John 19 Verses 5 to 16 Here Is Your King May 7, 2023

John 19 Verses 5 to 16 Here Is Your King May 7, 2023

Class Presentation Notes AAAAA

Background Scriptures:

Matthew 27:24-26 (NASB) 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, "I am innocent of this Man's blood; see to that yourselves." 25 And all the people said, "His blood shall be on us and on our children!" 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.

Isaiah 5:20-21 (NASB) 20 Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter! 21 Woe to those who are wise in their own eyes And clever in their own sight!

Main Idea: The danger of mob mentality is that, in the moment, wrong can seem right.

Study Aim: To understand that when we stand for truth, we must be ready to endure personal attack.

Create Interest:

· When we think of the death Jesus endured for us on the cross, the question comes as to why He would do this. The reason is simple and straightforward. Jesus died the death He did, He suffered the agony He did, He endured the pain a suffering that He did so that He might manifest the love of God to lost sinners, Rom. 5:8, and that He might pay the price for our sins, 1 John 2:2!

o Romans 5:8 (NASB) 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

o 1 John 2:2 (NASB) 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those ofthe whole world.

· Why did He go to Calvary?

o He went to the cross so that you would not have to go to Hell![1]

· As we consider Jesus: The Crucified King, I want you to see just how much this man Jesus loves you as He continues His derogation, demeaning and mutilating and journey to the cross. Let’s continue looking closer into what He endured.

Lesson in Historical Context:

· After Jesus’ arrest, He was subjected to trials at night by the Jewish religious leaders. He went first to Annas, then to Caiaphas. The Jewish leaders condemned Him for what they considered to be blasphemy for claiming to be the Son of God.

o Because they did not have the power to have someone executed, they sent Him to Pilate, accusing Him of sedition against Rome, which was a capital offense in the eyes of Rome. Pilate found Him innocent of this charge, but he gave in to the pressure of the Jewish leaders when they threatened to accuse Pilate to Caesar on the charge of setting free a seditionist.[2]

· Last week we took a close look at the torture of Jesus by the lictors gaming on Him with the use of the Flagrum. He was beaten with a whip with numerous leather strands which were about 18–24 inches in length. These strands were embedded with metal, bones, or glass and were tipped with hooks. The names “scorpion” or “cat-of-nine-tails” were given to these whips. Many times the scouring was not done by one man, but by a team of men that would switch off so they could rest. The skin on the sides of the person who was whipped was shredded, exposing muscle and bone. Severe blood loss and dehydration afflicted the one being whipped and many times they ended up dying.

· Pilate has been interrogating Jesus and has found no fault in Him. Instead of setting Jesus free, he gives the Jews a choice to release one prisoner during the Passover, Barabbas or Jesus Barabbas, his full name, is picked and what follows is the darkest hour of the history of the Human Race when man was at his worst, but God was at His best as the Messiah is demeaned and mutilated by mankind.[3] Discuss this with the class

o Matthew 27:17 (NIV2011) 17 So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?”

Bible Study:

John 19:5-6 (NASB) 5 Jesus then came out, wearing the crown of thorns and the purple robe. Pilate *said to them, "Behold, the Man!" 6 So when the chief priests and the officers saw Him, they cried out saying, "Crucify, crucify!" Pilate *said to them, "Take Him yourselves and crucify Him, for I find no guilt in Him."

· Vs. 5: Again, Pilate’s attempt to free Jesus by an appeal to the crowd missed the mark. Their taste for His blood was beyond recall. Pilate’s words (kjv, “Behold the Man!” Latin, Ecce homo) have become famous. It is strange that several of Pilate’s statements have become immortal. Jesus by that time must have appeared as a pathetic figure, bloody and wearing the crown of thorns and the purple robe.[4]

· Pilate is not trying to elicit compassion from the Jewish leaders, but only to dramatize his impression that Jesus is a pathetic and therefore harmless figure as far as the Roman government is concerned.

o The sight of him is calculated to evoke not so much pity as ridicule, and they can hardly be unaware that the ridicule is aimed as much at them as at Jesus.

· Ordinarily the kind of treatment to which Jesus has been subjected is preliminary to execution, and the presentation of “the man” to the Jewish chief priests appears to be yet another invitation to them (as in 18:31) to “take Him and judge Him according to your law.”

· Once more Pilate is offering to “release to you the King of the Jews” (18:39), that they might finish the job he has started for them and put the wretched prisoner to death.

o In short, the battle of wills goes on. Jesus must die, but at whose hands, the Romans or the Jews?[5]

· Vs. 6 The Jewish reaction was swift. Pilate had shown them the beginning of blood, and they wanted more. His demeaning strategy against the Jews was shattered in their cries to “Crucify!” The Jewish leadership was undoubtedly provoked, but they also knew how to unnerve Pilate and to control those who were outside waiting for his verdict.

o Riots were something that Rome could not tolerate, so many leaders were removed from their posts if they failed to keep the Roman peace. Pilate must have known that they would not give up easily. Thus, to avoid turmoil he toyed with them by offering them their wish but rejecting their desired verdict. It was another demeaning strategy: offer them what they wanted but then hold them responsible for executing an innocent man.

o This verse contains Pilate’s third statement of Jesus’ innocence (18:38; 19:4, 6). But this offer was not what the Jewish leadership wanted. They were used to bargaining (even Abraham bargained with God; cf. Gen 18:22–33), but this bargain could come back to haunt them. They could not accept the conditions.[6]

· Take him yourselves. These are evidently the words of a man weary with their importunity and with the subject, and yet resolved not to sanction their conduct.

o It was not the act of a judge delivering him up according to the forms of the law, for they did not understand it so.

o It was equivalent to this: “I am satisfied of his innocence and shall not pronounce the sentence of death. If you are bent on his ruin—if you are determined to put to death an innocent man—if my judgment does not satisfy you—take him and put him to death on your own responsibilityand take the consequences.

o It cannot be done with my consent, nor in the due form of law; and if done, it must be by you, without authority, and in the face of justice.”[7]

o Matthew 27:24 (NASB) 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, "I am innocent of this Man's blood; see to that yourselves."

John 19:7 (NASB) 7 The Jews answered him, "We have a law, and by that law He ought to die because He made Himself out to be the Son of God."

· In complete frustration with Pilate’s manipulation, the Jews blurted out their real concern. It reminds one of Adam’s impulsive admissions to God that he knew he was naked and thus his disobedience was uncovered (cf. Gen 3:10). The charge of treason against Jesus was a Jewish sham, created to obtain a Roman sentence of death against him. But now their real concern was clear.

o The Jews refused to accept the fact that Jesus claimed to have a direct relationship with God, and therefore they interpreted his statements as though he “made” himself the Son of God. The nuance in the meaning is slightly different.

§ There is no doubt that Jesus made such a claim, but the evangelist would never say that Jesus made himself the Son of God because his repeated claim was that he served God as God’s agent.

📷 John 5:30 (NASB) Discuss 30 "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.

· This new charge was the actual one the Synoptic Gospels (cf. Mark 14:61–64) indicate was leveled against Jesus in the hearing before Caiaphas: a charge of blasphemy and not a charge of treason.

o But it clearly reflects the Jewish concern with Jesus not only of working on the Sabbath but more pointedly of being “equal with God” (John 5:18).

o In Lev 24:16blasphemy against the name of the Lord was regarded as extremely serious and punishable by stoning. For the Jews, Jesus had violated the law even though he had earlier countered their charges by calling Moses to his defense (John 5:45–47; 7:17)

§ John 5:45-47 (NASB) 45 "Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 "For if you believed Moses, you would believe Me, for he wrote about Me. 47 "But if you do not believe his writings, how will you believe My words?"

o But they were not receptive to his arguments earlier, and they continued adamant here.

o They had earlier tried to stone Jesus for what they considered to be the current charge (cf. John 10:31–33), but he had escaped from them (10:39). They were obviously determined that it would not happen again.

o But the new charge had a striking effect on the governor.[8]

· About the same time Pilate’s wife sent him strange words: “Don’t have anything to do with that innocent Man, for I have suffered a great deal today in a dream because of Him” (Matt. 27:19).[9]

John 19:8-12 (NASB) 8 Therefore when Pilate heard this statement, he was even more afraid; 9 and he entered into the Praetorium again and *said to Jesus, "Where are You from?" But Jesus gave him no answer. 10 So Pilate *said to Him, "You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?" 11 Jesus answered, "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has thegreater sin."

· Vs. 8: Pilate and Jesus. When Pilate heard this, he was even more afraid, and he went back inside the palace. The evangelist implies that Pilate was fearful in his dealings with Jesus, and hearing that he claimed to be the Son of God he became ‘even more afraid’, wondering perhaps whether the gods had come down to earth in this man whom he had directed to be flogged (cf. Acts 14:11)[10]

· Vs. 9: Taking Him with him, Pilate entered into the Praetorium again and said to Jesus, “Where are You from?” His question had nothing to do with Jesus’ earthly residence; Pilate already knew that He was a Galilean (Luke 23:6–7). The governor’s question concerned Jesus’ nature: was He from earth, or the realm of the gods? But Jesus gave him no answer. There are several possible reasons for the Lord’s silence.

o It fulfilled Isaiah’s prophecy concerning Him: “He was oppressed, and He was afflicted, yet He did not open His mouth; like a lamb that is led to slaughter, and like a sheep that is silent before its shearers, so He did not open His mouth” (Isa. 53:7).

o Further, Jesus had already told Pilate that He was a king from another realm (18:36–37).

§ Certainly, Jesus’ silence was judgmental, in the sense that Pilate had heard the truth and rejected it, and now would receive no further answer from Him.

§ The Bible teaches that when men persist in rejecting God, He will reject them (cf. Judg. 10:13; 2 Chron. 15:2; 24:20; Ps. 81:11–12; Hos. 4:17; Matt. 15:14).

· Vs. 10: Irritated by Jesus’ silence Pilate said to Him, “You do not speak to me?” He was insulted at the Lord’s apparent lack of respect for his dignity and power. “Do You not know,” he boasted, “that I have authority to release You, and I have authority to crucify You?” He may have had the right, but he did not have the courage to do either one. But as Leon Morris notes,

o The question is illuminating. In the last resort it was Pilate alone who could say “Crucify” or “Release,” and this frank recognition of it makes nonsense of all the shifts to which he resorted in the attempt to avoid making a decision.

o Ultimately he could not avoid responsibility and these words show that deep down he must have realized this. (The Gospel According to John, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1979], 796–97)

· Vs. 11: Pilate’s arrogant boast was not true. Breaking His silence, Jesus answered, “You would have no authority over Me, unless it had been given you from above” (i.e., from God). Although he was a responsible moral agent and accountable for his actions, Pilate did not have ultimate control over events related to the Son of God.

o Nothing that happens—even the death of Jesus Christ—is outside of the sovereignty of God. Faced with opposition and evil, Jesus took comfort in the Father’s sovereign control of events (cf. 6:43–44, 65).

o Although Pilate was culpable for his actions, there was one who bore even greater guilt—the one who delivered Him to Pilate, Jesus declared, has the greater sin.

o The Lord was not referring to Judas, who did not deliver Him to Pilate, but to the Jews, who did. The reference is particularly to Caiaphas, who more than anyone else was responsible for handing Jesus over to the Roman governor. He was more guilty than Pilate for at least two reasons.

§ First, he had seen the overwhelming evidence that Jesus was the Messiah and Son of God; Pilate had not.

§ Further, it was Caiaphas who, humanly speaking, had put Pilate in the position he was in. As D. A. Carson notes, “Pilate remains responsible for his spineless, politically-motivated judicial decision; but he did not initiate the trial or engineer the betrayal that brought Jesus into court” (The Gospel According to John, The Pillar New Testament Commentary [Grand Rapids: Eerdmans, 1991], 602).

John 19:12-13 (NASB) 12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, "If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar." 13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha.

· Vs. 12: Despite the additional charge of blasphemy, the governor remained unconvinced that Jesus was guilty of anything worthy of death. Therefore, Pilate made efforts to release Him, either by further attempts at reasoning with the crowd, or by preparing to pronounce Him innocent. But his attempts were brought to an abrupt halt. Realizing that they had failed to convince Pilate of Jesus’ guilt and afraid that the governor was going to set Him free, the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.”

o Here is yet another corrupt, hypocritical irony, since the Jews’ hatred of all Roman rule certainly indicated that they themselves were anything but friends of Caesar.

o This was the last straw for Pilate; the Jews’ implied threat finally overwhelmed him. He could not risk having them report to the emperor that he had released a revolutionary, especially one who made himself out to be a king in opposition to Caesar.

o Several of Pilate’s foolish acts had already infuriated the Jews and caused turmoil in Palestine. Rome’s eye was on him, and he dared not risk another upheaval. The emperor at that time, Tiberius, was noted for his suspicious nature and willingness to exact ruthless punishment on his subordinates. Pilate feared for his position, his possessions, even for his life. He felt that he had no choice now but to give in to the Jews’ wishes and pronounce the sentence they demanded.[11]

· Vs. 12: Suddenly we learn this governor did have a sense of justice and conscience, but they were no match for screaming mobs. The deciding factor here had nothing to do with the law or religion—it was purely political. The phrase that changed Pilate’s mind was not connected in anyway to any of the charges against Jesus: If you let this man go, you are no friend of Caesar. This was no small threat on the part of the Jewish mobs.

o As Tenney puts it:

The phrase “a friend of Caesar” was more than a casual allusion to Roman patriotism. It usually denoted a supporter or associate of the emperor, a member of the important inner circle. The cry was a veiled threat: if Pilate exonerated Jesus, the high priest would report to Rome that Pilate had refused to bring a rival pretender to justice and was perhaps plotting to establish a new political alliance of his own. Tiberias, the reigning emperor, was notoriously bitter and suspicious of rivals. If such a report were sent to him, he would instantly end Pilate’s political career and probably his life, too (Tenney, EBC, p. 178).[12]

Thoughts to Soak On:

· To set Pilate straight, You would have no authority over Me, unless it had been given you from above Jesus answered, (11). The word for power is exousia, which means “liberty or power to act; right, authority.”[]Pilate’s “right to exercise authority was derived, not inherent. Human government is only valid as the expression of the divine will.”[] Bernard says: “It is not arbitrary power which can be exercised capriciously without moral blame.”[] Comparing Jesus and Pilate in this respect Strachan says, “Jesus does more than assert His Divine power and origin. He assumes it. In striking contrast, Pilate asserts his power.”[13]

· “For His Father’s honor and as a rebuke to Pilate, the Lord once more spoke, giving His last official testimony before He was crucified.

o Blessed it is to mark carefully the words of grace and truth which now proceeded from His lips. How easy for Him to have given the lie to Pilate’s boast by paralyzing the tongue which had just uttered such blasphemy! How easy for Him to have made a display of His power before this haughty heathen similar to what He had done in the Garden!

o But, instead, He returns a calm and measured answer, equally expressive of His glory, though in another way.

o A careful study of His words here will reveal both His voluntary lowliness and His Divine majesty—how wonderful that both should be combined in one brief sentence![14]

· Vs. 13: Pilate yielded to the mob’s pressure. Jesus was brought out to the full view of the mob, still bleeding and mangled by His scourging and harsh treatment.

o The verdict was given formally from “the judgment seat” (Greek, bēmatos). The seat was a movable, chair-like throne on which final decisions were made. “The Pavement” or “Gabbatha” was an elevated platform of stone on which the bema(judgment seat) rested. Pilate now “sat down in the judgment seat,” indicating that he was about to make his final decision.[15]

· Both Pilate and a later governor are known to have addressed audiences from this platform. Evidence suggests that the governor had to pronounce death sentences from the judgment seat (Rom 14:10–12).[16]

· Pilate was a man that loved the honor that was from men more than the honor and praise which is from God; he was more afraid of losing his place than his soul, and could no longer resist the temptation he was under. He brought Jesus forth, and sat down in a place called the Pavement, because it was paved with stone, but in the Hebrew, (mixed with the Syriac,) Gabbatha, that is, a high place; for it was their manner to have their judgment-seats higher than other parts of the room where they were.[17]

Thoughts to Soak On:

· Precisely the charges we face at the judgment seat of God therefore are the charges Jesus faced at the judgment seat of Caiaphas and Pilate. The trial of Jesus accordingly assumes a new dimension of meaning. Pilate and Caiaphas disappear from view and Jesus stands instead before the judgment seat of God.

o He comes to that judgment as our representative, to face our charges and to stand in our place, the ‘second Adam’ comes to face the accusations which stand against the first Adam and his seed. This identification is perhaps hinted at in the question of Pilate to Jesus. ‘What is it you have done?’ (18:35) echoes the question to Adam and Eve in the Garden of Eden after their sin (Gn. 3:13).

o More clearly it goes towards explaining the otherwise astonishing silence of Jesus before his accusers (Mk. 14:60–61; verse 9). Like the sheep that was dumb before her shearers, so Jesus takes the place of those whose ‘mouth is stopped’ (see Rom. 3:19, rsv) before the throne of God. He took our place, he was condemned for us!

o He is our representative man. He died, ‘the righteous for the unrighteous’, that he might ‘bring you to God’ (1 Pet. 3:18).

§ But because he took our place at the judgment, and faced our charges, and bore our judgment, we can go free.[18]

John 19:14-16 (NASB) 14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, "Behold, your King!" 15 So 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 then handed Him over to them to be crucified.

· Vs. 14: The “preparation” refers to the preparation for the Passover which would begin at sundown that day (Friday).

o John 19:31 (NASB) 31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away.

· Being the Passover Sabbath, it was an especially holy day. The religious leaders were more concerned about their traditions than they were knowing the truth and obeying the will of God. On a high and holy day, they crucified their own Messiah, Jesus the Son of God!

· Vs. 15: The crowd had the last word: “We have no king but Caesar!” “We will not have this man to reign over us!” (Luke 19:14) Well-meaning preachers have often said that the crowd that on Palm Sunday shouted “Hosannah!” turned right around and shouted “Crucify Him!” on Good Friday. However, there were two different crowds. The Palm Sunday crowd came primarily from Galilee where Jesus was very popular.

o The crowd at Pilate’s Hall was from Judea and Jerusalem where the religious leaders were very much in control.

§ If the Galilean disciples had had their way, they would have revolted and delivered Jesus!

o From the human standpoint, the trial of Jesus was the greatest crime and tragedy in history.

o From the divine viewpoint, it was the fulfillment of prophecy and the accomplishment of the will of God.

o The fact that God had planned all of this did not absolve the participants of their responsibility. In fact, at Pentecost, Peter put both ideas together in one statement![19]

§ Acts 2:23 (NASB) 23 this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.

Thoughts to Soak On:

· Throughout history, the nation of Israel has undergone unparalleled pain and problems. Why?

o In 1 Samuel 8, we see the Jews rejecting the Father as they begged Samuel for a king to rule over them.

o Here in John 19, we see them refusing the Son as they cry, “We have no king but Caesar.”

o Finally, in Acts 7, we see them resisting the Spirit, and stoning Stephen as a result.

· Rejecting the Father in the Old Testament, refusing the Son in the Gospels, and resisting the Spirit in the Book of Acts caused the collapse of the people of Israel. Discuss with class.

o But God is faithful. The message of Romans 9–11 is that even though Israel has refused the Son, rejected the Father, and resisted the Spirit—God will keep His promises to her. And all of Israel shall be saved.[20]

· “Some may do today exactly what Pilate did. He is simply an example of a person who lacks decision of character, who does not possess the courage of his convictions, who tries to compromise with wrong, who disobeys conscience through fear of personal loss.” (Erdman)[21]

o Can you think of instances today almost daily when a political figure, newscaster or someone in a respected, so to speak, position, is demonstrating this type of character. Discuss

o How does that affect those observing?

· Pilate proclaimed to the Jews, “Behold your king!” John was the only one to record this statement. Their response, however, was “Crucify Him! We have no king but Caesar!” This was hypocrisy at its height. This rates with the kiss of betrayal of Judas. The Jews hated Caesar, but they hated Jesus more, even though the Lord loved them. We have been here before. Someone said, “Humans never seem to learn anything from history.” In 1 Samuel 8, they rejected the kingship of God and here they are doing it again.

· Can you think of a situation in our country today where the people dislike/hate their chosen leader but hate the other person challenging his position more?

o 1 Samuel 8:6—But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. They wanted a king they could see. He showed up and they rejected Him.[22]

Thoughts in closing😊.

· The trials of Jesus Christ—all of them unfair and prejudiced—are now history. Centuries have reduced the bodies of Jesus’ enemies to nothing. God only knows about their souls. Nevertheless, the choice they faced remains ours today:

o Truth or power?

o God’s way or the way of the world?

o Faith or works?

o Grace or pride?

§ Pilate tried in vain to seek a middle way, a scheme in which he could serve both or neither without having to choose, but there was none…still is none

§ Jesus calls all people to serve His kingdom rather than the kingdoms of the world. And so, we must choose.[23]

[1]Alan Carr, “Jesus: The Crucified King (John 19:1–18),” in The Sermon Notebook: New Testament (Lenoir, NC: Alan Carr, 2015), 1806. [2]Robert J. Dean, Family Bible Study, Summer 2001, Herschel Hobbs Commentary (LifeWay Christian Resources, 2001), 60–61. [3]Rod Mattoon, Treasures from John, vol. 2, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2006), 292. [4]Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 338. [5]J. Ramsey Michaels, The Gospel of John, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company, 2010), 931. [6]Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 250. [7]Albert Barnes, Notes on the New Testament: Luke & John, ed. Robert Frew (London: Blackie & Son, 1884–1885), 368. [8]Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 250–251. [9]Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 338. [10]Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2003), 356–357. [11]John F. MacArthur Jr., John 12–21, MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 2008), 340–342. [12]Kenneth O. Gangel, John, vol. 4, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 348. [13]Joseph H. Mayfield, “The Gospel according to John,” in John, Acts, Beacon Bible Commentary (Beacon Hill Press, 1965), Jn 19:10–11. [14]Arthur Walkington Pink, Exposition of the Gospel of John (Swengel, PA: Bible Truth Depot, 1923–1945), 1031. [15]Ralph W. Harris, ed., John, The Complete Biblical Library: Study Bible (WORDsearch, 2009), 503. [16]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Jn 19:13. [17]Matthew Poole, Annotations upon the Holy Bible, vol. 3 (New York: Robert Carter and Brothers, 1853), 376. [18]Bruce Milne, The Message of John: Here Is Your King!: With Study Guide, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1993), 276. [19]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 381. [20]Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 587. [21]David Guzik, John, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Jn 19:12–16. [22]Rod Mattoon, Treasures from John, vol. 2, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2006), 300. [23]Charles R. Swindoll, John, Swindoll’s Living Insights New Testament Commentary (Tyndale House Publishers, 2018), 363.