His Word Today

³¹ “And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. ³² As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. ³³ And when they came to a place called Golgotha (which means Place of a Skull), ³⁴ they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it.” Matthew 27:31–34 (ESV)

²⁰ “And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him. ²¹ And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. ²² And they brought him to the place called Golgotha (which means Place of a Skull). ²³ And they offered him wine mixed with myrrh, but he did not take it.” (Mark 15:20–23 (ESV)

²⁶ And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. ²⁷ And there followed him a great multitude of the people and of women who were mourning and lamenting for him. ²⁸ But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. ²⁹ For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ ³⁰ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ ³¹ For if they do these things when the wood is green, what will happen when it is dry?” ³² Two others, who were criminals, were led away to be put to death with him. ³³ And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left.” (Luke 23:26–33 (ESV)

¹⁶ “So he delivered him over to them to be crucified. So they took Jesus, ¹⁷ and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha.” (John 19:16–17 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

While all four Gospels, as previously noted, recorded Jesus’ journey to Golgotha only Luke included the number of people following Him to His execution. Luke indicated there was a great multitude of people in this procession. These individuals included women who were mourning and lamenting Jesus and His impending death on the cross. It is at this moment Jesus turned and spoke to these women.

“Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. ²⁹ For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ ³⁰ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ ³¹ For if they do these things when the wood is green, what will happen when it is dry?”

While Jesus noted their sorrow for Him, He warned them that unless they repented of their sin, they would face judgment. It would initially be Rome’s destruction of Jerusalem in A.D. 70. Ultimately, it would be the Lord’s judgment of their sin resulting in eternal punishment in Hell.

“As to Jesus, though right now he is agonizing and though during the next several hours he will be suffering the torments of hell, his future is secure. But unless these women repent, theirs is not. Neither is that of their children. By and large Jerusalem’s population consisted of unregenerate people (Luke 13:34, 35; cf. Matt. 23:37, 38). Moreover, God does not permit impenitence to go unpunished, and this both now and in the hereafter,” explains Dr. William Hendriksen.

“Such terrible woes would befall the city that women would be considered blessed if they were childless. The enemy would destroy Jerusalem’s inhabitants without showing any regard for sex or age. So appalling would be the divine judgment against Samaria that in deathly agony people would yearn—but in vain—to be covered by toppling mountains and overturning hills.”

Regarding the object lesson of green vs. dry wood, Dr. Henrdriksen concludes, “He is drawing a contrast between “green” (that is, moist) wood and “dry” wood. Dry wood burns and is consumed readily; when the wood is still green and wet this is not the case. Therefore if even green wood is made to burn, then surely dry wood will burn and be consumed. The green wood represents Jesus; the dry wood, his impenitent opponents; one might say the Jews in their impenitent state. If God has not spared Jesus, then the divine judgment will fall in full and undiminished severity on the Jewish people if they persist in unbelief and disobedience.”

Do you belong to the people group Jesus identified as dry wood? Repent of you sin and trust Jesus Christ as Savior and Lord.

Soli deo Gloria!

³¹ “And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. ³² As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. ³³ And when they came to a place called Golgotha (which means Place of a Skull), ³⁴ they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it.” Matthew 27:31–34 (ESV)

²⁰ “And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him. ²¹ And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. ²² And they brought him to the place called Golgotha (which means Place of a Skull). ²³ And they offered him wine mixed with myrrh, but he did not take it.” (Mark 15:20–23 (ESV)

²⁶ And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. ²⁷ And there followed him a great multitude of the people and of women who were mourning and lamenting for him. ²⁸ But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. ²⁹ For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ ³⁰ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ ³¹ For if they do these things when the wood is green, what will happen when it is dry?” ³² Two others, who were criminals, were led away to be put to death with him. ³³ And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left.” (Luke 23:26–33 (ESV)

¹⁶ “So he delivered him over to them to be crucified. So they took Jesus, ¹⁷ and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha.” (John 19:16–17 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

All four Gospels describe the prophetic fulfillment by the Prophet Isaiah several centuries earlier. “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.” (Isaiah 53:7 (ESV)

Condemned criminals about to face crucifixion were compelled to carry their own cross to the place of execution. They would walk with the horizontal cross beam attached to their shoulders. As they did so, the curious onlookers would gaze at the public spectacle. Such a procession would inflict fear into the hearts of even the most casual observer providing a stark and stern deterrent to anyone considering ever violating Roman law.

“When Pilate turned the responsibility over to the Jews (Matt. 27:24), however, they readily accepted it. They said, Let His blood be on us and on our children! Their words sadly came to pass as the judgment of God came on many of them and their children in a.d. 70 when the Romans destroyed the nation and the temple. In spite of Pilate’s four declarations of Jesus’ innocence (Luke 23:14, 20, 22; John 19:4), he fulfilled his commitment to the Jews by releasing Barabbas and turning Jesus over for crucifixion after He had been flogged,” explains commentator Louis A. Barbieri Jr.in the Bible Knowledge Commentary.

Due to exhaustion and apparent loss of blood from the scouring, Jesus is physically unable to carry the crossbeam any longer. Therefore, the soldiers compelled an apparent onlooker, Simon of Cyrene, to carry Jesus’ crossbeam.

“Having finished their scourging and mockery of Jesus in the governor’s headquarters (Matt. 27:26–31), the Roman soldiers take our Lord and begin His march toward the cross. Evidently, the physical beating Christ has suffered at the hands of the centurions has taken its toll, for He is not able to carry His cross on His own,” explains Dr. R. C. Sproul.

“Thus, the soldiers compel a man named Simon to bear the weight of the wooden crosspiece the condemned man would have to carry (Matt. 27:32), that is, the part to which Jesus’ arms will be nailed. The vertical beam of the cross is already put in the ground before the condemned arrives. Simon is from Cyrene, a Greek settlement in North Africa, and later church traditions depict him as a model of piety for carrying our Lord’s cross. Yet he has no choice but to obey the orders of the centurions, and to make his bearing of Christ’s cross a sign of Simon’s devotion goes a bit too far. Still, it could be that Simon later came to faith, for how could he carry the cross of Christ and then not be open to the gospel message? Mark 15:21 tells us Simon has two sons, Alexander and Rufus, and the latter man may be mentioned in Romans 16:13.”

“Simon was compelled to carry Christ’s cross, but we who live subsequent to His death and resurrection are called to take up His cross willingly (Luke 9:23). As followers of Jesus, we are to bear the scorn that comes our way for living after His pattern and not the pattern of the world. Let us remember that Christ endured far worse as we suffer for the gospel, and let us look to Him to make us able to stand in the day of trial,” concludes Dr. Sproul.

Soli deo Gloria!

“Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.” (Matthew 27:26 (ESV)

“So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged Jesus, he delivered him to be crucified.” (Mark 15:15 (ESV)

“He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.” (Luke 23:25 (ESV)

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

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

The following essay is by Dr. R. C. Sproul. It is entitled Sentenced to Death.

“Ultimately, Pontius Pilate does not believe that Jesus wants to supplant the Caesar and destroy the Roman Empire as an Israelite king. Several factors explain why he finds no fault in Jesus (Matt. 27:11–23).”

“First, whether through outside sources or his own intuition, Pilate sees that Caiaphas and the other leaders seek Jesus’ death out of envy, not the truth (v. 18). Secondly, his wife has had a nightmare about the events transpiring (v. 19) and sees involvement in the death of Jesus as disastrous for Pilate. Finally, the response of Jesus Himself to His accusers strongly refutes their accusations. John’s gospel tells us that at one point in the trial our Savior assures Pilate that His kingdom is “not of this world” (18:36) and therefore not interested in the violent overthrow of the Caesar. Coupled with this is Jesus’ appearance before Pilate bound and beaten, which likely convinces him that the Nazarene is no real threat to the Empire.”

“Jesus’ innocence, however, makes Pilate no less willing to give in to his fear of a riot and have Jesus crucified to prevent an uprising (Matt. 27:26). Ultimately, this compounds his guilt — to commit the great sin of executing the Lord of glory Pilate must unashamedly cast justice aside. Moreover, the gathered mob is not excused for demanding Christ’s death simply because they are following their leaders (v. 20). But if in this mob there are those who once hailed Jesus as David’s heir (21:1–11), why do they follow along? It is because they want a violent conqueror and their expectations cannot accept that this bound man is God’s Messiah. Barabbas is willing to overthrow Rome by any means necessary (Mark 15:7); thus, the people prefer him over the humble Jesus (Matt. 27:21).”

“Pilate futilely tries to shift blame to the crowd, and, tragically, the crowd’s acceptance of responsibility for Jesus’ death has been used over the centuries to justify anti-Semitism (v. 25). Many professing Christians have literally brought blood upon Jewish people, a gross misuse of the text given that Jesus and His disciples are Jewish and that the crowd is speaking for itself, not an entire ethnic group. In reality, all people are guilty of having Christ killed, for our sin made His death necessary in the first place (Rom. 3:21–26).”

“A select group of corrupt religious leaders and unjust Roman officials are those who enacted the legal procedures that resulted in Jesus’ death. Yet in a sense, we all killed Jesus, because had we not sinned, there would have been no need of His death. It is sobering to realize that we put Jesus on that cross; still, He went there willingly so that we could be forgiven of our sin. How amazing is God’s marvelous grace!”

Soli deo Gloria!

²⁴”So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” ²⁵ And all the people answered, “His blood be on us and on our children!” ²⁶ Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.” (Matthew 27:24–26 ESV)

“So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged Jesus, he delivered him to be crucified.” (Mark 15:15 (ESV)

²⁴ “So Pilate decided that their demand should be granted. ²⁵ He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.” (Luke 23:24–25 (ESV)

¹² 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.” ¹³ 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. ¹⁴ Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” ¹⁵ 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.” ¹⁶ So he delivered him over to them to be crucified. So they took Jesus,” (John 19:12–16 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

Pontius Pilate was frustrated and faced a personal dilemma. He knew Jesus Christ was innocent. He also knew the Sanhedrin’s charges against Jesus were fabricated at best, and lies at worst. He tried bargaining for Jesus’ life but offering the crowd a choice between the Lord and Barabbas, to no avail. He even had Jesus severely scourged to satisfy the blood lust of the Jews (John 19:1-13). Pilate had declared to all who would listen, “I find no guilt in Him” (John 18:38). Then he said, “Behold your king!” (John 19:14).

“This exclamation must have been uttered with stinging ridicule. It was born of sullen resentment. Such is your king, O Jews, shackled, weak, defenseless, bloody, and sentenced to a horrible death, at your own request! Pilate “rubs it in.” How he hates these people,” explains Dr. William Hendriksen.

“The priests and the priest-ridden mob felt the sting of Pilate’s plaguing question. So in answer to his spitefully nettling remark they scream back: “Away with him, away with him, crucify him.” The governor jabs them once more with, “Your king shall I crucify?” (Note the order of the words, which is true to the original.) With unabashed, but all too transparent, hypocrisy the chief priests answer, we have no king but the emperor.”

When Pilate realized he was not accomplishing anything, he relented to the crowd’s demands. He also saw a riot was beginning, and he could not politically afford that to occur on his watch. Therefore, he symbolically washed his hands of the whole affair and said to the people, “I am innocent of this man’s blood; see to it yourselves.” (Matthew 27:24 ESV)

⁴ “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. ⁵ But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. ⁶ All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:4–6 (ESV)

Soli deo Gloria!  

⁶ 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.” ⁷ 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.” ⁸ When Pilate heard this statement, he was even more afraid. ⁹ He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. ¹⁰ 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?” ¹¹ 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 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days. Today we continue our study by exclusively examining John’s Gospel account.

Pontius Pilate was a man caught between a rock and a hard place. He faced two equally dangerous or difficult choices or circumstances. On the one hand, he found no guilt in Jesus to warrant Pilate to execute Him (John 18:38). On the other hand, he faced the increasingly hostile Jewish leaders and the riotous crowd.

Pilate sought to satisfy the blood lust of the Jewish religious leaders and the crowd. Therefore, he had Jesus flogged. To be flogged (μαστιγόω; mastigoo) means to be scourged and beaten with a whip. If he could present Jesus as a hapless figure, perhaps the Jews would relent and no longer seek His death.

However, Pilate’s efforts to satisfy the Jewish people were of no avail. He had the Lord flogged and humiliated but the people continually cried out, “Crucify him, crucify him!” Pilate then said, “Take him yourselves and crucify him, for I find no guilt in him.” This is the second time John recorded Pilate making this statement of Jesus’ guiltlessness (John 18:38).

The Jews remained undeterred. They retorted, ““We have a law, and according to that law he ought to die because he has made himself the Son of God.” This was a veiled reference to Leviticus 24:16 which says, “Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him. The sojourner as well as the native, when he blasphemes the Name, shall be put to death.”  

The irony here is striking. The Jews sought to convict and execute Jesus for the very behavior they displayed toward Jesus. The English proverb “there are none so blind as those who will not see” certainly applies. Understanding cannot be forced on someone who chooses to be ignorant.

However, Pilate’s limited understand began to stir within him. The biblical text states he became even more afraid. He fearfully asked Jesus, “Where are you from?” Pilate was experiencing what psychologists call xenophobia, which is the fear of the unknown. Jesus was someone the governor had never before encountered.

“Many Roman officials were deeply superstitious. While Jews interpreted Jesus’ claims as messianic, to the Greco-Roman person, the title “Son of God” would place Jesus in the category of “divine men” who were gifted with supernatural powers. Pilate was afraid because he had just whipped and tortured someone who, in his mind, could bring down a curse or vengeance upon him,” explains Dr. John MacArthur.

When Jesus did not reply to Pilate’s question, he said, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” Pilate spoke like a man used to being in control. The irony here is that he did not understand who as truly in control.

Jesus aptly replied, “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.”

“Jesus’ statement here indicates that even the most heinous acts of wickedness cannot circumvent the sovereignty of God. Pilate had no real control (vv. 10–11), yet still stood as a responsible moral agent for his actions. When confronted with opposition and evil, Jesus often found solace in the sovereignty of his Father (e.g., John 6:43–44, 65; 10:18, 28–29).”

Regarding the statement, “he who delivered me over to you has the greater sin,” Dr. MacArthur comments, “This could refer either to Judas or Caiaphas. Since Caiaphas took such an active part in the plot against Jesus (11:49–53) and presided over the Sanhedrin, the reference may center on him (18:30, 35). The critical point is not the identity of the person but guilt because of the deliberate, high-handed, and coldly calculated act of handing Jesus over to Pilate, after having seen and heard the overwhelming evidence that he was Messiah and Son of God.”

Soli deo Gloria!  

²⁷ Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole battalion before him. ²⁸ And they stripped him and put a scarlet robe on him, ²⁹ and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” ³⁰ And they spit on him and took the reed and struck him on the head.” (Matthew 27:27–30 ESV)

¹⁶ And the soldiers led him away inside the palace (that is, the governor’s headquarters), and they called together the whole battalion. ¹⁷ And they clothed him in a purple cloak, and twisting together a crown of thorns, they put it on him. ¹⁸ And they began to salute him, “Hail, King of the Jews!” ¹⁹ And they were striking his head with a reed and spitting on him and kneeling down in homage to him.” (Mark 15:16–19 (ESV)

“Then Pilate took Jesus and flogged him. ² And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. ³ They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands. ⁴ 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.” ⁵ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” (John 19:1–5 ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

Pontius Pilate was a man caught between a rock and a hard place. He faced two equally dangerous or difficult choices or circumstances. On the one hand, he found no guilt in Jesus to warrant Pilate to execute Him (John 18:38). On the other hand, he faced the increasingly hostile Jewish leaders and the riotous crowd.

Pilate sought to satisfy the blood lust of the Jewish religious leaders and the crowd. Therefore, he had Jesus flogged. To be flogged (μαστιγόω; mastigoo) means to be scourged and beaten with a whip. If he could present Jesus as a helpless figure, perhaps the Jews would relent and no longer seek His death.

“Pilate appears to have flogged Jesus as a strategy to set him free (see vv. 4–6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus’ suffering would result in their desire he be released (see Luke 23:13–16). Scourging was a horribly cruel act in which the victim was stripped, tied to a post, and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins, or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Isa. 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus,” explains Dr. John MacArthur.

Additionally, the soldiers mocked and ridiculed Jesus. They placed a makeshift crown of thorns and placed it on His head. They put a reed in His right hand symbolizing a scepter, placed a scarlet or purple robe on Him befitting a king, knelt before Him and mockingly exclaimed, ““Hail, King of the Jews!” They then spit on Him and beat His head.

“This “crown” was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns that oriental kings wore. The long thorns would have cut deeply into Jesus’ head, adding to the pain and bleeding. purple robe. The color represented royalty. The robe probably was a military cloak flung around Jesus’ shoulders, intended to mock his claim to be King of the Jews,” states Dr. MacArthur.

Following this brutal treatment, Pilate brought Jesus before the crowd and said, “See, I am bringing him out to you that you may know that I find no guilt in him.” “Behold the man!

Ecce Homo! (Behold the Man) is an 1871 painting of Jesus Christ before Pontius Pilate by Antonio Ciseri. It is the artist’s depiction, one author describes, “of a moment woven into the fabric of salvation history, and into our very souls.”

See Him there, the great I Am
A crown of thorns upon His head.
The Father’s heart displayed for us
Oh God, we thank You for the cross.
Lifted up on Calvary’s hill
We cursed Your name and even still.
You bore our shame and paid the cost
Oh God, we thank You for the cross.

Behold the Lamb
The story of redemption written on His hands.
Jesus, You will reign forevermore
The victory is Yours.
We sing Your praise
Endless hallelujahs to Your holy name.
Jesus, You will reign forevermore
The victory is Yours.

Offer up this sacrifice
For every sin, our Savior died
The Lord of Life can’t be contained
Our God has risen from the grave
Our God has risen from the grave.

When the age of death is done
We’ll see Your face, bright as the sun
We’ll bow before the King of Kings
Oh God, forever we will sing.

WRITTEN BY KRISTIAN STANFILL, MELODIE MALONE, & PHIL WICKHAM

Soli deo Gloria!

³³ So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” ³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” ³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” ³⁶ 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.” ³⁷ 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.” ³⁸ Pilate said to him, “What is truth?” (John 18:33-38a ESV).

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

With this in mind, the Apostle John’s narrative of Pontius Pilate’s second encounter with Jesus is important to examine. Therefore, we deviate from Matthew’s Gospel at this time to exclusively focus on John’s.

Pontius Pilate’s second interrogation of Jesus regarded crimes the Sanhedrin accused the Lord of conducting against Rome (Luke 23:1-2). It also included Jesus’ statement to the Roman governor about Jesus’ kingdom not being of this world. Upon hearing Jesus claim to have a kingdom not of this world, Pilate asked, “So you are a king?” Remember, Pilate was a secular man with no concept of the eternal and spiritual nature of Christ’s kingdom. Pilate wanted to know if Jesus was a king. However, his perspective of kings and kingdoms belonged to this world’s existence.

“Although the charge against Jesus, representing him as a seditionist, had not arisen in the heart of Pilate, nevertheless he cannot understand how a man can talk about his kingship, if he be not an earthly king. Pilate, therefore, wishes to know whether this prisoner is really a king,” poses Dr. William Hendriksen.

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.”  

By answering Pilate, “You say that I am a king,” Jesus was not being evasive or noncommittal in acknowledging His kingship.

“The words, ‘You say it (namely, that I am a king),’ should not sound strange to people who so often use the very similar expression, ‘You said it!’ This, of course, means, ‘Yes, indeed; it is even as you have just now affirmed,’ ” explains Dr. Hendriksen.

Jesus also affirmed He was born a king (Matt. 2:1-2; Luke 1:30-33). Additionally, He revealed His purpose in being a king was not solely to wield authority, but also to bear witness to objective and biblical truth. This truth regarded the existence and nature of God, the existence and nature of sin, the existence and nature of deliverance from the penalty, power and eventual presence of sin, and the existence and nature of the sole Savior who would provide such deliverance by grace alone through faith alone.

“He (Jesus) came, moreover, in order to give competent testimony concerning that which he had himself heard from the Father respecting man’s salvation. For the idea that Jesus came to testify to the things which he had seen and heard while in the Father’s presence see John 3:11, 32; 8:28, 38; 12:49; 14:10; 17:8. He had come, therefore, to testify to the truth with respect to man’s salvation unto the glory of God,” states Dr. Hendriksen.

Echoing His earlier statements in John 10 that those who belong to Him hear, listen and understand His voice (John 10:14-16), Jesus said, “Everyone who is of the truth listens to my voice.”

“This was, of course, an implied invitation that Pilate, too, might listen! Now, everyone, whether Jew or Gentile does not matter at all—see John 1:29; 3:16, 17; 4:42; 6:33, 51; 8:12; 9:5; 10:16; 11:52; 12:32—who owes his spiritual origin to him who is the truth, is eager to listen to this voice of the truth,” explains Dr. Hendriksen.

Tragically, Pilate rejected Jesus’ invitation. He cynically responded, “What is truth?”

“When Pilate hears this remark about the truth, he shrugs his shoulders. Skeptic that he is, this subject no longer holds any interest for him. It must be borne in mind, in this connection, that many leading Romans had by this time given up all the traditional pagan beliefs with respect to the gods. O surely, the gods might exist after all, and might take revenge if one should offend them. Hence, many of these people, including those of the family of Pilate (Matt. 19:7–9; 27:19), were filled with superstitious fears; but as to any settled conviction or deeply rooted faith with respect to God or basic realities it just did not exist for them. It is in that spirit of extreme skepticism and cynicism that Pilate blurts out: “What is truth,” not realizing that the answer was standing in front of him (John 14:6),” concludes Dr. Hendriksen.

The question of truth remains crucial today. The truth of the Gospel remains true today.

Soli deo Gloria!

³³ So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” ³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” ³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” ³⁶ 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.” ³⁷ 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.” ³⁸ Pilate said to him, “What is truth?” (John 18:33-38 ESV).

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it has been necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours and days.

With this in mind, the Apostle John’s narrative of Pontius Pilate’s second encounter with Jesus is important to examine. Therefore, we deviate from Matthew’s Gospel at this time to exclusively focus on John’s.

When Herod Antipas sent Jesus back to Pilate, he reentered his headquarters and began his second interrogation of the Lord. Pilate asked Jesus, “Are you the King of the Jews?”

It was not a simple yes or no question by Pilate. Neither would it require a simple yes or no answer by Jesus. At issue was whether Jesus was a political, earthly king or someone greater. Pilate, and Rome, would view an earthly political rival as a threat to their empire, authority and power. If Jesus was not a political king, then what kind of King was He? This is what Pilate wanted to know. The Lord’s initial response, and the dialogue which followed, revealed two significantly different worldviews. These two worldviews continue today. One’s allegiance to one or the other determines whether an individual is a believer in Jesus Christ, or not.

³⁴ Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” ³⁵ Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Pilate wanted to know what practical and political crime Jesus committed warranting the Jews desire for the Roman government to execute Him.

Pilate’s response revealed his earthly perspective of Jesus’ supposed kingship. The Roman governor was a secular man with a secular mindset and thought process. Secular is defined as “attitudes, activities, or other things that have no religious or spiritual basis.” It is a worldview focused exclusively on the temporal present and not upon any spiritual or future afterlife. Secularism denies transcendent reality and intrinsic meaning. For the secularist, ultimate reality exists in what can be experienced with the physical senses. 

However, Jesus was not a secularist. How could He be? He was and is the eternal, transcendent and immanent God. He not only created the world, but sustains it by the word of His Power (Hebrews 1:1-3). With this mindset and worldview, 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.”

Jesus stated His kingdom, or His rule and reign, was not a secular one of the temporal world and earthly kingdoms which come and go (Dan. 2:20-22). Three times He used the phrase “my kingdom.” If His kingdom was of this world, Jesus reasoned His disciples would fight like others who follow their earthly kings in battle. Rather, He ruled an eternal kingdom not of this temporal world or existence. He also stated this three times.

“We are dealing, therefore, with a spiritual-dominion concept. John 18:36 does not have reference to God’s dominion (hence, also the dominion of the second person of the Trinity) over all his creatures, but distinctly to Christ’s spiritual kingship in the hearts and lives of his followers,” explains Dr. William Hendriksen.

“Secondly, then, the kingship of Jesus is not like an earthly kingship. It does not spring from the earth: it was not given to him by any earthly power, and it is totally different in character. Thus, for example, it does not employ earthly means. If Christ’s kingship had been earthly in origin and character, he would have had officers (“underlings”)—just like the Sanhedrin, for instance, which had its police-force, and just like Pilate, who had his Roman guards—, and these would have been fighting, so that he would not have been handed over to … here we probably expect “the Romans,” but Jesus says, “the Jews!”

“Far from trying to lead the Jews in a revolt against the Romans, Jesus considers these Jews his opponents. Have they not delivered him up to Pilate? Had Christ’s kingship been of an earthly kind, his attendants would have been fighting, under his own command, so that in Gethsemane he would not have been handed over to the Jews and their wicked Sanhedrin! But instead of ordering them to fight in his defense, he had done the exact opposite,” concludes Dr. Hendriksen.

Jesus’ biblical worldview confused the secular Roman governor. It confuses secularists today (I Cor. 1:18-25). However, it is the power of God to whom God justifies, redeems and reconciles (Rom. 1:16-17; 3:21-26).

Soli deo Gloria!