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.

Episode121-A Contrast of "Trials" - John 18:25-27

John 18:25   Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Peter again denied it, and at once a rooster crowed.

I had initially intended to cover a more extensive section of scripture in this episode. However, as I reflected upon this brief account of the last two of Peter’s three denials that he was a disciple of Jesus, I thought there was plenty here for it to stand on its own. Recall that at their dinner, Peter had asserted that he would “lay down his life” for Jesus. But, Jesus responded that Peter would deny Jesus “three times . . .before the rooster crowed.” (John 13:37-38). 

Peter had taken out a knife/sword in the garden and assaulted a member of the crowd that came to arrest Jesus. He had shown a measure of boldness at that moment. However, John had already revealed that Peter quickly denied that he was a disciple of Jesus when he was questioned upon entering the courtyard. (John 18:17)

At that point, our author does not continue with the account of the others who question Peter concerning his relationship with Jesus. Instead, he turns the attention to Annas’  interrogation of Jesus. Why does John do this? For one reason, it is good storytelling to help the reader understand the things that are happening in two places at the same time. When Peter enters the grounds, he is questioned and he then approaches the fire to keep warm while trying to find out what is going to happen to Jesus. Meanwhile, Jesus was nearby being questioned by Annas. In these concurring events, I think John wants us to see something else.

Back in John 5:30-46, Jesus had argued that his teaching and the miracles he was performing were from God. He wasn’t some lone “prophet” bringing new or novel teaching. He appealed to the Law, which spoke of the requirement of “two or three witnesses” in order to substantiate the facts of a matter. He offered the “witnesses” that verified the source of his teaching and miracles.

Deut. 19:15   “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established.”

Now, notice what is happening in this “trial” of Jesus before Annas. Are there any witnesses? No. Annas just questions Jesus about his teachings and his disciples. So, Jesus responded that there are plenty of witnesses to what he taught because he taught openly and often even at the temple itself. Jesus indirectly told Annas (the high priest) that Annas was violating the Jewish Law by not having witnesses to any accusations against Jesus. Annas was attempting to get Jesus to incriminate himself, and Jesus was not falling for that. He did nothing wrong. That’s when (and probably why) Annas decided to send Jesus to Caiaphas. 

Before John followed Jesus to Caiaphas, he returned to the scene of Peter and others around the fire. Peter had already denied Jesus once. In verse 25,“others” are also thinking that Peter is one of Jesus’ disciples and they question him. For the second time. Peter denied that he was a disciple of Jesus. Finally, one person from the arresting party, a relative of the man whose ear Peter had cut off, suggested that he saw Peter in the garden with Jesus. Peter denied a third time that he was with Jesus. The accusation that Peter was a disciple of Jesus not only intensified, but got more specific. Most importantly, John is showing us that the requirement of “two or three witnesses” has been fulfilled in this informal “trial” of Peter. The evidence reveals that he is “guilty” of being a disciple of Jesus and, furthermore, is guilty of denying Jesus. In doing so, Peter fulfilled Jesus’ prophecy that Peter would deny Him three times before the rooster crowed.

John added that “immediately” after his third denial, the rooster crowed. (v. 27) Jesus’ prophecy to Peter was exact. 

It appears to me that John is juxtaposing the innocence of Jesus with the guilt of Peter.  Jesus’ faithfulness to the Law and his mission as well as the integrity of his word is evident through the fact that there are no witnesses to accuse him. Peter’s tragic unfaithfulness, as one of Jesus’s closest friends and breach of integrity to his word, stands in stark contrast. It makes me wonder how often my faithfulness to the Lord and his mission have been compromised. 

As we will soon see, Peter’s failures do not negate God’s mercy to him and Gods’ plan to use him for His mission. This is an important lesson for us all to learn. The Lord knows our frailties and he knows when we might even deny him through our words and actions. He is willing to lead us back to where we need to be and to strengthen us for what He has in store for us. His mercy and grace are abundant.

Episode 120 - "I have taught openly" - John 18:19-24

John 18:19   The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas then sent him bound to Caiaphas the high priest.

From this account, we observe that this context supports what we suggested about the crowd taking Jesus to Annas first. Even though Rome had technically deposed Annas as the high priest, the officer who hit Jesus (v. 22) referred to Annas as the high priest. Many Jews still considered him the high priest. 

Yet, it doesn’t appear that Annas wanted to “deal with” Jesus after Jesus’ responses backed Annas into a corner. Jesus had spoken and taught openly. Jesus clearly and strongly asserted that he was speaking nothing from his own, but only what he had seen and heard from the Father. Furthermore, Jesus tells them to reveal anything “wrong” in what he had said. There are some important lessons in this. 

Occasionally in our current day and culture, people with charismatic personalities are able to persuade others that they have a special or more accurate truth about God. Some even claim to be a god or prophet. But, these people often do not speak in a venue where they can be questioned, challenged, and rebuffed by sound doctrine that has consistently been held within the Christian faith since its beginnings. These groups are cults. 

There are many denominations that vary in some beliefs from other Christian denominations and that is understandable. But, these differences are often respectfully understood and accepted. But, few would accuse the other denomination of being a cult. Besides significant doctrinal differences such as the nature of Jesus and the sources of revelation considered to be a divine origin, cults have secretive practices. Jesus is turning the table on his accusers by saying, “I’ve done everything in the open. Layout the evidence that shows I’m a false teacher.” (My interpretation/paraphrase)

The bottom line from that is we should not follow people who are not accountable and are secretive or not willing to be questioned about their teaching and we should be observant that those around us are not led into such deception.

Perhaps another lesson we can learn from this is to follow Jesus’ example. We can teach others things we are learning in God’s word. It’s ok to have opinions on some things. But, where the Scriptures and the common beliefs of the Christian faith speak, we should not have anything “new” or “novel.” We should not try to create our own fan club around our ideas and convictions. If our teaching is consistent with the Scriptures and someone is challenging specific teaching, invite them to explain how they read the Scripture. I’ve changed my mind about a few things over the years when I realized that some idea I had was not consistent with what was being revealed in what I believe is God’s word. 

I think Annas realized he didn’t have a leg to stand on and handed him off to Caiaphas who had already made up his mind what he wanted to do with Jesus. May we all humbly listen to God’s word to learn and discern. May the Lord lead us to believe and share with others what has been faithfully handed down over time concerning the revelation of God in the Holy Scriptures.

Episode 119 - Jesus' "trial" begins - John 18:12-18

John 18:12   So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

John 18:15   Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.

Perhaps you are wondering why John records that this group took Jesus to Annas, the father-in-law of the high priest. The reason is that Annas had been the high priest until the Roman government removed Annas from that position. Regardless of what the Romans said, it is likely many people still considered Annas to be the rightful high priest. At the very least, they respected his opinions and word. So, they started with him. John then qualified that it was Caiaphas, the current high priest, who had suggested that it was better for one man to die than for the whole nation to perish. (John 11:50) It was his way of saying, “We need to get rid of this guy Jesus before he creates a stir among the Romans and we are all punished for it. Yet, his words also rang prophetically true. It was better for one man to die, the God-man Jesus Christ, rather than the whole nation and world to perish in their sins.

Jesus is taken to Annas and Peter and “another disciple” follow along. Since it is commonly understood that the Apostle John is often with Peter and references to this “other disciple” is understood to be John, I’m surmising that this “another” or “other” disciple must likely be John. It would account for the fact that our author has such lucid detail regarding what transpired because he was there. Also, as the author of the book, he seems to downplay his own significance to not come across as making himself the hero. Whoever it is of the disciples that is with Peter following Jesus likely provided the testimony of what transpired during this “trial.” The other disciple has a connection that allows him or her into the courtyard and is able to gain entrance for Peter. It is hard to know exactly where everyone is standing with respect to Annas and Jesus. But, it would seem that Peter is keeping a “safe distance” knowing that he had recently cut off the ear of the high priest’s servant. But, the girl at the door recognizes something about Peter and states that he is also a disciple of Jesus. Peter outright denies that he is a disciple of Jesus. If this seems familiar, it is because Jesus told Peter that he would deny that he knew Jesus three times before the rooster crowed (before sun up the next morning). 

John 13:37-38  “Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” 38 Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.”

This is the beginning of the fulfillment of Jesus’ prophecy concerning Peter’s denial. 

Peter often gets singled out for his failures. Yet, is that fair? After all, Peter was the one to pull out the knife in the crowd that came to arrest Jesus and cut off the ear of the high priest’s servant. Peter is even brave enough to follow along and remain relatively close to Jesus when other disciples had dispersed. Yet, when attention is called to him in this hostile environment, he denies being one of Jesus’ disciples. 

I wonder if I would have had any more nerve than Peter did. I’m sure there were plenty of times in my life where I had no more courage to identify with Jesus than Peter did at that moment. Why does John even record Peter’s denial here? Is it just to show that Jesus was correct? As we continue through this story, we’ll see how that works out. I think it’s to show us Peter’s “humanness.” Soon we’ll see that Jesus doesn’t disown Peter for this lapse in courage and faithfulness. Jesus will show patience, forgiveness, compassion, and restoration to a purpose God has for Peter. God is patient and compassionate with us as well as he leads us through our walk of faith and into a life of service for his purposes. 

Episode 118 - "Shall I not drink the cup the Father has given me?" John 18:7-11

7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”

John’s account of Jesus’ arrest includes Jesus twice asking those of the crowd who came to arrest him, “Whom do you seek?” When they replied, “Jesus of Nazareth” the first time, John reported the crowd fell back to the ground when Jesus answered them, “I am.” In the last episode, I indicated that I believe this was an important detail to John, suggesting that this was an appropriate response to hearing the divine name invoked by Jesus. The crowd likely neither understood nor intended that type of response. Otherwise, they would not be arresting him. 

It would appear in verse 7 that perhaps they were still on the ground when Jesus asked them again, “Whom do you seek?” Why does Jesus ask them this question twice? I don’t believe that he did not hear them the first time. It seems to me that John has emphasized throughout this book that people were “seeking” Jesus for different reasons. In John chapter one, a few of John the Baptist’s disciples followed after Jesus when John pointed to Jesus as the “Lamb of God who takes away the sin of the world.” (John 1:35–39). Later, the crowd that had been miraculously fed went “seeking” Jesus. (John 6:24). But, both groups had different motivations. John’s disciples became Jesus’ disciples. But, the group that experienced the miracle and even suggested that he was the Prophet like Moses to come, ultimately rejected Jesus. The point is that Jesus has made himself known. He has not hidden his identity. The real question is what people do with Jesus. Do they decide to follow him and learn from him or do they want to leave him or even try to stop the message of Jesus?

The text that follows in verse eight reveals the clearest and immediate purpose for Jesus asking this question twice. He was making them be specific as to who they were really after in order to protect his disciples from becoming victims of a mob mentality. He told the crowd after they had twice said they were seeking “Jesus of Nazareth” they should let the others go because they had found the one they were looking for. John himself explains that this was a fulfillment of Jesus’ own words back in John 17:12. 

It is at this point that Peter takes out a knife (not a full-blown sword that we might imagine a soldier carrying) and cuts off the right ear of the servant to the high priest. Many commentators have suggested that Peter was likely aiming for his head and not actually trying to cut off the man’s ear. Regardless of exactly Peter’s level of skill with the knife, Peter is trying to avert Jesus’ arrest. His actions are met with reproof from Jesus who told him, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” (v. 11) Why is this important?

This is a chaotic scene. The mob appears in the garden where Jesus and his disciples are located. The mob drew back and fell down at Jesus’ invocation of the divine name for himself. There is some measure of risk that they were about to arrest as many as they could have laid hands on. Then, Peter wields his knife and attacks the high priest’s servant. Did you notice that the only one who appeared to be in control was Jesus? He is the one whom they are seeking and he knows that it is to not only arrest him but to kill him. Yet, he is in control because it is the Father’s will and he is in complete cooperation with that. 

I wonder how often we plan and scheme to either accomplish something that we believe is in our best interest. Maybe we frantically seek to avoid things that we do not desire to the point it brings chaos into our lives and we feel things are out of control. Perhaps this is the time that we take all these things about Jesus that have been revealed and we prayerfully trust the Lord to handle things according to His perfect will. It doesn’t mean we’ll understand it. Peter and the others certainly did not understand this yet. But, we cannot simply decide to walk away from Jesus when his will is not pleasing to our own. We must be like Peter and the others who realized that Jesus alone had the words of eternal life. (John 6:68)

Episode 117 - "Whom do you seek?" John 18:1–6

John 18:1   When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they drew back and fell to the ground.

In John 18, the events that Jesus has foretold concerning him going away begin to happen quickly. Judas is following through on his betrayal of Jesus by leading his antagonists and the arresting party straight to Jesus.  John does not include Jesus’ prayer in the garden of Gethsemane. It is almost sure that the garden referred to here is Gethsemane, but John does not record its name for us. It is very clear from Matthew’s account in Matthew 26:36-46 that Jesus knows exactly what is going to happen and when because in verse 46 he says, “Rise, let us be going; see, my betrayer is at hand.” At that point, Matthew records that Judas approached him and kissed him as a means to signify who they were to arrest. (Matthew 26:47-56) John simply indicates that Judas knew where he would likely go and led the arresting party to Jesus. 

The group came prepared for resistance. There were enough people to arrest Jesus and his followers, and they were well-armed. But, as we will see, it was utterly inadequate and completely unnecessary. Let us first look at how it was inadequate.

First, notice that John says in verse 4 that Jesus knew all that would happen to him. The point is that Jesus is in control here and not Judas, the High Priests, or the Roman soldiers. There were multiple instances in Jesus’ ministry when people wanted to arrest or kill him, and they could not because it was not his hour. But, now his hour has come, and Jesus approached them when they appeared. He accepts what is about to happen to him because he knows it is the Father’s will.

Another indication revealing the authority and control Jesus has in this situation is what happened when he approached this group and asked them directly, “Whom do you seek?” (v. 4). He already knows they are seeking him. So, why does he bother to ask this question? It seems to me that he asks it for the benefit of his disciples and particularly John because John makes a connection with what transpires and Jesus’ identity.

When Jesus asks them who they are seeking, they reply, “Jesus of Nazareth.” The ESV records Jesus’ response to them as “I am he.” (v. 5) But, his response isn’t simply explaining to them that they have found their man. His answer is better translated as “I am.” Does that sound familiar? It is Jesus identifying with the divine name that God gave to Moses in Exodus 3:14, and which John recorded multiple occasions that Jesus invoked the divine for himself. (“I am the Good Shepherd, I am the way, the truth, and the life, . . .)

This account reveals John’s thoughts as he points out that when he said “I am” they “drew back and fell to the ground.” (v. 6). I don’t think these people had any great comprehension regarding Jesus’ reply. But, I believe John understood this to be the will of God, causing the appropriate response to Jesus’ claiming to be “I am.” Therefore, no significant number of soldiers or weaponry could have taken Jesus if it were not the Father’s will. The inadequacy of mens’ efforts to stop him is evident through their repeated failures of stopping him up to the point where the Father determines it is time for His Son to go to the cross.  It is also unnecessary in that at the divine time, Jesus gave himself over to this crowd.

Jesus is the “I AM.”  He is our Creator, Redeemer, and Judge, among other things. Jesus is God. Let this truth confront our pride and inform our worship of Him.

Episode 116 - That they may be one - John 17:20-26

John 17:20   “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. 24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

The message in this part of the prayer has hit me more profoundly recently than it has any other time I’ve been through this. But, there is a sense in which it feels like Jesus keeps saying the same thing. If we are not careful, we might miss something profound.

Did you notice who Jesus is praying for? It’s you and I. We are the people who believe in Jesus through the testimony of these people close to Jesus. That is the point of verse 20. So what is Jesus’ request of the Father on our behalf? He prayed that all of us who believe in Jesus would be one. That means that at the very heart of Jesus is his desire for all people who follow him to be in harmony with other followers of Jesus. That is the explanation in verse 21. How is that possible? Certainly, he cannot expect us to agree on every little thing all the time. Fortunately, he doesn’t stop there. He explains the purpose or objective of unity among his followers. That objective of Christian harmony is expressed in two statements. The first is at the end of verse 21 where he says, “so that the world may believe that you have sent me.” The second statement in verse 23 echos that objective and adds more. “So that the world may know that you sent me and loved them even as you loved me.” (v. 23) 

Jesus prayed to the Father that we Christians would be unified and harmonious so that “the world” would believe the Father sent Jesus AND that the Father loves the world. That message echoes John 3:16 doesn’t it? “For God so loved the world . . .” God decided to love the world even though the world does not love God. In fact, Jesus points out in verse 25 that the world does not know God. Jesus is helping us understand an important point of sharing the Good News of Jesus in this prayer. It is critical that those who claim to follow Christ demonstrate love and strive for harmonious relationships with fellow believers. It reveals God’s love to the world and will draw people to Jesus.

Jesus’ prayer for his followers adds the request, “that the love with which you have loved me may be in them, and I in them. (v. 26) The love that is to lead us to harmony is not from within ourselves and our own capacity. It is the love of Christ that he has shown to us that should, in turn, make a statement to the world that God’s love is available to them. We are going to have our differences. But, the love of Christ should be the primary consideration to keep us from dividing instead of being “one.”

Let us think about Christ’s love for us and pray that the Lord will help it be evident to others that the world may see it and want to receive God’s love toward them. 

Episode 115 - Sanctify them in your truth - John 17:12-19

12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one. 16 They are not of the world, just as I am not of the world. 17 Sanctify them in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself, that they also may be sanctified in truth.

Does anything sound familiar in the first few words here? “I have kept them . . .I have guarded them.” Earlier in this chapter, Jesus says, “They have kept your word.” The word “kept” is from the Greek word “tereo” which means to keep or guard. A secondary meaning is “to cause a state, condition, or activity to continue, keep, hold, reserve, preserve someone or someth” (BDAG). I suggested that it showed the importance of keeping or guarding Jesus. If this secondary meaning is more the intended nuance, then it’s speaking of the importance of continuing to follow Jesus. In verse 12, the same word is used to speak of Jesus continuing to keep them in “your name” (speaking of the Father). 

But, then Jesus adds in verse 12, “I have guarded them.” Isn’t this the same thing? What is Jesus saying? The word in Greek translated “guarded” is “phulasso” meaning, “to protect by taking careful measures, guard, protect.” (BDAG) This is different, isn’t it? The disciples have continued to follow Jesus and keep him and the message he has given them. Jesus has also continued with the disciples. He did not give up on them when they had a lapse in their faith. Neither will he give them up when, in a short amount of time, they will abandon him during his darkest hour. But, the word “phulasso” seems to indicate that Jesus’ guarding was providing protection over his disciples. My suspicion is they have no clue as to the measure that Jesus is guarding them; not just physically, but spiritually. 

Jesus then adds that he has not lost any of these disciples the Father has given him except “the son of destruction.” Who is this? Does this indicate that Jesus’ failed to guard this one? First, it would seem that the most obvious candidate is Judas Iscariot. Back in John 6:70, Jesus told the disciples that he had chosen them and yet one of them was a devil. Time revealed that Judas was looking out for himself. He was not keeping Jesus’ words. It’s also that same verse that helps us understand that Jesus knew one of them would betray him. He even knew who it was because he revealed the identity of that one to John prior to Judas going out to betray Jesus. Jesus did not fail with Judas. Jesus said of this one who was lost, “that the Scripture might be fulfilled.” (v. 12) In other words, Jesus is saying there was prophecy, probably Psalm 109, in which David speaks of a treachery against him and cries out to the Lord. As a Messianic figure, David’s words are considered prophetic. After Jesus’ ascension, the apostles decided to replace the position Judas had held as an apostle and interpreted Psalm 109:8 as prophecy that they should fill this position held by the treacherous Judas Iscariot. In summarizing, God knew Judas would betray Jesus and it was foretold and then fulfilled. 

Jesus makes a few requests on behalf of his disciples. First, he wants their joy to be fulfilled. Second, he wants the Father to keep them from the evil one while they remain in the world. Finally, he requests that they are “sanctified” (set apart for a purpose) in God’s truth. 

One of the great questions of life is “Why am I here?” Another way of expressing this is “Is there a purpose for my life?” If Jesus’ prayer for his disciples applies to us as it did them, which I believe it does, we need to understand that our identity is in Christ and not of this world. Yet, Christ has sent us into the world, set apart in God’s truth for the mission of proclaiming the Good News of Jesus to the world. We can trust that while the world will hate us for this, we are ultimately under the Father’s sovereign will and care. Nothing can happen to us apart from God’s will. In following this mission will our joy be fulfilled. 

A GREEK - ENGLISH LEXICON of the NEW TESTAMENT and other EARLY CHRISTIAN LITERATURE

— THIRD EDITION —

(BDAG)

revised and edited by

Frederick William Danker

based on

WALTER BAUER’S

Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und der frühchristlichen Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W. F. Arndt, F. W. Gingrich, and F. W. Danker

THE UNIVERSITY OF CHICAGO PRESS | CHICAGO AND LONDON

Episode 114 - "That they may be one, as we are one" - John 17:9-11

John 17:9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. 10 All mine are yours, and yours are mine, and I am glorified in them. 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.

As we continue to walk through this prayer of Jesus, I am going to point out four simple, but profound things from these three verses.

First, in verse 9, the people Jesus is praying for are his disciples; those who’ve received the words from the Father that he has spoken to them and believed in Jesus. He is very specific here that he is NOT praying for the world. Has Jesus given up on the world? Has he abandoned it? No. John makes it clear that God so loved the world, that he gave his only begotten Son . . . (John 3:16) Jesus came into the world to fulfill everything the Father gave him to do and that was to involve laying down his life for the sins of the world. But, it is only those who “believe in him” that appropriate the benefit of that sacrifice for their sin. Only those who have true faith in Jesus “shall not perish, but have everlasting life.” (3:16) The point of Jesus praying only for his followers becomes evident in the context of what follows.

Second, Jesus’ followers belong equally to the Father and the Son, and Jesus is glorified in those believers. Have you ever considered that? If you trust in Jesus, you bring him glory. Here is an action point from this principle. Make it a point to pray and ask the Lord to help you bring Jesus glory each day.

Third, Jesus is leaving the world soon when he returns to heaven with the Father. But, the disciples will still be in the world. The point is that as followers of Jesus, they will face persecution and difficulties because of their faith. Jesus is acknowledging that and this is one of the reasons he is specifying that he is praying for his followers alone. Jesus prays that the Father will keep these followers of Jesus “in your name, which you have given me.” (v. 11) I take this to mean that Jesus is praying that his followers will be divinely protected in their identity to Jesus and the Father and that these followers will boldly understand and value their relationship to Jesus and the Father.

Finally, Jesus’ prayer for his disciples is “that they may be one, even as we are one.” (v. 11b) Wow! As I think about how fractured the church has become over politics and many other social issues, it seems to me that we, as followers of Jesus, are not glorying Jesus when we can become so divisive amongst ourselves with these kinds of issues. It suggests that we have lost our focus upon our common identity in Jesus. In light of this prayer of Jesus, we must reprioritize our unity with our brothers and sisters in Christ that we may best glorify Jesus.

Episode 113 - Keep God's "Word" - John 17:6-8

John 17:6   “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

Here are three verses packed with theological significance. If you’ve read Exodus, it begins with the Hebrew nation enslaved in Egypt. God sent Moses to Egypt to deliver the Hebrews out of bondage to the land that God had promised their ancestors Abraham, Isaac, and Jacob. One of Moses’ first questions to God was “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (Ex. 3:13) The Egyptians worshipped multiple gods. The Hebrews are going to want to know which god this is? The response to Moses was, “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you.” (v. 14) Just like Moses was used by God to reveal God’s name and therefore, His identity, to the people in generations past, Jesus did the same thing among the Hebrew nation of his day.

Jesus adds that these people were given to him by the Father and “they have kept your word.” Do you remember the very first verse of this book? “In the beginning was the Word . . .” (John 1:1) The word for “Word” in the Greek language is “logos.” There is another Greek word for “word” and that “rhema.” Here in John 17:6 Jesus says, “they have kept your word (from logos).  Jesus is saying that those the Father has given to him have kept or guarded Jesus. He is the “logos” of God. In verse eight Jesus says, “I have given them the words (from “rhema”)  that you gave me, and they have received them . . .” We’ve seen throughout this book that Jesus only spoke and did what he received from the Father. The words (rhema) that he spoke were received by them. But, they guarded (valued and kept) God’s “logos” Jesus. 

Not always comprehending the full meaning of what Jesus said, Peter confessed, “Lord, to whom shall we go? You have the words of eternal life.” (John 6:68) The author of the New Testament letter Hebrews begins his letter, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

I think that is a valuable lesson for us. We believe that the Bible contains the words from God. It’s important to read the Scriptures and strive to understand them. But, unless we value and keep Jesus, we are missing the point. Like Peter, we don’t understand everything. But, we can and should resort to simply say, “But, I trust in Jesus. All things are in his hands and he is the most complete expression of God revealed to humankind.

Episode 112 - "The hour has come" - John 17:1-5

John 17:1   When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.

One of the running themes throughout this book is the imminent “hour” for Jesus’ to be glorified.  We first encountered this at his first miracle where he turned the water into wine. When his mother informed him the wedding hosts had run out of wine halfway through the wedding, his response was, “Woman, what does this have to do with me? My hour has not yet come.” (John 2:4) Later in chapter seven, his antagonists could not arrest him “because his hour had not yet come.” (John 7:30) In John 12:23 Jesus says, “The hour has come for the Son of Man to be glorified” whenever he is informed there were Greeks seeking him. He understood that “the world” seeking him was an indication his “hour” had come. He begins this prayer by acknowledging this truth to his Father. 

It might be easy for someone to think that Jesus was being self-centered by his first request to be glorified. But while leaders and kings are glorified by being lifted in fame, prestige, and power, Jesus’ glorification is being lifted up on a cross to suffer and die. The context further reveals that Jesus knows the Father will be glorified through Him being glorified. This has been Jesus’ attitude and dominant thought throughout his earthly ministry; to glorify the Father. He has glorified the Father by perfect obedience and that obedience will be completed by his sacrificial death on the cross.

He recognized the Father has given him the authority “over all flesh, to give eternal life to all whom you have given him.” (John 17:2) This expression by Jesus is consistent with Jesus’ claim to be the Son of Man. In Daniel 7:13-14, “one like a son of man” was given an “everlasting kingdom” and the authority of all people. Jesus has already demonstrated that power by raising Lazarus from the dead and performing miracles never heard of before.

Jesus then explains that eternal life is accessible by knowing the only true God and Jesus Christ whom God sent. (v. 3) This is perhaps the most important thing we need to understand. Jesus is making it clear that knowing “the only true God” not a god is the way to eternal life. Again, we have a consistent message and repeated message in this book. Jesus had previously said, “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6)

Jesus then says that he has glorified the Father by doing everything the Father has given him to do on earth. (v. 4) So, he is requesting to return to the position of glory that he had in the presence of the Father “before the world existed.” Sound familiar? Do you remember how the author began this book? “In the beginning, was the Word and the Word was with God, and the Word was God.” (John 1:1) John continues in his prologue by telling his audience more about the Word until it becomes evident that the Word is Jesus Christ. (John 1:17) Before John gets into his narrative about the ministry of Jesus, he prepares us by saying that Jesus was eternally pre-existing with the Father and was involved in the Creation. Now, Jesus himself is supporting that with his own words. 

There will be other wonderful things we will learn in this intercessory prayer of Jesus. But, the priority here is that the Father and Son are glorified. Do we have that as a priority in our life? Do we begin our prayers asking for what we want or asking that God is glorified through whatever He does?