Episode 141 - "Follow me!" John 21:18-25

  18 Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” 19 (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.”

  20   Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” 21 When Peter saw him, he said to Jesus, “Lord, what about this man?” 22 Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” 23 So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”

  24   This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.

  25   Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

In the final episode in our study of the Gospel of John, we pick up where we left off in Jesus and Peter’s conversation where Jesus restored Peter into a mutually loving relationship. Jesus three times told Peter what he wanted him to do: “Feed my sheep.” 

After Jesus made it clear what he wanted Peter to do, Jesus revealed to him to cost of obeying his instructions. Jesus told Peter this would lead to martyrdom. Jesus told Peter that he would someday be crucified just as Jesus had. (vv. 18-19) Jesus then uttered the same command he had a few years earlier when he called Simon and the others: “Follow me.” 

Let’s stop and consider this for a moment. First of all, this revelation to Peter that he would suffer a cruel form of death as a result of following Jesus and ministering to Jesus’ “sheep” is directed only to Peter. Clearly, this is not an absolute truth for all Christians. Jesus is not saying that anyone or everyone who follows Jesus will be crucified or otherwise executed in some cruel fashion. But, should we dismiss it so quickly as irrelevant to ourselves?

In Matthew 16:24-26 Matthew records Jesus saying, “If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life will lose it, but whoever loses his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?” 

We see here is what is at stake. Jesus is saying that when a person decides they want something rather than Jesus, they forfeit their own soul. They forfeit the opportunity for eternal life with God. It may mean (and has for some) that a person may be killed for their faith in Jesus. 

I know a lady who faced that very risk when she confessed to her father, who held a different faith, that she was trusting in Christ. He sent one of her brothers to kill her, but he refused to do it. She would say the Lord spared her that fate and led her away from that imminent danger. In doing so, she did forfeit the benefits offered to her by not confessing Jesus and by holding to her family and culture. Instead, she left her home, her family, and every obvious form of human security to follow Jesus. She has no regrets.

The point is that any one of us must realize that following Jesus will likely cost us something. For some, it could mean persecution and even physical death. But we must also understand the reward of eternal life with God.

Having just confessed that Jesus knew everything, Peter appeared to understand that Jesus’ prophecy was true and he was concerned. He saw “the disciple whom Jesus loved” walking behind them and asked Jesus, “What about this man?” It’s a way of saying “Why me and not him?” Jesus’ response to that was, essentially, “It’s none of your business what becomes of him. You follow me!”

There is a principle for us. Perhaps we experience some form of persecution and wonder “Why me and not him/her?” Maybe it’s not even persecution but envy that evokes the comparison with someone else. We simply need to follow Jesus and not worry about what God is doing or allowing with someone else. 

Finally, we have some closing details. In verse 24 it is stated that the author of this book is “the disciple whom Jesus loved.” An interesting detail follows this revelation. It reads “and we know that his testimony is true.” Wait a minute. If I write something and identify myself as the author, would I write, “and we know that his testimony is true?” Not likely. I would lose all credibility. What is the most likely explanation is that “the disciple whom Jesus loved” is the source of the information concerning Jesus’ life and ministry in this gospel. He has taught these things and written them down and now some of his disciples are compiling his writings into this manuscript. There are other books in the New Testament and likely the Old Testament that are penned or compiled by others than the “author.” 

The closing statement is that Jesus did so many other things that are not recorded in this book or even the other gospels. It’s safe to say that John and the other gospel writers included what best described Jesus' life and ministry on earth. May we continue to learn from them how we may follow Jesus.

Episode 140 "Do you love me more than these?" - John 21:15-17

John 21:15   When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” 16 He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” 17 He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.”

The time had come for Jesus and Peter to have a heart-to-heart talk. In verse twenty, it appears that Jesus and Peter had gone for a walk alone. Yet, the disciple whom Jesus loved was following some distance behind. 

If you recall, it was Jesus who gave Simon the name Peter. (John 1:42) So, it’s interesting that he now addresses him, three times, as “Simon, son of John.” It seems to me that this makes sense in keeping with Jesus’ purpose for this conversation with Simon Peter. Jesus understood his shame and the emotional turmoil Peter seems to be experiencing. I believe Jesus is meeting Peter where he’s at emotionally and spiritually. In that turmoil, Peter had made a choice to go fishing; back to his roots. It was something that defined him up to the point where Jesus called him. So, by addressing him as Simon, Jesus is speaking to him as the fisherman he had called to follow him. 

Each time Jesus addressed him as Simon, he questions Peter’s love for him. It’s not that Jesus doesn’t know the answer to the question. Jesus is using this opportunity to restore Peter into this relationship and teach him what Jesus wants him to do. The first time he asked, “Do you love me more than these?” This evokes the question, “Who or what are these?” For as long as I can remember, I’ve assumed that he meant “Do you love me more than these other disciples love me?” Throughout the past few years of following Jesus, Peter seemed to assert that he did love Jesus more than the other disciples loved him. He expressed that he was more faithful to Jesus and would die for him. (See Matthew 26:33) Yet, when standing outside at Jesus’ trial, he denied three times that he even knew Jesus. Given his actions in contrast to his words, it’s entirely possible this is the intended meaning. However, it could also mean, “Simon, do you love me more than you love your friends and fishing? Do you love me more than the life in which you are so comfortable?” Perhaps John wants to leave us wondering. Maybe the ambiguity is there for a purpose. 

However it is to be understood, Jesus explained to Simon that if he loves Jesus, Jesus is giving him responsibility and a purpose higher than that of fishing. Furthermore, as we’ll see in the next episode, there will be a cost to him in being completely devoted to that mission.

There is an interesting tidbit of information in the Greek text of this story that the first two times Jesus asks Simon this question, he used the word “agapao” for love. Some have suggested that word is the deeper, committed kind of love. Yet, when Peter responded to Jesus he says, “Yes. I love you” the word translated love is “phileo”. It is often described as meaning “brotherly love.” In other words, it might appear that Simon cannot bring himself to use the so-called stronger word “agapao” in responding to Jesus. Then, the third time Jesus asks Simon “Do you love me?” the word “phileo” is used by Jesus as though he is telling Simon, “OK. I’ll use the same word” you are using. A number of scholars have argued this is primarily a stylistic variation and that the words are not all that different. However, since John so often has a purpose in the little details he provides throughout this book, I think there could be something to this little game of words. It seems clear from the context here that Jesus understands where Simon is at. In fact, in Simon’s last answer to Jesus’ three questions, he doesn’t just say, “Yes Lord. I love you.” He says, “Lord, you know everything; you know that I love you.” (v. 17) Did you see that? Peter says, “Lord, you know everything.” Peter is confessing that Jesus understands Peter’s love better than Peter himself does.” The repetition of the question “Do you love me” and Jesus accommodating Peter’s own shame or insecurity breaks Peter and that is what needed to happen. Peter’s pride was evident and Jesus needed to address it. 

Each time Peter affirmed that he loved Jesus, Jesus responded with “Feed (or tend) my sheep.” I don’t think Jesus was concerned about whether Peter was the bravest among the disciples. Jesus' point is that his priority for Peter is to serve and nurture those who would also follow Jesus leading them in a life of obedience to the Lord. 

Humility and obedience to serve others are critical to the mission to which God has called us. Trust that Jesus knows everything and pray that he will guide and sustain us as we feed his sheep.

Episode 139 - "They knew it was the Lord" - John 21:9-14

John 21:9   When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and so with the fish. 14 This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

Prior to Jesus’ interaction with Peter, John described the scene as the disciples arrived at the shoreline with their boat and dragging their net full of fish. They had fished all night without catching a single fish and along came Jesus who told them to cast their net on the right side of the boat. They obeyed Jesus’ command and the result was an immediate and overwhelming success. John specified here the exact count of 153 large fish. John so frequently includes little details that have significant implications or meaning and I can’t help but wonder if there is significance to this detail. At the very least it defines the magnitude of the catch or perhaps the abundant provision of God. One can find a number of interesting and plausible interpretations for this specified number within many commentaries. 

For my purposes here, I’d like you to notice what the disciples see when they first got to shore. Jesus had a fire going with breakfast of fish cooking on the charcoals along with some bread for his meal. Where did these come from? He wasn’t on the boat. There’s no record that he had his own net or fishing pole. This caused me to recall John chapter four when Jesus encountered the Samaritan woman at the well. After his disciples returned from town with food and the woman went to town to tell others about Jesus, the disciples encouraged Jesus to eat. But Jesus replied, “I have food to eat that you do not know about.” (John 4:32) Shortly he explained, “My food is to do the will of him who sent me and to accomplish his work.” (John 4:34) Soon after this Jesus would take a few small fish (contrasted with 153 large fish) and a few loaves of bread and multiply them to feed thousands of people. It would seem from John’s observation and interpretation of Jesus’ providing the fish and the bread served to remind these disciples of how Jesus had provided for so many before. We see throughout the Scriptures the importance of remembering what God has done before. Sometimes people even built monuments as a means of reminding them and also as a means to teach others who this God is and what He has done. The end purpose is to trust in the LORD because we remember that God is able and God is willing to provide what we need.

In verse twelve, Jesus invited them to have breakfast. I think that Peter was not the only one who was struggling with the LORD’s presence due to guilt or shame they had abandoned him when he was arrested. Notice that John mentioned that no one asked him “Who are you?” Why does John feel the need to say this? These are people who had been living with him for the past few years. They know what he looked like. I suspect that their shame evoked by his appearing to them alive was uncomfortable. Furthermore, it would have conflicted with their reason. “Is he really, physically alive and here with us?” they might have thought. It would be easy to think out loud, “Are you really the Lord?” But, John says that they didn’t ask him because they knew it was him. Now, here he is inviting them to eat with him once again. It’s a way in which he is communicating that he wants to fellowship and be present with them. He has not and will not abandon them. 

Finally, John mentions this was the third time he appeared to his disciples. Again, I believe John has a purpose in providing this detail. In my opinion, it’s an indication of what is about to transpire between the Lord and Peter and perhaps the others who may be hearing what Jesus is saying to Peter and perhaps indirectly to them. Peter had denied three times that he knew Jesus after Jesus’ arrest. Now, this is the third time the resurrected Lord has appeared to him and the others. Despite Peter’s attempts to separate his identity as a friend of Jesus, Jesus is demonstrating that he is still with them. 

What speaks to me in this story is the grace and mercy Jesus showed to his disciples. He knows their thoughts and he understands their feelings. He draws them to him in fellowship through this amazing provision and a meal. As we will soon see, he has not cast them off from the purpose he has established for them. They will soon become fishers of mankind.

Episode 138 - "It is the Lord!" - John 21:1-8

1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. 2 Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

4 Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, do you have any fish?” They answered him, “No.” 6 He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. 7 That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

In the last episode, I focused on the first three verses of this story. I mentioned how the LORD revealed himself wherever and whenever he wanted. There is nothing that can prevent God’s presence with us. It would seem from this story that we never have to wonder if God is there or not. Our problem is whether we believe from one moment to the next that He is all-powerful, all-good, and is accessible to us. 

Peter had denied that he knew the Lord three times after asserting that he would die for him. It is interesting how that never seemed to come up in the two appearances Jesus made to the disciples preceding this encounter. But, you can bet that with everything that has happened, Peter has not forgotten it. My guess is that Peter’s guilt was festering like a boil. There is no record that Jesus chastised him during the times he appeared to them and it would seem that it didn’t come up. The trauma of Jesus’ arrest and crucifixion, the fear of persecution by the Jewish leaders leading them to lock themselves into a home, the shock mixed with the joy of Jesus’ resurrection and appearance to them, and the guilt of denying and abandoning the Lord had to be working heavily on these guys. They needed an outlet; something to get their mind off of it all. More importantly, they needed a purpose and a direction in life.

Verse four begins with “Just as day was breaking.” Just as day was breaking, just as the light was appearing, Jesus (the Light of the world) showed up on the shore. But, the disciples still did not recognize who it was. Jesus called to them and addressed them as “children.” I’m not exactly sure what is going on here by this address. It would not seem that Jesus was insulting them and there’s no evidence that they took it that way. He asked them if they had any fish and they replied “no.” I suspect that in doing so, Jesus had a purpose. That purpose might have been to establish this experience as a learning experience and that he was the teacher. Since we believe that our author is one of the men in the boat and is the first to recognize that it’s Jesus on the shoreline, this stuck in his mind. Still, the first reaction in the disciples’ minds might have been who does this guy think he is by calling us children? 

Jesus’ instructions to the “children” were, “Cast the net on the right side of the boat, and you will catch some.” (v. 6) The audacity of this guy. We’ve been fishing all night long. Does he really think we haven’t fished throughout this whole area on various sides of the boat? That’s what I would imagine these guys to be thinking. What surprises me a little is that they don’t seem to even argue. They just obeyed. Oh . . . maybe that’s the point. They just obeyed Jesus’ command. But, did you notice that Jesus didn’t just command them to cast the net on the right side of the boat? He made them a promise, “You will find some.” There’s the understatement of all time. They didn’t just catch some. Their net was full to the point that they would normally expect it to break causing them to lose their catch. But, it didn’t. Here is the point that all of us can learn. We experience God’s promises when we obey His commands. The promises are for our good. The most important command of the Lord for us is to believe that Jesus, God’s Son, revealed himself in this world, died on the cross to pay the penalty for our sin making us just before God, and raised from the dead giving us hope that he will fulfill his promise to raise us from the dead and give us eternal life.

In an instant of realizing their tremendous catch by obeying this “stranger’s” command, the disciple whom Jesus loved (John) told Peter, “It is the Lord!” Immediately, what was more important than achieving what they had been vainly striving for on their own all night long was the identity of the person on the shore. There’s another good lesson for us, isn’t it? Our own efforts are all in vain if Jesus is not more important.

This revelation to Peter was the tipping point in his own life. Forgetting the fish, he put on his outer garment and jumped into the sea to go to Jesus. What was he going to do? What was he going to say? What would Jesus do or say when it was just the two of them alone on the shore. I don’t Peter had a clue. I think he just needed to be with Jesus and that he expected Jesus to address his guilt and pain. Perhaps that’s a good lesson for us as well. There are times when we don’t know which way is up. There are moments when we feel guilt or just inadequate and without purpose or value. We need to go to Jesus trusting that he knows where we’re at and how to comfort and encourage us in those times.

Episode 137 - Jesus revealed himself again - John 21:1-8

1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way. 2 Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

4 Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, do you have any fish?” They answered him, “No.” 6 He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish. 7 That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea. 8 The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

According to John, Jesus appeared to the disciples on the evening after his resurrection and then again eight days later when Thomas was with them. On both occasions, he simply appeared in the locked room with them. There was no knock on the door and wait for someone to let him in. That seems a little freaky when you first think about it. That Jesus is just there at his will. But, if you stop and consider the implications, it reveals that nothing can prevent or impede God’s presence with his people. I find that comforting.

In the first verse of this chapter John says twice that Jesus “revealed himself.” There were times during his earthly ministry when Jesus “hid himself.” (See John 8:59, John 12:36) Now it would appear that he is often hidden but revealed himself at times deemed important by the Father. In this case, the disciples have emerged from their seclusion and are ready to get on with life it would seem. Peter announced that he was going fishing and others quickly joined him. They were fishing on the “Sea of Tiberias,” another name for the Sea of Galilee.

Did you notice the little detail John added about when they were fishing? It was at night when it was dark. Sound familiar? Unbelieving Nicodemus came to Jesus at night. After the miraculous feeding of the multitude, the disciples got into a boat to cross over to the other side and a storm came up when they were halfway across the Sea of Galilee. John mentions, “It was now dark, and Jesus had not yet come to them.” (John 6:17) Now, once again the disciples are in a boat on the Sea of Galilee when it’s dark and Jesus is not with them. John had said in his introduction, “In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.” (John 1:4-5) I mentioned early in this study that the Greek word translated as “overcome” could also mean “understood.” It would seem that the literal darkness they were experiencing also testified metaphorically of their lack of understanding concerning Jesus. Peter and the others returned to the place where they had been when Jesus first called them. But, that’s not where they were to remain and Jesus appeared to them in order to bring some light to their understanding.

By themselves and in the dark, “they caught nothing.” They were completely unsuccessful on their own. That is a good lesson for us. We can do nothing apart from God’s presence and will with us. 

It seems to me that just four verses into this story, we have enough to challenge us for this week. Let me summarize what I see.

1. Nothing prevents God’s presence with us. We can trust that he is accessible and aware of our needs even though we can’t see him or even sense him.

2. When we trust that the Lord is good and cares about us and is present with us we are exercising faith without seeing and we are not in darkness.

3. We will not be truly successful in our endeavors if we are not listening to the Lord and seeking His will.

We’ll continue with this story in our next episode.

Episode 136 - "Blessed are those who have not seen, yet believed" - John 20:24-31

John 20:24   Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”

John 20:26   Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”

John 20:30   Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

These eight verses comprise one of my favorite segments in all of Scripture. There is so much here that I could divide this up into multiple posts. But, I prefer to handle this as a whole.

The resurrected Lord had appeared to the disciples inside a locked home. But, we learn that one of them, Thomas, was not present at the time. I’m sure they were excited to share this good news with their friend when they saw him. But, to be honest, if I were one of the twelve who had followed Jesus the past few years and had experienced this tragedy of him being arrested, beaten, and crucified and then told by my buddies that he had appeared to them alive, I would have thought they were putting me on. Thomas’ response is genius. It wasn’t good enough to see Jesus. He demanded to examine the wounds in Jesus’ crucified body. That alone would prove that someone hadn’t found a look-alike to play an elaborate joke on people. Thomas is so real to me. I get his cynicism. 

Then, it was eight days later. I wonder how things went that week. Did the disciples continue to try to convince Thomas? Did they try to convince themselves that they really did see the risen and living Jesus? Whatever happened, everyone including Thomas was together again in a locked home. Their concern about persecution is still very real. Once again, Jesus simply appeared among them and gave them the same message, “Peace be with you.” Then, he addressed Thomas directly and said, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” (v. 27) What is the first thing we should notice about this invitation? The answer is that Jesus knew exactly what Thomas had insisted upon even though Jesus wasn’t physically present with them when the other disciples told Thomas they had seen the Lord. The point is that Jesus knew exactly what was going on with Thomas and the implication is that he knows exactly what is going on with us today. As I sit here and read this account, it is hitting me how much I needed this truth today. Jesus knows what is happening in my life including my thoughts and concerns.

The next thing we should notice is his grace in offering to Thomas what he needed in order to believe that Jesus really was alive. “Put your fingers into my hands and your hand into my side” Jesus offered. “Do not disbelieve. But believe.” Jesus wants people to believe in him. This is not an offer to simply believe that Jesus is a real, historical person. He was telling Thomas and, indirectly, us to believe that he came back from the dead, that he is who he has claimed to be. 

Thomas’ response shows us what that response, that belief, looks like. Instantly, Thomas appears to have abandoned his previous demands. “My Lord and my God!” What we might have expected as a response would be “Teacher, Rabbi.” But, in an instant with the resurrected Jesus, Thomas’ confession reflects a belief in Jesus that is complete. If you’ve ever wondered what it will be like when you first see Jesus and what you might say, this is a good place to start.

Now comes the cool part. Jesus then said to Thomas, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” (v. 29) Thomas gets a bad rap on this. He’s often spoken of as “Doubting Thomas.” But, remember the other disciples believed because they had seen him eight days earlier. What I love about this is that it is speaking of us. We are the ones who get to see without the opportunity of being there and seeing these things with our eyes. I like to tell people that we are the most blessed people in the history of the world because we live at a time when we can hear about Jesus and have the opportunity to believe.

John has made it very clear that seeing does not always result in believing. People ate the food Jesus miraculously provided them and said that Jesus must be the Prophet like Moses. Yet, they didn’t want to truly believe him and his words and they walked away. There were those who watched Jesus call Lazarus by name and watched as this man who had been dead and buried for four days walk out of the tomb alive. Many believed because of what they saw, but some returned to the Pharisees without any indication this experience brought about faith within them. So, it’s easier to see why Jesus says that the most blessed people are those who believe simply by hearing about him. This brings us to the point of the next paragraph.

John capitalizes on the significance of this teaching of Jesus to offer us a summary of the purpose of this book. He said that Jesus did many other signs that his disciples witnessed with their eyes. Then he wrote, “but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” Those of us who weren’t there to see Jesus perform these miracles are blessed to read this book or hear of these accounts and believe that Jesus is the Christ, the Son of God. The benefit and result of this belief are receiving eternal life in his name. That’s an amazing promise. But, what we are called to believe, by faith and not by sight, is an amazing truth of an amazing God. 

Episode 135 - "Peace be with you" - John 20:19-23

John 20:19   On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” 22 And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”

What a day! Their teacher and Lord had been crucified a few days earlier and his followers might wonder if the people responsible for that would be coming after them next. Then, Mary Magdalene showed up immediately after the end of the Sabbath and reported that Jesus’ tomb was empty. Peter and John ran off to investigate this and came back talking about what they saw at the tomb; the grave clothes lying there and the orderly scene. Would the Jewish leaders be coming after them accusing them that they had stolen the body? That would be a very real concern.  They locked the doors to inhibit anyone from walking in.

While they were there together, Jesus appeared in the room with them. I can only imagine the thoughts that were running through their minds. Jesus’ first words to them were “Peace be with you.” (v. 19) How they needed that message. Jesus knew exactly what was going on in their minds and was aware of their fears. He also knew they were questioning their own senses. So, he showed them his hands and side to provide evidence this body they were looking at was real and was the one on the cross and put into the tomb a few days earlier. They were not seeing a ghost or a figment of their imagination. Jesus had physically risen from the dead and yet was not prevented by locked doors and walls from being with them. Furthermore, the first thing he wanted to give them was peace. He said it again, “Peace be with you.” 

According to John’s account, Jesus did not field questions about his resurrection or anything else. Instead, he focused on the purpose he had for the disciples. They needed his peace because he had a mission for them they were to follow. He said, “As the Father has sent me, even so, I am sending you.” (v. 21) Throughout this entire book, John has reported that Jesus was neither doing nor teaching anything on his own behalf. He was only teaching and doing what was given to him by his heavenly Father. The mission of his disciples is to continue taking God’s message and doing the work that God is sending them to do. 

How would they be able to do this? They were just blue-collar workers, average people. The answer lies in what Jesus did next. He breathed on them and said, “Receive the Holy Spirit.” Jesus had been telling them this was going to happen. Back in John 16 he spoke of sending them the Advocate who is the “Spirit of truth” who will “guide you into all truth.” (John 16:13) Now is the time when Jesus is initiating this sending of the Holy Spirit to his disciples.

This passage has created no end of controversy among believers who get confused about Jesus giving the Holy Spirit here and the account of the disciples receiving the Holy Spirit in Acts 2. Personally, I don’t take this as two different acts of God giving the Holy Spirit. As I see this, God has sovereignly orchestrated this chain of events to best teach and prepare Jesus’ disciples for the ministry He has in mind for them. Jesus taught them about things to come. Yet, people don’t always fully understand what others are teaching us. This happens often between parents and their children. Parents teach the children things that the child cannot fully understand. But, if the child understands the parent loves them and looks out for their best interest, they “accept” it to a measure of belief. Later the child may experience something when that teaching is more understood and appreciated. That happens because of the context of the experience and now the child’s trust in the parent’s advice increases because they realize the wisdom that was offered to them and that the parent was looking out for them. 

In the same way, this recent trauma of experiencing Jesus’ death and now his resurrection is beginning to sink in with everything Jesus had been teaching them. Now is the perfect time to reiterate his mission for them and to give them the Holy Spirit to help them accomplish this mission according to what Jesus had already taught them. They are now more prepared to understand and accept this mission. Jesus had the authority to give them the Holy Spirit. Yet, it would be a little longer before they experienced the filling of the Holy Spirit. God’s plan was to accomplish that in its own perfect timing at Pentecost when they would boldly proclaim the Good News of Jesus and thousands would respond. 

Under the leading of the Holy Spirit, what should they do or say? What was this mission? I think that’s what verse 23 is about. Jesus added, “If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.” Jesus’ death on the cross is about the forgiveness of sins. He is the Lamb of God who takes away the sins of the world. (John 1:29) Jesus’ death has made it possible for the sins of mankind to be forgiven. That is truly good news! Some have argued that this statement is only for the apostles, that this is an apostolic privilege. I disagree. In teaching his disciples to pray, Jesus said to pray “forgive us our trespasses as we forgive those who trespass against us.” (Luke 11:4) As followers of Jesus, we should forgive the sins of others understanding that we are simply spokespersons for the Lord. It is the Lord who forgives them. 

In summary, let us receive the peace given by Jesus, walk by means of the Holy Spirit, and communicate to others the forgiveness of sin against God available to us through the perfect sacrifice of His Son Jesus on the cross.

Episode 134 - "Who are you seeking?" John 20:11-18

John 20:11   But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

Talk about a moving event! Let’s recall the context according to John’s gospel. Mary Magdalene came to the tomb early on the third day. John tells us that it was still dark. She discovers the tomb is open and Jesus’ body is not there. 

Let’s put ourselves in Mary’s shoes. She was a woman whom Jesus had cast out seven demons (Luke 8:2). Luke mentions she was one of a group of women who assisted Jesus and his disciples with their needs. (Luke 8:3) Mary was grateful to Jesus. Can you imagine the shock she experienced when she saw the empty tomb? I am sure she was still reeling from the events that unfolded just two days earlier. Now, Jesus’ body was gone. She told the disciples, “They have taken away the Lord and we do not know where they have laid him.” (John 20:2)

After Peter and John ran to check out the tomb, they returned home. It would appear they had done nothing to console Mary. Mary was left weeping. Her emotion had moved from the initial shock or surprise to that of depression. She was weeping near the entrance and saw two angels inside the tomb. Were they there when Peter and John were there what seems to have just been moments earlier? If so, why didn’t the disciples see the angels?

What’s amazing is that she didn’t seem to recognize they were angels. Perhaps as one who had been possessed by seven demons, the experience of having supernatural beings talk to her was not all that unusual. They asked her why she was weeping and her response was “They have taken away my Lord, and I do not know where they have laid him.” Her emotion seems to have shifted from shock to deep, personal anguish. 

Having said this she turned around and saw Jesus standing there. However, she did not recognize him either. Jesus echoed the same question asked by the angels, “Why are you weeping?” He immediately followed this with “Whom are you seeking?” (v.15) The repetition of the question “Why are you weeping?” is intended to get Mary to stop and think about it. I suspect the mystery and confusion of the empty tomb had just reopened the wound of the shock and grief of Jesus’ death. But, Jesus had told his followers what was going to happen. None of them could comprehend fully what he was prophesying until after everything unfolded the way it did. But, Mary’s reaction stands in contrast to Peter and John’s reactions as they emerged from the empty tomb. Perhaps the repetition of this question has a purpose for us as well. Do we see the significance of the empty tomb? Jesus is alive. He has overcome death. As we consider this ourselves, it should remind us that our faith in his resurrection means we should be rejoicing.

Jesus’ follow-up question “Whom are you seeking?” is important for us as well. Who are we seeking? Are we seeking a political leader who we think will make decisions and policies that we like? Are we like the people who ate of the food near the Sea of Galilee and who were seeking a Jesus who they could put over them and manipulate to do what they wanted him to do? Or, are we humbling ourselves before the Son of God who laid down his life to take upon himself the judgment of our sin and who calls us to “drink his blood” and “eat his flesh?”

Mary still didn’t recognize him as he asked these questions. It was then that Jesus said her name, “Mary!” Instantly, she recognized him. At the time I am writing this, my dad has been deceased for 22.5 years. Yet, I know that if he could walk up behind me and say my name, I would immediately recognize his voice. When someone we love and who loves us speaks our name, we recognize it. Mary’s debilitating grief was cured in an instant.

In John 10, Jesus claimed to be the Good Shepherd and said that his sheep hear his voice and follow him. Sheep recognize the voice of their shepherd and know their shepherd cares for them. Mary is a prime example of this illustration bearing itself out to be true. The power of Jesus’ voice was greater than all her grief and confusion.

Other than report that Mary calls him Rabboni (Teacher), John doesn’t say directly what Mary did to Jesus. However, Jesus said to her, “Do not cling to me, for I have not yet ascended to my father . . . “ (John 20:17) Some translations read, “Do not touch me.” That is possible. But, I think the intent is to tell Mary that she cannot cling to or “hold on” to Jesus as he will soon go to be with the Father. Also, in a matter of days, Jesus would tell his disciple Thomas “put your fingers in the nailprints in my hands” and “put your hand into my side” (John 20:27). There wasn’t something about his body that Jesus needed to prohibit Mary from touching him. Given her devotion to Jesus and overwhelmed with grief in his death, you can imagine why her reaction would be to “cling” to him. Perhaps his message that she cannot cling to him because he is going away to the Father might have been distressing. But, the fact that he was no longer dead, that he knew her name, and that he cared enough to come to her and comfort her was enough. She returned to the disciples not in grief, but in excitement. “I have seen the Lord!” (John 20:18)

If we take nothing else away from this narrative, remember that Jesus had told people the Son of Man would return and speak and the dead would be raised. (John 5:19-29) Then, in John 11:1-44, Jesus demonstrated that he could do what he promised by calling Lazarus, who had been dead and buried for four days, by name and resurrecting him from the dead. If Jesus can raise himself from the dead as is reported in these gospels, then nothing can stop him from delivering his promises to raise us. In times of trouble and suffering in this life, we can remember that Jesus has conquered death and has an eternal plan and promise for us. That hope does not negate the sorrow we feel today. But, knowing that what is to come is good, perfect, and eternal helps us carry on.

Episode 133 - "He saw and believed" - John 20:1-10

John 20:1   Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes.

I cannot adequately describe how much this story of Jesus’ resurrection excites me. The details John gives us often are subtle ways to either reveal a spiritual truth or help us better understand some of the personalities in the stories. Think of John’s details about John the Baptist or the Samaritan woman at the well. The little details help us see their passion and excitement for what is revealed to them. It is for this reason I’ve chosen to create a few separate posts for the same text. There is a lot in this story.

Last week I focused on the theme of “darkness” in John’s gospel and how it represents the ignorance of people concerning Jesus. That is an oversimplification. However, in this story, Mary (and likely others) came to the tomb “while it was still dark.” (John 20:1) They were ignorant of what had just happened with Jesus. His body was gone from the tomb and they assume his body has been moved somewhere. This is not to suggest that it was not actually dark at the tomb when they arrived. However, just like the condition made it more difficult to best observe the scene in and around the tomb, they were in need of the “true Light coming into the world” to fully recognize the significance of what had just happened.

Mary ran to tell the disciples that Jesus body has been taken away and,  from verses three through ten, the focus shifts to Peter and “the other disciple . . who Jesus loved.” (We understand this to be the Apostle John) Peter and John ran to the tomb. John ran faster and reached the tomb first, but stopped at the entrance. Scholars have attempted guesses at why John stopped. All we really know is that he did and he tells us that he saw the linen cloths lying there. Remember, John has already told us this was a new tomb and had never been used as such. These could not have been from another body. Can you imagine the anxiety he must have felt? It’s obvious that Peter doesn’t give it a second thought to run right past John and into the tomb. He also sees the linen cloths lying there. 

Let’s stop right here for a moment and consider a few things. First of all, what did that look like? If these cloths were wrapped around Jesus’ body and had the various ointments and such applied to them, is it possible these cloths maintained some measure of the form of a body still in them? In other words, could it have been that, at first glance, they thought Jesus was still there? That may be a stretch. But, it seems possible. If that was the case, then it heightens the importance of the headcloth. This translation reads the head cloth was “folded up.” (v. 7) However, the Greek word used could also mean “wrapped up or around.” The potential sight for these first visitors to the tomb was what appeared to be a wrapped corpse. But, there was only one problem. The head cloth was “in a place by itself.” There was nothing connecting the headcloth to the cloths around the body. The body had come through the cloths. Again, my interpretation could be a stretch. But, this detail that John is including reveals the evidence of a miracle that led him to believe if that is indeed what they saw.

Perhaps more likely what this detail describes is that of an orderly scene. Grave cloths lying there and the head cloth folded up in a place by itself is hardly the description of a scene of a grave robbery. If someone were to steal the body, would they bother to unwrap it before they took it? No. If it could be argued they did unwrap the body, is it likely the grave clothes were lying there in the orderly manner described? Absolutely not. 

However these details are to be interpreted, the evidence is clear that his body was not stolen by Roman soldiers, Jewish leaders, Jesus’ disciples or anyone else. If his body was not stolen, what happened to it?

John indicates his own conclusion upon seeing the whole scene after he entered the tomb. “He saw and believed.” (v. 8) Believed what? Verse 9 explains, “for as yet they did not understand the Scripture, that he must rise from the dead.” His point is that the evidence before him led him to believe that Jesus had risen from the dead. Jesus had prepared them for this. They just hadn’t understood the Scriptures prophesying the death and resurrection of the Messiah. 

You and I cannot go back in time to stand alongside these disciples and observe the scene ourselves. But, they have provided us with a vivid account. The details they have given as firsthand eyewitnesses are amazing. The question to us is, “Will we see the significance and believe?”

Episode 132 - "It was still dark" - John 20:1-10 (part 1)

John 20:1   Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 So Peter went out with the other disciple, and they were going toward the tomb. 4 Both of them were running together, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, 7 and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. 8 Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes.

One of the most fascinating things I discovered during my time in seminary was comparing the four gospels with each other and seeking to discern if events that seemed to be the same were in fact the same or different but similar accounts. Then, if it were clear that I was looking at two or more different perspectives of the same event, I would try to discern why there were differences. One clear factor is the perspective of the narrator. Another, I discovered, was that details might either be included or excluded depending upon whether the author felt the detail contributed to the theological message they were attempting to communicate. I am not suggesting that the authors “made up” details or lied for their own benefit. I am suggesting that they believed one or more details were more important and others not important. There was selectivity in the details each of them included and excluded. All four gospels give an account of the crucifixion, death, burial, and resurrection of Jesus and the details are interesting in working through. 

Notice selectivity happening within John’s account of Jesus’ resurrection. He reports that Mary Magdalene came to the tomb where Jesus had been laid early on the first day of the week. However, she discovers the tomb is empty and she runs to Peter and “the disciple whom Jesus loved” and said, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” (v. 2) “We?” Who are the “we?” John has only told us so far that Mary Magdalene came to the tomb. But, now John has casually revealed that there was at least one more person with Mary. It just wasn’t important to John to name the other(s) in his account. If you study the comparisons, it’s possible there were separate visits to the tomb by various women. Perhaps Mary Magdalene went alone but joined other women when she arrived. The point is not to try to answer this particular interpretive challenge, but to call your attention to this. 

Another variation is that John mentions that Mary came “while it was still dark.” Matthew and Luke both report women going to the tomb at early dawn and Mark reports “the sun had risen.” (Mark 16:2) Wait! How could the sun have risen and it still be dark? Doesn’t this prove that at least one of these accounts is wrong? Some years ago I was teaching this account and came across a resource that suggested that Jewish reckoning of “darkness” and “light” was that darkness was still considered to exist until after the sun had completely risen over the horizon. So, it’s possible in the early dawn, the sun could have risen, but people considered it still dark. I get this. I get up very early in the morning and depending upon the time of year, it could be dark. I would turn on my lights to drive to work. As the sun comes up, I keep my lights on for a period of time until I feel that other drivers can see me in the natural light. Perhaps it is just the perspective of these two accounts. But, is there more to it?

I’ve spoken a lot about the importance of repetition in literature. Is there anything about John’s report that it was still “dark” that strikes you as interesting? Has John said anything about darkness in this book? Has he said anything about light? Of course, Jesus is the “Light of men” and “The light shines in the darkness, and the darkness has not overcome/understood it.” (John 1:4-5) “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him . . . (John 1:9-10) In John 3:19, “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.” It would seem then that John has chosen to emphasize the darkness at this moment because Mary and the others have not yet encountered the risen “Light of the world”. They are in “darkness” (physically and spiritually) from the sense that they do not yet understand and believe that Jesus is alive. This is evident from her words to the disciples reporting that Jesus’ body has been taken away. (v. 2)

I would suggest to you that what we have here is not simply a different perspective by these authors or even a different theological point they feel led to highlight with their selected details. What I see is an example of a Sovereign God who orchestrates even the smallest details of these human perspectives and nature itself in keeping with His divine purpose in the grand story of the death, burial, and resurrection of God’s Son, Jesus Christ. This is not just a great story. It’s a story that is being offered as a literal, historical event. This is why I’ve encouraged and emphasized looking for these details along the way because they lend credence to the veracity of these claims about Jesus. 

Think about this in the coming week and we’ll return to this story again next week.

Episode 131 - Secret Disciples - John 19:38-42

After these things Joseph of Arimathea, who was 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 away his body. 39 Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. 40 So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. 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 because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

Here is a small section of John’s gospel which, on the surface, doesn’t appear to have much to offer us. However, as we’ve seen through this entire book, John doesn’t include details for no reason whatsoever. So, what do we have here?

First, Jesus is dead. Second, Two named men are spoken of who attend to Jesus’ body for burial. We already know that others have been there during the crucifixion. I find it difficult to believe that there were no other people around to assist these men. I would even imagine that his mother Mary was still present along with John since he was a witness to these details and had just been given the responsibility of caring for Jesus’ mother. But, these two men are named. Third, despite the late hour nearing the beginning of the Sabbath, great expense and care is taken to prepare his body for burial. 

Who are these men that John deems it important to highlight their actions at this moment? The first is a man named Joseph. As far as I know, he was never mentioned previously during Jesus’ ministry. John tells us he was from Arimathea. Little is known with certainty about this town. However, scholars seem to generally concur that it was most likely the hometown of the prophet Samuel, “Ramathaim-zophim of the hill country of Ephraim” (1 Sam. 1:1) Perhaps John’s purpose in mentioning this is because it qualified to his audience exactly who this was. Perhaps John’s motive is to suggest of measure of honor upon Joseph through that association. These are purely my guesses. But, all four gospels mention Joseph and give us more detail about him. Matthew tells us that Joseph was “rich” and that he was a “disciple of Jesus.” (Matt. 27:57) The mention that he was “rich” is supported in verse 60 when Matthew tells us that the new tomb near where Jesus was laid was Joseph’s. He had made this or had paid to have it made near Jerusalem. Mark informs us that he was “a respected member of the council” (Sanhedrin) and “was also himself looking for the kingdom of God.” (Mark 15:43) Luke adds that Joseph was “a good and righteous man.” (Luke 23:50) 

The other man mentioned is Nicodemus. In case we’ve forgotten who that is, John reminds us it was Nicodemus “who earlier had come to Jesus by night.” (John 19:39 referring to John 3:1-15) If you recall, Nicodemus was a member of the Pharisees. Through his own words, Nicodemus’ confesses they recognized Jesus was “a teacher come from God.” (John 3:2) Yet, the Pharisees later cast out the man who had been born blind, given his sight by Jesus, and said regarding Jesus, “If this man were not from God, he could do nothing.” (John 9:33-34)

What is going on here? It’s entirely possible that these two men, both from groups of religious leaders are simply trying to be consistent with their religious convictions and properly bury a fellow Jew. But, when we look at the evidence from the other gospels and within John’s own book, the motivations of these men are more righteous than simply adhering to religious obligations. 

Joseph had been a secret follower of Jesus because of his fear of the other Jewish leaders. Nicodemus had come to Jesus at night, suggesting that the timing was out of the same kind of fear. While the narrative of Nicodemus’ first encounter with Jesus does not end with Nicodemus becoming any more committed to Jesus and less fearful of the reaction of his peers, John indicates to us in chapter seven that Nicodemus essentially defends Jesus among his peers. “50 Nicodemus, who had gone to him before, and who was one of them, said to them, 51 “Does our law judge a man without first giving him a hearing and learning what he does?” (John 7:50-51) Now after Jesus has died, Nicodemus shows up in the daylight with costly materials to prepare his body for burial. 

Both of these men are prepared to make themselves ritually unclean right before the Sabbath by handling the body of a dead man and, apparently accept any criticism or persecution that might be directed at them by their peers. 

While the associations of these men were often portrayed as Jesus’ enemies, they are being brought to light as men who are moving away from that identity to one of commitment to Jesus. It would seem that John is suggesting that these two men have become or are becoming true followers of Jesus. 

I would suggest that what we can learn from this is that we cannot judge people based upon their associations and identity we see at the moment. God is at work in His way and His own timing to lead people to Jesus. Conversely, there may be some in our own religious or social context that appear to be followers of Jesus who might abandon Christ at the first sign of conflict or persecution. We need to pray the Lord will keep us faithful to Him at all times and that we will show grace and mercy to others that the Lord may bring them to committed faith in Jesus.

Episode 130 - "They will look upon him whom they have pierced" - John 19:31-37

Since it was the day of Preparation, and so that the bodies would 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 So the soldiers came and broke the legs of the first, and of the other who had been 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 at once there came out blood and water. 35 He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. 36 For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” 37 And again another Scripture says, “They will look on him whom they have pierced.”

The beginning of the Sabbath was just a few hours away and the Jews were concerned with ritual purity as they had been by not entering Pilate’s house earlier. In Deuteronomy 21:22-23 we read, “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance.” This explains why they wanted the bodies removed from their crosses. But, “What does having the crucified mens’ legs broken have to do with their bodies not remaining on the cross? In crucifixion, the condemned person would likely push up with their feet in order to breathe. However, if their legs were broken, they would not be able to do that and so it would bring death upon them more quickly. This is obviously the case here since the soldiers broke the legs of the other two men, but did not break Jesus’ legs because he was already dead. There was no need to break his legs. 

This detail was important to John because John understands Jesus to be the true Passover lamb of God. According to Exodus 12:46 and Numbers 9:12 none of the bones of the Passover lamb could be broken. Once again John is showing us that Scripture is being fulfilled in the death of Jesus. 

Before continuing on in our section of John, I want to call your attention to a statement in the Deuteronomy 21:22-23 passage shown above. It is the statement, “a hanged man is cursed by God.” Did that catch your attention? Did it bother you? Does this mean that Jesus, the Son of God, was actually “cursed by God?” To be honest, that phrase bothered me. But, we get some help from the Apostle Paul in answering this question and explaining its significance. In Galatians 3:13-14 Paul wrote of Jesus, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” According to Paul, the short answer to our question is, “Yes. Jesus was cursed by God.” He refers to the same passage in Deuteronomy and says that Christ became “a curse for us.” (Gal. 3:13) Why? He did it in order to redeem us from the curse of the Law. The Law itself is not a curse. It is good. But, the problem is that none of us can keep it and therefore, we deserve the penalty of violating God’s Law. As Paul writes in Romans 3:23, “For all have sinned and are falling short (an ongoing condition) of God’s glory.” In our natural condition, we are in trouble and we need God’s intervention. That’s what Jesus’ death on the cross accomplished. Furthermore, Christ becoming a curse for us and redeeming us from the curse made it possible for us to receive the Holy Spirit through faith. 

In verse 34, John writes that one of the soldiers pierced Jesus’ side with his spear. We are not told why he did this. Perhaps it was to make certain there was no chance that he would still possibly be alive after they removed his body from the cross. We’re not really sure. More on this shortly.

John adds another detail that “blood and water” came out his side when he was pierced. Much has been written about this and, besides not having the time to distill all the information for this episode, I’m not sure myself what all John may be wanting to communicate by including this detail. However, I believe there are at least two important reasons for the inclusion of this fact. The first is that Jesus was really human. There have been heresies from the beginning of the Christian faith that Jesus wasn’t really a human; that he only looked human. John lived long enough to have heard people teach this view. I believe he is attacking that argument by saying, “Look, people! I was there and a soldier stuck his spear in Jesus’ side and real blood and water came out.” The second important truth this bears witness to is that Jesus was really dead. Over time, people have sought to attack the doctrine of the resurrection of Christ and have said that he really did not die; it just appeared that he was dead. The soldiers had witnessed enough crucifixions to be adequate judges of when someone was dead or not. But, to be certain, a soldier stuck his spear into the side of Jesus which would likely have pierced a lung and even his heart. By the time his body was removed from the cross, there was no doubt in anyone’s mind that Jesus was dead.

John not only understands that Jesus’ was God’s Passover lamb for the world and seeing the  fulfillment of Exodus 12:46, but John also understands this act by the soldier as a fulfillment of Zechariah 12:10,  “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” 

John has added evidence upon evidence that the Scriptures testify about Jesus and he has been a personal witness to the fulfillment of those Scriptures.

Episode 129 - "I thirst - It is finished!" - John 19:28-30

John 19:28   After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” 29 A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. 30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.

I know that this is a brief section. It’s only three short verses. But, there is so much here. The first thing I want to call to your attention is that John says that Jesus knew “that all was now finished” and it led him to say, “I thirst.” In fact, that simple expression fulfilled Scripture. But, what was finished? The answer is Everything the Father gave Jesus to do. From early in this gospel there has been a consistent message that everything Jesus did was according to what his heavenly Father revealed to him to speak and do. In chapter five Jesus said, “The son can do nothing on his own” (v. 19) and “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me.” (v. 30) Jesus perfectly obeyed God the Father. This is why the Apostle Paul compares and contrasts Jesus to Adam in Romans 5:12-17. (Read that passage sometime this week and see if it doesn’t make sense that what we are reading about right now was necessary for our benefit through God’s amazing grace.) Because of Adam’s one act of unfaithfulness and disobedience, sin came into the world and death impacted everyone because we all descended from Adam. But, Jesus, the God-Man came into the world and provided hope of conquering sin and death. His perfect obedience to the point of accepting the punishment of the sins of the world in his own death has the same kind of effect Adam’s offense did in that it had implications for others in the world. It would not have been possible if Jesus had disobeyed the Father in any way. We don’t receive forgiveness of sin and hope of a resurrection because we have lived perfectly. We haven’t. Our hope is solely based upon the perfect obedience of the Son of God becoming flesh and living perfectly according to God the Father. Back in John 17 in his priestly prayer Jesus said, “ I glorified you on earth, having accomplished the work that you gave me to do.” (v. 4) Now, it’s all finished.

So, what does this have to do with “I thirst?” Is this just moving on to his physical need and suffering? The fact that John mentions this is said to fulfill Scripture suggests that there is more to it than his physical need. The Scripture is Psalm 69:21 “21 They gave me poison for food, and for my thirst they gave me sour wine to drink” and Psalm 22:14-15, “I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast; 15 my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.” Considering what Jesus had been through, we understand how parched and dehydrated he was and how these prophetic psalms foretell this reality. However, stop for a minute and ask yourself if the theme of thirst has been manifest before in this gospel. 

We first see the concept of drinking in the account of Jesus’ first miracle when he turned water into “good wine.” (John 2) [NOTE: It was “good” wine, not sour wine.] In chapter four, Jesus travels through Samaria and asks a woman for a drink of water and then quickly tells her that he could give her “living water.” (4:10) In fact, he said that the water he could give would be like a spring within them leading to eternal life and never being thirsty again. Clearly, the water is an analogy for something much greater. In chapter six Jesus said, “He who believes in me shall never thirst.” (6:35) In John 6:55-56 Jesus tells those following him they must drink his blood in order to have eternal life. John records in John 7:37-38 “On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” Finally, in John 7:39 he explained, “Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given because Jesus was not yet glorified.” Ah! Now we have it. The living water represents the Holy Spirit. Is it not reasonable then to understand Jesus’ expression “I thirst” as the point which the Spirit is departing him? The Holy Trinity has completed everything planned for Jesus’ Incarnation and ministry in his time.  Now, Jesus is at the point of death and is about to “give up his spirit.” That which quenches all spiritual thirst is departing from him. Perhaps this was even more agonizing than the nails holding him to the cross.

At the very end of his life, the one who had made water into good wine is given sour wine representing death. The one who offers living water welling up within us so that people might never thirst and have eternal life was now giving up his spirit. 

Well . . . this seems a dark and depressing point to stop at. But, as the old expression goes, “Sunday is coming.” For today, let us remember that the resurrection has no value unless the Lamb of God, God’s perfect sacrifice, gave up his spirit and died to make atonement for our sin possible. How horrible it would be to be resurrected and live forever in our sin and a world experiencing the consequences of that sin. That’s what Jesus did at this moment. He laid down his life so that in our resurrection we can be made like him without the guilt constantly upon us for our disobedience. Praise be to God!

Episode 128 - "Behold! Your Son" - John 19:23-27

John 19:23   When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says,

“They divided my garments among them,

and for my clothing they cast lots.”

 So the soldiers did these things, 25 but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.

As I began thinking about this text this week, I couldn’t help but think about how John mentions the crucifixion but focuses on his garments and what happens to them with the soldiers. Commentators agree that crucifixion was perhaps the most horrific form of execution ever conceived and people didn’t need it described for them and likely did not want to be reminded of it. I would imagine that if we had witnessed a crucifixion, we would not want to think about it ourselves. However, we do reflect upon it. Every time we partake of the Lord’s Supper, we meditate upon his sacrificial love on the cross in order to lead us to thanksgiving for his love and “proclaim the Lord’s death until he comes.” (1 Cor. 11:26)

The author’s point here, I believe, is not to provide an R-rated drama of all the details of the crucifixion in order to shock us. The point is to show again that God’s word is being fulfilled to the smallest detail. The description of what is happening with the garments was prophetically revealed in the time of David and is being fulfilled in amazing detail. It reveals that even some of the smallest details concerning Jesus’ life and ministry are all under the omniscient knowledge and will of his Father in Heaven. I would encourage you to read at least Psalm 22:1-18 and remember this was written long before Jesus walked around in Israel.

What follows this is a description of at least five witnesses besides the soldiers. Jesus’ mother Mary is one of them. I cannot imagine what this must have been like for her. Alongside her are thee other women and “the disciple whom he loved.” As mentioned before, we believe this is the author of this account; the Apostle John. 

Once again in this book, people are being told to “Behold!” It is a command to look upon or pay attention. We saw this early in this book when John the Baptist pointed his own disciples toward Jesus and said, “Behold! The Lamb of God who takes away the sin of the world.” (John 1:29) 

I don’t know about you. But, I get so busy at times that I am living life in the fast lane and I’m not paying attention to what is important. Sometimes I need someone to tell me, “Dave. Pay attention!” In his weakness and agony, Jesus told his mother Mary and his friend John to Pay attention! There is something you need to see and observe. Jesus said to his mother, “Behold! Your son.” (v. 26)

Don’t miss this. Who is her son? It’s Jesus. We read a detailed account of this woman in her early youth when the angel appears to her and reveals that she has been chosen by God to bear a son conceived by the Holy Spirit who would be the Messiah.  She is the most blessed among women. (Luke 1:48) We revere her faithfulness and obedience to the LORD. However, even she must pay attention to her son. He is the Son of God. We should follow that example, that command.

The context here reveals the more direct and literal meaning here and that is Jesus is telling his mother to “Behold! Your son (John). In his dying hours, Jesus is concerned about others and their care. He instructs her to depend upon John and for John to “Behold! Your mother.” What a beautiful and loving act of someone who is in extreme agony. In all things, Jesus is concerned about us, personally. Let us pay attention to him that we might best honor him and be the light of Jesus to others around us to have so many needs and cares.

Episode 127 - "Jesus of Nazareth, King of the Jews" - John 19:16-22

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. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. 21 So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.”

The account of Jesus’ crucifixion is consistent with other historical information that exists regarding the Roman practice of crucifixion. The detail in verse 17 that Jesus went out, “bearing his own cross” was common for the condemned to carry the crossbeam to the place of crucifixion where they would be hoisted up on the vertical post and nailed to the cross. Other Gospel accounts include details that a bystander was compelled by the soldiers to ultimately carry Jesus’ cross. This was probably due to the effect on his body of the previous flogging and beating he had received. He must have been very weak from it. John does not feel compelled to include that in this account and probably wanted to highlight that Jesus did carry his own cross, being treated like other criminals, since Jesus had taught that those who wanted to be his disciples must “carry his own cross.” (Luke 14:25-35)  Jesus never required his disciples to do things he could not or would not do himself.

While some commentators make suggestions about Golgotha “looking like a skull,” the reality is that no one really knows why it was called “The Place of the Skull” or its actual location today. 

The next point that Pilate wrote an inscription, “Jesus of Nazareth, the King of the Jews” is also consistent historically. It was common for the name of the condemned and the crime for which they were being executed to be written and displayed with the individual to be a testimony to others why they were being executed. It is this inscription to which I will return shortly.

In verse 20, John writes that “Many of the Jews read this inscription.” Why is that? Because it was “near the city” and it’s during the Passover Feast when people are coming from all over to celebrate this feast. 

John then points out the inscription was written in the three common languages of the day “Aramaic, Latin, and Greek.” What we see in these two points is the impeccable timing of God for the Son of Man to be lifted up like the serpent in the wilderness and for the Lamb of God to be sacrificed to take away the sins of the world. Jews and Gentiles alike would see Jesus on the cross with the message accessible to everyone that this is the King of the Jews. 

You can why this bothered the chief priests. They understood the impact this might have on people and they appealed to Pilate to change it. But, Pilate got his final revenge on them by saying, “What I have written I have written.” It has been observed that every other occurrence of the Greek word in John that is translated “written” refers to God’s word. It would seem that John mentions this to suggest that even through Pilate or one of his soldiers, God’s word was proclaiming His revelation and truth regarding Jesus. 

As I write this, we have entered Lent this past week and moving toward the Passion week, I hope you will reflect upon Jesus as “The King of the Jews.” He is the Messiah and he will return and be our eternal king. Praise the Lord!

Episode 126 - "Behold your King!" - John 19:12-16

John 19:12   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.

In the text preceding this, the mob told Pilate that according to their law, Jesus ought to die because he “made himself the Son of God.” (v. 7) John says that when Pilate heard this he was even more afraid. I wonder how John knew that. Is it possible that someone close to Pilate was or became a follower of Jesus and reported this to the apostles? Perhaps Pilate was required to provide reports of his actions, including executions he authorized and he recorded his hesitancy to condemn Jesus. However this became known, Pilate seems to be looking for an escape from this situation. He either wants evidence that will make it easy for him to condemn Jesus and satisfy the crowd or for the crowd to give up on their demand. 

Verse 12 reveals that Pilate is convinced that Jesus should be released. But, the crowd will not listen and they played the political pressure card on him suggesting a threat to Pilate if he does not concede to their demands. This ploy had its desired effect. Yet, not without Pilate exacting his own kind of retributive pressure upon the Jews. 

He brought Jesus out and said to the crowd, “Behold your King!” Does either Pilate or the Jews believe Jesus is their king, their Messiah? No. Yet, as so often in John’s gospel, we see people making statements from an errant perspective that is ironically true from God’s perspective. (“It is better for one man to die than for the whole nation to perish.” - Caiaphus, John 11:50 ) This is no exception. Jesus is truly their king. But, the crowd rejected him and responded with “Crucify him!” 

I can’t help but suspect that this is where Pilate sees an opportunity to set a trap for them. He asks, “Shall I crucify your king?” The answer is, “We have no king but Caesar.” (v. 15) Let’s consider the significance of this statement. 

The leaders of this crowd are the religious leaders including the high priests. These were the people who identified themselves as Abraham’s children and appealed to Moses. They believed they were the most obedient of Jews to the LORD. John mentioned in verse 14 the nearing of the Passover. They were under a measure of pressure to get this over with so they could observe Passover as good Jews did. Therefore, these were people who should be looking for their Messiah, their king. The very last thing they should be doing as Jewish adherents of the Law is committing murder and saying, “We have no king but Caesar.” (A pagan, gentile leader) Yet, it was the chief priests themselves who responded, confessing that Caesar was their king. It makes me wonder if, at the utterance of this confession, Pilate gave a simple smile knowing he had put them on the hook as they had with him. They had used pressure to control Pilate. But, Pilate was willing to condemn Jesus in order to turn the table on this crowd. 

What stands out to me as a spiritual principle and a challenge to us is Pilate’s command, “Behold your King!” Think about that. How do you and I view Jesus? As we read and reflect upon the gospels and the life of Jesus, do we see Jesus as a great teacher, an amazing miracle worker, a wonderful philosopher, or our King? Does the thought of Jesus invoke within me a need to submit completely to his authority over my life or do I have another king? 

The same man who penned this book also wrote the final book in the Bible, Revelation. In that book, Jesus returns as the conquering and eternally ruling king over us all. Perhaps we ought to get used to the idea right now. Fortunately, he is a good king and one in whom is no guilt, no fault, and no deceit.

Episode 125 - Authority from above - John 19:6-11

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.”

Where we pick up our study today is the moment after Pilate has had Jesus flogged and beaten, seemingly thinking that will appease the crowd who has brought Jesus to them to be crucified. Pilate has repeatedly asserted that he found no guilt in Jesus. But, his hope that he would pacify the mob and avert the culpability of executing an innocent man would be disappointed. He repeats again, “I find no guilt in him” when he tells them, “Take him yourselves and crucify him.” (v. 6) 

According to John’s account, this is when the Jews make it more clear why they are insisting upon Jesus being crucified; “he has made himself the Son of God.” (v. 7) This term could be used for the Messiah. Both Matthew and Mark record that when Jesus was being interrogated before Caiaphus, the high priest asked him if he was the Son of God (Matthew 26:63 and Mark 14:61). Jesus responded by claiming to be the Son of Man. As mentioned earlier, the Son of Man is a person spoken of in Daniel 7:13 that is given all authority by the “Ancient of Days” and will rule for eternity. The high priest deems this claim to be blasphemy and that is their justification for taking Jesus to Pilate to be executed. 

I would tend to expect that Pilate would use this accusation as a convenient excuse to acquiesce to the mob’s demand. Instead, John says that Pilate “was more afraid.” Here is this powerful individual with whom we might expect had no fear except the authority of Caesar. Yet, he is frightened by this report that Jesus has claimed to be this prophetic figure. Perhaps this has something to do with the dream his wife had to have nothing to do with Jesus. (Matthew 27:19) But, John doesn’t tell us that. Whatever the cause, it suggests that Pilate has been given adequate information to make a just decision.

This leads to Pilate questioning Jesus again. It seems to me that Pilate’s demeanor may have been more frantic in light of his fear. He asked Jesus, “Where are you from?” Jesus didn’t answer him. It would seem that Pilate already suspects the truthful answer to his own question and Jesus’ refusal to speak the answer indicates that he knows Pilate already has the answer to his question.

Pilate then, perhaps from his anxiety and internal conflict, asserts his authority to Jesus. There is a sense in which Jesus is really the one in control in this conversation. Yet, he is not using his authority to change his temporal circumstances, but to reveal the truth to Pilate and to the world concerning his identity. Jesus responded to Pilate, “You would have no authority over me at all unless it had been given to you from above.” (v. 11) In that response lies more irony and double-entendre. From an earthly perspective, Pilate’s authority is from Caesar and Jesus’ statement is true. It reminds Pilate that his authority is nothing innate within himself, but given to him by a higher authority. But, the double-entendre that’s happening here is Jesus speaks of this authority “from above.” It’s the same word Jesus uses when speaking with Nicodemus and says, “Unless a man is born again/from above, he cannot see the kingdom of God.” (John 3:3) The Greek word (translit. anothen) can mean either “again” or “from above.” In the same way that Jesus tells Nicodemus that he needs a “birth” from above, Jesus is now telling Pilate that his real authority is “from above.” In other words, he could do nothing to Jesus if not allowed by God the Father. As I see it, this is Jesus also answering Pilate’s question, “Where are you from?” Jesus is from above, from the Father. This explains the rest of Jesus’ words to Pilate; “Therefore he who delivered me over to you has the greater sin.” (v. 11b) He means the one who decided that Jesus should be executed and acted to deliver him under human authority for that purpose has committed a greater sin before God. 

As I write this, we are approaching Lent and can’t help but reflect upon the injustice of the guiltless Jesus experiencing such cruelty. It’s easy to think of Jesus as a pitiful victim of this crowd and this Roman leader. But, we’re told these people have no authority unless granted from above. It puts things in perspective that as tragic and unjust as this is in one sense, it is the same authority from above allowing it that also makes it possible for each of us to receive a new birth and see the kingdom of God. It is through these events that divine justice with respect to the sins of the world is being addressed in Jesus’ death on the cross. By believing that Jesus is from God the Father and the divine purpose of his death on the cross, we receive that new birth. What a loving gift of God to the world!

Episode 124 - "I find no guilt in him" - John 19:1-5

John 19:1   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!”

At the beginning of this section where Jesus is ultimately condemned to death by crucifixion, Pilate’s internal conflict of him being convinced of Jesus’ innocence and the manipulating demands of the crowd are only increased. Additionally, the irony increases as well. 

From John’s prologue to this gospel, John records, “He came unto his own, but his own did not receive him.” (John 1:11) The question “Who or What is his own?” is a reasonable question to ask. Jesus certainly came to “his own” people the Jews. Our immediate context of John 19 makes it very plain that the Jews are rejecting him as their Messiah-King. So, we can see how that interpretation of John 1:11 is accurate. However, as the Word who through all things were created (John 1:3), everything and everyone are technically his own. He is not just the Messianic King of the Jews, he is the Creator of the world and all things and all people are his own. With the Roman soldiers flogging him, mocking him, and beating him, there are representatives of “the world” who are rejecting him as well. Yet, in their rejection, their mocking words ring truthfully regarding Jesus’ identity. 

Why does Pilate have Jesus flogged and have him beaten if he believes that Jesus is not guilty of any offense? It seems to me that his words to the crowd give us an indication of what is going on in his mind. After Jesus has been flogged and beaten up, he presents Jesus to the crowd and says, “See, I am bringing him out to you that you may know that I find no guilt in him.” (John 19:4) I believe the only answer to this is that by having Jesus beaten up, flogged, and humiliated in such a way, Pilate believed the crowd would be moved by Jesus’ appearance and be satisfied to leave him alone and not demand his execution. He was wrong.

As I have worked through this study, I’ve called your attention at least a few times to the repetition of keywords or themes throughout the book. Repetition helps us understand what is important. In these few verses, a Greek word that is found numerous times in John occurs twice. The word means “Behold! Look! Pay attention!” In this translation, its first occurrence is in verse four and is translated “See.” This is the same word expressed by John the Baptist and pointing his own followers to Jesus he says, “Behold! The Lamb of God who takes away the sin of the world.” (John 1:29) The point to the hearers is to get their attention and to say, “Don’t miss this!” Here in verse four the point by Pilate is “Don’t miss this! I believe Jesus is innocent.”

The second occurrence is in verse five as the bloodied and bruised Jesus comes out to the crowd and Pilate says, “Behold the man!” I think Pilate’s intent is simply for the people to look at Jesus’ condition and reconsider their motives toward him. However, I cannot help but think that John records these words of Pilate to remind us “the Word (who was with God and was God) became flesh and dwelt among us.” (John 1:14) 

It is important for us to “behold Jesus.” As we read about his life and ministry, we need to pay careful attention to the fact that he is truly God, yet he is truly man, but without any sin(guilt). That is how he can be the Lamb of God who takes away the sin of the world. He did this for us knowing that many would reject him, mock him, abuse him, and kill him. This is the love of God spoken of in John 3:16. “For God so loved the world, He gave His only Son that whoever believes in him should not perish, but have everlasting life.” 

Episode123 - "What is truth?" John 18:33-40

John 18:33   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?”

 After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

When the Jews took Jesus to Pilate, Pilate asked him, “You are the king of the Jews?” (literal translation) You might be asking yourself, “Why does he ask this?” It’s not evident from John’s account. In all likelihood, the answer lies in Luke’s account of Jesus’ “trial” before Pilate. In the first few verses of Luke 23, the Jews accused Jesus before Pilate of making himself “Christ, a king.” (Luke 23:1-5) Their entire accusation is to draw Pilate into their plan to execute Jesus. John has already indicated that Pilate doesn’t want anything to do with matters of their religious law. (John 18:31) So, their response of “spinning” their accusation as a political threat, which Luke records, makes perfect sense. That detail was not important to John. 

What John is concerned with is Jesus’ response to Pilate. Notice that he doesn’t immediately give him a direct answer. Instead, Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” (v. 34) It seems to me that what John is doing is showing us that Jesus’ approach to Pilate is no different from his approach to the Samaritan woman at the well. (John 4:1-42) I think Jesus is interested in the spiritual condition of Pilate as he was with the Samaritan woman and her community. By asking Pilate, “Do you believe I am a king?” he is interrupting the Jews’ efforts to use politics as a means to get Pilate to do what they want him to do, and he is leading Pilate to think on a personal level, “Who is this Jesus?”

Pilate’s response reveals his allegiance at this point. “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” (v. 35) Just as the Samaritan woman had difficulty thinking of water in any other way than the liquid in the well, Pilate is stuck on thinking about his job and insurrection. He qualified his position by telling Jesus this is an accusation from your people, the Jews. There is a noticeable resistance to consider Jesus’ question more deeply.

Jesus then gave Pilate a more direct answer to the question he had initially been asked, which I believe, is also intended to invite Pilate into a deeper consideration of Jesus’ identity. Jesus said, “My kingdom is not of this world.” To paraphrase Jesus’ explanation, “If my kingdom were of this world, we would be waging war. But, we’re not.” The point in Jesus’ response is to reveal more of Jesus’ purpose and identity to draw Pilate into the conversation. Pilate responds, “So, you are a king?” At this point, what is evident is that Pilate’s concept of a king is that of a military ruler that has absolute authority over his subjects. Pilate’s concern is his job and responsibilities regarding people who would claim or act in defiance of the power of the Roman Empire. 

Jesus responded to Pilate’s assertive question with, “You say that I am a king.” (v. 37) In other words, Jesus tells Pilate, “this is your concept of me of what I am doing.” But, Jesus offered his purpose for why he is on this earth. He continued, “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.” (v. 37b) Do you see what Jesus is doing? He is meeting Pilate where he’s at. He’s engaging Pilate in this conversation to lead him to understand who he is indeed. His purpose is not to lead an army to usurp Rome. His objective is to bear witness to the truth that usurps the darkness in this world.

Pilate’s response to Jesus is, “What is truth?” I suspect this question is more of a statement that Pilate doubts that truth can be known. This question is shared among many within our society today.  Yet, in the introduction of this book, John wrote of Jesus, “Grace and truth (came into existence) by Jesus Christ.” (John 1:17) Those who want to know the truth need to turn to Jesus, listen to his words, and believe in him.

Pilate appeared conflicted between his belief that Jesus was innocent and the threat posed by the crowd. He sees no threat in Jesus and wants to release him. But, he also doesn’t want to listen to Jesus. So, he decides to listen to the crowd. He tells the crowd, I have someone here who is not guilty of a crime and another who is guilty of a crime. Which of them would you like me to release? The people chose the guilty Barabbas. Unfortunately, nothing is different today. There are people who just want what they want with no concern for truth or justice.

Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6) Jesus is not just a reporter of truth. He is the truth. There is no greater truth for the hope and purpose of humanity than Jesus Christ. 

Episode 122 - God's word is faithful and true - John 18:28-32

John 18:28   Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. 29 So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” 31 Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” 32 This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.

No matter how often one reads the Scriptures, new insights on the events and meaning are not uncommon. Even if they are subtle or insignificant concerning the primary message, they are exciting. Such is the case here. As mentioned before, John tells us the crowd first brought Jesus to Annas. Jesus’ time before Annas appears relatively brief before John informs us that “Annas sent him bound to Caiaphas, the high priest.” (John 18:24) I assumed that Caiaphas must have been at a completely different location, perhaps his own home. However, there’s a problem with that. 

Notice that after Annas sent Jesus to Caiaphas, John turns our attention back to the fire and Peter’s last two denials. Then, in verse 28, John records that “they led Jesus from the house of Caiaphas to the governor’s headquarters.” Wait! What happened with Jesus while he was with Caiaphas? The answer is that John doesn’t tell us. Fortunately, we have other gospel accounts of Jesus’ life and ministry, and they often provide different details about the same events. For example, Matthew records the crowd took Jesus to Caiaphas first and makes no mention of him being taken to Annas. (Matt. 26:57 and following) What does this mean? Is Matthew’s account wrong? Is John’s account wrong? The answer is that neither has to be incorrect. It’s simply that Matthew and John chose to include and exclude specific details depending upon what they wanted to share with their audience. 

In comparing the two accounts, it appears that Annas and Caiaphas were at the same facility but perhaps in different areas. It seems reasonable that they would have taken him to Annas first since they considered him to be the true high priest, but then led him to Caiaphas, who ultimately asserts that Jesus has committed blasphemy and deserves to die. (Matthew 26:65-66) It simply wasn’t important for Matthew to record the details of Jesus' short exchange with Annas. But, we can see how the three denials of Peter occurred during Jesus’ trial by the priests and before he was sent to Pilate. 

Moving onto the message of this section, we see more irony, which John so often highlights in how these people have violated the Law by not bringing valid witnesses to convict Jesus. Yet, they take such great caution to “not be defiled” (v. 28) by entering Pilate’s headquarters. They don’t see how they have already defiled themselves.

Pilate appears to see through this group and their attempt to get him to do their bidding. (v. 29-31a) The irony continues when they tell Pilate, “it is not lawful for us to put anyone to death.” (v. 31b) That was true. It wasn’t lawful under the Roman government for the Jews to serve capital punishment. But, that didn’t stop them from trying at earlier times when they picked up stones to stone Jesus, yet he always escaped because it was not his time.

Furthermore, the Mosaic Law called for capital punishment for several violations of the Law. They think they are obeying it by (wrongly) condemning Jesus. (The Jews reveal this to Pilate in John 19:7) So, in making this claim to Pilate that they cannot put anyone to death, they are essentially subverting the authority of  God’s Law under Roman law for their evil purpose. If this is not self-defilement and absurdly ironic, I don’t know what is. Peter incriminated himself, and these Jews are incriminating themselves while Jesus alone stands guiltless.

John explains in verse 32 how their appeal to have Jesus executed by the Romas fulfilled Jesus’ prophecy of how he would die. What is meant by this? Crucifixion was a common form of capital punishment by the Romans because they weren’t just executing people; it was a form of intimidation and control over people. Crucifixion was often near where people would see the condemned hanging and suffering on a cross. It was a message that they better obey the Roman government; or suffer the same fate. Jesus' words recorded back in John 3:14 asserted that the Son of Man must be lifted up like the serpent in the wilderness that Moses lifted up. 

Is there a lesson we can learn through this? If nothing else, it’s that God’s word is true. The words of people are not reliable. Our motivations and pride sometimes lead us to absurd and ironic inconsistencies between what we say we believe and do. Yet, God’s word is faithful and true.