Author: drthomasclothier

“So he delivered him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them.” (John 19:16-18)

The crucifixion of Jesus Christ is so central, so often communicated by Christians and in churches that it seems we do not need to learn anything more than what we already know. At the same time, there are churches and church attendees who are removing the message of the crucifixion of Christ from their buildings, preaching and conversations. This, therefore, makes the circumstances and meaning of the crucifixion of Christ all the more paramount for believers to trust in, commit to, depend upon and worship the God of its inception and fulfillment.

For the next several days, we will examine the subject of crucifixion three areas. Those areas of study include (1) its historical context and origination; (2) its specific application to Jesus Christ’s historical crucifixion; and (3) the theological significance of Jesus Christ’s crucifixion to the climatic message of the Gospel.

When last we met, we examined crucifixion’s historical origin. We now begin to study the act of crucifixion with respect specifically to Jesus Christ.

The Predictions: The Synoptic Gospels (Matthew, Mark and Luke) record predictions by Jesus Christ of His own crucifixion (Matthew 16:13-23; Mark 8:31; 9:31; 10:33–34; Luke 9:18-22). Additionally, the Gospel of John recorded three sayings about the Son of Man being “lifted up” (John 3:14; 8:28; 12:32–33), which is a reference to crucifixion.

As the Tyndale Bible Dictionary notes, “There are several themes interwoven into those passages: (1) Christ’s passion (a term used for his suffering on the cross) was part of God’s redemptive purpose (Mark 8:31, “must”). (2) Both Jews and Romans were guilty of “delivering” and of “killing” Jesus. (3) His death would be followed by vindication via the resurrection. (4) His death itself, in a paradoxical way, was seen as a means of his entering into “glory” (seen in the symbolism John attached to “lifted up”).”

Other statements which refer to Jesus’ crucifixion include his reference to the murder of the prophets (Matthew 23:29–30; Luke 13:33), His parables (the marriage feast, Matthew 22:1–14; the wicked tenants, Mark 12:1–10), and his teachings about the second coming and a similar suffering experienced by his disciples (Mathew 10:24–28; Mark 8:34–35; John 15:18–25).

The Historical Event: Jesus’ crucifixion was a combination of Roman and Jewish elements. Although the Gospel writers stressed the Jews responsibility for their own purposes, the gospels are careful to distinguish between the Jewish religious leaders and the common people. It was the leaders who initiated Jesus’ arrest (Mark 14:43) and his trial by the Sanhedrin (Mark 14:53–64). Though Pilate seemed to vacillate and in the end surrendered weakly to the crowds by “washing his hands” of any guilt (Matthew 27:24), the Roman government was clearly responsible for the Crucifixion of Christ. Since the Sanhedrin did not have the power to inflict capital punishment, Pilate’s decision was necessary before crucifixion could occur. Further, Roman soldiers actually carried out the execution.

Additionally, Roman customs were observed in Jesus’ scourging, His mock enthronement and stripping, the bearing of His own crossbeam, His being nailed to the cross, and the breaking of the two crucified thieves’ legs. The elevated site fits the custom of displaying certain criminals publicly. So does the height of Jesus’ cross, probably seven to nine feet (2 to 3 meters).

One commentary concludes that, “The presence of a tablet bearing the inscription “The King of the Jews” on the cross suggests that the crossbeam was fixed somewhere below the top of the stake. Jewish elements are seen in the wine mixed with myrrh (Mark 15:23), the vinegar on the hyssop reed (v 36), and the removal of the body before sunset and the beginning of the Sabbath (John 19:31).”

 More to come. Mary God’s truth and grace reside here.

Soli deo Gloria!

“So he delivered him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them.” (John 19:16-18)

The crucifixion of Jesus Christ is so central to our faith, so often communicated by Christians and in churches that it seems we do not need to learn anything more than what we already know. At the same time, there are churches and church attendees who are removing the message of the crucifixion of Christ from their buildings, preaching and conversations. This, therefore, makes the circumstances and meaning of the crucifixion of Christ all the more paramount for believers to trust in, commit to, depend upon and worship the God of its inception and fulfillment.

For the next several days, we will examine the subject of the crucifixion of Christ in three distinct areas. Those areas of study include (1) crucifixion’s historical context and origination; (2) its specific application to Jesus Christ’s historical crucifixion; and (3) the theological significance of Jesus Christ’s crucifixion to the climatic message of the Gospel.

Let’s begin with a basic definition. Crucifixion was an ancient form of execution or capital punishment. Two ideas pertaining to crucifixion occur in Scripture: there is the “cross,” which was the pagan mode of capital punishment, and the “tree,” which was the Jewish form. Jesus’ crucifixion was the means by which He accomplished atonement for sinners. It should also be noted that Jesus figuratively used the term “cross” to illustrate the sacrifice required in discipleship. Finally, the Apostle Paul also to symbolize the death of self in the process of sanctification following the justification of the sinner by grace alone, through faith alone in the person and work of Jesus Christ alone.

How did crucifixion originate? Who designed it to be a form of execution? The Tyndale Bible Dictionary provides valuable insight in not only the Pagan Mode of crucifixion but also the Jewish Mode.

The Pagan Mode Literally, the word “cross” in Greek referred to a pointed stake used for various purposes, including an instrument of execution. It could be an upright stake, used to impale a victim, or a vertical stake with a crossbeam either across the top (T) or across the middle (+), used to hang or crucify a criminal, with the added disgrace of public display. Evidently crucifixion was practiced first by the Medes and Persians and later by Alexander the Great (356–323 BC), the Carthaginians, and the Romans. Both Greeks and Romans restricted its use to slaves, considering it too barbaric for citizens. In the imperial era the Romans extended the use to foreigners, but even so it was used mainly for crimes against the state.

Crucifixion was universally recognized as the most horrible type of execution ever devised. In the East, in fact, it was used only as a further sign of disgrace for prisoners already executed, usually by decapitation. In the West the condemned criminal was scourged (whipped), usually at the place of execution, and forced to carry the crossbeam to the spot where a stake had already been erected. A tablet stating the crime was often placed around the offender’s neck and was fastened to the cross after the execution. The prisoner was commonly tied or sometimes nailed to the crossbeam (with the nails through the wrists, since the bones in the hand could not take the weight). The beam was then raised and fixed to the upright pole. If the executioners wished a particularly slow, agonizing death, they might drive blocks or pins into the stake for a seat or a step to support the feet. Death came about either through loss of blood circulation followed by coronary failure or through the collapse of one’s lungs, causing suffocation., which could take days. Therefore, the victim’s legs would be broken below the knees with a club, causing massive shock and eliminating any further possibility of easing the pressure on the bound or spiked wrists. Usually a body was left on the cross to rot, but in some instances was given to relatives or friends for burial.

The Jewish Mode A different form of crucifixion is seen in the OT. King Saul’s body was decapitated and affixed to a wall by the Philistines (1 Samuel 31:9–10). The Persian king Darius made impaling the penalty for altering his decree (Ezra 6:11). According to Deuteronomy 21:22–23, the Eastern form was employed by the Jews with the added provision that the body must be removed from “the tree” before nightfall, because the victim was “accursed by God” (cf. Galatians 3:13) and must not remain to “defile the land.” The Roman form of crucifixion was not employed by the Jews. The only exception was a mass crucifixion of 800 rebels by the Jewish ruler Alexander Janneus in 76 bc, reported by the Jewish historian Josephus as being universally condemned by the Jews. Some believe that Jewish courts did practice the Western method of crucifixion after the second century BC.

The New Testament has much to say about the crucifixion of Jesus Christ being the central doctrine of the Gospel. It is to that area of study which we will examine when next we meet.

May God’s truth and grace reside here.

Soli deo Gloria!

“So he delivered him over to them to be crucified. So they took Jesus,” (John 19:16)

The King James and the New King James Version of John 19:16 adds at the conclusion of the verse “and they led Him away.” The best and earliest Greek texts omit this statement.

John 19:16 details the moment Jesus was handed over to His adversaries to be crucified. Pontius Pilate acquiesced, or consented, to the Jews’ demand, even though he found no guilt in Jesus. The Jews then took Jesus for the expressed purpose of fulfilling the desire they had since the beginning of Jesus’ ministry three years earlier: to execute Him.

The Gospel of Luke says, delivered to their will (23:25). Pilate pronounced no sentence of guilt against Jesus, but disclaimed all responsibility for the act, and delivered Christ up to them (αὐτοῖς). They, referring to the Jewish leaders, invoked the responsibility of executing Jesus upon themselves. See Matthew 27:24-25.

As teacher and commentator Robert Rothwell explains, “Had Pontius Pilate been a man of integrity with the courage to act on his convictions, he never would have sentenced Jesus to death. After all, he clearly did not believe that Jesus was guilty of either sedition against the Roman Empire or blasphemy against the God of Israel. We see evidence of this in his repeated attempts to get the Jewish religious leaders to call for him to release Jesus. Pilate stressed again and again that he found no guilt in Jesus. The Roman governor even offered the Jewish authorities a choice between Jesus and Barabbas, a man with a known criminal past (John 18:28–19:11; see Luke 23:18–19).”

It would be easy to perceive that Jesus was a victim of circumstances beyond His and God the Father’s control. Nothing could be further from the truth. What occurred was within the sovereign plan and will of Almighty God.

The Apostle Peter, as recorded in Acts 2:22-24, preached on the Day of Pentecost these words: “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.”

There are two phrases Peter used to which careful attention must be given. They are (1) the definite plan and (2) foreknowledge of God. A proper understanding of both phrases is necessary for us to glean a clear understanding of what John related in John 19:16.

The first phrase, definite plan, is from the Greek words ὡρισμένῃ, βουλή (horismene, boule). It means a designated, assigned or appointed plan and purpose. Foreknowledge, προγνώσει (prognosei), means no just to know beforehand but to also make a predetermined choice. Both the definite plan, along with the knowledge and predetermined choice to initiate it, belong to God the Father.

One commentator explains it this way: “From eternity past (2 Timothy 1:9; Revelation 13:8) God predetermined that Jesus would die an atoning death as part of his pre-ordained plan (Acts 4:27–28; 13:27–29).”

Christ’s substitutionary death on the cross was not one of several ways God the Father could have redeemed His people. It was the only way. As pictured from Exodus 12 account of the original Passover, which was not only a day of judgement but also a day of salvation, we see that the cross of Jesus Christ did not just appear out of nowhere.

Dr. Joel Beeke states, “God made a distinction between Egypt and Israel for a specific reason. The distinction was not one of race or nation, class or privilege. It was a distinction of blood. The people were sheltered under the blood of the lamb. Blood was the distinctive mark that save them. This blood points to Christ as God’s Lamb. The crux of Christ’s ministry is when He, as the Paschal Lamb, fulfills everything that God so clearly points to in the Old Testament.”

Nothing is more necessary today than the precious blood of Jesus to redeem sinners. Jesus atoning death is the only way God delivers sinners from the penalty, power and presence of sin.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

“From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” (John 19:12-15.

The particular idiom strange bedfellows may have been invented by William Shakespeare in The Tempest (2:2), where he writes, and “Misery acquaints a man with strange bedfellows.” Today a common extension is the phrase “politics makes strange bedfellows.” This means that politicians form peculiar associations so as to win more votes.

The misery and eventual crucifixion of Jesus Christ by the Jews, through the political authority of the Roman government representative Pontius Pilate, seems to apply this Shakespearean expression. The Jews’ hatred for Jesus was so extensive and deep seated that they were willing to forgo their hatred of Rome to satisfy their blood lust for Jesus’ execution.

Likewise, Pilate found himself in a rather precarious situation. He found no evidence that Jesus had committed a crime against the state. However, he was caught in the political vise. While disagreeing with the Jewish leaders concerning Jesus, at the same time he did not want to so offend them for fear that this would lead to his demotion, or worse, by his Roman superiors.

Pilate wanted to release Jesus. However, the Jews issued the Roman governor an ultimatum: “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”

The IVP Background Commentary of the New Testament explains that, “Friends” of powerful patrons were their political dependents, and to be the “friend of the emperor” (NRSV, TEV) or the “friend of Caesar” (KJV, NASB, NIV) was a special honor. “Friend of the king” had been an office in Greek and ancient Near Eastern palaces (including Israel, from David through Herod the Great); “friend of the emperor” was likewise an official title with political implications.”

Dr. John MacArthur writes that, “This statement by the Jews was loaded with irony, for the Jews’ hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus’ crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Jerusalem by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Jerusalem, if he did not execute Jesus.”

This “judgment seat” or “stone pavement” was the place Pilate sat to render his official verdict. The seat was placed on an area paved with stones, which is why it was known as “The Stone Pavement.” The irony of this scene is that Pilate rendered an unjust judgment on the One, True God who would one day render a just judgment of Pilate.

John indicates that this setting took place in the Preparation Day for the Passover Feast. When he notes that Pilate’s judgment took place at this sixth hour. This would be according to Roman time, in which the day began at Midnight. Therefore, Pilate’s judgment took place at 6:00 a.m.

What was also fitting is that the Preparation Day for the Passover Feast is when the lambs were slain. The “day of Preparation” was the day that the Passover lamb would be slaughtered to be eaten that night (see John 18:28). We must remember that unlike the Romans, Jewish people reckoned days from sunset to sunset. Therefore, what we would call Friday night they considered the beginning of the Sabbath, or Saturday.

Pilate said to the people gathered, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.”

As one commentator states, “The authorities’ cry is typical of the irony of John: Jewish people prayed daily for the royal Messiah, and one Jewish prayer that came to be part of the Passover celebration at least in later times acknowledges no king but God (cf. 8:33).”

Dr. R. C. Sproul concludes that, “Pilate did what the Jewish authorities wanted him to do and finally sentenced Jesus to be crucified (v. 16a). However, he did not do so without taunting the Jews one last time. Commentators see in Pilate’s final presentation of Jesus to the Jews and his exclamations “Behold your King!” and “Shall I crucify your King?” (vv. 14–15) as the governor’s hurling one final insult at them. In effect, Pilate was reminding the Jewish leaders of their own impotence. The bloodied, seemingly powerless man standing before them, Christ Jesus, was the only king they would get. In Pilate’s mind, they could do no better regarding their political aspirations than a “ruler” destined to die. And yet, we can see the irony in this. For while Pilate thought little of Jesus and the Jewish leaders rejected Him as their king, we know that the One who stood before them was God incarnate, the true Sovereign over all, who was orchestrating events in order to bring about the salvation of the world (1:1–18; 3:16).”

God exists. Evil exists. God purposes evil to exist for His own purposes and for the honor and glory of His name. There was no greater evil ever committed on this earth’s history than the crucifixion of Jesus Christ. But with it, God brought about the greatest good: the salvation of our souls.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.” (John 19:6-11)

The hatred for Jesus by the Jewish religious leaders is unpleasant. They issue a repeated and heart felt command to Pontius Pilate to crucify Jesus. Having no legitimate charge of any crime against the Lord, Pilate responds with no small amount of sarcasm when he says, ““Take him yourselves and crucify him, for I find no guilt in him.” Pilate was well aware the Jews had not legal authority to crucify anyone, let alone Jesus Christ. He emphatically taunted them in response to their taunting of not only him but also of Christ. However, in taunting them Pilate also affirmed that he found Jesus innocent of any crime.

Ironically, the religious leaders’ hatred of Jesus, and their subsequent response to Pilate that Jesus broke Jewish Law by claiming to be the Son of God, indeed proved that Jesus uttered such a claim. There are many individuals, historically and currently, who propose that Jesus made no such claim to be God when He was on earth. Yet, the religious leaders refuted such a bogus proposition. They acknowledged to Pilate that Jesus claimed to be God and therefore was guilty of blasphemy.

Dr. John MacArthur writes, “This probably refers to Lev. 24:16: “Whoever blasphemes the name of the LORD shall surely be put to death.” The charge of blasphemy (John 5:18; 8:58–59; 10:33, 36) was central in Jesus’ trial before Caiaphas (see Matt. 26:57–68).”

The IVP Background Commentary of the New Testaments explains that, “The Old Testament called the Messiah (and all David’s line) the Son of God (2 Sam. 7:14; Ps. 2:7; 89:27); in a more general sense, all Israel was called God’s child (Ex. 4:22; Deut. 8:3 Hos. 11:1). But even falsely claiming to be the Messiah was not a capital offense in standard Jewish teaching, as long as one were not a false prophet advocating other gods. On their own terms, Jesus’ accusers are thus mistaken about the law’s teaching about him (10:34–36); but John may intend more irony: he believed the Old Testament predicted that God’s Son would die (cf. Is 53).”

What was Pilate’s response to this latest charge against Jesus by the Jews? He was afraid. This fear was not a reverence for Jesus resulting in worship but rather a cowardly condition of being alarmed. Pilate was sensing that Jesus was more than what He appeared to be. Pilate evidences the truth of Romans 1:18-22 that even the worst pagan has a sense of realization of the existence of the One, True, and Biblical God.

Turning from the crowd and turning his attention once again towards Jesus, Pilate asked Jesus, ““Where are you from?” In effect, Pilate was asking who Jesus was. Jesus’ lack of response fulfilled Isaiah 53:7 which says, “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.”  

Astonished at Jesus’ lack of response, Pilate exclaimed ““You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Pilate was stating that He had power and authority over Jesus. Jesus responded that “You would have no authority over me at all unless it had been given you from above.” See Romans 13:1-7.

In the church’s response to Peter and John’s eventual release by the same Jewish religious leaders who sought to silence them from preaching the gospel, Acts 4:27-28 says, “for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.”

Do not misunderstand when I state that God the Father purposed the evil of Jesus’ trial and crucifixion to exist in order to accomplish His predetermined purpose before the foundation of the world (Ephesians 1:3-11). That predestined purpose was the redemption of fallen sinners like you and me.

Jesus then said, “Therefore he who delivered me over to you has the greater sin.” To whom was Jesus referring?

Dr. John Walvoord explains that, “In this statement was Jesus referring to Judas, Satan, Caiaphas, the priests, or the Jewish people? Perhaps Caiaphas is the best choice since he is the one who handed Jesus over to Pilate. Pilate was guilty (cf. the words in the Apostles’ Creed, “suffered under Pontius Pilate”). But Jesus put more weight on Caiaphas as the responsible one (cf. John 11:49–50; 18:13–14).”

It often is easy to view our circumstances as being beyond the Lord’s control. Sometimes, we assume that we, or another human like ourselves, is really in charge of the circumstances of life. Not true. Only God is ultimately in control.

Remember the words of Daniel 2:20-23:“Daniel answered and said: “Blessed be the name of God forever and ever, to whom belong wisdom and might. He changes times and seasons; he removes kings and sets up kings; he gives wisdom to the wise and knowledge to those who have understanding; he reveals deep and hidden things; he knows what is in the darkness, and the light dwells with him. To you, O God of my fathers, I give thanks and praise, for you have given me wisdom and might, and have now made known to me what we asked of you, for you have made known to us the king’s matter.”

May God’s truth and grace reside here.

Soli deo Gloria!

 

Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” (John 19:4-5)

Behold the Man! In the Latin, it is the phase Ecce Homo. This title, and the scene and setting in which Pilate used it, has become widely depicted in Christian art. One of the most familiar artistic depictions of Pontius Pilate’s presentation of a scourged and crowned Jesus Christ before the hostile crowd prior to His crucifixion is Antonio Ciseri’s (1821-1891) painting appropriately entitled Ecco Homo.  Focus on the Family depicted this work by Ciseri in each episode of their DVD series, The Truth Project. 

After the initial flogging, Pilate produced Jesus to the crowd. He made every attempt to show that Jesus was a pathetic and innocent victim of circumstances. He portrayed Jesus to the people as a harmless fool instead of a powerful king. It was his way of seeking Jesus’ eventual release by the affirmation of the crowd. Perhaps Pilate thought that Jesus’s appearance would provoke pity. He thought wrong.

John MacArthur writes, “Pilate dramatically presented Jesus after his torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure, hoping to gain the people’s choice of Jesus for release. Pilate’s phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made him out to be.”

Pilate’s initial statement was followed by another famous quote: “I find no guilt in him.” Pilate found no basis for the accusations made against Jesus. As another commentator explains, “The governor’s investigation has yielded a verdict: not guilty (18:35–38a). Under normal circumstances, this verdict would stand.” But these were not ordinary circumstances.

In the sinless life of Jesus we see His active obedience to the Word and will of God the Father. In His crucifixion, and the events immediately preceding His execution, we witness Jesus’ passive obedience to the Word and will of God. He submitted to the humiliation He encountered not only on behalf of sinners but also for His love of the Father.

R. C. Sproul concludes by stating, “There are many different conceptions of what it means to be human. Christians, however, know what true humanity looks like, what it means to be fully human as God intended us to be. True humanity looks like Jesus. We look to Him not only as our Savior but also as the chief example of what true humanity is. We are to emulate the kindness, steadfastness in the truth, humility, mercy, holiness, and other virtues of Jesus.”

May each believer strive today to be like the Lord Jesus.

May God’s truth and grace reside here.

Soli deo Gloria!

 

“Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.” (John 19:1-3)

Oftentimes, the most significant statements found in the Scriptures can be easily overlooked. Such is the case with John 19:1-3. We have here in today’s text a series of statements regarding Pontius Pilate’s treatment of Jesus prior to His crucifixion. They chronicle the despicable treatment the Lord received on our behalf.

First of all, what is meant by the word “flogged?” It comes from the Greek word μαστιγόω (mastigoo). It means to severely whip or to beat or scourge with a whip. The IVP Bible Background Commentary of the New Testament provides us with some valuable insight into the first century practice of flogging.

Severe scourgings often preceded crucifixions. Beatings were a regular punishment themselves, but flogging and scourging, much more severe, were part of the death sentence. Because Pilate has not yet pronounced sentence, the beating Jesus receives is a lesser one. Pilate may hope that the blood it draws would satisfy Jesus’ accusers (19:5)—but this is an unlikely supposition (18:31). In the provinces, soldiers normally administered this punishment. Free Romans were beaten with rods, soldiers with sticks, but slaves and probably despised non-Romans with whips whose leather thongs enclosed sharp pieces of metal or bone. Jewish law allowed only thirty-nine lashes; Roman law allowed scourging till the soldier grew tired, and texts report that bones or entrails were sometimes bared.

Luke 23:16 says, “I will therefore punish and release him.” Pilate thought that by having Jesus mercilessly beaten it would satisfy the blood lust of the crowd. Not so!

Secondly, the soldiers then made a crown of thorns and placed it on Jesus’ head. They also clothed Him with a purple robe. The IVP Commentary explains that, “Greek vassal princes typically wore a purple chlamys—purple dye being the most expensive—and a wreath of gilded leaves. The “purple robe” that the soldiers put on Jesus may have been a faded scarlet lictor’s robe or an old rug. The crown of thorns, perhaps from the branches of the thorny acanthus shrub or from the date palm (the latter would have looked more realistic), may have been meant to turn mainly outward (mimicking the wreaths of Hellenistic kings) rather than painfully inward; nevertheless, some thorns must have scraped inward, drawing blood from Jesus’ scalp. Only the highest king would wear an actual crown instead of a wreath, so they are portraying him as a vassal prince.”

Finally, the soldiers then began to further mock Jesus by sarcastically hailing Him as the King of the Jews. Dr. John Walvoord writes, “The flogging, the mocking crown of thorns and purple robe, the ridiculing in hailing Him King of the Jews, and the physical blows on His face—these were all part of Jesus’ deep humiliation as He was identified with human sin as the Servant of the Lord (cf. Isa. 50:6; 52:14–53:6). (Matthew and Mark added that the soldiers spit on Jesus [Matt. 27:30; Mark 15:19].) The thorns on His head are mindful of the curse of thorns caused by human sin (Gen. 3:18).”

However, the sovereign plan of God was well in place. John Calvin writes, “But all of this is directed by God, in order to reconcile the world to Himself by the death of His Son.”  

Lest we condemn Pilate too severely because of his actions, let us take notice of the mockery and rejection which continues to this day regarding the person and work of Jesus Christ. As John Calvin concludes: “We all condemn Pilate; and yet it is shameful to relate that there so many Pilates in the world who scourge Christ not only in His members but also in His doctrine. There are many who, for the purpose of saving the life of those who are persecuted for the sake of the Gospel, constrain them wickedly to deny Christ. Others select and approve of certain parts of the Gospel and yet tear the whole Gospel to pieces.”

Take a moment today to meditate upon the scene we have examined today. All of this was part of Jesus’ substitutionary atonement on the sinner’s behalf. Respond to the Lord with praise, worship and thanksgiving for His unspeakable gift of salvation by grace alone, through faith alone in the person and work of Jesus Christ alone.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

“But 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?” They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.” (John 18:39-40)

Who was Barabbas? What irony is there in this account of the Jews wanting Barabbas to be released instead of Jesus? The Tyndale Bible Dictionary provides some valuable insight.

At the very outset, Barabbas was a criminal who was released by Pontius Pilate instead of Jesus. Along with the Gospel of John, all the other Gospel writers took note of that event (Matthew 27:15–26; Mark 15:6–15; Luke 23:18–25) as did the Apostle Peter in his temple sermon (Acts 3:14-15).

“Barabbas was a bandit and/or revolutionary (John 18:40) who had been imprisoned for committing murder during an insurrection (Mark 15:7; Luke 23:19). (The word translated “robber” in John 18:40 can denote either a bandit or revolutionary.) He was regarded as a notorious prisoner (Matthew 27:16).”

His crimes may have been a violent act of robbery or a struggle among the Jews, but many scholars view it as a political insurrection against the Roman forces in Jerusalem. It is likely that Barabbas was a member of the Zealots, a Jewish political group that sought to throw off the yoke of Rome by force or violence.

After examining Jesus, Pilate, recognized that Jesus was innocent and wanted to free him. Yet Pilate also had an interest in pleasing the Jewish leaders in order to protect his own political position. In the face of his dilemma he offered to release a prisoner to the Jews at their Passover feast (John 18:39).

The IVP Background Commentary of the New Testament states, “Although unattested in extant Palestinian sources (as are many customs), the specific custom mentioned here is the sort of custom the Romans would have allowed. Roman law permitted two kinds of amnesty, the indulgentia (pardoning a condemned person) and—what Pilate probably has in mind here—abolitio (acquitting a person before judgment). Romans and Greeks seem to have granted mass amnesty at some other regular feasts, and Romans occasionally acquitted prisoners in response to the cries of crowds. Roman provincial officials were also permitted to follow previous officials’ precedents or provincial customs.”

Theologian Robert Rothwell writes, “Before finally passing sentence on Jesus, Pilate left his headquarters, where he was interrogating our Savior, to inform the Jewish leaders of his opinion regarding Jesus. He told them that he found “no guilt” in Jesus (v. 38b). Now, one might think that Pilate would have released the innocent Jesus immediately, since He was clearly not a threat to the Roman Empire’s rule over Judea. But that is not what happened. Pilate’s lack of integrity shines through in that he offered the Jewish authorities a choice. He would release either Jesus or Barabbas, according to the custom of the Romans to release one prisoner during the Passover (v. 39).

Given the option of choosing to release Jesus or Barabbas, Pilate thought that the Jewish crowd would choose to have Jesus set free. However, the Roman governor underestimated either the mood of the mob or the influence of the Jewish leaders, or perhaps both. Regardless, the throng shouted for Barabbas to be released and for Jesus to be crucified (Matthew 27:21–22). Consequently, Jesus was crucified and Barabbas set free. Upon receiving his freedom, Barabbas disappeared from biblical and secular history.

Dr. R. C. Sproul comments on the unspoken irony contained in this episode. He explains that, “There is irony here, for Barabbas’ real name was likely Jesus Barabbas, meaning “Jesus, son of the father.” Instead of choosing the true Son of the Father—the Son of God—the Jewish leaders chose a criminal.”

Acts 3:14-15 says, “But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.”

The Apostle Peter also noted the irony of the Jews choosing Barabbas over Jesus when he preached that they released a murderer and instead killed the Author of Life. A taker of life, Barabbas, was set free while the giver of life was to be crucified.

Who would we have chosen to set free: Barabbas or Jesus? Do not be so quick to answer that we would have never preferred Barabbas instead of Jesus. Prior to conversion, we were as spiritually dead as was the Jewish leaders and Pontius Pilate.

Ephesians 2:1-3 says, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.”

What happened to make the difference in our lives? Ephesians 2:4-5 provides the answer. “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—.”

The Author of Life made us, who were dead, alive together with Christ. May we live today in light of the new life we possess in Jesus Christ alone, by grace alone through faith alone.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

 

 

So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus 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.” Then 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.” Pilate 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.” (John 18:33-38)

Why was Jesus born? Why did Jesus come into this world? Jesus answered this question in His own testimony before Pontius Pilate. He said, “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.”

What truth was Jesus referring to? I would submit that the truth Jesus was speaking of is the truth or reality of the gospel which bears His name. In other words, the gospel of Jesus Christ.

What are the essential components contained in the gospel? While we have examined these in the past, today’s text requires us to revisit them in the present.

There are four basic truths contained to what the Bible refers to as the gospel. They are (1) God exists; (2) Sin exists; (3) Salvation from sin exists; and (4) One Savior exists and Jesus Christ is that One and Only Savior. We see these four truths of the gospel not only proclaimed in John 1:1-18, but also throughout the Scriptures. The Apostle Peter preached them in his sermon on the Day of Pentecost (Acts 2:22-39).  The Apostle Paul also addressed all four truths when he spoke to the Athenians at Mars Hill (Acts 17:16-34).

Jesus said that those who belong to the truth, that is the truth of the gospel, listen to the Lord’s voice. To listen means to pay attention to and obey.

Charles Spurgeon writes, “Let me dread a godliness as rapid in growth and as lacking in endurance as Jonah’s vine; let me count the cost of being a follower of Jesus. Above all let me feel the energy of His Holy Spirit, and then I shall possess an abiding and enduring seed in my soul. If my mind remains as stubborn as it was by nature, the sun of trial will scorch, and my hard heart will help cast the heat the more terribly upon the ill-covered seed, and my religion will soon die, and my despair will be terrible.”

The truth of the gospel is the essential message of the kingdom of God. It is a rule and reign which is not of the fallen, rebellious and sinful world. It is a spiritual rule over the realm of the intellects, emotions and wills of the King’s disciples or followers. It is this kingdom in which Jesus is the King of kings and Lord of lords.

Dr. John MacArthur explains that, “By this phrase, Jesus meant that his kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If his kingdom was of this world, he would have fought. The governments of this world protect their interests by fighting with force. Messiah’s kingdom does not originate in the efforts of man but with the Son of Man forcefully and decisively conquering sin in the lives of his people and someday conquering the evil world system at his second coming when he establishes the earthly form of his kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).”

Pontius Pilate’s response to Jesus remarks was the cynical question, “What is truth?” Pilate was not looking for an answer when he made this statement. He was convinced that there was no answer. He gave self-evidence that he was not part of the kingdom of God for he failed to recognize the four fundamental truths of the gospel of the kingdom. He truly belonged to the kingdom of this world.

Dr. R. C. Sproul states, “However, not everyone will submit to the truth to which Jesus bears witness. Only those who are “of the truth” listen—that is, follow Him (John 18:37). Here we see the necessity of regeneration and that it comes before faith. Before people will follow Jesus, they must be re-created to be “of the truth.” They must be given new hearts to believe the gospel and obey Jesus as Lord (3:3, 21).

Pilate then addressed the Jews and acknowledged that he found Jesus was not guilty of any crime. By making it clear that Jesus was not guilty of any sin or crime, John the Apostle is assuring his readers that the Jews and Rome were guilty of a severe injustice.

Today, there are many who say that it does not matter what you believe, as long as you believe in something and that you are sincere in that belief. Jesus’ comments about truth reveal to us that it is not about belief in anything that is important, but rather belief in the truth of the gospel which is paramount for people to hear and to obey.

Dr. R.C. Sproul writes in his commentary John that “the issue in our day in regard to truth is whether there is an objective reality that is true for everyone, no matter who we are, where we live, or what we do.”

Do you believe in the truth of gospel? May it be so.

May God’s truth and grace reside here.

Soli deo Gloria!