him.” He is going to say it a third time. Three times the governor of the area, the official representative of the Roman government in Israel, is going to say, “This man is not guilty.” Yet, ultimately He dies for the crimes that He was accused of falsely. Pilate's cowardly strategy didn't work. He thought perhaps he could batter and bruise Jesus enough that the Jews would feel like He had had enough and maybe would even feel sorry for Him and let Him go, but in the first part of verse 6, the leaders of the Jews simply out-shouted him. They just kept screaming and crying out, “Crucify Him! Crucify Him!”

Pilate's statement in the second half of verse 6 is an interesting statement. He said, “You take Him and crucify Him: for I find no fault in Him.” Here is one of the places that indicates how much Pilate detested these Jewish leaders. He detested the Jewish people, particularly the leaders. Here he mocks them. Look at what he says: “You take Him and crucify Him.” Of course, Pilate and the Jews knew that they couldn't crucify Him. That was the very reason they had Him before Pilate. They had to get the Roman government's approval so He could be crucified.

Actually, the only form of capital punishment that the law of God provided for the Jews was stoning. The Romans wouldn't allow that. The Jews could only have capital punishment if the Romans approved of it. They could issue the death penalty, but they couldn't carry it out unless the Roman government approved of it, and then it had to be carried out by the Roman government itself, so Pilate is just mocking these guys when He says, “You take Him and crucify Him.”

However, we need to also understand about Pilate, that it wasn't his conscience or even his belief in the innocence of Jesus that kept him from giving in to the Jews. It was really just his competitive pride, and that is another thing that becomes more and more clear as we move through the chapter. Even though he was a coward and even though he was a vassal of the Roman Empire—a highly placed vassal—at the same time, he was extremely proud.

In verse 7, they come back at Pilate from another direction with something that he hadn't yet thought of. Notice verse 7:

John 19

7The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

Pilate has been saying repeatedly that he finds no grounds in Jewish law to execute the Lord Jesus. So now the accusers change horses in the middle of the stream. They apparently see that Pilate is going to continue to say that he finds no reason to declare Him guilty, and so they say that He should be executed for a Jewish crime, the crime of blasphemy. Before this, they said that He should be executed because He had called Himself a king, and that would be contrary to Caesar. That could be a charge of insurrection against the Roman government. When they see that is not going to work, instead of accepting the not guilty verdict, they simply change the charge. The crime is now blasphemy, not insurrection.

Finally, the truth comes out. This is really the truth about why they wanted to kill Jesus. They had tried everything they could think of to impress Pilate with a crime by Jesus, but he could see that there was no crime there, so they finally have to resort to giving the real reason for wanting Him dead.

It wasn't true that He had gone around proclaiming Himself a political king as they claimed. He was not guilty of insurrection against the Roman Empire, and they knew that. What He had actually done, and He was guilty of this, was to declare Himself publicly and repeatedly to be the Son of God. He was guilty of that if that was a crime, and here is the beautiful thing: The sovereignty of God provided that Jesus was condemned to death, not on some trumped-up charge, but on a charge of which the exact opposite was true. He was the Son of God and He had proved that repeatedly and unequivocally. The Jewish leaders were rejecting Him in spite of all the clear evidence that that was exactly Who He was. God arranged things in such a way that that fact is clearly recorded in the records of history. They cannot claim any kind of mistake or misunderstanding, and God arranged it in such a way that that is made very clear.

We have talked about the atmosphere in which Jesus' trial was conducted and the arguments presented in it, so in verses 8-11, we see who had the actual accountability for these deliberations. Notice the request that Pilate makes in verse 8 and the first part of verse 9:

John 19

8When Pilate therefore heard that saying, he was the more afraid;
9And went again into the judgment hall, and saith unto Jesus, Whence art thou?…

Let's stop there in the middle of verse 9 for a minute. As we have been seeing in chapter 18 and now in chapter 19, Pilate had several motives intertwined in his dealings with Jesus and the Jews, but here we see that there was a certain degree of fear involved. Notice it says:

John 19

8When Pilate therefore heard that saying, he was the more afraid;

He was already fearful for his job and for his power, but now he has another degree of fear involved. Pilate had been impressed with Jesus' calm demeanor during these proceedings. He had never seen anybody like Jesus, who could be there in very danger of His life, hounded by this mob of people and yet Jesus was calm and cool and collected. Matthew tells us that in addition to that, Pilate's wife had warned him to not have anything to do with Him because of a dream that she had had. That saying that he mentions in verse 8 is the fact that Jesus was claiming to be God. That saying is coming, not from Jesus, but from His accusers.

The Roman culture was full of all kinds of gods, and we are familiar with those Greek and Roman gods and goddesses and all kinds of stories about them. Pilate was an educated, sophisticated man, and he and his friends had probably laughed at those stories about the various gods and goddesses; but on the other hand, he had grown up in that culture. He was thoroughly immersed in it. Just what if this might be one of the gods in human form, because that was what the stories were all about—how the gods inhabited human bodies and they were supernatural human bodies. By some wild chance, what if the reason that this strange man, who had impressed him like nobody else had impressed him, was a god?

Pilate became very much afraid. What kind of vengeance would the gods wreak on him if, in fact, this guy was one of the gods? So it is no surprise that in the first part of verse 9, we read that he went into the judgment hall and asked Jesus, “Where are you from?”

Notice the wording of that question. He didn't say, “Who are you really?” He said, “Where are you from?” The implication is, “Are you from the netherworld? Are you from some other world from which the gods come?” His superstition shows through in the wording of that question, but the reply to that is a little surprising. Notice the last part of verse 9:

John 19

9…But Jesus gave him no answer.

Didn't Jesus come to seek and to save that which was lost? Hadn't Jesus gone to all kinds of trouble to demonstrate who He was and the salvation that would be available through Him? Didn't Jesus say, “I have come forth for this purpose to inform the world of salvation and rescue.”? Why would Jesus not answer Pilate? Surely Jesus wanted him to know the truth, didn't He? In the past, He had answered Pilate's questions freely. Why would He be silent now?

Martin Luther wrote some commentaries on the New Testament and his answer is this: “He had already given Pilate an answer which was abundant enough in John, chapter 18, verse 37. There He said, ‘I am a King. For this cause I was born and to this end I have come into the world that I should bear witness to the truth.' But Pilate had replied mockingly, ‘What is truth'?”

We talked about those verses last week. Here was the Son of God Himself, speaking to this puny Roman official personally and directly, making a personal appeal to Pilate and giving him an opportunity to accept and respond to the truth. Pilate mockingly lowered it just to the level of philosophy and walked out of the room.

Jesus the Son of God had personally informed Pilate of his opportunity, and now when Pilate comes back and asks for more information, why should Jesus repeat that testimony? His silence was an answer in and of itself. Pilate had demonstrated what he thought of the answer that Jesus had already given, so why should He give him any further truth?

Let me just mention in passing that this is a spiritual, biblical principle that we don't talk about very much. It may not seem quite in keeping with what we know of the Scripture and what we think we know of the Scripture, but there is a principle that if truth is rejected long enough and often enough the Spirit of God turns away and the truth is offered no longer. Here is a visible demonstration of that principle.

When that time comes, I don't know, nor does any other human being; but there is that possibility that, having spurned God's grace, the time will come when the grace will no longer be offered. For a believer, that would be the time that God chooses to take a person home. Paul tells in I Corinthians that there are those who have been taken on to Heaven because they refuse to confess their sins and get right with the Lord.

What would be so bad about going to Heaven early? Maybe some of you think, “Hey, I have found my answer. That is what I would like to do.” What would be wrong with that would be that God has a plan to be accomplished in each of our lives, and when we get to Heaven, we are going to stand in His presence and give an account of the things that we have done. How sad it would be to get to Heaven and see that had we lived those years that God intended us to live, those things that would have been accomplished—the honor that would have been brought to Him, the lessons that we might have been instrumental in bringing to others. God will get those things accomplished, but we would have missed the glory and the blessing of that and the reward in Heaven for that.

Jesus effectively turned His back on Pilate and did not give him another opportunity to respond to the truth. Notice Pilate's response to that in verse 10:

John 19

10Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

Here is Pilate's real motive in all of this. It comes out into open view and that is his supreme pride which considered the silence of Jesus an insult. “Do you not know that I have power to crucify you and power to release you?” Pilate talks as though he had power to bestow life or death with the turn of his hand. Look at Who he was talking to—the only Being on earth Who literally has that power. How embarrassing this must be to Pilate as he thinks it over from his place in Hell. What a foolish prideful person! He is a pathetic figure, thinking of himself as so great and yet not really having the courage to face up to the Jewish accusers. First, there is the possibility of Jesus really being a son of the gods, and now he turns on the other hand and thunders as if he were a son of the gods—a totally mixed-up person.

Jesus Shows Pilate the Reality

In verse 11, Jesus points out the reality of the situation:

John 19

11Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

There are a couple of things to notice in that verse. First, although Jesus was silent in reply to Pilate's question in verse 9, this is one that He has to answer. If Jesus had kept silent at this point, it would have meant that Jesus agreed that Pilate had the power over Him that he so proudly claims. When He refers to Pilate's power being from above. He is pointing out to Pilate, not just that he had the power of the Roman government delegated to him, but He is talking about the fact that Pilate only has power to crucify Him or release Him because God has placed him in that place of authority.

I think His purpose in telling Pilate this is to inform him and everybody else present—the Jews apparently were right there outside the door and could hear all that was going on and God recorded it so that we could read it all these years later—that no human power, whether it is the proud Pilate or any other ruler, is able to pass on whether God's Son is going to live or die.

What a ridiculous thing! How embarrassing for Pilate. Pilate needs to know that he doesn't hold Jesus' life in his hands. In fact, Pilate needs to know a higher power holds Pilate's life and death in His hands. In an odd sense, the insult to Pilate's pride is carried even further. He says, in the last part of the verse:

John 19

11…therefore he that delivered me unto thee hath the greater sin.

Jesus is saying to Pilate that he is not even the most guilty party in this whole episode, even though he is certainly guilty. Jesus is saying, “You are not the power figure in this. There is somebody humanly even more powerful than you and therefore more guilty than you—the people who brought Me to you.” Jesus is putting Pilate in his place and cutting across that wicked pride that he has.

Pilate Acquiesces

Finally, in verses 12-16, we find Pilate's acquiescence in the deliberations. The intention of Pilate is in the first part of verse 12:

John 9

12And from thenceforth Pilate sought to release him…

Pilate understood authority and he understood power. He understood that this Man, whoever He was, had him dead to rights. Pilate never accepted Jesus Christ as the Son of God or His words as the truth of God, but he did understand the logic and the truthfulness of His words. Unfortunately, there are a lot of people like that in the world today who are not willing to accept Jesus Christ as the Son of God, but still refer to Him as a great teacher. They can't help but see the logic and the wisdom of His words, but they are like Pilate—not willing to bow the knee in homage to Jesus Christ.

The Jews Insist

Just in terms of the logic of it, just in terms of the reality of it, Pilate sought to release Him. Not so much in fear of the judgment of God, but in just a human understanding of what was right in this situation. In the latter part of verse 12, we see the insistence of the Jews:

John 19

12…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.

John doesn't word it this way, but apparently Pilate came out onto the portico of the courthouse there and announced that he was going to let Jesus go, and so the Jews began to scream and yell and now they find exactly the right term to reach Pilate. They knew how to get Pilate. They said, “If you let this man go, you are not Caesar's friend.”

That term, Caesar's friend , was a formal, honorary title that was granted to Roman citizens and bureaucrats who distinguished themselves in service to the emperor. History doesn't record it, but a couple of things are possible about this term that would have registered with Pilate. It is possible that at some time, Pilate had received this honor. If so, he probably displayed it and called people's attention to it: Friend of Caesar . If he had received that honor, the Jews were turning the screws on him at a very delicate point when they said, “You are no friend of Caesar if you let this man go.”

It is more likely that he had not received the honor, but he really coveted it and wanted that honor. So here the Jews are reminding him of his relationship with Caesar and what this judicial decision is going to do to his relationship with Caesar.

Of course, Jesus is quietly and calmly and clearly reminding him of what his relationship with the God of Caesar—the God of all human government—is and what this decision is going to do to that. From Pilate's reaction, it is obvious that this friend of Caesar business was very important to him, whether he had already received the honor or whether it was that he really coveted it. Also, the Roman emperors, by this time in history, had made it very clear that they would not hesitate to sacrifice any official who was not totally loyal. Any official about whose loyalty there was the slightest question, could be done away with; so if word got back to the emperor that Pilate had released a man who had been charged with insurrection, not only would he never receive that coveted title of Friend of Caesar , but very probably he could even be executed for it.

Pilate's Character Displayed

In verses 13-16, the inconsistency of Pilate comes into play. First, we see his character in verses 13-14:

John 19

13When 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.
14And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

Notice that phrase, “he sat down in the judgment seat.” That phrase indicates that Pilate is about to give his official sentence. We have this same kind of thing in courtrooms today. When the judge comes in to make a pronouncement or ruling after he has heard the evidence, he comes back into the courtroom. Everybody stands up. The judge sits down and then everybody else can sit down. That is the kind of scene that we have here. Pilate comes out and takes his place on the judgment seat. Incidentally, the phrase in verse 13, “judgment seat,” is a translation of the Greek word bema, which is the same word that is used to describe the Judgment Seat of Christ that Jesus Himself will someday sit on. It is an interesting little parallel. At any rate, Pilate is obviously ready to give his official sentence.

Even though he is going to give them the sentence that they want, they don't know that yet. He uses the opportunity to insult them and to heckle them still more by making them wait for his actual verdict. The first thing that he says is, “Behold your King.” Here is the beaten, tortured, bloodied, pathetic figure of Jesus. He probably still had on the purple robe and the crown of thorns on His head, a haggard, terrible looking person, and Pilate says, “Here is your king. Behold your king.”

The last thing that they want is to have a judge sitting officially in the courtroom referring to Jesus as a king and referring to Him as their king. You see, Pilate is just insulting them. But now, it comes to them directly from the judgment seat: “Behold your King.”

You see again the real character of this weakling Pilate. He is too weak for a courageous declaration of Jesus' innocence and let the chips fall where they may, but he is strong in his verbal insults that will ultimately really amount to nothing.

John's record in verse 15 shows how God used this to bring to the forefront the Jews absolute rejection of the Son of God to rule over them. Notice in verse 15:

John 19

15But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? [notice this] The chief priests answered, We have no king but Caesar.

Those are some of the most solemn words in all the Word of God. Notice who said this. In the previous verses, John has referred to the Jews crying out these things—the Jews rejecting Jesus. But in verse 15, he specifies that it was the chief priests, the spiritual descendants of Moses and Aaron. What an astonishing statement to come from the chief priests: “We have no king but Caesar,” a godless king, a Gentile king; and yet they say of Jesus, “This man is not our king. The Man Who had demonstrated unequivocally that He was the Son of God, and they said, “This man is not our king.” God arranged it in such a way that they were pushed to the limits and went so far as to say, “We have no king but the godless, atheistic Caesar whom we hate, who subjugates us, whose overthrow we plot in every way we can.” They are caught in their hypocrisy and their godlessness.

God used the pagan Pilate, the coward Pilate, to push these rebels to this extreme point, and of course, that demonstrated where the true power lay. The true power did not lie with Pilate, and it certainly did not lie with the chief priests. God orchestrated this whole situation and these men were forever put on record in their rejection of Jesus as their Messiah, their rejection of Jesus as the Son of God.

Here we are, two thousand years later, reading about it still. It would be nearly two thousand years before they would ever have self-rule again. The Jews, from that day forward, never had a king of their own. They never had self-government until 1949, and that was only because the British government decreed in the Balfour Declaration that Israel could once again have their own sovereign government. For two thousand years, it was literally true: “We have no king but Caesar, no kings but Gentile kings.” They were scattered all over the world, and they were subject to all kinds of Gentile kings, but they never had their own king again. Of course, it is obvious today that Israel's king is God. God is sovereignly, supernaturally protecting the nation of Israel just as He said He would, even though they do have their own self-rule once again.

Pilot's Capitulation

We have seen Pilate's character, and now in verse 16 we see his capitulation:

John 19

16Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

Pilate's specific words aren't recorded, but it must have been a brief statement. It didn't specify any crime and in this way God saw to it that His Son went to the Cross, not only in innocence, but without even a false charge lodged against Him. We will see farther down in the chapter that Pilate brings this King of the Jews thing back to taunt the Jews even more, but that was really not the official charge upon which He died. It was something to hassle the Jews with.

Matthew tells us that Pilate washed his hands after sentencing Jesus, but he couldn't remove the stain of guilt. Pilate's name is covered with shame down to this very day. History records that he was deposed in 36 AD and that he was brought back to Rome and banished from the empire. Tradition says that he committed suicide. This life that had some promise of possibly even someday being the Caesar himself, ended in shame and ignominy and probably suicide.

The Ageless Question

As we wrap this up, let me point out that Pilate was just like every other human being in this sense. He faced the question, in a very literal sense, that the rest of us face in a spiritual sense, “What will you do with Jesus?”

That is the question today. What will you do with Jesus? Pilate failed the test miserably and eternally. You and I have to face that same question. Yes, even those of us who are believers. Of course unbelievers have to face that question initially: “What will you do with Jesus? Will you accept this One Who is the Way, the Truth, the Life, or will you go on trying to find another way? What will you do with Jesus?”

Those of us who have accepted Christ as Savior still have that question every day: What will you do with Jesus? Will He be Lord of your life today? Will you submit to His loving leadership, to the wisdom of God, or will you today and perhaps who knows for how long continue to try to be king of your own life? What will you do with Jesus? That is the ageless question.


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