The Gospel of John
The Gospel of John • Sermon • Submitted • Presented
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1 So then Pilate took Jesus and scourged Him.
2 And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe.
3 Then they said, “Hail, King of the Jews!” And they struck Him with their hands.
4 Pilate then went out again, and said to them, “Behold, I am bringing Him out to you, that you may know that I find no fault in Him.”
5 Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold the Man!”
6 Therefore, when the chief priests and officers saw Him, they cried out, saying, “Crucify Him, crucify Him!” Pilate said to them, “You take Him and crucify Him, for I find no fault in Him.”
7 The Jews answered him, “We have a law, and according to our law He ought to die, because He made Himself the Son of God.”
8 Therefore, when Pilate heard that saying, he was the more afraid,
9 and went again into the Praetorium, and said to Jesus, “Where are You from?” But Jesus gave him no answer.
10 Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?”
11 Jesus answered, “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.”
12 From then on Pilate sought to release Him, but the Jews cried out, saying, “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar.”
13 When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha.
14 Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”
15 But 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 Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.
17 And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha,
18 where they crucified Him, and two others with Him, one on either side, and Jesus in the center.
19 Now Pilate wrote a title and put it on the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS
20 Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.
21 Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.” ’ ”
22 Pilate answered, “What I have written, I have written.”
23 Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.
24 They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says: “They divided My garments among them, And for My clothing they cast lots.” Therefore the soldiers did these things.
25 Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
26 When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!”
27 Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home.
28 After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!”
29 Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth.
30 So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit.
31 Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.
32 Then the soldiers came and broke the legs of the first and of the other who was crucified with Him.
33 But when they came to Jesus and saw that He was already dead, they did not break His legs.
34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out.
35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe.
36 For these things were done that the Scripture should be fulfilled, “Not one of His bones shall be broken.”
37 And again another Scripture says, “They shall look on Him whom they pierced.”
38 After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus.
39 And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds.
40 Then they took the body of Jesus, and bound it in strips of linen with the spices, as the custom of the Jews is to bury.
41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid.
42 So there they laid Jesus, because of the Jews’ Preparation Day, for the tomb was nearby.
1 So then Pilate took Jesus and scourged Him.
Mark says that the whole garrison was gathered together to take part in this hellish coronation. We have no real understanding of the practice of scourging what we can gather is that the accused would be placed tied to a post of some sort in a fashion that was to cause them hunker over. The back of the person would be exposed, in order to allow the knotted ends of the device to hit bare skin. Then an executioner would take a whip that was fashioned with several ends with knots tied in them. Often in these knots pieces of bones, clay and glass would be fixed in order to dig into the flesh of the one being tortured. In Jewish law there was mercy offered in this gruesome form of punishment in that the number of lashes couldn’t exceed thirty nine. We find no such restraint with Roman law. As a matter of fact this form of punishment is widely believed to be unlawful in Roman punishment/interrogation but we see clearly that legality was being sought after given the fact that Jesus had been found innocent.
2 And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe.
Ziziphus spina-christi is one candidate for this crown of mockery. This was a hellious type of coronation determined to bring degradation and mockery to the Lord. The piercing of the thorns in the brow of a Man that had been beaten and scourged would have added excruciating pain to a very tender part of the body. It brings to mind the tenderness of the Christ’s love! Through the tenderness of the brow in flowing blood, was the crown of love placed on Jesus. The purple robe was no doubt costly and is intended to signify royalty, a mocking royalty.
3 Then they said, “Hail, King of the Jews!” And they struck Him with their hands.
The mockery was not only intended against Jesus but also the Jews as a nation. They in there ill intent were giving us a shadow of “every knee will bow”. Mark 15:19 “19 Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.” Then they struck Him and spat on Him in order to even more so dehumanize Him.
4 Pilate then went out again, and said to them, “Behold, I am bringing Him out to you, that you may know that I find no fault in Him.”
5 Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold the Man!”
This is Pilate’s second proclamation that Jesus was innocent. He (Pilate) is now bringing Jesus out in a gruesome state as a way to show the Jews that Jesus is of no threat. The statement Pilate makes here is one of degradation that he has reduced Jesus to such a lowly impotent state in hopes of appeasing the mob and ending this dreadful trial. Pilate was saying “look I have reduced this pretender to a pathetic state isn’t that enough?” The thoughts of a true follower of Christ might instead say “look at the perfect obedience of the true Son of Man isn’t that enough to repent and be saved?”
6 Therefore, when the chief priests and officers saw Him, they cried out, saying, “Crucify Him, crucify Him!” Pilate said to them, “You take Him and crucify Him, for I find no fault in Him.”
The chief priests and officers they began chanting to crucify Him! There was no pity or humanity shown for Jesus in His undoubtful bewildered shocking state. Only the calls for death could be heard as those who taught the people of the wonderful work of God began teaching the murderous acts of their real father satan. Once again now for the third time Pilate declares Jesus’ innocence and tells the mob to crucify Him themselves. Pilates unwillingness to crucify an innocent man will continue to grow until a threat is made against him personally.
7 The Jews answered him, “We have a law, and according to our law He ought to die, because He made Himself the Son of God.”
The Jews are referring to the many times that Jesus told them plainly who He was, where He came from and where He was going. They paid unconscious tribute to the true significance of Jesus by identifying him, even in derision, as the Son of God (cf. 1:34, 49; 3:18, 35; 5:19–23; 11:27)
8 Therefore, when Pilate heard that saying, he was the more afraid,
9 and went again into the Praetorium, and said to Jesus, “Where are You from?” But Jesus gave him no answer.
What could have possibly brought fear upon Pilate with such a statement? He clearly wasn’t a believer in the Jews religion or beliefs so why would he become more afraid. There had to be something stirring in his conscience making him wonder why all of these things were happening. Why would the Jews be so bent on delivering a innocent man to him to e crucified. If this was merely a religious matter the Jews could handle it themselves. Why are they so persistent on him carrying out the sentence. What is really pushing their motive? Who is this Jesus standing in the Praetorium? So Pilate goes back in to where Jesus was now at to try and get some answers to these questions. He asks Jesus “now where did you say you were from?”. Jesus gives no reply. One would have to imagine that Jesus at this point would be in shock. He was more than likely dehydrated and reeling from loss of blood and the severe trauma to His body.
10 Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?”
This governor's fear quickly turns to piety when the Lord refuses to answer him. The quick flash of anger reveals two things about Pilate. The first is that he understands that he does have an opportunity to do the right thing and release Jesus. By not doing so he has shown that he is not a just man but can be easily manipulated by the crowds. The second is he knows the Jews can’t legally crucify Jesus that he must give consent to do so. He is trying to figure things out not to exonerate Jesus but to place himself in the best position with all the involved parties.
11 Jesus answered, “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.”
Jesus tells Pilate the indisputable truth in that God has only merely allowed him to come into power.
12 From then on Pilate sought to release Him, but the Jews cried out, saying, “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar.”
Pilate now has determination in not crucifying Jesus out of fear of His response. However the Jewish leaders knew the final accusation against Pilate himself that would make it impossible for him to save face and let Jesus go. The potential for a regional revolt is clearly becoming evident and with the accusation of that the Governor perhaps could have stopped it but instead sided with a man who was accused of being a true King was now steering the course of the final ruling.
13 When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha.
14 Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”
15 But 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!”
The climax of the trial is now heating up and Pilate seems to pause in hope of deescalating the situation. Finally he returns with Jesus with the proclamation “behold your King!”. This is the third title given to Jesus by Pilate, first it was “king of the Jews”, then “the Man” and now here “your King”. The expression is meant that in Pilates eyes this man, Jesus, was the perfect example of the insignificance of the Jews.
16 Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.
17 And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha,
See also Matt 27:32-38,48,50; Mark 15:21-26,36,37; Luke 23:26-33,38,46.
The took and led Him away. This is the true heart of sinful man to take the Gospel and lead it away. To have an understanding of Jesus but to deny His true identity as Lord and the Living God. He bore His own cross. John chooses not to interject the adding of Simon of Cyrene to his account of the Via Della Rosa. The Aramaic word means “the skull” intended to describe the geography at the site. The Latin is “calvaria” which is where we get our word calvary.
18 where they crucified Him, and two others with Him, one on either side, and Jesus in the center.
Word Studies in the New Testament Chapter 19
In the midst. All the Synoptists describe the character of the two who were crucified with Jesus. Matthew and Mark, robbers; Luke, malefactors (κακούργους). All three use the phrase, one on the right, the other on the left, and so, substantially, John: on either side one. John says nothing about the character of these two, but simply describes them as two others
The placement of Jesus in the middle of the the other two criminals seems to suggest that He has the higher offense. When looking at the scene with a Gospel centered approach however we see Jesus so perfectly placed in the middle of two guilty men offering the exchange for sin.
19 Now Pilate wrote a title and put it on the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS
20 Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.
21 Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.” ’ ”
22 Pilate answered, “What I have written, I have written.”
Pilate had a placard placed above Jesus that read “Jesus of Nazareth, the King of the Jews” which was not uncommon. However, the offense was often writ on the sign to sort of hold there wrong doings over the heads of the condemned. This was instead a personal shot towards the Jews by Pilate for forcing him to go against his conscience and crucifying Jesus. Here Pilate is saying that Jesus the crucified is adorning what ever single Jew deserves. Death. The chief priests wanted the placard removed and changed instead to read “He said” because the inscription gave credit to Jesus’ claims. Pilate shows his ruling authority by telling the chief priests first that he himself wrote the sign and that it would remain as it was written. The application for us is to which sign do we affirm our faith? That He is King or He just says He is King.
23 Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.
24 They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says: “They divided My garments among them, And for My clothing they cast lots.” Therefore the soldiers did these things.
The four soldiers that crucified Jesus divided the clothing of the Lord. The articles of clothing would have been the head dressing, or sudar, the tallith or outer garment with fringes on the edges, the sandals and the tunic or under garment. The undergarment was undoubtedly made by one of the women that traveled with Jesus and was made with great craftsmanship. It was woven with no seam which would have been a careful thought through feat. This would have made this particular article of clothing valuable by the complex manufacturing process. It is utterly amazing that such a complicated act could be foretold hundreds of years earlier in Psalm 22:18 and then carried out by the heathen who were Caesars soldiers to complete accuracy!
25 Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
John who was an eye witness to the crucifixion is giving an account of those in attendance in the immediate vicinity of Jesus. Mary (His mother), her sister (possibly John’s mother Salome), Mary the wife of Clopas (possibly the other disciple in Luke chapter 24; also church history reports that Cleopas was Jesus’ earthly father’s brother) and finally the third Mary who is of Magdala. This report shows that out of all the men who followed Jesus it was in fact the women mostly that stayed with Him until the bitter end of His ministry. The significance is astonishing in that these were predominantly blue collar manly men that should have had no fear of being associated with Jesus. The Jews had every opportunity in the garden to arrest them but after Jesus’ demand to only take Him it would seem that their interest in those that followed Him had been shelved for the time being.
26 When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!”
27 Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home.
John—That You May Believe Jesus’ Final Instructions to His Own (vv. 25–27)
The Greek indicates that Jesus was very much in control, almost matter-of-fact as he spoke these tender instructions. His words reveal the depth of his love and care for his own. Jesus was in limitless pain. Hour after hour he desperately strained for another breath, strained tendons like violin strings, experienced joint-rending cramps and intermittent asphyxiation, “searing pain as tissue was torn from his lacerated back as he moved up and down against rough timber; then another agony began. A deep crushing pain … in the chest as the pericardium slowly filled with serum and began to compress the heart.” Jesus was lingering at the fringes of death. He knew that in the next hour darkness would cover Calvary, and he in cosmic battle would bear the world’s sin alone in the darkness—and even with all of that crushing him, he thought of his own. Even as he died, they were all in his heart! And he who thought so perfectly of his own in the time of his extreme suffering bears the same heart, the same depth of love, in his present exaltation. He still cares intimately and completely for his own! We have a Savior who loves us so deeply that when we are hurting, he will come to us without fail
Here as we look at these two so much can be said about their unique relationship with Jesus! The blessed among all women and the one whom Jesus loved. Such great care Jesus had for these two and it would only be fitting that they would be singled out amongst all the rest to be placed in charge of caring for one another. John’s blessing born from love was to care for Jesus’s own mother. It reminds us that often times our greatest blessings come with not only responsibilities and burdens. John was now burdened with an aging woman to care for. Mary was undoubtedly widowed and would have had no source of income for her livelihood. John as he traveled with the apostolic authority now would have to make arrangements for an extra adult for lodging, food, travel, etc. But oh the joy this burden carried with it! Can you imagine the stories that Mary could share about Jesus with John? From childhood antics to the very voice of God telling her goodnight! John had received a burden but with it came the most excellent of blessings, as with some of our burdens. The second noticeable instance here is the title “woman” again. We were first introduced to this reference from Jesus to His mother in the second chapter of this same Gospel. It is not meant to be a disrespectful name but shows the changing of relations between Mary and what was previously her child but now is her Savior dying for her sins! Nothing is mentioned in scripture about the death of Mary, but we have extra biblical accounts that share a couple theories. One says that she died in John’s house in Jerusalem and it was after this that John began his ministry to the Gentiles. The second is that Mary died in Ephesus while traveling with John on one of his missionary journeys. The fact is that according to John, that very hour he took Mary and cared for her. The closing thoughts of these verses are that 1. Jesus very much cared for His mother, 2. Jesus also cared for His friend John, 3. both were present at the cross, 4. Jesus died as a substitutionary sacrifice for them both.
28 After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!”
29 Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth.
Jesus in His preeminence knew the dreadful response by His torturers of the ensuing question but knew that it was foretold of God. “I thirst” after suffering beatings, humiliation, suffixation, tearing of tendons, ripping of ligaments, loss of blood, anyone with an ounce of love in their heart would surely simply give Jesus some fresh cool clean water. Right? No instead a attending solider grabs a hyssop branch with a sponge attached, dips it into vinegar and presses it against the lips of Jesus. Now, if the thought of warm vinegar pressed against dry busted open, bleeding lips isn’t horrendous enough listen to the discovery of a recent archeological site in Jerusalem. In this particular site they found a group of “stools” with the middle cut away into a ditch that then ran into a larger ditch that went out of the room and into an even larger ditch that eventually led out of the city walls. The archaeologist believe that this was a Roman public bathroom facility. Also present in the room was stone vats that held hyssop branches with sponges attached. The use of these were the same as toilet paper is for us today. Also, since these were intended to be reused then some form of cleansing would have been necessary. The excavators believed that the Romans solution for this would have been, you guessed right, vinegar.
21 They also gave me gall for my food, And for my thirst they gave me vinegar to drink.
30 So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit.
“Teleo” Completed. Done. Finished. These was the marvelous words of the Christ at the end of His passion. There was no more work to do only glory. There was no more suffering left only glory. There was no more atonement needed, only glory. The demanded price was paid. The righteous judgement of a Holy Father on vile sin was pleased. The One who knew no sin became sin to pay for all sin and it had been completed. No human assistance needed. Why not rest in Jesus’ statement. Quickly in your mind transport yourself to Golgotha. Hear the crowd, hear the soliders, hear the thieves, now block everything out. Listen! Hear Him? Move closer. There it is “IT IS FINISHED!” TELESTIA!!!!
31 Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away.
32 Then the soldiers came and broke the legs of the first and of the other who was crucified with Him.
33 But when they came to Jesus and saw that He was already dead, they did not break His legs.
34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out.