The Crucifixion of the King (19:17–27)

The Apostle’s Creed states it without embellishment: “He was crucified, dead, and buried.” These three events are described in John 19:17–42, momentous events that we should understand not only from the historical point of view but also from the doctrinal. What happened is important; why it happened is also important, if you hope to go to heaven.

I. The place of the Skull (John 19:17–18)

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.

A. Jesus was made to bear his own cross.

It was customary for the criminal to carry his cross, or at least the crossbeam, from the hall of judgment to the place of execution. Jesus began the mile-long walk carrying His cross, but He was relieved by Simon of Cyrene whom the Roman soldiers “drafted” to do the job.

Some may ask why was Jesus relieved of this burden? Was He too weak from the scourgings to carry the load? Was His weakness holding back the procession at a time when the Jews were anxious to get it over with so they could celebrate their Passover Sabbath? None of that is the reason why! The bearing of the cross was a mark of guilt; and Jesus was not guilty! It was also a sign of submission to the Roman government, and Jesus submits only to His Father!

B. Jesus with the thieves.

Jesus placement between two thieves was a position probably intended to disgrace the Lord. But even the position of the cross fulfilled prophecy, since Isaiah had said, “[He] was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors” (Isa. 53:12).

Although he was repeatedly declared innocent, Jesus was condemned to a torturous death. His companions in death were “criminals”. They are more specifically identified as “robbers” But Jesus was not a criminal in the plain sense of the term. He was not even treasonous in that sense. Yet he died rejected and condemned by those who should have accepted him and betrayed and delivered to outsiders/Romans who would have released him.

II The Royal Entitlement on the Cross (19:19–22)

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.”

A. The reason for the death of Jesus received its official entitlement.

Frequently persons condemned to death had their offense written on a placard and either hung on their bodies or carried before them as they were paraded to the execution site. But with Jesus it was fixed to the cross for all to read. The execution styles of the Romans were clearly designed for publicity in addition to retributive suffering.

The title attached to the cross was “Jesus of Nazareth, the King of the Jews.” John here indicates that Pilate wrote the offense. The chief priests protested the title, but Pilate refused to change it. It was his final thrust against the Jewish religious establishment. He knew that the priests and elders envied Jesus and wanted to destroy Him. A shrewd politician like Pilate well understood the workings of the Jewish religious establishment. He knew that his placard would insult and embarrass them, and that is exactly what he wanted.

B. The title was written in Hebrew (Aramaic), Greek, and Latin is significant.

For one thing, it shows that our Lord was crucified in a place where many peoples and nations met, a cosmopolitan place. Hebrew is the language of religion, Greek of philosophy, and Latin of law; and all three combined to crucify the Son of God.

What He did on the cross, He did for the whole world! In this Gospel, John emphasizes the worldwide dimensions of the work of Christ. Without realizing it, Pilate wrote a “Gospel tract” when he prepared this title; for one of the thieves discovered that Jesus was King, and he asked entrance into His kingdom.

III The Clothes-Collecting, Lot-Casting Soldiers and the Faithful Friends Around the Cross (19:23–27)

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.

A. Soldiers gambled for Jesus’ clothes.

What seemed to be whimsical by the soldiers John wanted us to understand occurred as a direct fulfillment of Psalm 22:18. But the one verse John cited leaves behind a context worth reviewing as we consider this horrible crucifixion scene: “I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing” (Ps. 22:14–18).

The soldier’s activity in stripping Jesus and dividing His clothes was part of the customary cruelty of those times. Clothes were handmade and therefore expensive in comparison with clothes today. The executioners received the pieces as their due. The seamless tunic (undergarment) may be significant as the type of garment which the high priest wore. Jesus dying naked was part of the shame which He bore for our sins. At the same time He is the last Adam who provides clothes of righteousness for sinners.

B. John specifies four women: Mary, the mother of Jesus; His mother’s sister, Salome, the mother of James and John; Mary, the wife of Clopas (Cleophas); and Mary Magdalene.

It took courage to stand there in the midst of such hatred and ridicule, but their being there must have encouraged our Lord. Now Mary is preparing for her sons death. The hour had come! She was experiencing “the sword” that had been predicted years before (Luke 2:35). Her silence is significant; for if anyone could have rescued Jesus, it was His mother. All she had to do was announce that His claims were false—but she said nothing! What a testimony to the deity of Christ.

Jesus assured Mary of His love, and He gave His choicest disciple, who rested on His bosom, to be her adopted son and to care for her. Whether that moment John took Mary away from the scene and took her home, we do not know. We do know that he cared for her and that she was among the believers in the Upper Room as they awaited Pentecost.

The Cross is our assurance of Jesus’ love for us! He did all of that for us. I can’t begin to imagine what He went through so that we could be saved from sin and receive the amazing gift of Salvation.