Podcasts about Sejanus

This illustration of Coriolanus and Lucy Gray is by Alexis Leder Art and you can see it here! https://www.instagram.com/p/CBg6Vt5BOUV/?img_index=1These chapters are the ones where Coriolanus tracks own Lucy Gray in the Seam with Sejanus's help, and their reunion is sweeter than we really expected! However, he keeps ruining it with his shitty possessiveness. I hope that you all have been enjoying our coverage, and we will see you soon with a new episode! Wanna talk spoilers? Join the Discord! https://discord.gg/rEF2KfZxfVThis version of The Hanging Tree is done by the Danish National Symphony Orchestra and is sung by Andrea Lykke Oehlenschlæger & Diluckshan Jeyaratnam. You can watch the video here! https://www.youtube.com/watch?v=hrxwS3jukf8If you'd like to support the show, please go to https://www.patreon.com/unspoiled and become a patron or just follow us for updates!

This beautiful illustration of Coriolanu sis by  espressoartdesign and you can see it here! https://www.instagram.com/p/C0ZrJTsRFy2/?hl=en&img_index=2These chapters are the ones in which Lucy Gray wins the Hunger Games, but Coriolanus is found guilty of cheating and expelled. He heads to the districts to be a Peacekeeper, and Is really considering ending it all when he is woken from a depressive stupor by Sejanus. Thanks so much to you all for listening, and we will see you next week with a new episode!Wanna talk spoilers? Join the Discord! https://discord.gg/rEF2KfZxfVThis version of The Hanging Tree is done by the Danish National Symphony Orchestra and is sung by Andrea Lykke Oehlenschlæger & Diluckshan Jeyaratnam. You can watch the video here! https://www.youtube.com/watch?v=hrxwS3jukf8If you'd like to support the show, please go to https://www.patreon.com/unspoiled and become a patron or just follow us for updates!

This awesome illustration of Lucy Gray Baird is bythe same person who did last week's artwork too,

In this week's TBOSAS episode, everything is terrible; everything is horrible; and nobody is having a wonderful time (except us)Ali's NEW bingo card can be found here!Gus' NEW bingo card can be found here!Check out Ali's new podcast, THE HOT NUANCE BOOK CLUB!~~~Material covered in this episode: Chapters 28 and 29 of THE BALLAD OF SONGBIRDS AND SNAKESThis episode contains SPOILERS through THE END of THE BALLAD OF SONGBIRDS AND SNAKES~~~Check out our TWITTER, INSTAGRAM, and TIKTOKCheck out our Patreon at patreon.com/wheeltakesEmail us at wheeltakespodcast@gmail.comUS-friendly MERCHANDISE: https://www.zazzle.com/store/wheeltakesmerch/productsEurope-friendly MERCHANDISE: https://wheel-takes-merch.myspreadshop.co.uk/allSend us a card!Wheel Takes PodcastP.O. Box 1457El Segundo, CA 90245~~~Support the Prague Shakespeare Company!US-based donation link: https://urldefense.com/v3/__https:/www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=P3XXBTWT4SKLY__;!!LpKI!yRseJwkaasaNLZf5LUF-SJG--u97dLQUppRndhKmWCQxNXuV5SUOaJdbb7svXF1Kug$Donate via check:Payable to: Prague Shakespeare Company AmericaPrague Shakespeare Company America1111 North Country Club DriveShoreacres, TX 77571Memo: In Support of PSCEuropean resources: https://www.pragueshakespeare.com/support-psc.html~~~Music: THE GREAT BATTLE by Alexander Nakarada.

In this week's TBOSAS episode, Sejanus picks a bad confidante; Lucy Gray picks a worse love interest; and Coriolanus is just the worst.Ali's NEW bingo card can be found here!Gus' NEW bingo card can be found here!Check out Ali's new podcast, THE HOT NUANCE BOOK CLUB!~~~Material covered in this episode: Chapters 25-27 of THE BALLAD OF SONGBIRDS AND SNAKESThis episode contains SPOILERS through CHAPTER 27 of THE BALLAD OF SONGBIRDS AND SNAKES~~~Check out our TWITTER, INSTAGRAM, and TIKTOKCheck out our Patreon at patreon.com/wheeltakesEmail us at wheeltakespodcast@gmail.comUS-friendly MERCHANDISE: https://www.zazzle.com/store/wheeltakesmerch/productsEurope-friendly MERCHANDISE: https://wheel-takes-merch.myspreadshop.co.uk/allSend us a card!Wheel Takes PodcastP.O. Box 1457El Segundo, CA 90245~~~Support the Prague Shakespeare Company!US-based donation link: https://urldefense.com/v3/__https:/www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=P3XXBTWT4SKLY__;!!LpKI!yRseJwkaasaNLZf5LUF-SJG--u97dLQUppRndhKmWCQxNXuV5SUOaJdbb7svXF1Kug$Donate via check:Payable to: Prague Shakespeare Company AmericaPrague Shakespeare Company America1111 North Country Club DriveShoreacres, TX 77571Memo: In Support of PSCEuropean resources: https://www.pragueshakespeare.com/support-psc.html~~~Music: THE GREAT BATTLE by Alexander Nakarada.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5747467/advertisement

If you ever wondered by a 16 year old girl from District 12 is a grown ass man's mortal enemy and worst fear -- it's not JUST because teenage girls are the coolest and strongest people on Earth, but also because 65 years ago he didn't like the way a woman he fell in love with (despite himself) had agency and made it everyone elses problem for decades to come.   Join us to discuss how much of a loser Corio Snow is, and also hear us call Sejanus the wrong name for the entire episode (dyslexia strikes again, sorry fam)

This week on the Deep Dive we're talking about the new Hunger Games movie, "The Ballad of Songbirds and Snakes." The movie is a prequel to the original series that follows the rise of Coriolanus Snow and his descent into being the brutal leader we know. We discuss the movie's themes and ideas, and CJ struggles to pronounce "Sejanus."

Maverick and Avalon review the new Hunger Games: Ballad of Songbirds and Snakes. Coryo (Coriolanus Snow), Lucy Gray, Sejanus, and more all play masterful roles in the story presented on screen. ----------Key Moments:0:00 "The Hunger Games: Ballad of Songbirds and Snakes" Introduction2:37 Opening Scene, Characters, and Setting11:06 What's At Stake?13:49 Snow's Opposition21:17 Coryo's Motives and Ideals25:20 Heightened Tension31:19 Revelations38:20 Coryo Returns to Panem46:04 Transformation48:50 Themes and Satisfaction-----------Mentioned and Related Content: Find the 9 Points Podcast Here: https://youtu.be/FQK-TF9CUyIhttps://www.podomatic.com/podcasts/maverick51411/episodes/2023-09-20T06_00_00-07_00The Hunger Games: The Ballad of Songbirds and Snakes book: https://www.songbirdsandsnakes.com The 9 Point Rating System: https://www.alostplot.com/9-points/#hungergames #balladofsongbirdsandsnakes #filmreview #alostplot #podcast #characterarc #characterdevelopment #coriolanussnow #lucygray 

In this week's TBOSAS episode, Ali and Gus share their predictions; Snow rolls with the punches; and Sejanus shows his true colors.Check out Ali's new podcast, THE HOT NUANCE BOOK CLUB!~~~Material covered in this episode: Chapters 3-5 of THE BALLAD OF SONGBIRDS AND SNAKESThis episode contains SPOILERS through CHAPTER 5 of THE BALLAD OF SONGBIRDS AND SNAKES~~~SUPPORT STRIKING ACTORS AND WRITERS BY DONATING TO THE ENTERTIANMENT COMMUNITY FUNDCheck out our TWITTER, INSTAGRAM, and TIKTOKCheck out our Patreon at patreon.com/wheeltakesEmail us at wheeltakespodcast@gmail.comUS-friendly MERCHANDISE: https://www.zazzle.com/store/wheeltakesmerch/productsEurope-friendly MERCHANDISE: https://wheel-takes-merch.myspreadshop.co.uk/allSend us a card!Wheel Takes PodcastP.O. Box 1457El Segundo, CA 90245~~~Support the Prague Shakespeare Company!US-based donation link: https://urldefense.com/v3/__https:/www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=P3XXBTWT4SKLY__;!!LpKI!yRseJwkaasaNLZf5LUF-SJG--u97dLQUppRndhKmWCQxNXuV5SUOaJdbb7svXF1Kug$Donate via check:Payable to: Prague Shakespeare Company AmericaPrague Shakespeare Company America1111 North Country Club DriveShoreacres, TX 77571Memo: In Support of PSCEuropean resources: https://www.pragueshakespeare.com/support-psc.html~~~Music: THE GREAT BATTLE by Alexander Nakarada.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5747467/advertisement

In this episode, I share some of my favorite scenes from the books and why I love them so much. CONTENT WARNING: In this episode I discuss suicidal thoughts and actions. Please listen at your own discretion.Follow @talesofpanem on Twitter / Instagram / TikTok for updates, episode information, and more.Contact me: talesofpanem@gmail.com Hosted on Acast. See acast.com/privacy for more information.

Henswolf is trying to steal the play of Sejanus!!!!!

This month's character study episode is about Sejanus Plinth.I discuss Sejanus's thoughts before his death, his legacy (or lack thereof), the Plinth family's wealth, and more.Follow @talesofpanem on Twitter / Instagram / TikTok for updates, episode information, and more.Contact me: talesofpanem@gmail.com Hosted on Acast. See acast.com/privacy for more information.

This episode covers chapters 11-15 of The Ballad of Songbirds and Snakes.I discuss defining moments for Sejanus's character, the weight of Marcus's fate, the power of romance, and more.Follow @talesofpanem on Twitter / Instagram / TikTok for updates, episode information, and more.Contact me: talesofpanem@gmail.com Hosted on Acast. See acast.com/privacy for more information.

This episode covers chapters 6-10 of The Ballad of Songbirds and Snakes.I discuss Sejanus's naivety, viewership of the Games, Clemensia Dovecote theories, and more.Follow @talesofpanem on Twitter / Instagram / TikTok for updates, episode information, and more.Contact me: talesofpanem@gmail.com Hosted on Acast. See acast.com/privacy for more information.

The Gospel of John 15-21                                               Part Four – Speaking Truth to Power By Louie Marsh, 5-7-2023   Intro – last week bad sermon – sorry no refunds! Last slide Sowell quote.   1) Jesus PROTECTED the disciples and suffered the consequences himself.   ·       He REINFORCES his identity.   4Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6When Jesus said to them, “I am he,” they drew back and fell to the ground.   ·       He FREES the disciples from any consequences.    7So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.”   ·       He protects them from THEMSELVES.   10Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) 11So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” 12So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him.   2) Jesus spoke PUBLICLY, he had no secret agenda.   19The high priest then questioned Jesus about his disciples and his teaching. 20Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?”   3) Jesus clearly DEFINED who & what he is.   33So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”   ·       Jesus Kingdom CHANGES our focus & values.   4) Jesus came to speak and defend the TRUTH.   PILATE   Pontius Pilate is believed to have hailed from the Samnium region of central Italy. According to the traditional account of his life, Pilate was a Roman equestrian (knight) of the Samnite clan of the Pontii (hence his name Pontius.)   Pontius Pilate served as the prefect of Judaea from 26 to 36 A.D. Pilate died in 39 A.D. The cause of his death remains a mystery but the fact that he lived cannot be disputed. During a 1961 dig in Caesarea Maritima, Italian archeologist Dr. Antonio Frova uncovered a piece of limestone inscribed with Pontius Pilate's name in Latin, linking Pilate to Emperor Tiberius's reign.   In 26 A.D. the Roman Emperor Tiberius appointed Pontius Pilate prefect of the Roman provinces of Judaea, Samaria and Idumæa, although Pilate is best known for his leadership of Judaea. While the typical term for a Roman prefect was one to three years, Pilate was to hold his post as the fifth Roman procurator for 10 years. In assuming his position, Pontius Pilate succeeded Valerius Gratus.   Protected by Sejanus, Pilate incurred the enmity of Jews in Roman-occupied Palestine by insulting their religious sensibilities, as when he hung worship images of the emperor throughout Jerusalem and had coins bearing pagan religious symbols minted. This caused riots and eventually most of the shields bearing the Emperors likeness were taken down. But not all of them.   As a Roman prefect, Pontius Pilate was granted the power of a supreme judge, which meant that he had the sole authority to order a criminal's execution. His duties as a prefect included such mundane tasks as tax collection and managing construction projects. But, perhaps his most crucial responsibility was that of maintaining law and order. Pontius Pilate attempted to do so by any means necessary. What he couldn't negotiate he is said to have accomplished through brute force.   The circumstances surrounding Pontius Pilate's death in circa 39 A.D. are something of a mystery and a source of contention. The Samaritans reported Pilate to Vitellius, legate of Syria, after he attacked them on Mount Gerizim in 36 AD. He was then ordered back to Rome to stand trial for cruelty and oppression, particularly on the charge that he had executed men without proper trial. According to Eusebius' Ecclesiastical History, Pilate killed himself on orders from the emperor Caligula. Other accounts say he was sent into exile and committed suicide of his own accord.   Some traditions assert that after he committed suicide, his body was thrown into the Tiber River. Still others believe Pontius Pilate's fate involved his conversion to Christianity and subsequent canonization. Pontius Pilate is in fact considered a saint by the Ethiopian Orthodox Church.   According to the Biblical Archeology Society, “early Christians saw Pilate in a very different way. Augustine hailed Pilate as a convert. Eventually the Greek Orthodox and Coptic faiths, named Pilate and his wife saints. And when Pilate first shows up in Christian art in the mid-fourth century, he is juxtaposed with Abraham, Daniel and other great believers.”   The ancient historian Eusebius supports this claim by saying Pilate converted after seeing the many wonders that occurred after Jesus' death, even reporting it to Tiberius. In the Ethiopian Orthodox Tewahedo Church their feast day is June 25.   37Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” 38Pilate said to him, “What is truth?” After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.” (John 18:1–40, ESV)   ·       How badly do I want the truth?    

Photo: No known restrictions on publication. @Batchelorshow #Londinium90AD:Gaius & Germanicus thought experiment: What if Tiberius survived Caligula's aim to smother him?  Michael Vlahos. Friends of History Debating Society. https://en.wikipedia.org/wiki/Sejanus

Scripture Reading: John 18:28-19:16a 28 Then they brought Jesus from Caiaphas to the Roman governor's residence. (Now it was very early morning.) They did not go into the governor's residence so they would not be ceremonially defiled, but could eat the Passover meal. 29 So Pilate came outside to them and said, “What accusation do you bring against this man?” 30 They replied, “If this man were not a criminal, we would not have handed him over to you.”31 Pilate told them, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.” 32 (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.)33 So Pilate went back into the governor's residence, summoned Jesus, and asked him, “Are you the king of the Jews?” 34 Jesus replied, “Are you saying this on your own initiative, or have others told you about me?” 35 Pilate answered, “I am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?”36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here.” 37 Then Pilate said, “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked, “What is truth?”When he had said this he went back outside to the Jewish leaders and announced, “I find no basis for an accusation against him. 39 But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?” 40 Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.)1 Then Pilate took Jesus and had him flogged severely. 2 The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. 3 They came up to him again and again and said, “Hail, king of the Jews!” And they struck him repeatedly in the face.4 Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” 5 So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, “Look, here is the man!” 6 When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!” Pilate said, “You take him and crucify him! Certainly I find no reason for an accusation against him!” 7 The Jewish leaders replied, “We have a law, and according to our law he ought to die because he claimed to be the Son of God!”8 When Pilate heard what they said, he was more afraid than ever, 9 and he went back into the governor's residence and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 10 So Pilate said, “Do you refuse to speak to me? Don't you know I have the authority to release you and to crucify you?” 11 Jesus replied, “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin.”12 From this point on, Pilate tried to release him. But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar! Everyone who claims to be a king opposes Caesar!” 13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic). 14 (Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish leaders, “Look, here is your king!”15 Then they shouted out, “Away with him! Away with him! Crucify him!” Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 16 Then Pilate handed him over to them to be crucified.Main ThemesPilateThe Jewish authorities sentence Jesus. Jesus' apostles—most notably Peter—desert him. Then the time comes for the Romans to get involved.The first question we ought to ask is: why? Why must the Romans be involved at all? I have discussed this already, so I will be brief. The Romans depended on delatores—accusers—to bring criminals to justice. These accusers could be individuals or councils, such as the Sanhedrin. In particular, the Sanhedrin was composed of the aristocratic elite of the most important city in Israel. The Roman governor would certainly cooperate with such a group.The Jews deliver Jesus to Pilate “very early in the morning,” probably around 6 am. For Romans, “late morning” in the summer months was before 8 or 9 am. A Roman governor would probably end his public transactions around noon, leaving some time for leisure. In fact, Romans rarely slept in; doing so could carry the implication of drinking or partying the night before.When the Jews deliver Jesus, they avoid entering into the “governor's residence”—the praetorium. There is some debate whether the praetorium was Fortress Antonia, adjoining the temple courts, or the old palace of Herod the Great. The lavishness of Herod's old palace, which would have been preferred by a Roman governor, along with confirmation from other ancient writings seem to support the latter alternative. Either way, why did the Jews not enter the praetorium? Because houses of non-Jews were ritually impure and entering them would render a Jew impure as well, keeping him from fully participating in the Passover festivities. This concern for ritual purity serves as evidence of the aristocrats' hypocrisy: they spent the night ignoring the weightier matters of the law, such as justice and fairness, to then show concern for more superficial rituals. Recall Matthew 23:23-24:“Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law—justice, mercy, and faithfulness! You should have done these things without neglecting the others. Blind guides! You strain out a gnat yet swallow a camel!Notice Pilate's attitude. From Josephus' writings (an ancient Jewish historian) we know that originally Pilate was quite unsympathetic towards the Jewish customs. In John, we find a Pilate much more willing to avoid unnecessary friction. He comes out to meet the Jewish elite, accommodating of the fact that they could not enter the home. However, Pilate also shows some annoyance with the situation. He asks, “What accusation do you bring against this man?” The response is, “If this man were not a criminal, we would not have handed him over to you.” If we read between the lines, Pilate's question does not seem like an honest request for information. He seems to be aware of the accusation but remains unconvinced that this is a matter worthy of his involvement. The Jews insist they would not seek audience before Pilate if Jesus was not really a criminal.The Jewish elite finally speak truly when they say, “We cannot legally put anyone to death.” As I explained last session, only the Roman governor could order a person killed—particularly by crucifixion. Notice, therefore, that the only way in which Jesus' words could be fulfilled (e.g., “And I, when I am lifted up from the earth, will draw all people to myself.” John 12:32) was if the Jews involved the Romans. This was expected, indeed planned, by Jesus.Roman citizens could not be legally crucified, but slaves and provincials could be, generally for rebellion against Rome.Pilate was known for his brutality. He had sometimes executed Jews without trial. The Jewish elite knew that if they wanted Jesus dead, they were asking the right guy. They may have expected no hearing at all, even if Roman law technically required one. But there were politics at play. An overly cruel governor could give rise to revolts by the provincials. In fact, later in his life, Pilate's excessive use of capital punishment cost him his office. We also have other reasons to believe that Pilate may have been trying to be more careful than usual. His patron, Sejanus, was executed in the year 31 AD. If the crucifixion happened in the year 33 AD, then Pilate found himself in a precarious situation with little political support. Even if the crucifixion happened in the year 30 AD (the other widely argued for date), Pilate may have already been feeling the mounting opposition to his patron. Pilate himself was only an equestrian, a class lower than senators. Finally, there is likely some personal animosity at work as well. Pilate had gained some political savvy by this point, but he probably strongly disliked the Jews. Pilate may have been fair to Jesus simply to spite the Jews.Pilate Questions JesusAccording to normal judicial procedure, the accuser spoke first. So, Pilate had to already be aware of the charge of treason when he begins Jesus' interrogation. The question Pilate asks is, “Are you the king of the Jews?” Ain't that the million dollar question! In classic Johannine fashion, this moment drips with irony. Pilate is probably employing sarcasm, perhaps even mockery. But the gospel audience understands that the question is serious—the most important question ever, in fact. Is Jesus the Messiah, the Christ, the High Priest, the King, God himself?Notice that Pilate's question is strange in one regard: so far no one has used his exact terminology. Jesus' detractors do not calling him king of the Jews. Jesus himself does not make the claim with those exact words. The title is not even a traditional Christian confession. Christians will call Jesus Messiah, Christ, Lord, or perhaps even King of Israel or King of Kings, but generally not King of the Jews. There is irony in the fact that a Gentile is one to speak with such insight, even if he spoke more than he knew.Jesus' reply plays on the irony of Pilate's question. Jesus retorts, “Are you saying this on your own initiative, or have others told you about me?” Allow me to rephrase it as, “Oh, so you can tell? You figured it out on your own or someone told you?” Pilate's response makes perfect sense, “I am not a Jew, am I?” In other words, “How would I know? I am not a Jew.”If up to this point the conversation had a mocking tone, it becomes serious as Pilate asks, “Your own people and your chief priests handed you over to me. What have you done?” This is a hefty question. Paraphrased, Pilate says, “Your people wish me to have you killed. Why?” There is also some legalese at play here. If a defendant failed to offer a defense, the judge would ask about the charge three times before convicting the defendant by default.Jesus explains that his kingdom is not of this world. He offers a simple proof. If his kingdom were of this world, his followers would be fighting to free Jesus; they would probably be fighting against Jews to establish Jesus as King and fighting against the Romans to liberate Israel. They are not. “As it is,” meaning, “look around, there is no fighting,” Jesus' kingdom is certainly not political. But Jesus does not deny the charge against him. Jesus affirms he has a kingdom: “my kingdom is not from here.” If Jesus were trying to win his trial, this was not a wise move.Pilate picks up on Jesus' confession. “So you are a king!” To whatever extent Pilate is following standard trial procedure, notice that this is the third time the charge is brought up to the defendant. The defendant's lack of defense will result in a conviction by default. (Although, perhaps the conversation simply developed this way and the governor is not thinking in terms of legal procedure.) For the last time, Jesus fails to defend himself. “You say that I am a king.” This statement can be taken in a few different ways. Jesus may mean it as, “You say I am king because I am.” As an older commentary puts it, “Thou sayest; for I am a king.” Another alternative is that Jesus bypasses the title and instead affirms the substance of the accusation. Then we could rephrase Jesus response as follows: “Is King the proper title for someone like me? I came into the world to testify to the truth. Everyone who belongs to the truth listens to me. Does that make me king?” However we interpret Jesus' response, it is not a denial of the charge against him. Jesus may have sealed his fate.Pilate ends the conversation with another million dollar question, “What is truth?” The true tone and intent behind his questions is hard to discern. Maybe Pilate is mocking Jesus' and his commitment to truth. After all, Pilate lived a life of Roman politics and military prowess. Truth? Who cares. Power—that's what really matters. We can almost hear his argument: “Do you think a man is convicted because he is guilty? He is convicted because he is weak. Do you think the powerful escape justice because they are righteous? Don't be naïve! Do you think only the wicked are conquered and enslaved? We conquer devils and saints alike. Do you think the righteous rule the world? The strong rule over all. Do you think that kings speak only truth? They don't yet go ahead and disagree with them and see what happens. Do you think truth matters at all? Don't be a child.”However, there is a good chance Pilate means his question earnestly. The other gospels tell us that Pilate knew Jesus to be innocent. Moreover, Pilate's wife had received a vision confirming Jesus was blameless and should not be convicted.So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” (For he knew that they had handed him over because of envy.) As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” Matthew 27:17-19We can imagine a corrupt ruler of a corrupt nation being asked by a corrupt ruling council to brutally crucify a man he knows to be innocent and asking himself: “What is truth? Is there anything worth fighting for? Anything worth sacrificing for? If so, what is that truth? Where does it come from?” These could be the questions of a wicked man who is beginning to see that what is right and wrong is not simply a matter of power.Pilate Attempts to Release JesusPilate finds no (legal) fault in Jesus and attempts to release him. Pilate follows a custom of releasing one prisoner during Passover (as scholars call it, the “paschal amnesty custom”). A Roman governor was free to issue amnesties. We have record of Romans sometimes releasing prisoners en masse on local feasts. During their own festivities, Romans usually delayed punishments. So, the custom described in John would not have seemed odd in the ancient world.Pilate gives the Jewish people a choice: Jesus or Barabbas? To Pilate's surprise, the people exclaim: “Barabbas!” There is irony upon irony here. Jesus was accused of being a revolutionary but found to be innocent. Barabbas was an actual revolutionary! Technically, the word used in verse 40 is “robber,” but that was a euphemism for revolutionary. As the NET's translators' note 118 explains:Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lēstēs) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. Moreover, the Jewish leaders allegedly acted against Jesus to prevent a revolution that could destroy Israel. John 11:49-50:Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”Yet, they requested the release of the very type of person who would bring demise to the nation just 40 years later.Abusing the PrisonerThe FloggingJewish law allowed for up to 40 lashings (Deuteronomy 25:3). To make sure that one did not accidentally exceed the lawful numbers of blows, the Jews only dealt 39 lashings. The Romans were not beholden to such a limit. In fact, the text indicates a more severe flogging. As the NET's study note 1 explains:Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person's body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.The Roman scourging could be so severe that sometimes victims that were not sentenced to death died. There are accounts of scourgings that left the victim's bones exposed. It was a horrific practice.Jesus was probably tied to a pillar or post and beaten with flagella, which as the quotation above explains, were leather whips with interspersed knots with pieces of iron or bone, which left skin hanging from the back in bloody strips.The Mocking“The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. They came up to him again and again and said, ‘Hail, king of the Jews!' And they struck him repeatedly in the face.” (John 19:2-3)The crown of thorns may have been made for mockery more than torture, although it may have served both purposes. It was probably made from the branches of an available shrub, such as acanthus. The thorns may have been turned outward to simulate a crown instead of inward to produce bleeding. The main point was making Jesus look like a king to then sarcastically mock him. We have records of the Romans abusing other prisoners, even by adorning them as king as well. So, the scene being described is entirely in keeping with Roman practice.Purple was an expensive dye in the ancient world. Consequently, purple clothing was often worn only by the wealthy elite or royalty. For example, the robes of Hellenistic princes were purple. To complete Jesus' costume, the Roman soldiers give him a purple robe. However, if purple was so expensive, would the soldiers dare waste such an item of clothing? The Gospel of Matthew gives us an important clue. In Matthew 27:28, the same item is described as a “scarlet robe.” A scarlet robe would have been worn by a Roman soldier and it was cheaply dyed in contrast to expensive royal purple—but it resembled a king's robe. Imagine a child pretending to be a superhero. His parent may tie a towel around the child's neck and then refer to it as a cape. On one hand we understand that it is a towel, but on the other hand we clearly understand it is meant to represent a cape and would refer to it as such. Similarly, although the soldiers probably used a scarlet military garment to clothe Jesus, everyone understood it was meant to represent a royal purple robe.Finally, the soldiers chant, “Hail, king of the Jews!” In the Eastern Roman Empire, those who worshipped Cesar would chant “Hail, Cesar!” The soldiers purposely utilize the same chant for Jesus to add to their sarcastic mockery.Pilate's Second AttemptPilate's Attempt to Release JesusAfter the scourging and mockery, Pilate attempts to release Jesus once more. Presumably hoping that the flogging had satiated the Jews' bloodthirst, Pilate presents the horrifically bloodied Jesus to them an exclaims, “I find no reason for an accusation against him.” In other words, “Hasn't this innocent man suffered enough for whatever he did to annoy you? Can we be done with this whole ordeal?” The words that Pilate actually uses carry even more irony. Pilate says, “Behold the man!” This sounds strikingly similar to words of God to the prophet Samuel as God presented Israel's first king:When Samuel saw Saul, the Lord said, “Here is the man that I told you about. He will rule over my people.” 1 Samuel 9:17Moreover, “behold the man” is the whole reason for the gospel. God became man! To quote C.S. Lewis, “The central miracle asserted by Christians is the Incarnation.” Had God not become man there would be no Gospel, there would be no story to tell, there would be no chance of killing God. We should behold indeed!The Jewish religious elite respond by demanding, “Crucify him!” Pilate has no reason to crucify Jesus, so he responds, “You take him and crucify him!” Pilate's response is a bit metaphorical. The Roman soldiers will have to be the ones to carry out the execution, but it will be done so at the behest of the Jews not the Romans. As we will see throughout the next few verses, John does not exculpate Pilate, who is too weak to save a man he believes to be innocent, but the brunt of the guilt for Jesus' execution is placed squarely on the Jewish elite's shoulders.Why do the “chief priests and their officers” demand execution? Because they have a law and according to that law Jesus ought to die for claiming to be the Son of God. Notice this is a different charge from what Pilate was told earlier—that Jesus claimed to be the king of the Jews. However, both charges are related. Since Caesar was understood to be divine, a claim to be a son of a god could be understood by the Romans as a political claim to office. Nonetheless, Pilate seems unconvinced. For Pilate to declare Jesus innocent implies Pilate understood Jesus' claims as merely philosophical, not political.To the reader of John's Gospel, the claim that the law demands Jesus' death because he claims to be God's son would be laughable if it weren't so tragic. The law would certainly demand such a penalty—if the claim were false! That's the whole question. Is Jesus telling the truth or not? Jesus provided miracle after miracle after miracle to substantiate his claims, but nothing sufficed for the religious elite. The careful reader will also detect a deep irony. Jesus is the incarnation of their law (“Now the Word became flesh and took up residence among us.” John 1:14). To say that the law demands the death of Jesus is to say that Jesus demands the death of Jesus.Pilate More Afraid than EverWhen Pilate is informed that Jesus claimed to be the Son of God, he becomes “more afraid than ever.” As a Roman, Pilate would have been familiar with tales of deities appearing in human form and of the harsh consequences to the mortals who rejected them. Consequently, Pilate seems to take the claim of Jesus' divinity quite seriously—ironically, much more seriously than the Jews who witnessed miracle after miracle. A Roman proves more willing to believe the Jewish Messiah than the Jews.Pilate takes Jesus' words so seriously that he immediately grasps the importance of determining Jesus' origin.Recall the following verses:The one who comes from above is superior to all. The one who is from the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is superior to all. He testifies about what he has seen and heard, but no one accepts his testimony. John 3:31-32Then Jesus told them, “I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. For the bread of God is the one who comes down from heaven and gives life to the world.” So they said to him, “Sir, give us this bread all the time!” John 6:32-34Then the Jews who were hostile to Jesus began complaining about him because he said, “I am the bread that came down from heaven,” and they said, “Isn't this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven'?” John 6:41-42The Jews were either too obtuse or too obstinate to understand Jesus when he spoke as being “from heaven,” “from above,” or “from God.” Pilate, who has heard none of these statements, immediately demands such an explanation. “Where do you come from?”Jesus does not respond. In this way, Jesus seals his fate—a fate not brought upon the Jews or the Romans but controlled by Jesus himself all the while.Pilate responds either in annoyance, hostility, or (less likely for a Roman ruler) earnest concern: “Do you refuse to speak to me? Don't you know I have the authority to release you and to crucify you?” If, against the odds, Pilate is truly concerned for Jesus, we could take his statement as: “I have the power to help you, but you have to give me something to work with! Help me help you!” If we understand Pilate's statement to be less friendly, we could rewrite his words as saying: “You dare disrespect me while your life is in my hands!” Perhaps Pilate meant his words both ways. Pilate may have been trying to help Jesus while taking offense that, as a scholar (Brown) points out, “by not answering Jesus is somehow looking down on [Pilate].”Jesus' attitude towards Pilate is wholly unexpected, which may have been what earned him some credibility before the Roman ruler. A prisoner, particularly one facing crucifixion, would praise the judge's integrity. Jesus does nothing of the sort.No Authority Except by GodJesus makes clear to Pilate that no, Jesus' life is not in his hands—not ultimately anyways. Pilate has power over Jesus only because God has made it so. If God had so desired, Pilate would have no authority. This statement is partially exculpatory. Pilate may be choosing incorrectly but at least the situation he finds himself in is not of his own making. The Jewish elite, on the other hand, are much guiltier. This messy situation (to use a severe understatement) was not brought upon them. They caused it.The idea that God establishes and uses rulers is not foreign to scripture. We find it both in the Old and the New Testament. The interaction between God and government is a difficult topic that goes well beyond our current study of John. Merely as a introduction to the topic, I quote other verses that touch on the matter.Some of the key passages in the New Testament include:Let every person be subject to the governing authorities. For there is no authority except by God's appointment, and the authorities that exist have been instituted by God. So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation because it is God's servant for your well-being. Romans 13:1-4aBe subject to every human institution for the Lord's sake, whether to a king as supreme or to governors as those he commissions to punish wrongdoers and praise those who do good. For God wants you to silence the ignorance of foolish people by doing good. 1 Peter 2:13-15Throughout the ages, Christians have interpreted these passages differently. Some take them as universal teachings with no exceptions. They would argue that Christians should obey the government regardless of how wicked it is. Romans 13, for example, was heavily preached by German churches in the 40s to convince Christians to follow the Nazi government. Most Christians have taken a more nuanced approach, recognizing the general principle that Christians should be exemplary citizens for the sake of the Gospel. However, the government should be disobeyed or even opposed in a number of situations, like when the government requires Christians to engage in sinful behavior. Some of the key passages in the Old Testament include:“Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.” Jeremiah 29:7“This is what the Lord says to his chosen one, to Cyrus, whose right hand I hold in order to subdue nations before him, . . .” Isaiah 45:1aThese Old Testament verses may not seem as impactful as the New Testament verses quoted above, but in context they are nothing short of scandalous. The verse in Jeremiah is written as God decrees the exile of the Jews to Babylon, after the Babylonians utterly destroyed the kingdom of Judah and decimated the Israelites. In the midst of the tragedy, as the Jews are carried off as captives and slaves, God commands them to pray for peace and prosperity for the captors! In an unfathomable twist of events, God will use the nation of Babylon—the same nation he used to destroy his people—to prosper his people. The verse in Isaiah has a similar context—God using the Persians to subdue nations. A gentile king is called anointed.God uses rulers, even the evil ones.Pilate's Third AttemptPilate is so impressed by his conversation with Jesus that he is determined to release him. Although I have tried to keep my opinion mostly out of the discussion, I think this is clear evidence that Pilate's dialogue should not be read mostly with a mocking or hostile tone, but in earnest. Some Eastern Christian churches, such as the Ethiopian and Coptic Orthodox Churches hold that Pontius Pilate later converted to Christianity himself. So they revere Pilate as a saint. These conversion narratives are late and hard to rely on as historical accounts, but I think they make more sense of the text than the negative view of Pilate developed by Western tradition.Whether Pilate was beginning to believe Jesus or not ends up becoming irrelevant. The Jews twist his arm. The Jewish elite threaten Pilate that if he lets Jesus go free, they will tell Caesar that Pilate released a man claiming to be king—i.e., a traitor to Caesar! Pilate has a political calculation to make. Could he defend himself of a treason charge? Could he explain that Jesus' kingdom was not of this world? Recall the discussion above regarding Caesar's precarious political support. His patron had either already been killed or there was mounting opposition against him. Caesar himself was nothing more than an equestrian with a questionable record as a governor. Ultimately, is it worth becoming a martyr for Jesus? Alas, despite Pilate's belief that Jesus was innocent, he opts for political expediency. He caves to the threats of the Jews and condemns Jesus to crucifixion. Again, this moment shifts the weight of blame between the Jewish elite and the Roman governor. Pilate was guilty of weakness—he knew what was right but lacked the courage to see it through. The Jewish elite were guilty of deliberate wrongdoing.The trial reaches its climax in a shocking statement. In my opinion, one could argue that all the hypocrisy, antagonism, and wickedness of the Jewish religious elite builds up to this one stupefying statement: “We have no king except Caesar!” The Jewish religion, at its core, believed that God was their ultimate king ruling from everlasting to everlasting. Moreover, God had and would again appoint a human king over the Israelites, but the king would come from their own people. No foreign king could ever be the true king of Israel—much less Caesar who claimed to be divine. I provide scriptural support for these point below.Notice that in the Old Testament, God is called Israel's Judge:I have not done you wrong, but you are doing wrong by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites! Judges 11:27bJudge in this context referred to a political office meaning something akin to ruler.God was not often called King of Israel in the Old Testament, but the implication was always clear from his role, for example, as the one who fought wars for the nation of Israel.Joshua captured in one campaign all these kings and their lands, for the Lord God of Israel fought for Israel. Then Joshua and all Israel returned to the camp at Gilgal. Joshua 10:42-43Indeed, when the Israelites demanded a king “just like all the other nations have,” God decried this as a rejection of his kingship.The Lord said to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king. Just as they have done from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods.” 1 Samuel 8:7-8aWas the concept of demanding a human king intrinsically wrong? No, it was the sinful motives underlying the request that amounted to a rejection of God's authority and plan. In fact, God had promised the Israelites a human king.When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,” you must select without fail a king whom the Lord your God chooses. From among your fellow citizens you must appoint a king—you may not designate a foreigner who is not one of your fellow Israelites. Deuteronomy 17:14-15But regardless of whether a human person ruled over Israel, God's kingship endured forever.But you, O Lord, rule forever, and your reputation endures. Psalm 102:12 (literally “sit enthroned” forever)Moreover, God promised a future king to Israel who would rule forever and bring upon the wonderful promises of the eschaton.For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace. His dominion will be vast, and he will bring immeasurable prosperity. He will rule on David's throne and over David's kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven's Armies will accomplish this. Isaiah 9:6-7With that background in mind, again consider the high priests exclaiming, “We have no king except Caesar!” Caesar was not their king, and he was certainly not their only king. This statement amounts to the kind of blasphemy for which they sought to kill Jesus.Thursday or Friday: When Did Jesus Die?Verse 14 seems to place Jesus' death during Passover (Thursday) instead of the day after (Friday) like all the other Gospels. At least initially, this presents a difficult harmonization question. Are the gospels contradictory with one another? Did John make a mistake? I was going to write somewhat extensively about this question, but I found a great summary of the issue and potential answer:In the Synoptic Gospels, Jesus dies the day after Passover. But in John, it seems like he dies on the Passover. Can these be reconciled?The Last Supper is clearly a Seder, a Passover dinner (Matt 26:17-19). Passover lambs were sacrificed earlier that day, Thursday, Nisan 14. Jesus died the next morning, Friday, Nisan 15. However, at first read, John seems to place Jesus' death on the Passover, making it Friday, Nisan 14 (which would only occur in a different year). The chief priests do not want to enter Pilate's palace so that “they might not be defiled but eat the Passover” (John 18:28), and Pilate sends the titulus (the sign for Jesus' cross) proclaiming Jesus as king on “the day of Preparation of the Passover” (John 19:14).There have been a number of proposals attempting to deal with these two different accounts. Some suggest that John is ignoring historical accuracy to make Jesus' death coincide with the slaying of the Passover lambs. Others suggest that John and the Synoptic authors were using different calendars. Although it is true that some early Jews, most notably the Essenes, followed a different calendar, I don't think that really solves the problem in John.Here's the solution I find most likely. “Day of preparation” (παρασκευή, paraskeuē) is also the standard word for “Friday” for early Jews and Christians, since Jewish households had to prepare for the Sabbath every Friday. John clearly means Friday, since he says that this παρασκευή was the day before Sabbath (John 19:31). The other Synoptic Gospels also call the day of the crucifixion παρασκευή (Matt 27:62, Mark 15:42, Luke 23:54). So the phrase “Preparation of Passover” (παρασκευὴ τοῦ πάσχα) can simply mean “Friday of Passover [week]” rather than “preparation for Passover.” That makes it the same day and date as the accounts in the Synoptic Gospels.What about the chief priests' desire to “eat Passover” that night, after Jesus' death? (John 19:31) While this is definitely evidence for the belief that John has a different chronology, there is a reasonable explanation. Passover is not only a single meal, but a week of festivities, with more than one sacred meal. The chief priests would be more likely than most Jews to be involved in multiple rituals during Passover week, and all of them would have required ritual purity.Personally, I find the suggestion that John got the crucifixion day wrong to be so unlikely as to be untenable. Even if we took the most liberal understanding of the Fourth Gospel's authorship and postulated it was not written by John or his disciples, the other gospels were already popular. The author of the Fourth Gospel, whoever he was, would have known exactly when the crucifixion occurred. The suggestion that John moves the date of the crucifixion to make a theological point seems to me also highly unlikely. Sure, ancient authors were allowed, even expected, to take more liberties when writing a narrative than a modern author might. But there is no indication in the text that John is writing anything but an accurate and chronological description of events. He even provides the time of day in which the events occur. To take this interpretation is to severely undermine the historical reliability of the Fourth Gospel.

Scripture Reading: John 18:1-27 [originally the post read “John 18:1-40,” but we could not cover all the material] When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it. 2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times with his disciples.) 3 So Judas obtained a squad of soldiers and some officers of the chief priests and Pharisees. They came to the orchard with lanterns and torches and weapons.4 Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?” 5 They replied, “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 6 So when Jesus said to them, “I am he,” they retreated and fell to the ground. 7 Then Jesus asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 8 Jesus replied, “I told you that I am he. If you are looking for me, let these men go.” 9 He said this to fulfill the word he had spoken, “I have not lost a single one of those whom you gave me.”10 Then Simon Peter, who had a sword, pulled it out and struck the high priest's slave, cutting off his right ear. (Now the slave's name was Malchus.) 11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?”12 Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up. 13 They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)15 Simon Peter and another disciple followed them as they brought Jesus to Annas. (Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest's courtyard.) 16 But Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside. 17 The girl who was the doorkeeper said to Peter, “You're not one of this man's disciples too, are you?” He replied, “I am not.” 18 (Now the slaves and the guards were standing around a charcoal fire they had made, warming themselves because it was cold. Peter also was standing with them, warming himself.)19 While this was happening, the high priest questioned Jesus about his disciples and about his teaching. 20 Jesus replied, “I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said. They know what I said.” 22 When Jesus had said this, one of the high priest's officers who stood nearby struck him on the face and said, “Is that the way you answer the high priest?” 23 Jesus replied, “If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me?” 24 Then Annas sent him, still tied up, to Caiaphas the high priest.25 Meanwhile Simon Peter was standing in the courtyard warming himself. They said to him, “You aren't one of his disciples too, are you?” Peter denied it: “I am not!” 26 One of the high priest's slaves, a relative of the man whose ear Peter had cut off, said, “Did I not see you in the orchard with him?” 27 Then Peter denied it again, and immediately a rooster crowed.28 Then they brought Jesus from Caiaphas to the Roman governor's residence. (Now it was very early morning.) They did not go into the governor's residence so they would not be ceremonially defiled, but could eat the Passover meal. 29 So Pilate came outside to them and said, “What accusation do you bring against this man?” 30 They replied, “If this man were not a criminal, we would not have handed him over to you.”31 Pilate told them, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.” 32 (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.)33 So Pilate went back into the governor's residence, summoned Jesus, and asked him, “Are you the king of the Jews?” 34 Jesus replied, “Are you saying this on your own initiative, or have others told you about me?” 35 Pilate answered, “I am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?”36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here.” 37 Then Pilate said, “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38 Pilate asked, “What is truth?”When he had said this he went back outside to the Jewish leaders and announced, “I find no basis for an accusation against him. 39 But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?” 40 Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.)Main ThemesThe Passion NarrativeChapter18 puts us squarely within the “passion narrative.” As one website summarizes:The term “passion narrative” is used primarily to refer to the accounts given in the canonical gospels of the suffering and death of Jesus. Generally, scholars treat the passion narratives as beginning with Jesus' agony and arrest in Gethsemane and concluding with his burial. The sections to which these narratives are typically assigned consist therefore of Matthew 26:30–27:66, Mark 14:26–15:47, Luke 22:39–23:56, and John 18:1–19:42.The passion narratives (plural, to refer to the different passion narratives in each gospel) are quite unique in their literary genre. The Gospels resemble the genre of ancient biographies. Ancient biographies ending with the subjects' deaths were not unusual, but they rarely ended with the subjects' martyrdom. If considered on their own (not within the larger context of each gospel), the passion narratives resemble martyr stories but even this comparison is not perfect. The shared elements with ancient martyrdom narratives include a righteous person's unjust death, betrayal, refusal to compromise, and sentencing. However, the passion narratives do not include other distinctive elements of martyr narratives, such as sensationalistic details, interpretive speeches, and vengeful threats. The passion narratives are also different from the typical Greek apotheosis stories. Jesus is not promoted into divinity (e.g., like when Hercules turns “shiny” in the animated Disney movie); Jesus returns to his preexistent glory with the Father. All this has led at least one scholar (Theissen) to claim that, “There is no analogy to the Passion narrative in all of ancient literature.” To whatever extent this is an overstatement, it is not far off the mark.The High Priest and the SanhedrinThe High PriestThe High Priesthood was a religious office instituted in the Old Testament by God (see, e.g., Exodus 28). By Jesus' day, the office was quite different. According to the Old Testament, the office was held for life and was hereditary. In the first century, the office was appointed and held at the pleasure of the emperor and his political delegates. Thus, Quirinius appointed Annas, Gratus appointed Caiaphas, and Vitellius retired Caiaphas. In the Old Testament, only one person was referred to as the High Priest. In the first century, the High Priest and his sons were commonly referred to as high priests. Finally, the High Priest was meant to hold an incredibly important religious role, which was a linchpin of the Israelite's religion. As such, we might expect the high priests in Jesus' day to be Pharisees, given their religious fanaticism. Surprisingly, however, the office was dominated by Sadducees.The SadduceesWho were the Sadducees? As one Christian website explains:The Sadducees were an aristocratic class connected with everything going on in the temple in Jerusalem. They tended to be wealthy and held powerful positions, including that of chief priests and high priest, and they held the majority of the 70 seats of the ruling council called the Sanhedrin.The Sadducees worked hard to keep the peace by agreeing with the decisions of Rome (Israel at the time was under Roman control), and they seemed to be more concerned with politics than religion. Because they were accommodating to Rome and were the wealthy upper class, they did not relate well to the common man, nor did the common man hold them in high opinion. The commoners related better to those who belonged to the party of the Pharisees. Though the Sadducees held the majority of seats in the Sanhedrin, history indicates that much of the time they had to go along with the ideas of the Pharisaic minority, because the Pharisees were more popular with the masses.Not all priests were Sadducees, but many of them were. The Sadducees preserved the authority of the written Word of God, especially the books of Moses (Genesis through Deuteronomy). While they could be commended for this, they definitely were not perfect in their doctrinal views. The following is a brief list of Sadducean beliefs that contradict Scripture:1. The Sadducees were extremely self-sufficient to the point of denying God's involvement in everyday life.2. They denied any resurrection of the dead (Matthew 22:23; Mark 12:18–27; Acts 23:8). Due to this belief, the Sadducees strongly resisted the apostles' preaching that Jesus had risen from the dead.3. They denied the afterlife, holding that the soul perished at death and therefore denying any penalty or reward after the earthly life.4. They denied the existence of a spiritual world, i.e., angels and demons (Acts 23:8).Notice what an odd bunch the Sadducees were. They used the biblical tradition as a set of societal rules but denied the underlying spiritual realities. Without an after life, the resurrection of the dead, or even a spiritual world, the Old Testament is rendered nearly meaningless. Judgment, atonement, and the eschaton become, at most, symbolic. God, if real at all, ought to be followed to avoid his wrath, have a pleasant life, and a prosperous nation. When I think about it, the Sadducees don't sound that odd. In fact, they sound oddly familiar.Sadducees were rarely concerned with purity rules, particularly the extrabiblical ones followed by the Pharisees. They were much more concerned with politics. And these were the people that dominated the priesthood, the high priesthood, and Jerusalem's ruling council—the Sanhedrin.The SanhedrinThe Sanhedrin was a municipal aristocracy. Large cities in the ancient world often had their own senates or ruling councils. They would be comprised of the wealthy elite. In the case of the Sanhedrin, although a municipal group, its power influenced national affairs. Because the group was dominated by Sadducees, it was more of a political council with a religious veneer than a religious council with political power. Tradition indicates the group had 71 members, although this may have been more of an average rather than an exact number. Some or most of the members may have been appointed by the local rulers, such as Herod. Also according to tradition, the group met in the Chamber of Hewn Stone on the Temple Mount.The Romans were glad to interact with and delegate to local councils. The Roman justice system worked with a system of delatores instead of prosecutors. A local individual or group would accuse and then testify against an alleged criminal. Local councils could also issue sentences and administer punishments themselves, without involving the Romans. The Romans, however, reserved the power of capital punishment. Part of the reason for this limitation on local councils was to prevent them from executing fellow provincials for being pro-Roman.Betrayal and ArrestAfter Jesus concludes his speech (recall chapters 13 through 17), he goes out with his disciples to the Kidron Valley. This valley is east of Jerusalem and separates the Temple Mount from the Mount of Olives. A creek is found at the bottom of the valley, but it is dry much of the year. The valley runs all the way to the Dead Sea. The Old Testament refers to part of this valley as the "Valley of Josaphat." The location is relevant to some eschatological prophecies.Jesus reaches an orchard or garden, depending on the translation. At the time, gardens were often enclosed by walls, but that may not be in view here. The word orchard may be a better translation considering that the Gospel of Mark calls the place Gethsemane, which means “olive press.” So, Jesus probably reaches an olive orchard with an olive press as part of the agricultural unit.Judas knew this place because Jesus often met there with his disciples. Judas guides a “squad of soldiers” and some officers of the chief priests and Pharisees. The term translated as “squad of soldiers” is literally “cohort.” As translators' note 6 in the NET explains:Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one-tenth of a legion). It was under the command of a χιλίαρχος (chiliarchos, v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.However, the matter is not quite as straightforward as the translators' note may lead us to believe. Although the term cohort is certainly a Roman one, such military terms had long been transferred to Jewish soldiers. It is more historically probable that the arrest did not involve Roman authorities, which have not been alerted yet in the story. Neither the Synoptics nor John's Gospel seem to involve the Romans at this point in the story.Notice that the soldiers come with lanterns and torches. Although this could simply imply it was dark, it may also suggest that the authorities expected Jesus to run and a chase to ensue. That did not occur. Jesus turns himself in since “he knew everything that was going to happen to him.”In the Synoptics, Judas identifies Jesus with a kiss. In the Gospel of John, the author omits that detail and jumps straight to the dialogue.I Am HeThe dialogue between Jesus and the arresting authorities has a seemingly strange moment. Jesus asks, “Who are you looking for?” They reply, “Jesus the Nazarene.” Jesus responds, “I am he.” Upon saying this, “they retreated and fell to the ground.” Why? As translators' note 16 to the NET explains (quoted only in part):When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus' unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene, but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.”Jesus identifies himself with a formula that sounds like he is calling himself God. Everyone present certainly takes it as such and reacts to the deadly blasphemy. They drop to the ground almost as if to avoid the lightning that was sure to strike from the sky—so grievous was the offense.Peter's ResistanceThe Synoptics do not tell us who reacts violently during Jesus' arrest. The Gospel of John does: Peter. It even tells us the name of the victim, Malchus. Perhaps the earlier gospels omitted this information to protect Peter from arrest and prosecution. John, writing years later, can provide people's identities without problem.Peter's brave attack creates a striking backdrop against his impending abandonment of Jesus. As Craig Keener points out, “Loyalty with a weapon in one's hand and hope of messianic help is not the same as loyalty when self-defense is impossible . . . .”Why Peter harmed only Malchus' ear is unclear. The chances that Peter was confident and dexterous enough with a blade to do so on purpose are slim to none. Peter may have meant a much more serious wound to the face or neck, and Malchus may have partially moved out of the way.Jesus rebukes Peter and insist Jesus must “drink the cup” that the Father has given him. What is this “the cup?” The cup is a symbol of judgment often employed in the Old Testament. For example:May he rain down burning coals and brimstone on the wicked! A whirlwind is what they deserve. (In Hebrew, the literal text says, “[may] a wind of rage [be] the portion of their cup.”) Psalm 11:6You have made your people experience hard times; you have made us drink intoxicating wine. Psalm 60:3You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer. For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (you prophets), and covered your heads (you seers). Isaiah 29:9-10Wake up! Wake up! Get up, O Jerusalem! You drank from the cup the Lord passed to you, which was full of his anger. You drained dry the goblet full of intoxicating wine. Isaiah 51:17Annas and CaiaphasAnnas and the Corrupt TrialUpon arrest, Jesus is first taken to Annas, the father-in-law of Caiaphas “who was high priest that year.” Please recall the discussion of the high priesthood above. According to Jewish law, the high priest was to serve for life. Now that the Romans had conquered the Jews, the high priest could be changed at the whim of the Roman authorities. That was the case with Annas. He had been appointed high priest by the Romans and was later deposed by them. However, there are strong indications that Annas held on to the powerful office albeit unofficially. After Annas left office, all five of his sons followed in office. In all likelihood, Annas remained the powerful figure pulling the strings of his children. Also, Annas was probably still viewed by the people of Israel as the true high priest. John outright refers to him as the high priest while also acknowledging that technically Caiaphas was the high priest that year. All this explains why Jesus was first brought to him although officially Annas held no office.Beginning with Annas, the Jewish trial of Jesus shows evidence of corruption. For example, Pharisaic tradition prohibited a single individual from acting as judge. Perhaps Annas, who was a Sadducee and not a Pharisee, could be excused from such a requirement. There were other irregularities, however. To the extent that later rabbinic sources give us insight into Jewish first century practices, judges were meant to conduct capital trials during daylight (this may explain the brief meeting with Caiaphas early in the morning), trials should not occur on the eve of or during a Sabbath or festival (although emergency situations could justify doing so), Pharisaic tradition required a day to pass before issuing a verdict of condemnation (Sadducees may not have felt bound to this tradition), and the Sanhedrin was supposed to meet in the Chamber of Hewn Stone. Most importantly, Jewish law forbade false witnesses. The penalty for a false witness in a capital case was death. Although not found in John, the other gospels mention such false witnesses (e.g., Matthew 26:59).The original audience of John's Gospel would have picked up on the irregularities. Yet, they also would have never expected otherwise. The law in the first century unabashedly favored the wealthy and powerful. There was no expectation of fairness.Annas Questions JesusAnnas questions Jesus regarding his disciples and his teachings. Although the text does not say, we can make an educated guess that Annas probably focused on statements like Jesus' threat against the temple (“Jesus replied, ‘Destroy this temple and in three days I will raise it up again.' Then the Jewish leaders said to him, ‘This temple has been under construction for 46 years, and are you going to raise it up in three days?'” John 2:19-20); Jesus' blasphemous claims (“‘The Father and I are one.' The Jewish leaders picked up rocks again to stone him to death. Jesus said to them, ‘I have shown you many good deeds from the Father. For which one of them are you going to stone me?' The Jewish leaders replied, ‘We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.'” John 10:30-33); and the violent or sacrilegious behavior of Jesus' disciples (“Then Simon Peter, who had a sword, pulled it out and struck the high priest's slave, cutting off his right ear.” John 18:10).Jesus does not directly address the accusations. There might be a legal strategy at work. There is some indication (although from later sources), that a Jewish tribunal could not condemn a prisoner based solely on his own testimony in a capital case. Another possibility is that since Jesus had been confronted by the authorities in public and been vindicated in public (e.g., “The officers replied, ‘No one ever spoke like this man!'” John 7:46), this trial was inappropriate, in a similar way that we prohibit double jeopardy. Regardless of whether the author intends us to pick up on such legal tactics, Jesus certainly does not display the submissive behavior expected of him. Most prisoners brought before an aristocratic tribunal would have known to act self-effacingly and highly adulatory of the authorities.Jesus' response to Annas' questioning makes perfect sense. (“I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret. Why do you ask me? Ask those who heard what I said. They know what I said.” John 18:20-21) Whatever the accusations may be of him, why is an investigation required (i.e., a trial with testimony and evidence)? Jesus taught publicly. There is nothing to discover. Surely if Jesus said anything worthy of death in public, there would have been public opposition. Both Jews and Romans were highly suspicious of secret religious groups—a prejudice on which Annas' questioning is predicated. Jesus makes clear he is not part of a secret sect. Moreover, Jesus' response has an implied accusation. He taught in public. The religious elite, however, arrested him in secret.Annas strikes Jesus because of his disrespect. In Annas' mind, Jesus ought to beg not challenge. Striking the prisoner during questioning would have violated Jewish law, but as I discussed above, no ancient listener would be surprised by a member of the elite taking certain liberties. Jesus' response to the strike is another challenge. (“If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me? John 18:23) If Annas has struck Jesus without reason, then the one who has broken the law is Annas while Jesus remains blameless.Caiaphas Takes Jesus to the RomansAnnas sends Jesus to Caiaphas. Caiaphas is the one to turn Jesus in to the Romans. There are a few reasons this was the case. Primarily, we must remember that Caiaphas was technically holding the office of high priest that year. Annas could pull the strings in the background, but Caiaphas' rubber stamp was still required. Also, and this is much more speculative, Jewish law may have required a daytime trial in a capital case. A brief, early morning hearing with Caiaphas may have technically fulfilled this requirement.Peter's DenialsPeter denies Jesus three times. The first denial is found in verses 15 through 18. An anonymous disciple introduces Peter into the high priest's household. The level of acquaintance between the unknown disciple and the high priest is not described. It could range from a person who regularly supplied the high priest's household (for example, of fish) and had therefore met his servants, to a person who was a true friend of someone in the high priest's household. One could speculate regarding the identity of this disciple, but there is no indication that he was even one of the twelve. The options are too many.In verse 17, the slave girl at the door asks, or perhaps the better word is accuses, “You're not one of this man's disciples too, are you?” Perhaps she remembered having seen Peter with Jesus. Maybe Peter's Galilean accent gave him away. Peter, now surrounded by the high priest's slaves and guards, responds, “I am not.” Given the value of honor towards one's teacher, Peter's behavior would have been seen as bringing shame not only upon himself but upon Jesus as well. Peter fails to do what Jesus requires, “The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life. If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.” John 12:25-26Peter's second and third denials are described in verses 25 through 27. In verse 25, “they” recognize him—probably servants of the high priest. Again we are not told how he is recognized. Peter emphatically denies being one of Jesus disciples, “I am not!” Finally, a relative of Malchus—the man Peter attacked and cut off his ear—recognizes Peter. Then the most damning accusation is made, “Did I not see you in the orchard with him?” Peter had attacked (with probable lethal intent) a servant of the arresting officials. If Peter were identified, he could have been properly sentenced. Peter denies Jesus one more time and the rooster crows.The rooster crowing marks the climax, though not the end, to Peter's story. The words of Jesus are fulfilled. Recall John 13:31-38:31 When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and he will glorify him right away. 33 Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish religious leaders, ‘Where I am going you cannot come,' now I tell you the same.34 “I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. 35 Everyone will know by this that you are my disciples—if you have love for one another.”36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow me now, but you will follow later.” 37 Peter said to him, “Lord, why can't I follow you now? I will lay down my life for you!” 38 Jesus answered, “Will you lay down your life for me? I tell you the solemn truth, the rooster will not crow until you have denied me three times!Notice that Peter's denials are interspersed with Jesus' fearless responses to the high priest. This literary device creates a stark comparison between he who is willing to lay down his life and he who is not. Notice as well that Peter's later restoration (John 21:7-ff) provides hope for all those who have faltered.[The blog post section that follows was not covered during the session and was copied to the following session.]PilateThe Jewish authorities sentence Jesus. Jesus' apostles—most notably Peter—desert him. Then the time comes for the Romans to get involved.The first question we ought to ask is: why? Why must the Romans be involved at all? I have discussed this already, so I will be brief. The Romans depended on delatores—accusers—to bring criminals to justice. These accusers could be individuals or councils, such as the Sanhedrin. In particular, the Sanhedrin was composed of the aristocratic elite of the most important city in Israel. The Roman governor would certainly cooperate with such a group.The Jews deliver Jesus to Pilate “very early in the morning,” probably around 6 am. For Romans, “late morning” in the summer months was before 8 or 9 am. A Roman governor would probably end his public transactions around noon, leaving some time for leisure. In fact, Romans rarely slept in; doing so could carry the implication of drinking or partying the night before.When the Jews deliver Jesus, they avoid entering into the “governor's residence”—the praetorium. There is some debate whether the praetorium was Fortress Antonia, adjoining the temple courts, or the old palace of Herod the Great. The lavishness of Herod's old palace, which would have been preferred by a Roman governor, along with confirmation from other ancient writings seem to support the latter alternative. Either way, why did the Jews not enter the praetorium? Because houses of non-Jews were ritually impure and entering them would render a Jew impure as well, keeping him from fully participating in the Passover festivities. This concern for ritual purity serves as evidence of the aristocrats' hypocrisy: they spent the night ignoring the weightier matters of the law, such as justice and fairness, to then show concern for more superficial rituals. Recall Matthew 23:23-24:“Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law—justice, mercy, and faithfulness! You should have done these things without neglecting the others. Blind guides! You strain out a gnat yet swallow a camel!Notice Pilate's attitude. From Josephus' writings (an ancient Jewish historian) we know that originally Pilate was quite unsympathetic towards the Jewish customs. In John, we find a Pilate much more willing to avoid unnecessary friction. He comes out to meet the Jewish elite, accommodating of the fact that they could not enter the home. However, Pilate also shows some annoyance with the situation. He asks, “What accusation do you bring against this man?” The response is, “If this man were not a criminal, we would not have handed him over to you.” If we read between the lines, Pilate's question does not seem like an honest request for information. He seems to be aware of the accusation but remains unconvinced that this is a matter worthy of his involvement. The Jews insist they would not seek audience before Pilate if Jesus was not really a criminal.The Jewish elite finally speak truly when they say, “We cannot legally put anyone to death.” As I explained above, only the Roman governor could order a person killed—particularly by crucifixion. Notice, therefore, that the only way in which Jesus' words could be fulfilled (e.g., “And I, when I am lifted up from the earth, will draw all people to myself.” John 12:32) was if the Jews involved the Romans. This was expected, indeed planned, by Jesus.Roman citizens could not be legally crucified, but slaves and provincials could be, generally for rebellion against Rome.Pilate was known for his brutality. He had sometimes executed Jews without trial. The Jewish elite knew that if they wanted Jesus dead, they were asking the right guy. They may have expected no hearing at all, even if Roman law technically required one. But there were politics at play. An overly cruel governor could give rise to revolts by the provincials. In fact, later in his life, Pilate's excessive use of capital punishment cost him his office. We also have other reasons to believe that Pilate may have been trying to be more careful than usual. His patron, Sejanus, was executed in the year 31 AD. If the crucifixion happened in the year 33 AD, then Pilate found himself in a precarious situation with little political support. Even if the crucifixion happened in the year 30 AD (the other widely argued for date), Pilate may have already been feeling the mounting opposition to his patron. Pilate himself was only an equestrian, a class lower than senators. Finally, there is likely some personal animosity at work as well. Pilate had gained some political savvy by this point, but he probably strongly disliked the Jews. Pilate may have been fair to Jesus simply to spite the Jews.Pilate Questions JesusAccording to normal judicial procedure, the accuser spoke first. So, Pilate had to already be aware of the charge of treason when he begins Jesus' interrogation. The question Pilate asks is, “Are you the king of the Jews?” Ain't that the million dollar question! In classic Johannine fashion, this moment drips with irony. Pilate is probably employing sarcasm, perhaps even mockery. But the gospel audience understands that the question is serious—the most important question ever, in fact. Is Jesus the Messiah, the Christ, the High Priest, the King, God himself?Notice that Pilate's question is strange in one regard: so far no one has used his exact terminology. Jesus' detractors do not calling him king of the Jews. Jesus himself does not make the claim with those exact words. The title is not even a traditional Christian confession. Christians will call Jesus Messiah, Christ, Lord, or perhaps even King of Israel or King of Kings, but generally not King of the Jews. There is irony in the fact that a Gentile is one to speak with such insight, even if he spoke more than he knew.Jesus' reply plays on the irony of Pilate's question. Jesus retorts, “Are you saying this on your own initiative, or have others told you about me?” Allow me to rephrase it as, “Oh, so you can tell? You figured it out on your own or someone told you?” Pilate's response makes perfect sense, “I am not a Jew, am I?” In other words, “How would I know? I am not a Jew.”If up to this point the conversation had a mocking tone, it becomes serious as Pilate asks, “Your own people and your chief priests handed you over to me. What have you done?” This is a hefty question. Paraphrased, Pilate says, “Your people wish me to have you killed. Why?” There is also some legalese at play here. If a defendant failed to offer a defense, the judge would ask about the charge three times before convicting the defendant by default.Jesus explains that his kingdom is not of this world. He offers a simple proof. If his kingdom were of this world, his followers would be fighting to free Jesus; they would probably be fighting against Jews to establish Jesus as King and fighting against the Romans to liberate Israel. They are not. “As it is,” meaning, “look around, there is no fighting,” Jesus' kingdom is certainly not political. But Jesus does not deny the charge against him. Jesus affirms he has a kingdom: “my kingdom is not from here.” If Jesus were trying to win his trial, this was not a wise move.Pilate picks up on Jesus confession. “So you are a king!” To whatever extent Pilate is following standard trial procedure, notice that this is the third time the charge is brought up to the defendant. The defendant's lack of defense will result in a conviction by default. (Although, perhaps the conversation simply developed this way and the governor is not thinking in terms of legal procedure.) For the last time, Jesus fails to defend himself. “You say that I am a king.” This statement can be taken in a few different ways. Jesus may mean it as, “You say I am king because I am.” As an older commentary puts it, “Thou sayest; for I am a king.” Another alternative is that Jesus bypasses the title and instead affirms the substance of the accusation. Then we could rephrase Jesus response as follows: “Is King the proper title for someone like me? I came into the world to testify to the truth. Everyone who belongs to the truth listens to me. Does that make me king?” However we interpret Jesus' response, it is not a denial of the charge against him. Jesus may have sealed his fate.Pilate ends the conversation with another million dollar question, “What is truth?” The true tone and intent behind his questions is hard to discern. Maybe Pilate is mocking Jesus' and his commitment to truth. After all, Pilate lived a life of Roman politics and military prowess. Truth? Who cares. Power—that's what really matters. We can almost hear his argument: “Do you think a man is convicted because he is guilty? He is convicted because he is weak. Do you think the powerful escape justice because they are righteous? Don't be naïve! Do you think only the wicked are conquered and enslaved? We conquer devils and saints alike. Do you think the righteous rule the world? The strong rule over all. Do you think that kings speak only truth? If not, go ahead and disagree with them and see what happens. Do you think truth matters at all? Don't be a child.”Maybe Pilate means his question earnestly. The other gospels tell us that Pilate knew Jesus to be innocent. Moreover, Pilate's wife had received a vision confirming Jesus was blameless and should not be convicted.So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” (For he knew that they had handed him over because of envy.) As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” Matthew 27:17-19We can imagine a corrupt ruler of a corrupt nation being asked by a corrupt ruling council to brutally crucify a man he knows to be innocent and asking himself: “What is truth? Is there anything worth fighting for? Anything worth sacrificing for? If so, what is that truth? Where does it come from?” These could be the questions of a wicked man who is beginning to see that what is right and wrong is not simply a matter of power.Pilate Attempts to Release JesusPilate finds no (legal) fault in Jesus and attempts to release him. Pilate follows a custom of releasing one prisoner during Passover (as scholars call it, the “paschal amnesty custom”). A Roman governor was free to issue amnesties. We have record of Romans sometimes releasing prisoner en masse on local feasts. During their own festivities, Romans usually delayed punishments. So, the custom described in John would not have seemed odd in the ancient world.Pilate gives the Jewish people a choice: Jesus or Barabbas? To Pilate's surprise, the people exclaim: “Barabbas!” There is irony upon irony here. Jesus was accused of being a revolutionary but found to be innocent. Barabbas was an actual revolutionary! Technically, the word used in verse 40 is “robber,” but that was a euphemism for revolutionary. As the NET's translators' note 118 explains:Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lēstēs) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. Moreover, the Jewish leaders allegedly acted against Jesus to prevent a revolution that could destroy Israel. John 11:49-50:Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all! You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”Yet, they requested the release of the very type of person who would bring demise to the nation just 40 years later.

Britt and Chris discuss Peeta's hijacking, Prim advocating for Katniss, District 2's mining history, Capitol executions, and even some cute fanfic ideas! They also think about the POVs of Delly, Prim, and Sejanus (yes, of course Britt brings him in). Please tell a geeky friend about us and leave a review on your podcast app! And, if you really enjoy our content, consider becoming one of our amazing patrons and get even more of it for just $1 per month here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Welcome back, tributes! This week Emily and Holly dive into a character analysis on Sejanus Plinth. Brought to you all the way from District 2, Sejanus is the perfect character to love and hate all at once! We discuss our favorite Sejanus moments, his worst decisions, and Josh's upcoming performance. What are your favorite parts of Sejanus? Why did Suzanne write his character in? Share your thoughts on this episode (especially any Sejanus opinions) with us on our social media @intothearenapodcast ! Join us for Tribute Talk every Monday night live @6PM PST/9PM EST on YouTube, and stream the episodes after wherever you get your podcasts!

Welcome back, tributes! This week, Emily and Holly debate the Enneagram types of the six main characters from The Hunger Games and The Ballad of Songbirds and Snakes. We were so excited to talk about Katniss, Peeta, Gale, Snow, Lucy Gray, and Sejanus and their Enneagram types. Who is a textbook 3? Who is a textbook 8? Who does Emily think is type 1? For more information on the Enneagram test/personality typing: https://www.enneagraminstitute.com/ Join us for tribute talk, tomorrow at 6PM PST/9PM EST. We are so excited to celebrate the first official day of filming for The Ballad of Songbirds and Snakes! Share your thoughts with us on our social media @Intothearenapodcast on Youtube, Instagram, Facebook, TikTok, and more!

Welcome back tributes! This week we have another fun episode! We've been curating our Ballad playlists and are ready to share our picks--join us as we break down each track! Coryo having a mental breakdown to the tune of Kanye West's Fade? What's Sejanus' emo anthem? And why does every Billie Eilish song work so well? Head over to our YouTube channel to find our full playlists and have a listen! Don't forget to connect with us on social media @intothearenapodcast and share with us your own Ballad playlist picks!

Nero, Piso, Geta, Sejanus, Domitianus, Hatshepsut – många viktiga personer från antiken skulle vi egentligen inte veta om. Efter sin bortgång drabbades de av damnatio memoriae – utraderandet av deras existens. Avbildningar och namn, allt skulle bort. I vissa fall rensades det mesta bort, i andra verkar det ha varit mer halvhjärtat. Men varför drabbades just dessa personer av damnatio? Följ med oss in i en värld av borthuggna bilder, förstörda tavlor och grymma (!) straff.

Rebekah, Bre, and Jess talk about chapters 28 through the end and basically curse Snow the entire time, cry over Sejanus, and wonder where in the world Lucy Grey went. Joins in as we drink Bog Water and question why we always chose such messed up books. Next week we start off with The Hunger Games, we can't wait to see you! As always, this is Suzanne Collins' world and we are just passing through. Instagram and TikTok: @tipsybookreads Email: tipsybookreads@gmail.com

Meggie and Laura are once again joined by Brooke Smith and Ryan Stevens (hosts of Nation of Animation) to wrap up all their thoughts and feelings on the second half of the Hunger Games prequel. Coriolanus Snow really wants just three things: Lucy, Sejanus to leave him alone, and all the birds to go away. Let's just say it's a ... unprecedented turn for the story to take? Either way you don't want to miss this foursome's hot takes as they rehash their likes (and mostly dislikes) from their time reading. 

Subscribe to the podcast!  https://podfollow.com/everythingeverywhere/ The second Roman emperor was Tiberius. His right-hand man was the leader of his Praetorian Guard, Lucius Aelius Seianus, known to us as Sejanus.  Over the years, Sejanus slowly gained power and influence as well as a host of enemies throughout Rome. Eventually, however, all of his social-climbing and power acquisition eventually came to an end in one spectacular and disastrous day. Learn more about Sejanus and his spectacular downfall, on this episode of Everything Everywhere Daily.   -------------------------------- Associate Producers: Peter Bennett & Thor Thomsen   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere   Discord Server: https://discord.gg/UkRUJFh   Instagram: https://www.instagram.com/everythingeverywhere/ Twitter: https://twitter.com/everywheretrip Reddit: https://www.reddit.com/r/EEDailyPodcast/ Website: https://everything-everywhere.com/everything-everywhere-daily-podcast/

This week, Chris and Brittany talk about Class in the Hunger Games and the Ballad of Songbirds and Snakes, featuring discussions on Coriolanus' and Sejanus' upbringings, how the tesserae reveal the classist implications of the Hunger Games, and the intersections between class and language, gender, and law in Panem. Please tell a geeky friend about us and leave a review on your podcast app! And, if you really enjoy our content, consider becoming one of our amazing patrons and get even more of it for just $1 per month here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Subscribe to the podcast!https://podfollow.com/everythingeverywhere/ The second Roman emperor was Tiberius. His right-hand man was the leader of his Praetorian Guard, Lucius Aelius Seianus, known to us as Sejanus.  Over the years, Sejanus slowly gained power and influence and a host of enemies throughout Rome. Eventually, however, all of his social-climbing and power acquisition eventually came to an end in one spectacular and disastrous day. Learn more about Sejanus and his spectacular downfall, on this episode of Everything Everywhere Daily.   https://Everything-Everywhere.com/scottevest -------------------------------- Associate Producer Thor Thomsen   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere   Discord Server: https://discord.gg/UkRUJFh   Instagram: https://www.instagram.com/everythingeverywhere/ Twitter: https://twitter.com/everywheretrip Reddit: https://www.reddit.com/r/EEDailyPodcast/ Website: https://everything-everywhere.com/everything-everywhere-daily-podcast/

Jump into the Cross this morning as we encounter 3 different people and how they reacted to it. The big question is, how will you react after seeing it clearly. Tune in to be challenged and encouraged. Help us advance the Kingdom, support our online ministry (harmonychurch.cc/give). Got kids? Check out Harmony Kids online (updated weekly) https://www.harmonychurch.cc/harmony-kids-online/! ------------------- Sermon Notes Slide Key: Sermons always start with “OPENING ILLUSTRATION:” and end with “CLOSING ILLUSTRATION:"All scriptures are NIV unless otherwise notedBold = Slide textBold Red = Scriptures (please reflect formatting of scripture on slides, i.e. - underlines, italics, etc.)“b" or “B” on a line by itself = Slide break/New slideBold ALL CAPS WORDS = heading to be ignored[some text] = programming notes to be paid attention to ----------------------------- OPENING ILLUSTRATION:[have the cross towards front of the stage for the invitation time]The Cross in 3 Encounters b Pontius Pilate: He had a penchant for cruelty to the Jews.  Not just cruelty, but baiting the Jewish people into a position where he could then be cruel to them. Once, he took money from the temple treasury - money that was not his.  He used it to pay for an aqueduct.  The Jews came together to protest.  Pilate then, after intentionally getting the Jews upset, placed Roman soldiers dressed like Jewish people in the crowd.  At his word, the soldiers drew out clubs and began to beat the Jewish people.  Many died under this cruel act… So, we come to the cross and Pilate seems like a different person…  Instead of looking like someone who toys with the Jewish people at his pleasure, Pilate looks like someone who is afraid of them…B You can see this easily in John 19…  Pilate is talking with Jesus and he tries to get Jesus to answer questions, and Jesus is silent.  Pilate says to him, “don't you know I have the power to crucify or free you?”  Jesus is stone tough in this moment and tells Pilate he has no power except what's been given him from above… and this is the next scene John paints John 19:12 12 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.” Pilate acts from this point on like his hands are tied… b To be honest, this doesn't match up with who he was in outside historical records…b Except for one thing Scholars think that Pilate was appointed under a man named Sejanus. Sejanus. Sejanus was the right hand man for the emperor of Rome - Tiberius.  Who in 26AD retired to this remote island of Capri, leaving Sejanus in charge of the empire.  Sejanus hated the Jewish people and wanted to destroy them - that's why Pilate gets away with his cruelty…   Now listen, in 31AD, Tiberius found out that Sejanus had been plotting a revolt, if you are into history, this is some crazy stuff Sejanus was pulling.  But suffice it to say, Tiberius got wind of it and came up with his own ingenious plan to deal with Sejanus.  He has this letter read that makes Sejanus think he's going to be given ultimate power, while the long letter is being read, the commander of the army went out and told all the people and soldiers that Sejanus had been plotting against the emperor.  At the end of the letter, Tiberius calls Sejanus out and tells everyone what he had done.  Sejanus is taken away that very day and put to death… And Tiberius begins an investigation where he goes through Sejanus' appointments and begins killing people who were not loyal…  Literally dozens of people… So, why does Pilate, who sees nothing wrong with Jesus allow the Jewish leaders to control him? It's all in their words…“If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” “Friend of Caesar” is actually a technical term for nobility who were loyal to the emperor. They are saying, “don't make us send word to Caesar that you are a turncoat…” Pilate understands the threat for what it was…  and he ultimately commands that Jesus be tortured, broken, and crucified… Pilate put Jesus to death to hold onto his political position…  Why sacrifice your life for one man. The Thief on the cross: Jesus has been beaten mercilessly.  They mock him by putting a purple robe on him, place a crown made of thorns on his head and beat it on with rods.  He is forced to carry his cross to the hill called Golgotha and nailed to the wood, pierced.  He is placed between two thieves.  Common criminals.  The crowd, yelling, mocking…  If you are son of God, save yourself.  He, silently endures.  It's the kind of scene you can't bear to look at… Then the thief to his side begins to join in, mocking him…I've heard that hurt people hurt people - but this is a low…He's hanging, facing the same fate and he is adding his own blows…Luke 22:39-4139 One of the criminals who hung there hurled insults at him: “Aren't you the Messiah? Save yourself and us!”40 But the other criminal rebuked him. “Don't you fear God,” he said, “since you are under the same sentence? 41 We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.”42 Then he said, “Jesus, remember me when you come into your kingdom.[d]”43 Jesus answered him, “Truly I tell you, today you will be with me in paradise.” It's the last moment for this guy…  he will be dead soon - actually, the soldiers will break his legs - so cruel and merciless - so that he will hang by his arms and die…But in the final moments, he turns to Jesus and Jesus turns toward him.  b Pilate tried to save his life.  The thief turned at the last moment of his life. b And was set free… b The Centurion Soldier: Can I read you this testimony from Matthew the Tax Collector Matthew 27:45-54 45 From noon until three in the afternoon darkness came over all the land. 46 About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”). 47 When some of those standing there heard this, they said, “He's calling Elijah.”48 Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a staff, and offered it to Jesus to drink. 49 The rest said, “Now leave him alone. Let's see if Elijah comes to save him.” 50 And when Jesus had cried out again in a loud voice, he gave up his spirit. 51 At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split 52 and the tombs broke open. The bodies of many holy people who had died were raised to life. 53 They came out of the tombs after Jesus' resurrection and [c] went into the holy city and appeared to many people. 54 When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!” He's a tough man.  He has become calloused to the images of death and violence he is regularly forced to be a part of. Until this moment…Jesus died like no other person.  He took it on the chin, suffered ridicule.  Had asked for their forgiveness. b And now the earth and sky are protesting. and the centurion says “Surely he was the Son of God!” Do you know how big of a deal this is?  Did you know that Roman Emperors claimed the title “Son of God?” His statement is traitorous in his position.  His statement is HUGE. The emperors claim was to be a God on earth. He is saying, “this is God”… This man risks everything to proclaim Jesus after witnessing the cross. b Pilate wasn't willing to risk anything and because of it, his actions led to the cross. CLOSING ILLUSTRATION: If you've never stood at the cross and wondered who you are in light of the sacrifice, maybe today is the day to do that.   During this next song, we are going to invite you to come up, remain distanced and all, but forget that there are others around you and stand in front of the cross.   Who are you going to be? Are you going to continue to try and hold onto your life and wash your hands of the blood that was shed? b Have you always thought it was too late for you?  Maybe like the thief you need to just turn to Jesus and let him turn to you. b Maybe you will look at it and realize the enormity of it all and offer yourself to Him, no matter what it costs you. This is your time, to come up here and engage with the sacrifice that was given for YOU…

Thanks to everyone who supports TMBH at patreon.com/thetmbhpodcast You're the reason we can all do this together! Discuss the episode here Music written and performed by Jeff Foote.

For additional notes and resources check out Douglas’ website.The manA Roman, quite possibly Italian.Governor / prefect of Judea 26-36 AD.We can build a composite picture from the N.T., several extrabiblical references, and even archaeology:Matthew 27; Mark 15; Luke 3,13, 23; Acts 3, 4. 13; John 18, 19; [1 Tim 6].The writings of Philo (Embassy to Gaius), Josephus (Jewish War and History of the Jews), and Tacitus (Annals).Pilate stone, found in Caesarea Maritima in 1961. Dedication stone to the emperor Tiberius (r. 14-37 AD) had been recycled as part of the Roman theater. Judea was governed by a prefect; this was changed to procurator starting 44 AD. The Bible uses the correct terms-- a testament to its authenticity.Matthew 27:11-14,18,19,23-24,26; John 18:28-38; John 19:18-22.Political historyProtege of Sejanus, head of the Praetorian Guard.Member of the Equestrian class.Tasked with keeping the peace; collecting taxes; governing the distant Syria (including Judea).Insensitive actionsSoldiers carried Roman standards (idolatrous images) into Jerusalem -- protests.Temple money spent on aqueduct: soldiers in crowd at Pilate's signal turned on them beating killing.Shields brought into Jerusalem (near Temple), with inscriptions claiming divinity for the emperor Tiberius.Samaritans planning to go up Mt. Gerizim to see alleged Mosaic items -- massacred en route.Recalled to Rome, but by the time he'd arrived the emperor had died (37 AD).Luke 13:1 fits well with what is known about Pilate from the extrabiblical sources.Late legend that the emperor Caligula (37-41 AD) ordered him to commit suicide.CharacterA politician (but not in the sense of wooing voters -- the emperor could remove him).Roman: practical man, doing what was expedient.Still, seems to have been in two minds about how to deal with Jesus. A picture emerges of a man who was unsure how to conduct himself, inconsistently overbearing or, at other times detached.Insensitive to those among whom he served.Brutal (e.g, bribery and executions without trial).Multiple chances to respond in faithInterview with Jesus (e.g. John 18).The dream of Claudia.The baseless charges of the Jewish leadership.6 years of Christianity before his recall to Rome!Some late legends that Pilate became a Christian, but this is highly unlikely. It is unthinkable that the gospels would not have recorded such extraordinary news! It is also implausible given his vacillating and cruel character.Lessons for usTake responsibility for our actions. Some decisions are impossible to distance ourselves from.Politics is messy, and often requires moral compromises for the good of the state.Don't ignore your wife's counsel!Don't jump to the conclusion that God hasn't been giving people chances to respond to the truth, or that he is unfair. He is at work in every life (Acts 17); he has forgotten no one.Further study Review all the Pilate passages.Listen to the Barabbas podcast.

This week, we dive into the intense chapters that cause Brittany to wallow in feelings for Sejanus and not share the angry PG-13 comments she wrote on her book margins, and cause Chris to accidentally make a ridiculous statement. We discuss how Snow remains a complex character even as he becomes a manipulative little monster and lies to everyone and even himself. We also talk about how differently Snow and Lucy Gray engage with the hanging and how running away from the Districts provides a source of hope in all Hunger Games books. We even have a rather profound realization during our Ruminations section. If you're enjoying these episodes, we would love to have you join in on the Songbirds and Snakes book discussions that we're hosting with our amazing patrons every week and get you the extra cut conversations from our episodes. For just $1 per month, you can access all our extra content here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! And, don't forget to tell your friends who are Hunger Games fans about our podcast and leave us a rating and review. Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

This week, we have one of our most fun discussions yet as we take digs at Snow's false equivalencies and romanticization of himself and others (and even find an amusing way in which Chis and Snow are alike!). We also dive into a rich analysis of the function of the Victor's prize within the Hunger Games system and the differences between Lucy Gray's desire for freedom and creativity, Snow desires for control and utility, and Sejanus' desire to bring the whole oppressive system down. If you're enjoying these episodes, we would love to have you join in on the Songbirds and Snakes book discussions that we're hosting with our amazing patrons every week and get you the extra cut conversations from our episodes. For just $1 per month, you can access all our extra content here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! And, don't forget to tell your friends who are Hunger Games fans about our podcast and leave us a rating and review. Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

This week, we start "Part III: The Peacekeeper" of The Ballad of Songbirds and Snakes. We have a great discussion about the Covey's songs, military conscription, Capitol attitudes on district poverty, and the US being little Capitols. We also wonder how Coriolanus' military service is going to take him further on the road to becoming President Snow, cringe at possible violent ends for Sejanus, and so much more. If you're enjoying these episodes, we would love to have you join in on the Songbirds and Snakes book discussions that we're hosting with our amazing patrons every week and get you the extra cut conversations from our episodes. For just $1 per month, you can access all our extra content here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! And, don't forget to tell your friends who are Hunger Games fans about our podcast and leave us a rating and review. Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

This week, we tackle Chapters 18-20 of Songbirds and Snakes, which close out the 10th Hunger Games. We analyze Reaper's actions and use of the Panem flag, look to the Kalbelia enthic group to understand Lucy Gray's dance in the arena, and think about how these Games are foundational for the type of Games we see in the original trilogy. We also look at the compelling ways Coriolanus, Lucy Gray, and Sejanus have changed since Part I of the book up until now. If you're enjoying these episodes, we would love to have you join in on the Songbirds and Snakes book discussions that we're hosting with our amazing patrons every week and get you the extra cut conversations from our episodes. For just $1 per month, you can access all our extra content here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! And, don't forget to tell your friends who are Hunger Games fans about our podcast and leave us a rating and review. Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Everyone's been talking about it — and now we can too! The Ballad of Songbirds and Snakes kicked off the summer in YA books. The reception has been mostly mixed throughout the community, but we were surprised to find that most of us enjoyed it in some way! While it's certainly very different from the previous Hunger Games books, the story of Coriolanus Snow has a lot to offer and teach us. As part of our initiative to do more, we're donating 100% of our ad earnings from the month of June to the Trevor Project. We donated 100% of our earnings from May to Black Lives Matter. Learn more about why here. In this episode: Is The Ballad of Songbirds and Snakes too long of a book? What kind of origin story did Suzanne Collins give us? We look at nature vs. nurture. Does Coriolanus ever really love Lucy Gray? It's hard to understate Lucy Gray's impact. Are the games better in the earlier days or during Katniss' days? Do all the connections to the Hunger Games trilogy ruin the original books? Sejanus definitely couldn't have survived during the age of Katniss. Related Reading: Saul's review of The Ballad of Songbirds and Snakes ‘The Ballad of Songbirds and Snakes’: The most shocking revelations Get In Touch: Let your voice be heard! There are several ways you can get in touch with us and interact with the show. Your messages might be included in a future episode! Record and send us a voice message! Follow and talk to us through Twitter! Send us an old-fashioned email! Follow the hosts: Saul Marquez: @SAULMARQ Britani Overman: @Bri_tani92 Michael Burns: @_michaelburns Spencer Miller: @SpencerBMiller Eleanor Maher: @wordsinstars (BookTube) Bookmarked is brought to you by Audible.com! You can get a FREE audiobook when you sign up for a 30-day free trial membership. Click here for more info! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

This week, we discuss Chapters 7-10 of The Ballad of Songbirds and Snakes. So very much happens in these 60 pages and we have a great time looking at everything from Snow’s privilege to poignant imagery, and even check in with how we’re liking the character arcs of Coriolanus, Lucy Gray, and Sejanus thus far. As we mention in the episode, we would love to have you join in on the Songbirds and Snakes book discussions we're hosting with our amazing patrons every week. You can participate for just $1 per month (and get all our extra content) here: https://www.patreon.com/geekbetweenthelines. Every dollar helps keep the podcast sustainable! Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Today's Topics: 1) Pontius Pilate & Sejanus? 2, 3) History of the Mystery 4) Apollo 13 & Coronavirus

Sejanus gets his comeuppance but not before getting on the bad side of his lover Livilla! On this episode, hosts John Hodgman and Elliott Kalan recap episode seven of I, Claudius, “Reign of Terror.” An Emperor Tiberius -  empowered Sejanus seeks to continue his climb up the Roman social ladder while Claudius argues with his book publisher about elephants! PLUS, we welcome very special Time-Warp guest Patricia Quinn to the show and ask her about her time on I, Claudius as the passionate and enchanting Livilla. Watch along at home and make sure to follow John and Elliott on Twitter for all of their hot takes that couldn’t make it to air.Do you have a an awkward memory of watching I, Claudius as a kid? Share it with us on Reddit!

Sejanus gonna Sejanus on Episode 6 of I, Podius! On this episode, hosts John Hodgman and Elliott Kalan recap episode six of I, Claudius, “Queen of Heaven.” A young adult Caligula, played by the talented late John Hurt brings Tiberius a gift of perverted scrolls and super producer Jordan Kauwling joins hosts John Hodgman and Elliott Kalan to discuss the proper way to pronounce the word "goddess." PLUS, we welcome a very special Starfleet guest and ask him about his time on the show.Watch along at home and make sure to follow John and Elliott on Twitter for all of their hot takes that couldn’t make it to air.Do you have a an awkward memory of watching I, Claudius as a kid? Share it with us on Reddit!

We celebrate the outstanding performance of Sir Brian Blessed in Episode 4 of I, Podius.  On this episode, hosts John Hodgman and Elliott Kalan recap episode four of I, Claudius, “Poison is Queen.” We say goodbye to a few of our favorite characters and we’re introduced to the cunning and ambitious Sejanus played by a young Sir Patrick Stewart! Plus, more dispatches from the empire from listeners like you, producer Jordan Kauwling gets her mom Avis' reaction to the smoke show that is Patrick Stewart with hair and more!  Watch along at home and make sure to follow John and Elliott on Twitter for all of their hot takes that couldn’t make it to air.

In 39 CE, Caligula walked into the Senate and tore them all a new one. The gloves came off. The nice guy act was over. He criticized them for enabling Sejanus' persecution of his family and for criticizing Tiberius when in fact they urged him on. Then he reinstated majestas. The Senate responded by thanking him and singing his praises. The post Caligula #13 – No More Mr Nice Guy appeared first on Life Of The Caesars.

I talk with Adam about the 7th episode of I, Claudius: Reign of Terror. In this episode Sejanus and Livilla plot against Tiberius. Antonia, Claudius' mother, acts to thwart their conspiracy.  Check out HOUSE OF PAPER SHADOWS, a wuxia-horror dungeon.  Check out Distressor's "Just Breathe", they generously allowed us to use their music in our introduction.  Support us on Patreon 

I talk with Adam about the 6th episode of I, Claudius: Queen of Heaven. In this episode Sejanus secures his position and lays the groundwork for his imperial ambitions, Livia makes a special request of Caligula and Claudius before she passes away and Herod is forced to leave Rome.  Check out Distressor's "Just Breathe", they generously allowed us to use their music in our introduction.  Support us on Patreon 

https://www.biblegateway.com/passage/?search=Matthew+27:11-26 (Matthew 27:11-26) Five hundred years ago, Martin Luther nailed the Ninety-five Theses to the Wittenberg church door in Germany setting in motion a series of events we now call the Protestant Reformation. The prominent themes accompanying that period are Grace Alone, Word (of God) Alone, Christ Alone, and Faith Alone. I'd like to look again at those significant themes by re-examining the trial of Jesus before Pilate. Have you ever served as a juror? I served once for a man who'd been arrested for drug possession with intent to deliver. The prosecution had lots of evidence establishing the man's guilt, but the defense attorney over and over said, “Do you have a conviction beyond a reasonable doubt?” I, as a member of the jury, had to decide whether the man was guilty or innocent, whether he deserved punishment legally or whether he should be set free. There is a sense in which every time we hear the message of Jesus Christ or the story of Jesus on trial, we become jurors. We decide what the evidence tells us who Jesus is. What does Pilate say about Jesus in the story? What does Pilate's wife, Claudia, say about Jesus. And what do you say? Historians tell us Pilate did not have a wealthy upbringing. He was middle-class. He served in the Roman army in Germany and then married into the family connected to the Emperor Tiberius. Because of this connection with the man on the top, Pilate was given a position that would never have been given to him any other way. In AD 26 on the recommendation of Sejanus, Tiberius's right-hand man, Pilate was appointed governor of Judea. That is nepotism at its strongest – a man appointed to a position of authority simply because he knows the right people. In Judea, being governor carried a lot of responsibility. As the Roman procurator, he was responsible for maintaining law and order and peace in the region. Pilate's normal headquarters were in Caesarea, but during the Jewish Passover tensions often ran high. So Pilate was in Jerusalem to maintain law and order. Hence, when Jesus was brought before him for trial, it was in the city of Jerusalem. Pilate, we are told, was a tactless, stubborn, and ruthless governor. He thought that because he had power and authority, he could bully the people to enforce his will. He exploited them for personal gain and manipulated them for political advantage. For example, the city of Jerusalem needed a water supply, which was always a problem. So Pilate constructed an aqueduct, a channel to bring water into the city. He concluded that because it benefitted the Jews, he would use the Temple treasury to pay for it. As you can imagine, the people were very indignant that Pilate would steal from the holy money of the Temple treasury to pay for the aqueduct, so they rebelled and rioted. Pilate sent his own people into the crowd wearing plainclothes and carrying clubs and daggers. At an appropriate signal, they turned on the people, clubbing and stabbing them. Many were killed that day. That's why in Luke 13:1 it speaks of the Galileans whose blood Pilate mingled with their sacrifices. Pilate was not a kind governor. He was ruthless. On this trial day, Jesus is brought before Pilate, and they have a conversation about the charge made of Jesus being king of the Jews. “Are you a king?” Pilate asks. Jesus has an unusual response. “You say that I am,” or “You have said I am.” Could it be, in the manner with which Pilate was going to treat Jesus, that he was saying he was King because he was fulfilling the prophecy of the crucified Messiah, or did Pilate actually believe Jesus was a king of sorts? Remember the sign over Jesus' head when He was executed on the cross. A sign always told the crime for which the person was being put to death. It read, THE KING OF THE JEWS. The Jewish leaders came to Pilate and said, “Don't say ‘The King of the Jews,' say, ‘He claimed to be the King of the Jews.'” But Pilate...

[et_pb_section bb_built=”1″ fullwidth=”on” _builder_version=”3.0.69″][et_pb_fullwidth_image src=”http://34.204.146.23/wp-content/uploads/2017/08/Banner_1200x250.jpg” url=”http://www.strangefulthings.com” animation=”off” _builder_version=”3.0.69″ show_in_lightbox=”off” url_new_window=”off” use_overlay=”off” border_style=”solid” custom_margin=”||1.5em|” /][/et_pb_section][et_pb_section bb_built=”1″ fullwidth=”on” _builder_version=”3.0.69″][et_pb_fullwidth_post_title featured_image=”off” text_orientation=”center” _builder_version=”3.0.69″ title_font=”Amatic SC|on|||” title_font_size=”52px” /][/et_pb_section][et_pb_section bb_built=”1″ custom_padding=”1px|0px|54px|0px” _builder_version=”3.0.47″][et_pb_row _builder_version=”3.0.47″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″][et_pb_text _builder_version=”3.0.69″ background_layout=”light” text_orientation=”left” border_style=”solid” custom_margin=”||2em|”] This week we decided to talk about terrible people who lived a long time ago, Ancient Rome to be exact.  That sort of makes it easier to deal with, I think.  Most people don’t feel bad for victims in olden times because they had all probably just gotten done beating their kids or kicking a cat onto a roof.  So listen to the Fell Companions gasp a plenty while we cover the following topics in horrid detail: Roman government Types of Roman citizens The rise of the Emperors Caligula (ugh) Claudius (double ugh) Tiberius (get out) Commodus (poor footless soldiers) Sejanus (technically it was all legal) Nero (I might quit the show) Locusta!  At last a hero! The big finale – oh, that’s now how I hoped that would end at all. [/et_pb_text][et_pb_audio title=”An Empire of Monsters” artist_name=”Strangeful Things” album_name=”Season 2 – Episode 3″ _builder_version=”3.0.69″ title_font=”Amatic SC|on|||” title_font_size=”46px” caption_line_height=”1em” background_image=”http://34.204.146.23/wp-content/uploads/2017/08/night-in-a-mysterious-forest-with-fog-PECGGCU.jpg” custom_css_main_element=”box-shadow: 5px 5px 10px gray;” custom_css_audio_title=”text-shadow: 5px 5px 7px black” background_color=”#01579b” background_layout=”dark” border_style=”solid” audio=”http://dts.podtrac.com/redirect.mp3/s3-us-west-1.amazonaws.com/strangefulthings/S2E3.mp3″ /][/et_pb_column][/et_pb_row][/et_pb_section][et_pb_section bb_built=”1″ _builder_version=”3.0.47″ custom_padding=”2px|0px|4px|0px”][et_pb_row _builder_version=”3.0.47″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″][et_pb_post_nav in_same_term=”off” prev_text=”%title” next_text=”%title” _builder_version=”3.0.69″ title_font=”|on|||” /][/et_pb_column][/et_pb_row][/et_pb_section][et_pb_section bb_built=”1″][et_pb_row][et_pb_column type=”4_4″][/et_pb_column][/et_pb_row][/et_pb_section] The post Rome – An Empire of Monsters appeared first on Strangeful Things.

Synopsis:  The end of Tacfarinas, and the bloody co-rule of Tiberius and Sejanus.  “Then, as the campaign had demonstrated Ptolemy’s good-will, an old-fashioned distinction was revived, and a member of the Senate was dispatched to present him with the traditional bounty of the Fathers, an […] The post Episode B11 – Caedis first appeared on THE ANCIENT WORLD.

Tiberius has withdrawn to a life of seclusion on the island of Capri, and while he’s there he loses control of both Rome and his reputation. Dr Rhiannon Evans (Mediterranean Studies, La Trobe University) and host Matt Smith look at the downfall of Tiberius, his trashed reputation, and the scheme of Sejanus.

Rehearsals for the Wyvern Theatre's annual pantomime began on Monday 25 November. Keith Chegwin, who returns to Swindon's number one entertainment venue, will ensure giant laughs will be had by the entire audience from Saturday 7 December 2013 to Sunday 5 January 2014. As the cast continue to rehearse, Lighting Designer Wayne Dowdeswell is working on the show's lighting in the main auditorium. Wayne trained at Bristol Old Vic Theatre School. He spent several seasons at Contact Theatre, Manchester before joining the Royal Shakespeare Company where he lit many productions for The Other Place, The Pit and Barbican Theatres. He was Lighting Supervisor for the Swan Theatre where his designs include: The Fair Maid of the West, Every Man in his Humour, A Jovial Crew, Titus Andronicus, The Jew of Malta, The Duchess of Malfi, Edward II, The Seagull, Tamburlaine the Great, The Country Wife, The Roman Actor, Sejanus. RSC lighting designs in the West End include: The Shakespeare Revue (Vaudeville), The Cherry Orchard (Albery), The 'Jacobethan' Season (Gielgud), The Tamer Tamed (Gielgud), The 'Gunpowder' Season (Trafalgar Studios), Breakfast with Mugabe (Duchess), The Canterbury Tales (Gielgud). Wayne has always maintained a thriving freelance design career; productions include: The Vanek Plays (London & Prague), Medea (Wyndham’s and New York), The Birthday Party, Not the End of the World (Bristol Old Vic), The Prime of Miss Jean Brodie, The Life of Stuff, Whisky Galore!, Servant o’ Twa Maisters, (Pitlochry Festival), Dr Faustus, The School for Scandal, Volpone, The Duchess of Malfi (Stage on Screen, Greenwich Theatre), Peter Pan, Cinderella, Aladdin (Qdos), Private Peaceful (UK tour & Theatre Royal, Haymarket) Godiva Awakes! (Imagineer Productions), Rising Damp (UK tour) His designs for Opera include: The Cunning Little Vixen, A Midsummer Night’s Dream, Don Giovanni, Madam Butterfly, Falstaff, Katya Kabanova, La Boheme (Longborough Festival Opera), Eugene Onegin, Rinaldo, Madama Butterfly (Grange Park), The Mikado, (D'Oyly Carte, Savoy), Lucia di Lammermoor, (Scottish Opera and Mariinsky, St. Petersburg). Wayne received Olivier Award nominations for Edward II, Tamburlaine the Great and Medea.

After the death of Tiberius's son Drusus, Praetorian Prefect Lucius Sejanus's influence grew exponentially. Sejanus was the defacto ruler of Rome from 26 AD until his fall from power 5 years later.