Tag: Jesus

The Trinity

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1 John 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

‘Three are one’ the only sense three can be one is in unity, as is clear in John 17:11, 17:21-23. See other scriptural uses of the word one (Gen. 2:24; 11:6; 1Cor. 3:6-8; 12:13; Eph. 2:14; Heb. 2:11). Three persons cannot be one person in number in any sense, but the three can be one in unity.

There are over 500 plain scriptures that refer to the Father, the Son, and the Holy Spirit, as being Three Separate and Distinct Persons, each with His own personal body, soul, and spirit in the sense that all other persons have them. Plural pronouns are used of God (Gen. 1:26; 3:22; 11:7; Ps. 2:3; Isa. 6:8). Elohim, the Hebrew word for God in 2,700 places, is a uni-plural noun, meaning Gods and is so translated 239 times.

Two persons called God are referred to in the Old Testament in: the Pentateuch (Genesis 1:26; 3:22; 11:7; 19:24; Exodus 14:19; 23:20-23; 32:34; 33:1-3; Numbers 20:16; Deuteronomy 18:15-19). The historical books (Joshua 5:13-15; Judges 2:1-5). The term, “the angel of the Lord” means “the angel from the Lord.” The Lord is one person and the angel that comes from Him is another person. Both persons are divine, for the angel proves to be God in many of these passages, and certainly, the Lord who sends the angel is another divine person. Also, “the Spirit of the Lord” means “the Spirit from the Lord.” The Lord is one divine person and the Spirit, the Holy Spirit, from the Lord is another divine person (Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Samuel 10:6; 16:13-14; 2 Samuel 23:2; etc.). The same is true of the “Spirit of God” which is the Holy Spirit who was the agent of God and spoke by the mouths of the prophets since the world began (Acts. 3:21; Heb. 1:1-2; 2 Pet. 1:21). The poetical books (Psalms 2:1-12; 8:3-6 with 2:5-8; 16:8-11; 22:1-31; 34:20; 45:6-7; 68:18; 69:8-9; 89:27; 110:1-5; 118:26; 119:97-104; 132:11, 17; Proverbs 30:4). The prophetical books (Isaiah 7:14; 8:18 with 2:12-13; 9:6-7; 11:1-5; 42:1-7; 49:1-12; 50:4-11; 52:13-15; 53:1-12; 55:4-5; 63:1-10; Jeremiah 23:5-8; Ezekiel 33:15-18; 34:29; Daniel 7:9-14; Hosea 11:1; Micah 5:1-6; Habakkuk 2:7; Zechariah 6:12-13; 12:10; 13:6, 7; Malachi 3:1-3).

Two persons called God are referred to in the New Testament in: The Gospels (Matthew 1:18-20; 2:6, 15, 22; 5:44-48; 6:1-18; 7:21; 9:38; 10:32-33, 40; 11:10, 25-27; 12:18, 28, 31-32, 50; 14:33; 15:13; 16:27; 17:5; 18:10, 19, 35; 19:17; 20:23; 21:9, 16; 22:21, 42; 23:8-10, 39; 26:29, 39, 42, 44, 53, 63-64; 27:43, 46; Mark 1:2, 8, 12, 24; 2:7; 3:11; 5:7; 8:38; 9:7; 11:25-26; 12:27; 14:36, 62, 15:34, 39; 16:19; Luke 1:32-33; 2:11-14, 22, 38, 40, 49-52; 3:16; 4:1-14, 18, 41; 7:27; 10:21-22; 11:13; 12:5-10, 32; 13:55; 16:13; 19:38; 20:35, 38, 39-44; 22:29; John 1:1-3, 5, 14, 18, 29, 36; 2:16-17; 3:2, 16-17; 4:10; 5:17-45; 6:27-65; 7:16-18, 28-29, 33-39; 8:14-56; 9:3-5, 33; 10:15-18, 25-38; 11:4, 22, 27, 41-42; 12:26-28, 44-50; 13:1-3, 20, 31-32; 4:1-31; 15:1-25; 16:3-32; 17:1-26; 18:11; 20:17-23, 31). The book of Acts (1:16; 2:22-39; 3:7-26; 7:59-60; 9:3; 13:17-41; 16:6-34; 17:18-31; 18:5, 24-28; 19:1-7; 22:14; 26:8-9, 18-23; 28:23-31). The Pauline Epistles (Romans 1:7-10, 16; 2:16; 3:22-26; 4:24; 5:1-21; 6:3-23; 7:25; 8:29-34; 14:10-12; 15:5-7; 16:20-27; 1Corinthians 1:1-9, 14-30; 3:9-15; 4:1-21; 5:1-13; 8:4-6; 10:4-31; 11:3; 14:2-33; 15:15, 24-28, 57; 2Corinthians 1:1-23; 2:17; 4:2-15, 5:18-21, 8:1-19; 9:7-15; 10:1-14; 11:1-11, 31; 12:1-12, 19-21; 13:4-7; Gal. 1:1-12, 15-24; 2:16-21; 3:13-29; 5:1-6; 6:14-18; Ephesians 1:1-2; Philippians 1:26-30; 2:12-16; 3:3, 14; 4:5-23; Colossians 1:1-2, 12-28; 2:2-3:17; 4:3-12; 1Thessalonians 2:1-18; 3:8-13; 4:13-18; 2Thessalonians 1:1-12; 2:1-12; 3:1-18; 1Timothy 1:1-2, 11-17; 2:3-7; 5:21; 6:1-17; 2Timothy 1:1-2; 2:1-26; 3:12-17; 4:1-2, 8-22; Titus 1:1-4, 7-16; 2:1-13; Philemon 1-25; Hebrews 1:1-14, 2:5-18; 4:4-16; 5:1-14; 6:7-20; 7:1-26; 8:1-13; 9:24; 10:5-9, 19-23; 10:5-9, 19-23; 11:25-26; 12:2-3, 22-24; 13:4-21). The General Epistles (James 1:1; 2:1-5; 1Peter 1:5-9; 2:3-25; 4:1-11; 5:1-14; 2Peter 1:1-2, 2:1-4; 1John 1:1-7; 2:1-2, 22-25; 3:1-3, 8-10; 4:9-10; 5:1, 20-21; 2John 2; Jude 1, 4). Revelation (1:1-2; 2:7, 10-11, 16-18, 28-29; 3:14-16; 4:5-8; 5:1-11; 6:16-17; 7:9-17; 11:15; 12:10, 14-19; 15:1-4; 17:14-17; 19:1-21; 20:4-6; 21:2-14, 22-23; 22:1-21).

Three persons are clearly referred to in Psalm 45:6-17; Isaiah 10:20 – 12:6; 42:1-7; 48:16; 59:15-21; 61:1-3 with Luke 4:18-21; 63:9-10; Zechariah 3:8-9, 12:10 – 13:1. Three persons called God are referred to in the New Testament in: The Gospels (Matthew 1:20-25; 3:9-17; 4:1-11; 12:18-21; 22:42-46; 28:19-20; Mark 1:10-11; 12:35-37; Luke 1:32-35, 67-80; 2:25-35, 38; 3:22; 11:9-13; 24:49; John 1:31-34; 3:34-36; 14:16-21, 23-26; 15:26; 16:7-17; 20:21-23). The book of Acts (1:1-8; 2:17-21, 33-39; 4:8-12, 24-31; 5:30-32; 6:1-15; 7:1-53; 7:54-56; 8:5-23, 29-39; 9:5-20; 10:2-48; 11:15-25; 13:2-12, 46-52; 15:7-29; 18:24-28; 20:21-35). The Pauline Epistles (Romans 4:1-4; 5:1-5; 8:1-27; 9:1-5; 14:17-18; 15:8-30; 1Corinthians 2:1-15; 3:16-23; 6:9-19; 7:22-24, 40; 12:1-29; 2Corinthians 1:18-23; 3:3-18; 5: 1-10; 6:1-18; 13:14; Galatians 3:1-11; 4:7; 5:16-26; 6:2-8; Eph. 1:3-21; 4:3-32; 5:1-21, 6:6-24; Philippians 1:1-19; 2:1-11; Colossians 1:3-8; 1Thessalonians 1:1-10; 4:1-18; 5:9-28; 2Thessalonians 2:13-17; 1Timothy 3:15-16; 4:1-10; 2Timothy 1:6-14; Titus 3:4-7; Hebrews 2:1-14; 3:1-12; 6:1-6; 9:6-14; 10:10-18, 26-31). The General Epistles (1Peter 1:1-4, 10-25; 3:15-22; 4:13-19; 2Peter 1:16-21; 1John 3:23-24; 4:2-3, 12-16; 5:5-11; Jude 20-21). Revelation (1:4-6, 9-10; 3:1-13, 21-22; 4:1-3; 5:1-10; 11:3-13; 14:12-13; 19:1-10; 22:16-21).

Thus the whole Bible abundantly proves that there are three separate persons in the Godhead, or in the “one Lord” and “one God” or Deity; that these three are in absolute unity and “are one” as believers are supposed to be (John 17:11, 21-23); and that all three persons have their proper place in the creation and redemption of all things, and to each, we owe honour and respect in all our worship and service to the Godhead.

Jesus Is Buried

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John 19:38-42 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand. 

‘Joseph of Arimathaea’ – a secret disciple of Jesus and member of the Sanhedrin (Matt. 27:57-60; Mark 15:42-47; Luke 23:50-56). He was from Ramah, called in the Septuagint Armathaim (1Sam. 1:1, 19).

‘Nicodemus’ – he was one of the Jewish’s rulers and a Rabbi, as well as a member of the Sanhedrin, and one of the three richest men in Jerusalem. He was known as Bartholomew which is a patronymic for Nathaniel. He was the brother of Philip (1:45-51; 21:2) and one of the 12 apostles (Matt. 10:3; Mark 3:18; Luke 6:14; Acts 1:13).

‘By night’ – at first, he came by night, but now openly, proving no shame.

‘Myrrh’ the Greek word smurna meaning a fragrant gum used in anointing oil (Ex. 30:23), perfume (Psa. 45:8), and embalming (Mark 15:23). Myrrh is a gum which comes from the stem of a low, thorny, ragged tree growing in Arabia and East Africa. ‘Aloes’ a perfume of fragrant aromatic wood.

‘Hundred pound weight’ A hundred litre of 12 ounces each would make only 75 of our pounds. It is not known how much it costs per pound, but great quantities were used in embalming the dead body of respected persons. When Herod died 500 servants bearing aromatics attended the funeral (Josephus, Antiquities, Book 15:3:4). The women also brought spices (Mark 16:1; Luke 23:56; 24:1).

‘Wound it in linen clothes with the spices, as the manner of the Jews’ this was not embalming as practised by Egyptians. Jews simply anointed the body and wrapped it in fine linen, putting the spices and ointments in the folds. In Christ’s case, the operation was not completed due to the coming of the sabbath. As soon as the sabbath was over the women came back to complete the work (Mark 16:1). The linen was bound around each leg and arm and a napkin over the face (11:44; 20:7; Acts 5:6).

‘Sepulchre’ is the Greek word mnemeion translated as the grave. It is never the place of the soul, and is always located on the earth as the place where the body goes. The Bible is clear when it states that man puts bodies into the grave and that graves are made, dug, touched and seen. Thus can the hell [Greek: gehenna] and the grave [Greek: mnemeion] not be the same place because no wrath, sorrow, fire, degrees of torment, consciousness, souls, gates, bars, keys, prayer, conversations, pains, angels, demons, satan, punishment, remorse, feelings, emotions, desires, suffering, memory, comfort, or life is ever mentioned as being in graves; but all these things are mentioned many times as being in hell. Men can put into the grave after killing the body, but God alone can cast into hell (Rev. 20:11-15; Psa. 9:17).

‘Nigh at hand’ – indicating that they had to make haste to bury Him before the special sabbath began at sunset Wednesday to sunset Thursday. Also, it appears that they planned a better tomb and that they had no hopes of Him ever being resurrected, as He had repeatedly said. They considered Him a great prophet and planned on treating Him as such by making a great tomb for Him.

In centuries past, superstition, fraud, and all manner of sinfulness have been carried on in connection with the holy sepulchre. Greeks and Armenians for centuries pretended that divine miracles came through it and even immunity from hellfire would accompany anyone buried in cloth that was singed in the candle fires of the Church of the Holy Sepulchre. The fire was thought to miraculously come from heaven each Easter which has always been a pagan festival observed long before Christ. It is not a Christian name but is derived from Ishtar, one of the Babylonian titles of an idol goddess, the Queen of Heaven. The Saxon goddess Eastre is the same as the Astarte, the Syrian Venus, called Ashtoreth in the Old Testament. It was the worship of this woman by Israel that was such an abomination to God (1Sam. 7:3; 1Kin. 11:5, 11:33; 2Kin. 23:13; Jer. 7:18; 44:18). This church was burned down Oct. 11, 1808, after 1400 years of idolatrous practises in it.

Jesus’ Side Is Pierced

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John 19:31-37 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knows that he said true, that you might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture said, They shall look on him whom they pierced. 

‘Sabbath day, (for that sabbath day was a high day)’ this was Tuesday sunset to Wednesday sunset. The next day was a “high day” (John 19:31), a special sabbath of the feast, not the ordinary weekly sabbath, which was two days later (Lev. 23:6-11). Bodies were not to hang all night (Deut. 21:22-23).

‘Legs might be broken’ it was common practice to break the legs of criminals upon the cross to hurry their death, but law again was broken to fulfil a prophecy that no bone of Him shall be broken which is the 14th Old Testament prophecy in John (Ex. 12:46; Num. 9:12; Ps. 34:20).

‘Came there out blood and water’ – there is nothing symbolic or spiritual intended to be conveyed here, but the fact of His literal death. The prophecy in Psalm 22:14 was being fulfilled during His crucifixion: “I am poured out like water, and all my bones are out of joint, my heart is like wax; it is melted in the midst of my bowels.” The loss of tissue fluids – after He had been scourged: ripped open – had reached critical levels; and His compressed heart was struggling to pump heavy, thick, sluggish blood to the tissues, and the tortured lungs were making a frantic effort to inhale small gulps of air as He was trying to get oxygen as He pushed Himself up for every breath against the nails that held Him to the cross. The markedly dehydrated tissues sent their flood of stimuli to the brain was why Jesus cried of thirst. Again we read in the prophetic Psalm: “My strength is dried up like a potsherd; my tongue cleaveth to my jaws; and thou hast brought me into the dust of death” (22:15). To make doubly sure of death, a legionnaire drove his lance between the ribs, upward through the pericardium and into the heart. ‘And immediately there came out blood and water.’ Thus there was an escape of watery fluid from the sac surrounding the heart and the blood of the interior of the heart. This is rather conclusive post-mortem evidence that Jesus died, not the usual crucifixion death by suffocation, but of heart failure due to shock and constriction of the heart by fluid in the pericardium.

‘He that saw it bare record’ this was John the apostle himself (19:25-26; 21:24-25).

‘They shall look on him whom they pierced’ the 15th Old Testament prophecy fulfilled in John (Psa. 22:16) and be fulfilled as we read from Zechariah 12:10 and Revelation 1:7 that they who pierced Him – or rather their descendants – shall mourn for Him. This identifies the Jews as the ones responsible for the sufferings and death of the Messiah. Peter confirmed this (Acts 2:23). Having been the ones who pierced Him, or had Him pierced, the Jews will then, in that future day, lament and mourn in bitterness over their deed, upon seeing Him and the marks of His wounds. They will at last make supplication to Him for mercy and forgiveness (Zech. 12:10-14).

Jesus Delivered

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John 19:16-22 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written. 

‘Delivered he him therefore unto them to be crucified’ Pilate now surrendered to the pressure of facing Tiberius in the trial for not yielding to the Jews to crucify their King. He delivered Jesus to their will (Luke 23:25). Thus the Jews are accused of crucifying the Messiah (Acts 2:23). The Romans merely carried out the will of the Jews, Pilate having pronounced no sentence but having washed his hands of the whole affair (Matt. 27:24). John omits the insults of the soldiers (Matt. 27:26; Mark 15:16).

‘He bearing his cross’ He bore the cross at first until He could no longer carry it alone, then Simon was forced to help Him (Matt. 27:32). ‘Skull, which is called in the Hebrew Golgotha’ the skull: called calvaria, a skull (Luke 23:33), a place outside Jerusalem (Heb. 13:12). Origen (185-253 A.D.) refers to a tradition that Christ was crucified where Adam was buried and where his skull was found.

In Luke 23:27 we read of a great company of people that followed Jesus, of whom were mostly women, which also bewailed and lamented Him in His sufferings. These women that were of the sex that first sinned now stayed more true to the Saviour than those of the sex which chose to sin without being deceived (1Tim. 2:14).

Jesus responded saying: “Daughters of Jerusalem, weep not for me …” with the 51st New Testament prophecy in Luke that was fulfilled in 70 A.D., when Jerusalem was destroyed. These women were of Jerusalem. They were told to weep for themselves and for their children. Christ foresaw their terrible sufferings about 40 years later when many in this same crowd perished in the horrible carnage which took place on the capture of the city.

‘Pilate wrote a title’ John alone mentions that Pilate wrote it Himself. Much controversy has raged over the differences of what was written on the cross, as all four gospels have different wording. Mark and Matthew mention “the accusation” which might be different from the “title” of John 19:19. The accusation in Matthew and Mark is identical except Mark omits “This is Jesus.” He only gives part of it while Matthew gives the whole. They do not say the writing was in Hebrew, Greek, and Latin, as in Luke 23:38 and John 19:20. Different wording could be in these three languages and this could explain the difference.

‘Place where Jesus was crucified was nigh to the city’ probably just outside the north wall between the Damascus and the Herod gates, near the so-called “grotto of Jeremiah,” about half a mile from the Praetorium.

‘The chief priests of the Jews’ this expression is used only here. They were no longer God’s priests.

‘What I have written I have written’ Roman laws forbade the sentence to be altered when once pronounced. The inscription named the only crime for which He was crucified. It was a true statement, for He was and will always be King of the Jews, and will be so acknowledged by them at the second coming (Matt. 23:39; Isa. 9:6-7; Zech. 12:10-13:1; Rev. 1:7).

Pilate Defends Jesus

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John 19:8-15 When Pilate therefore heard that saying, he was the more afraid; And went again into the judgment hall, and said unto Jesus, Whence are thou? But Jesus gave him no answer. Then said Pilate unto him, Speak thou not unto me? know thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou could have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou are not Caesar’s friend: whosoever makes himself a king speaks against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he said unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate said unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 

‘More afraid’ Pilate was torn between two fears: that of offending the Sanhedrin and the populace who would file formal charges against him to Caesar, and perhaps cause immediate rebellion; and that of killing an innocent man, a miracle-worker, a prince and an offspring of Deity, and one whom he had been warned of by his wife (Matt. 27:19) and his own growing conviction not to have a part in His death.

‘Whence are thou? … Speak thou not unto me? know thou not that I have power to crucify thee, and have power to release thee?’ The first question concerned whether He was a real offspring of Deity or not. Was this man, who was so different from all others he had ever seen, really a supernatural being? Christ gave no answer, so he threatened boastingly of his power to release or crucify Him.

‘Thou could have no power at all against me, except it was given thee from above’ Jesus answered Pilate that he could not do one thing unless God willed. It was a sin for him to condemn Christ, for he was convinced by his conscience of His innocence; but the Jews have the greater sin, because they wilfully sin against Jesus.

‘Thenceforth Pilate sought to release him’ Pilate sought all the more to release Him, but the Jews now brought up the accusation of high treason to force his decision. They wanted to accuse him to Caesar for preferring another king to his own emperor.

‘Caesar’s friend: whosoever makes himself a king speaks against Caesar’ they hated Caesar, but they hated their own Messiah more.

‘When Pilate therefore heard that saying, he brought Jesus forth’ when Pilate heard their accusation against him of high treason, he brought Jesus out before the Jews again and made his fifth attempt to deliver Him (Luke 23:4, 15, 20, 22; John 18:38; 19:4, 6, 12-14). He knew that Tiberius was one of the most jealous and distrustful rulers in the world and that during his reign accusations and conspiracies were plentiful, being founded on foolish pretences, and being punished with excessive rigour.

‘Judgment’ the Greek word bema, a stone platform in the open court in front of the Praetorium; the place of final sentence (Matt. 27:19; John 19:13; Acts 12:21; 18:12-17; 25:6, 10, 17). Used also of the judgment seat of Christ (Rom. 14:10; 2Cor. 5:10). ‘Gabbatha’ a raised pavement higher than the rest of the pavement. ‘Sixth hour’ about 12:00 midnight.

‘Away’ the Greek word airo, the same word translated “take up” serpents in Mark 16:18. It is never used in the sense of making a side show or demonstration to prove faith, but it means to remove, destroy, and put out of the way by death, as in Matthew 22:13; John 1:29; 19:15; Acts 21:36; 22:22; 1John 3:5.

‘We have no king but Caesar’ deeper and deeper these religious people were going into sin and rebellion – choosing an enemy instead of a friend, satan instead of God, and eternal damnation instead of eternal life.

Jesus Scourged

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John 19:1-7 Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and said unto them, Behold, I bring him forth to you, that you may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate said unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate said unto them, Take you him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 

‘Scourged him’ had Him scourged in the Roman manner which was more severe than the Jewish. It was customary to scourge a person before crucifixion, but Pilate hoped that this punishment would satisfy the Jews so he could release Jesus (Luke 23:16). This did not satisfy the bloodthirsty Jews who wanted Him dead and out of their way.

A scourge was a Roman implement for severe physical punishment. It consisted of a handle with about a dozen leather cords with jagged pieces of bone or metal at each end to make the blow more painful and effective. The victim was tied to a post and the blows were applied to the bareback and loins and sometimes to the face and bowels. The flesh was cut in several places by each blow. So hideous was the punishment that the victim often fainted and some died under it. Flogging was permitted by the law up to 40 stripes (Deut. 25:3). Jews reduced this to 39 stripes (2Cor. 11:23-25). If the scourge used on Jesus had 12 thongs and He was hit even 39 times this would make 468 stripes. If some struck in the same place and cut deeper each time one can see how His body, because of the intense hatred back of each blow, was marred more than any other man’s (Isa. 52:14).

‘Crown of thorns’ for cruelty and mockery, fulfilling His own prophecy spoken in Matthew 20:17-19 in which manner He shall be killed.

‘Hail’ or, Health, success, and prosperity to the King of the Jews!

‘I bring him forth to you’ Pilate made his third appearance from the Praetorium to the Jews outside and brought the scourged, bleeding, crowned, and kingly-clothed Christ of God before them, hoping they would be willing to let Him go after such suffering. But, as ever, religious persecutors have no love and mercy on their victims. They cried for crucifixion until Pilate wanted to turn Him over to them to crucify, declaring the innocence of Christ two more times (19:4, 6).

‘Behold the Man’ Pilate hoped against hope that this awful spectacle would melt their hearts, but it only whetted their appetite for more suffering to the man they considered their rival in religion and power.

‘Because he made himself the Son of God’ this new charge to Pilate was another of ten reasons for condemning Him to die. This new angle made Pilate all the more afraid, so he took Him into the judgment hall again to question Him (19:8-11).

Jesus Before Pilate

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John 18:28-32 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring you against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take you him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die. 

‘Let they Jesus from Caiaphas’ Jesus was led by the mob to Annas (18:13); by the mob to Caiaphas (Matt. 26:57; Mark 14:53; Luke 22:54; John 18:24); by the Jews to Pilate (Matt. 27:2; Luke 23:1; John 18:28); by soldiers to Herod (Luke 23:7); by soldiers to Pilate again (Luke 23:11-25); by soldiers to be scourged and mocked (Mark 15:16-19); by soldiers to be crucified (Matt. 27:31; Mark 15:20; Luke 23:26, 32; John 19:16).

‘The hall of judgment’ Pilate’s house, called the Praetorium, the dwelling place of the praetor, the chief ruler of the province. It was where he held court (Mark 15:16).

‘Early’ it was early in the day of preparation, from our Tuesday sunset to Wednesday sunset. It was perhaps between 11:00 p.m. to midnight, for a little later it was the 6th hour or midnight (19:14).

‘Passover’ Jesus had eaten of the passover before the time (Matt. 26:18-20; Mark 14:12-16; Luke 22:7-15), and was Himself slain at the time of the offering of the paschal lamb (1Cor. 5:7).

‘Pilate then went out unto them’ he went out to them lest they be defiled by coming into him. The Romans had agreed to permit the Jews the free use of their rites and ceremonies, so this was all Pilate could do.

‘Malefactor’ the Greek word kakopoios which means evildoer. They did not want Pilate to judge, but to execute the sentence they had already illegally passed. Pilate was not willing to execute a man whom he had not tried and who was not guilty, so offered to turn Jesus over to them for execution (John 18:31).

‘It is not lawful for us to put any man to death’ this was another sin of the Jews. They had the power to stone anyone breaking their law (8:1-11, 59; 10:31; Acts 7:59), but in this case, they lied and, fearing the people, determined to raise the plea of rebellion against Caesar, throwing the responsibility of the Lord’s death upon Pilate (19:7, 12). He had to die by crucifixion to fulfil prophecy (Matt. 20:19; 26:2; John 3:14; 12:32-33). Jews did not crucify and they had no power to do so with criminals that were accused of crimes against the state, so they intimidated Pilate by accusing him of not being a friend of Caesar if he let Christ go (19:7, 12).

Jesus Questioned

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John 18:19-24 The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why ask thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smite thou me? Now Annas had sent him bound unto Caiaphas the high priest. 

‘Asked Jesus of his disciples, and of his doctrine’ they questioned Him as to His authority of collecting disciples, forming a different sect, preaching new doctrines and setting Himself up as a reformer. Annas perhaps was seeking something whereby he could legally accuse Him, but he found nothing. All this was at night, which was contrary to the law of the Jews. The Talmud says, “Criminal processes can neither commence nor terminate, but during the course of the day” (Sanhedrin c, iv, s. 1). If a person was condemned the sentence could not be until the next day. No judgment could be executed either on the eve of the sabbath, or the eve of any festival. All these laws were broken in the trial of Christ which was in the night, on the eve of the passover, and the eve of the special sabbath of the feast – on Tuesday. It had been predicted that justice and judgment would be taken away during His trial (Isa. 53:8; Acts 8:33).

‘I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.’ Jesus has spoken openly to all people, in synagogues in the cities and even in the temple at Jerusalem, and has said nothing in secret. If they have not heard Him, they could have asked those who have. They and their spies have watched Him everywhere. Jesus has said nothing contrary to the law and the prophets [the name of the Old Testament]. He has not disturbed the state by rebellion. He asked that they would judge Him righteously according to their laws if He has done something wrong.

‘One of the officers which stood by struck Jesus with the palm of his hand’ – this was an outrage against justice, for a prisoner before trial and condemnation were under special protection of the court. This is the fifth definite law of justice and judgment broken before the trial really got underway. They sought for witness against Jesus to put Him to death, this was contrary to their law which required them to begin a trial with those things that would acquit the accused, not with those things that made for his condemnation. In this case, not one thing was sought that would acquit Christ. They were determined to kill Him so they looked for every excuse possible, not realizing they were fulfilling prophecy. Not any two witnesses agreed on any one point of accusation, yet they condemned and killed the only sinless man that ever lived.

‘If I have spoken evil, bear witness of the evil: but if well, why smite thou me?’ – a Christian is bound to bear injuries and injustices without revengeful retaliation; but he is privileged, even by the example of the Lord, to call to question such mistreatment. This does not break the law of Matthew 5:39.

‘Now Annas’ all of this happened in Annas’s presence. John omits the trial before Caiaphas (Matt. 26:57-68).

Peter’s Denial

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John 18:12-18, 25-27 Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spoke unto her that kept the door, and brought in Peter. Then said the damsel that kept the door unto Peter, Are not thou also one of this man’s disciples? He said, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. And Simon Peter stood and warmed himself. They said therefore unto him, Are not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, said, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew. 

‘Captain’ the Greek word chiliarchos – the commander of 1,000 men; one of 6 tribunes attached to a legion, showing the importance the Romans attached to the arrest of Jesus, the Jews have represented it as a dangerous case of sedition.

‘Annas’ – he was perhaps the head of the Sanhedrin. He had been appointed high priest several times and had five sons and a son-in-law who had held this office. ‘Same year’ the office was no longer for life, as originally. Now it was by appointment by civil rulers and not by God.

‘He, which gave counsel to the Jews’ – he had already passed sentence that Jesus should be killed (11:49-52), hence he was disqualified to be His judge. But Christ was not tried by rules of justice or He would not have been crucified.

‘That disciple’ perhaps John himself who always refers to himself in the third person (13:23; 19:26; 21:7, 20). Or it could have been Nicodemus or Joseph (19:38).

‘Damsel that kept the door’ tradition says her name was Ballila. Women were doorkeepers (Acts 12:13). ‘Are not thou also one of this man’s disciples? I am not.’ first of three lies (18:17, 18:25-26). In verse 27 the third lie and denial of Jesus are stated.

‘They’ the officers and servants of the high priest, the Roman Chiliarch and his soldiers had gone back to the barracks, leaving Jesus in the hands of the Jews.

‘Warmed himself’ – a dangerous thing to do – to warm one’s self by the fire of his enemies.

Twelve steps in Peter’s backsliding from Matthew: he boasted (Matt. 26:33; Pro. 16:18); he made Christ a liar (Matt. 26:33-35); he slept instead of praying (Matt. 26:40); he failed to mortify his flesh (Matt. 26:41); he relied on the arm of flesh (Matt. 26:51); he forsook Christ and fled (Matt. 26:56); he followed afar off (Matt. 26:58); he sat with the Lord’s enemies (Matt. 26:58); he gave up hope and became discouraged (Matt. 26:58); he became afraid of men (Matt. 26:69-74); he lied (Matt. 26:69-74); and he cursed (Matt. 26:69-74).  Jesus had predicted his backsliding and his re-conversion (Luke 22:31-34).

He Has Overcome

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John 16:25-33 These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. At that day you shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loves you, because you have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speak thou plainly, and speak no proverb. Now are we sure that thou know all things, and need not that any man should ask thee: by this we believe that thou came forth from God. Jesus answered them, Do you now believe? Behold, the hour cometh, yea, is now come, that you shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: but be of good cheer; I have overcome the world. 

Jesus spoke in proverbs to the disciples; He gave them instruction by numerous examples and divine rules to govern all of their conduct – civil, religious, and business life. Afterwards, He spoke to them plainly of the Father.

‘That I will pray the Father for you’ – we pray and Jesus will make intercession for us (Rom. 8:34; Heb. 7:25; 1Jn. 2:1-2). If we will pray and have faith, the Father will never deny us what we want. He always hears His Son and if He did not spare Him in sufferings and death He will not refuse to give us what Christ died for to give to us (Rom. 8:32). When we pray in Jesus name or by His authority the Father will always hear and answer, because this is what He sent Jesus to tell the disciples [and us], so let this be a settled fact in our lives.

Jesus told the disciples that He came from the Father into the world; and will leave the world and go back to the Father. They understood Him clearly and declared that He knows all things and that He was sent from the Father to teach them [and us].

The 40th New Testament prophecy fulfilled in John: Jesus warned the disciples that a time shall come when they will be scattered, every man to his own, and they shall leave Him alone: this was fulfilled the night of His arrest (Matt. 26:56; Zech. 13:7). Jesus comforted them so that they might have peace when the arrest took place, by saying that He will not be alone because the Father will be with Him. He furthermore warned them that they will have tribulation in the world, but they must be of good cheer; for He has overcome the world.  ‘Overcome’ the Greek word nikao which means conquered.