The Collect
Almighty God, we pray you graciously to behold this your family, for whom our Lord Jesus Christ was willing to be betrayed, and given into the hands of sinners, and to suffer death upon the cross; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings:
Isaiah 52:13–53:12
https://www.biblegateway.com/passage/?search=Isaiah+52%3A13%E2%80%9353%3A12&version=KJV
Psalm 22
https://www.biblegateway.com/passage/?search=Psalm+22&version=KJV
Hebrews 10:16–25
https://www.biblegateway.com/passage/?search=Hebrews+10%3A16%E2%80%9325&version=KJV
Gospel: John 18:1–19:42
18:1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
10 Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
12 Then the band and the captain and officers of the Jews took Jesus, and bound him,
13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
15 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.
16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.
18 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.
19 The high priest then asked Jesus of his disciples, and of his doctrine.
20 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.
21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
24 Now Annas had sent him bound unto Caiaphas the high priest.
25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
27 Peter then denied again: and immediately the cock crew.
28 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.
29 Pilate then went out unto them, and said, What accusation bring ye against this man?
30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
31 Then said Pilate unto them, Take ye 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:
32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
19:1 Then Pilate therefore took Jesus, and scourged him.
2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
3 And said, Hail, King of the Jews! and they smote him with their hands.
4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
8 When Pilate therefore heard that saying, he was the more afraid;
9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
11 Jesus answered, Thou couldest 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.
12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.
13 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.
14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
19 And Pilate wrote a title, and put it on the cross. And the writing was Jesus Of Nazareth The King Of The Jews.
20 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.
21 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.
22 Pilate answered, What I have written I have written.
23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
31 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.
32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:
34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
37 And again another scripture saith, They shall look on him whom they pierced.
38 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.
39 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.
40 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.
41 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.
42 There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
Commentary:
I won’t spend a lot of time today with an introduction, for as you have already noted by the length of the scripture assigned for this day, we have a lot of material to cover.
With that said, and taking into consideration that on some of the social media platforms wherein these studies are published each day, we find a number of readers that are new to the faith and are not familiar with the traditions and celebrations typical of the Christian faith. For their edification we provide a brief explanation of Good Friday.
Good Friday is a Christian holiday commemorating the crucifixion of Jesus and his death at Calvary. It is observed during Holy Week as part of the Paschal Triduum. It is also known as Holy Friday, Great Friday, Great and Holy Friday (also Holy and Great Friday), and Black Friday.
Members of many Christian denominations, including the Catholic, Eastern Orthodox, Lutheran, Anglican, Methodist, Oriental Orthodox, United Protestant and some Reformed traditions (including certain Continental Reformed, Presbyterian and Congregationalist churches), observe Good Friday with fasting and church services. In many Catholic, Lutheran, Anglican and Methodist churches, the Service of the Great Three Hours’ Agony is held from noon until 3 pm, the time duration that the Bible records as darkness covering the land to Jesus’ sacrificial death on the cross.
If you will look back at our studies published on 27 & 28 March 2024 you will read of the events that occurred just prior to those in today’s study. As you recall from our study of the 27th Jesus exposed Judas as the betrayer to John only while on the 28th he learned of Jesus’ humble act of washing the feet of all of the disciples and giving them his final instructions.
“When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.” (vs. 1-2)
Cedron, or as some translations call it Kidron, is a valley just East of Jerusalem, seperating the city form the Mount of Olives. The brook at the bottom during the rainy season carries substantial amounts of water but also served as a sort of drainage canal from the temple.
It was tradition for the devout Hebrew, to take a sacrificial lamb to the temple, in thanks to God for his deliverance of their people and the sparing of their first born sons, when they were in Egypt. Thousands of men would have sacrificed a lamb during the observance of Passover.
“From the altar there was a channel down to the brook Kedron, and through that channel the blood of the Passover lambs drained away. When Jesus crossed the brook Kedron it would still be red with the blood of the lambs which had been sacrificed.” (Barclay)
“The very brook would remind him of his approaching sacrifice, for through it flowed the blood and refuse from the temple.” (Spurgeon)
John does not identify the Garden, but other Gospel writers did, (Matthew 26:36 and Mark 14:32). Jesus often met there with His disciples to pray.
“It is plain that, having consecrated himself for the impending sacrifice, he now made no attempt to hide from his enemies, but went to the place where Judas would normally expect to find him.” (Bruce)
“Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?” (vs. 3-4)
Other Gospel writers use the term great multitude and other translations use the term detachment to describe the group of soldiers sent to arrest Jesus. John, according to the KJV uses the term band, carrying lanterns, torches, and armed with weapons.
As John denotes, through his divine omniscience, Jesus knew why they had come, he knew Judas has betrayed him, and he knew they would take him away for persecution. None the less, he asks them who it was they were seeking, as such a large group of heavily armed men, dispatched to arrest a singular man, seemed a bit of overkill, an over reaction on their part.
John does not include Jesus’ reaction to their appearance, but Matthew wrote: “Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.” Jesus had taught, as a Rabbi might, in the temple. He had demonstrated his peaceful demeanor and that he was not a threat, but yet, those chose not to take him in the light of day, but they themselves came as a thief in the night, to do their dirty deed in the shadows of darkness.
Yes, Jesus knew they had come for him, but he plays their game anyway.
“They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.” (vs. 5-6)
“They called him Jesus of Nazareth by way of reproach. He takes it upon him, and wears it for a crown. And should not we do likewise?” (Trapp) As we have learned in our other studies, Nazareth was regarded as a back water, a no where ville. In John 1:46, Nathanael asks the question, “Can anything good come out of Nazareth?” Nathanael, who would become a disciple, illustrates the regionally accepted discriminatory practice of looking down on Nazareth and its inhabitants. Jesus accepts this discrimination without compunction.
“As soon then as he had said unto them, I am he, they went backward, and fell to the ground”
“These temple police earlier failed to arrest Jesus because “Never has anyone spoken like this!” (7:45). While this resulted in their being criticized by the chief priests and Pharisees (7:45-47), it seems clear that they have not lost their respect—even awe—of Jesus. It seems possible that they might even have understood the significance of Jesus’ ego eimi statements” (Donovan)
“ When Jesus declared His divine identity (in the words I am), Judas and the soldiers all fell back. There was such a display of divine presence, majesty, and power in those two words that the enemies of Jesus were powerless to stand against Him.” (Guzik)
“Here our Saviour let out a little beam of the majesty of his Deity, and 500 men fell before him.” (Trapp)
“Our Lord chose to give them this proof of his infinite power, that they might know that their power could not prevail against him if he chose to exert his might, seeing that the very breath of his mouth confounded, drove back, and struck them down to the earth.” (Clarke)
“Wherever in our Lord’s life any incident indicates more emphatically than usual the lowliness of His humiliation, there, by the side of it, you get something that indicates the majesty of His glory.” (Maclaren)
Jesus here demonstrates that he is in control, regardless of how dire the situation might be; we would do well to remember that fact.
“Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.” (vs. 7-9)
“It is in some confusion and disorder that they recover themselves; they cannot imagine what ailed them, that they could not keep their ground, but will impute it to any thing rather than Christ’s power. Note, There are hearts so very hard in sin that nothing will work upon them to reduce and reclaim them.” (Henry)
Matthew Henry, the seventeenth century theologian, makes an observance based on 17th century experience that is still common today, just as it was that very night Christ was taken. Some hearts are so hard, so blinded, that even when they witness the power of God first hand, they all too soon forget.
“let these go their way”
“These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the least of these.” (Clarke)
The disciples took the words let these go their way as their signal to leave. They probably left as fast and as quietly as they could. Indeed, Matthew writes “ Then all the disciples forsook him, and fled.” (Mt. 26:56)
“Of them which thou gavest me have I lost none.” “The word that Jesus had spoken was part of his prayer in chapter 17: “While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of destruction, that the Scripture might be fulfilled” (17:12). His concern for his disciples’ spiritual well-being is mirrored by his concern for their physical well-being.” (Donovan)
“Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?” (vs. 10-11) The others may have fled, but not Peter, once again, we see him—regardless of how noble his intentions were—attempting to stop the process that must be played out. Jesus asks Peter rhetorically, “Do you not want me to obey my Father’s plan?”
“Peter’s impulsive action was more likely to get himself and his companions into serious trouble than to do his Master any good, but even if it had a better chance of success, Jesus would allow nothing to stand in the way of his bringing to completion the work which his Father had given him to do.” (Bruce)
“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.” (vs. 12-13)
“and bound him”“They regarded Jesus dangerous enough to send many soldiers after Him, so in custody they bound Jesus, treating Him as if He were a threat. Yet Jesus remained bound only because He surrendered to His Father’s will; hands that healed the sick and raised the dead could certainly break bonds.” (Guzik)
“And led him away to Annas first” “This is the only Gospel that reports the visit to Annas, who was high priest in earlier years—from 6-15 A.D. The office of high priest was supposed to be a lifetime appointment, but Valerius Gratus, prefect of Judea, deposed Annas in 15 A.D. This interference with their religious affairs would certainly have caused a good deal of resentment among the Jewish people, which partially explains Annas’ continuing influence even after he was deposed from office. His influence was such that he was able to effect the appointment of five of his sons as high priest, as well as his son-in-law, Caiaphas. ” (Donovan)
“Annas was the power behind the throne in Jerusalem. He himself had been High Priest from A.D. 6 to 15. Four of his sons had also held the high priesthood and Caiaphas was his son-in-law.” (Barclay)
“to Caiaphas, which was the high priest that same year.” “This year” does not indicate that Caiaphas is high priest only for a year, but rather than he is the high priest in this world-changing year—the year of Christ’s crucifixion.
“I do not find any indication that His bonds were unloosed by Annas, or that he had even a moment’s relief or relaxation granted to him; but, with the cruel ropes still binding him fast, he was sent across the great hall into the other wing of the palace in which Caiaphas resided.” (Spurgeon)
“Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.” (v. 14) This unknowing prophecy of Caiaphas is recorded in John 11:49-53. In verse 53, Caiaphas demonstrates his willingness to murder Jesus for the benefit of the Pharisees and their ilk; but he was totally ignorant of the fact that it was God’s grand design for Jesus to die—not for the benefit of the Pharisees—but for the forgiveness of all the sins of mankind.
“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 spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, 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.” (vs. 15-18)
Peter embarrassed himself at the Garden of Gethsemane with his sword and the ear of the high priest’s servant. Hoping for a second chance to show his loyalty, he followed Jesus to where He was held. Most believe that the other disciple was John himself, who had previous connections with the high priest and his household (was known to the high priest).
In all four Gospels the writers tell us that at the Last supper, Jesus tells Peter that he will deny him three times before the cock crows. Here we read of the man who was so brave to attack those sent to arrest Jesus, denying having known Jesus for the first of the three times.
“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 askest 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, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Now Annas had sent him bound unto Caiaphas the high priest.” (vs. 19-24)
“The high priest then asked Jesus of his disciples, and of his doctrine” Given that Annas will have Jesus bound and sent to Caiaphas in 18:24, Annas is surely the “high priest” who conducts the interrogation here. Annas pursues two lines of questioning—the first about Jesus’ disciples and the second about his teaching. In Jesus’ response, he avoids any mention of his disciples—refuses to implicate them.
“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 answers the interrogation by stating that he has taught openly, not secretly, so that his teaching is public knowledge. There is therefore no need for this questionable interrogation. One would expect, in fact, that the officials would have ascertained the facts prior to making an arrest. As a matter of fact, the chief priests and Pharisees have been attempting to learn about Jesus, although they could hardly defend their efforts as fair and unbiased. They have been trying to find ways to stop Jesus—to arrest him—to kill him (8:45-52; 9:13-34; 10:22-39; 11:45-57; 12:37-43).
“Annas bore a very promising name, for it signifies clement or merciful, yet he was the man to begin the work of ensnaring the Lord Jesus in his speech, if he could be ensnared.” (Spurgeon)
“Truth is bold and barefaced; when heresy hides itself, and loathes the light.” (Trapp)
“Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.” In saying this, Jesus wasn’t being uncooperative, only asserting His legal right. There was to be no formal charge against the accused until witnesses had been heard and been found to be truthful. It was the high priest’s duty to call forth the witnesses first, beginning with those for the defense. These basic legal protections for the accused under Jewish law were not observed in the trial of Jesus.
“Jesus therefore claimed that, if his teaching was in question, evidence should be heard in the normal way.” (Bruce)
“For the Talmud states, Sanhedrin. C. iv. S. 1, that-’Criminal processes can neither commence not terminate, but during the course of the day. If the person be acquitted, the sentence may be pronounced during that day; but, if he be condemned, the sentence cannot be pronounced till the next day. But no kind of judgment is to be executed, either on the eve of the Sabbath, or the eve of any festival.’” (Clarke)
“one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?”
“This anonymous official began the physical abuse of Jesus that would end in His crucifixion. In His deity, Jesus knew his name; but as one of those who did not know what they did against God’s Messiah (Luke 23:34), his name was graciously not recorded. Jesus asked both the unnamed official and Annas to justify this physical abuse. Jesus exposed the shameful truth, that they did not follow their own standards and practice of justice with Jesus of Nazareth. ” (Guzik)
If this was a motion picture we were watching, this would have been the part in which the viewer instinctively knew, the defendant was not going to get a fair trial.
“Now Annas had sent him bound unto Caiaphas the high priest.” Annas knew that they had no legal right, no evidence, to justify their acts, so he passed the buck so to speak and sent Jesus to Caiaphas.
“And Simon Peter stood and warmed himself. They said therefore unto him, Art 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, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.” (vs. 25-27)
Here we have the second, and third, denial of Christ by Peter fulfilling the prophecy Jesus said in John 13:38, in the upper room during that last meal.
Matthew, in his account of this scene, writes: “And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.”
“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 ye 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 ye 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 spake, signifying what death he should die.” (vs. 28-32)
John does give us details of the interrogation of Jesus by Caiaphas, but goes directly before Pilate, the Roman Governor of Judea. John tells us it was early, probably between three and six AM.
“they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover” As we have noted in these various studies, the Pharisees considered contact with Gentiles an act that would render them ritually unclean, therefore the accusers of Jesus, the hypocrites who would have him executed, didn’t even have it in themselves to go before Pilate the Roman governor. They had made the appropriate rituals to prepare themselves for the Passover meal and they weren’t going to miss it.
“Pilate then went out unto them, and said, What accusation bring ye against this man?” Pilate understands their reluctance to enter his court due to their religious traditions, and honors their concern by coming out to meet with them.
“If he were not a malefactor, we would not have delivered him up unto thee.” What a lame response! In effect they are saying to Pilate; “Trust us! If he wasn’t guilty, we wouldn’t have brought him here!”
“Then said Pilate unto them, Take ye 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:” Here it becomes obvious that the Pharisees had already found Jesus guilty and pronounced a sentence of death. Which they would have already carried out, save for tow reasons (1) the Romans had made it a law that only they (the Romans) could inflict capital punishment and (2) the Pharisees knew that many of their own people loved Jesus and thought he was the Messiah—the anointed one who would become king—and the Pharisees were frightened that the mob would turn on them, should they kill Jesus, so they were leaving the dirty work up to the Romans.
“That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.”
“Jesus earlier said, “And I, if I am lifted up from the earth, will draw all people to myself” (12:32). “Lifted up from the earth” is code language for crucifixion. If the Jewish leaders had been allowed to stone Jesus, that would not have fulfilled Jesus prediction that he would be ‘lifted up.’” (Donovan)
“33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.” (vs. 33-38)
“Art thou the King of the Jews?” This question posed by Pilate to Jesus is indicative that Pilate had been told by the Pharisees that Jesus was claiming to be the King. If Jesus had claimed kingship, this would have been a political crime, a challenge to Roman authority. The premise that the Pharisees had told Pilate this accusation is verified by Jesus’ next words; “Sayest thou this thing of thyself, or did others tell it thee of me?” Pilate responds to Jesus by admitting that the chief priests had brought Jesus before him—presumably for this political crime of claiming to be king—and then Pilate asks Jesus what it was that he had done? Jesus explins that his “kingdom” is spiritual and not physical “not of this world.” Jesus points out quite correctly if he was attempting a political overthrow, his servants, his army, would be at arms in his defense.
“Pilate therefore said unto him, Art thou a king then?” Pilate picks up on Jesus’ word, “kingdom,” and seeks further clarification. Is Jesus saying that he is a king?
“Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. ” Jesus did not deny that He was a king. He insisted that He was born a king, and to be a different kind of King. He came to be a King of Truth, that He should bear witness to the truth.
“He made an appeal to Pilate, not for acquittal or mercy, but for recognition of truth.” (Tenney)
“It is by truth alone that I influence the minds and govern the manners of my subjects.” (Clarke)
“Our Lord implies that He was born a King, and that He was born with a definite purpose. The words are a pregnant proof of an Incarnation of the Son of God.” (Alford)
“What is truth?”
“Pilate’s cynical question showed he thought Jesus’ claim to be a King of Truth was foolish. Probably, Pilate did not mean that there was no truth, but that there was no truth in the kind of spiritual kingdom Jesus represented. For Pilate, soldiers and armies were truth, Rome was truth, Caesar was truth, and political power was truth.” (Guzik)
“Pilate knew his business, and to discuss the nature of truth formed no part of it. So he broke off the interrogation with the curt dismissal.” (Bruce)
“he went out again unto the Jews, and saith unto them, I find in him no fault at all” Pilate spoke to the religious leaders who wanted Jesus dead and clearly told them that Jesus was not guilty. Pilate went far beyond saying that Jesus was not guilty of a crime worthy of death; he found no fault in Him at all. Pilate knew Jesus was innocent.
“But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.”
‘Mark and Luke present this incident somewhat differently—the crowd asks for the release of Barabbas, and Pilate offers to give them “the King of the Jews” instead (Mark 15:6-15; Luke 23:18-25). In Matthew’s Gospel, Pilate offers them “Jesus Barabbas or Jesus who is called the Messiah” (Matthew 27:17). In John’s Gospel, Pilate makes no mention of Barabbas, but asks only if they want him to release “the King of the Jews” (Donovan)
We are not able to verify this custom of prisoner release from other historical sources, but the mention of it in all four Gospels is strong evidence of its authenticity.
Matthew adds that while making his determination, Pilates wife sent him a message asking him to pardon the innocent man, claiming she had bad dreams that day concerning Jesus. (Mt 27:19)
Matthew also writes in 27:20 “But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.” This multitude gathered there were without a doubt not followers of Jesus but outsiders gathered in town for the Passover celebration and possibly looking for some sort of drama for their personal entertainment—never thinking that their demands would result in the death of an innocent man. Perhaps this mob—as like the mentality of many mobs—and were so collectively cynical they didn’t care if an innocent man was sent to his death.
“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 saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!” (John 19:1-5)
“Pilate therefore took Jesus, and scourged him” Previously Pilate said of Jesus, I find no fault in Him at all (John 18:38), yet he commanded this severe, brutal punishment for a Man he knew was innocent. It has been suggested that Pilate wanted to help Jesus, hoping the mob would be satisfied with the scourging.
Jesus was scourged according to Roman practice. The blows came from a whip with many leather strands, each having sharp pieces of bone or metal at the ends. It reduced the back to raw flesh, and it was not unusual for a criminal to die from a scourging, even before crucifixion. Also, in cases of crucifixion scourging was used to weaken the victim so he would die more quickly on the cross.
“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!” The soldiers engage in three stages of mockery—a crown of thorns, a robe of purple, and a mock greeting.
“Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!” Again Pilate appears to make an attempt to satisfy the crowd. Bringing Jesus out in front of the mod lends credibility to the premise that Pilate did not want to go through with this.
“When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.” As mentioned earlier, in the other Gospels, the Priests and pharisees incite the mob, but here they directly call for the crucifixion of Christ. And yet once again, Pilate clearly states he can find no reason to pronounce a death warrant.
“The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid;” (vs. 7-8)
They believe Jesus to be guilty of blasphemy because he was “making himself equal with God” (5:18) or making himself God (10:33). The penalty for blasphemy is death by stoning (Leviticus 24:16).
“ In John’s account, with this the religious leaders showed their true charge against Jesus. They wanted Him dead not because He claimed to be King of the Jews, but because He claimed to be God, the unique Son of God.” (Guzik)
“While Jesus usually refers to himself as the Son of Man in this Gospel (1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 12:23; 13:31), he has on occasion referred to himself as the Son of God (3:18; 5:25; 11:4). He regularly refers to God as Father (4:21-23; 5:17-45; 6:27-46, 65, etc.). However, there is precedent in Israel for men being known as Sons of God. Israelites thought of themselves as God’s sons (Exodus 4:22; Isaiah 1:2; Jeremiah 3:22)—and their kings as sons of God (2 Samuel 7:14; Psalm 2:7).(Donovan)
“It is certain that the Jews understood this in a very peculiar sense. When Christ called himself the Son of God, they understood it to imply positive equality to the Supreme Being.” (Clarke)
“We should keep in mind that the religious leaders who became Jesus’ opponents have a responsibility for ferreting out false prophets and stopping them from spreading their influence. However, much of their opposition is driven by the fact that Jesus has challenged their authority at every step. These religious authorities are as concerned (or more concerned) about their personal power as they are about their religious duties.” (Donovan)
“When Pilate therefore heard that saying, he was the more afraid” Pilate becomes afraid when he hears that Jesus claims to be the Son of God (19:7). Among the Romans, stories of gods that appear in human form are common. Pilate has had Jesus flogged. If Jesus really turns out to be a son of the gods, Pilate fears the consequences of his actions; it would appear that the contents of the message from his wife is now really starting to bother him.
“And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?”
Trying one more time to make sense of recent events, Pilate asks Jesus one more question—”Where are you from?” It would be interesting to know how Pilate would have responded had Jesus answered that he was from God, but Jesus makes no answer at all.
“Jesus answered, Thou couldest 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.” (v. 11)
“Jesus corrects Pilate. Yes, Pilate has life and death authority over him, but that authority comes from a power greater than Pilate’s emperor. Without God’s consent, Pilate would be powerless against Jesus.” (Donovan)
“he that delivered me unto thee hath the greater sin” Jesus didn’t say Pilate was without sin, indeed Pilate would someday have to atone for his actions, because just as with Judas, God didn’t make it impossible for him to repent and refuse to betray Jesus.
“And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh 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 saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.” (vs. 12-16)
Again, Pilate attempts to release Jesus, but the mob cries out saying that if he spares Jesus he is a traitor to the Roman Emperor Caesar. Pilate was in a quandary, if he spared the life of Jesus as his fears and conscience called, he might be accused as a traitor to his emperor, and end up being executed himself. So Pilate took the easy way out, he handed Jesus over to the mob to be crucified.
“And it was the preparation of the passover, and about the sixth hour” The sixth hour of the day being noon, on the Friday before the Passover Sabbath.
“This again raises the difficult chronological questions previous mentioned at John 18:28. John’s point is nevertheless clear: the Lamb of God who takes away the sin of the world (John 1:29) is ready for sacrifice at Passover.” (Guzik)
“The chief priests answered, We have no king but Caesar.” “The irony here is thick. The chief priests rebuff Pilate’s claim that Jesus is their king by saying that the emperor is their only king—but God is the rightful king of Israel (Judges 8:23; 1 Samuel 8:7). By claiming the emperor as their only king, the chief priests are guilty of the blasphemy of which they have accused Jesus—and they risk inciting zealots to accuse them of treason as well. As the Prologue to this Gospel announced earlier, “He came to his own, and those who were his own didn’t receive him” (1:11).” (Donovan)
“Driven by hate, they deliberately disown their Messianic hope, and repudiate their national glory. They who will not have Christ have to bow to a tyrant. Rebellion against Him brings slavery.” (Maclaren)
“And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:” (v. 17) The people who take Jesus away are Roman soldiers, detailed to the execution squad. This Gospel reports that Jesus carries the cross by himself, while the Synoptics report that the soldiers impress Simon of Cyrene into service to help Jesus (Mark 15:21; Matthew 27:32; Luke 23:26).
“The condemned man carries only the cross-member of the cross—the horizontal part. The vertical part would already be in place at the crucifixion site. Once the condemned man arrives at the site, he is forced to lie down so that the soldiers might fasten him to the cross-member, and then the cross-member with the victim attached is lifted and fastened to the upright member with thongs or nails—nails in this case (20:25).” (Donovan)
“Where they crucified him, and two other with him, on either side one, and Jesus in the midst.” (v. 18)
The Synoptics (Luke in particular) give us more detail about the other two men (Mark 15:27; Matthew 27:38, 44; Luke 23:32-33, 39-43). Mark and Matthew call these “two others” lestas, which is the same word that they use to describe Barabbas. It is possible, then, that the two men are insurrectionists rather than ordinary thieves.
“The emphasis in this Gospel is that Jesus is crucified between the two lestas (thieves or insurrectionists)—thus fulfilling the prophecy of Isaiah that he “was numbered with the transgressors” (Isaiah 53:12).” (Donovan)
“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.” (vs. 19-22) Romans typically write on a placard the crime for which the person is being punished and affix the placard to the cross or tie it around the criminal’s neck. This titulus, as the Romans call it, informs passersby of the criminal’s offense and warns them not to violate Roman law. All four Gospels mention the titulus affixed to Jesus’ cross. The wording varies slightly, as can be expected from accounts written by different people (see Mark 15:26; Matthew 27:37; Luke 23:38).
Executions—until relatively recently were always a public affair. This seemingly barbaric display served as a warning to others, not to break the law. The Romans crucified Jesus where there was maximum visibility and with a placard proclaiming him to be the King of the Jews is all three of the most common languages in that region. This was a problem for the Chief Priests and Pharisees who said to Pilate, “Write not, I am King of the Jews.” but Pilate answered, “What I have written I have written.” “The Jewish leaders earlier forced Pilate to bend to their will, but they have no further leverage to force him to revise this sign. Pilate lets the wording stand—one final thumb in their eye. ” (Donovan)
“Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.” (vs. 23-24)
“This verse tells us that there are four soldiers in the execution squad. It is standard Roman practice to require the person being crucified to disrobe and to allow the execution squad to keep his clothing. They divide Jesus’ clothing in to four parts—one part for each soldier. This has sometimes been interpreted to mean that they cut the clothing into pieces at the seams. However, there were sufficient pieces of clothing, such as a belt, sandals, a head covering, a tunic (a lightweight robe worn next to the skin), and a robe (a heavier robe, worn over the tunic), to allow the soldiers to divide the clothing without cutting it. We have no way of determining how the soldiers decided the division of Jesus’ clothing.” (Donovan)
“Men were ordinarily crucified naked (Artemidorus II. 61). Jewish sensitivities, however, dictated that men ought not to be publicly executed completely naked, and men condemned to stoning were permitted a loin-cloth (M. Sanhedrin VI. 3). Whether the Romans were considerate of Jewish feelings in this matter is unknown.” (Lane, commentary on Luke)
“Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.” (v. 25)
It is difficult to comprehend the agony of Mary as she saw her Son crucified. She was witness to the pain, humiliation, shame, suffering, and death of her Son.
“his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. ”
Some scholars have speculated that this verse could mean that there are only two or three women, but that is unlikely. There are almost certainly four women: Jesus Mother Mary, and his mother’s sister, Mary the wife of Cleophas and Mary Magadalene. Is Mary the wife of Cleophas also his Mother’s sister? Or is it Mary the mother of Jesus, her sister, as well as Mary wife of Cleophas?
“his mother’s sister who is probably Salome (Mark 15:40) and possibly the mother of the sons of Zebedee (Matthew 27:56). If Salome is, indeed, the sister of Jesus’ mother and the mother of James and John, then the sons of Zebedee, James and John, are Jesus’ cousins. James and John, of course, are two of the three members of Jesus’ inner circle—the third being Peter. ” (Donovan)
“It is probable that ‘his mother’s sister’ here is to be equated with Salome (Mark 15:40), and that she was ‘the mother of the sons of Zebedee’ (Matthew 27:56), who was standing at a distance with the other women when Jesus died.” (Morris)
“When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.” (vs. 26-27) Again we find until relatively recently, it was the duty of the son to take care his widowed mother who no longer had a husband to care for her. Here Jesus is telling John (aka the disciple he loved) to take care of Mary, John will be her “son” from this point on.
We recently covered this event in one of our studies, and it was brought to my attention that Jesus did not ask John to take care of Mary because she had no other children to take her in. However, irregardless of those of us who harbor the opinion that Mary had other children—after Jesus was born—there is little or no evidence that this is true. The Roman Catholic church, and many others hold it as fact (tradition) that Mary had no other children.
There are references in scripture that appear to suggest Jesus has siblings, the Gospel writers speak of his brothers and sisters, however, these verses could be alluding to other close family or brothers and sisters in the spiritual sense.
Thus we find in this verse, that Jesus—although he was the Son of God—stilled cared for the disposition of his earthly Mother.
“After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.” (vs. 28-30)
John tells us that Jesus knew he had accomplished everything, then in one last effort to demonstrate that all of these things had been prophesied, he said “I thirst” And they gave him vinegar to drink.
“As noted above, this Gospel is concerned about the fulfillment of scripture, and more so as the story unfolds. The scripture in question here is most likely Psalm 69:21, which says: ‘They gave me gall for my food. In my thirst, they gave me vinegar to drink.’ ” (Donovan)
“he said, It is finished: and he bowed his head, and gave up the ghost.” We often see a dying person waiting until they see a loved one, or some other event to occur, before they release and give up living. This is the condition we see I Jesus at this point, he has done it all, all that he set out to do when he went to John the Baptist and began his ministry.
“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.”
Roman customs stipulate that a man will hang on the cross until he dies naturally, thereby prolonging the agony and suffering and maximizing the deterrent effect of the crucifixion.
“Jewish law says: “If a man have committed a sin worthy of death, and he be put to death, and you hang him on a tree; his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God; that you don’t defile your land which Yahweh your God gives you for an inheritance” (Deuteronomy 21:22-23). In deference to that law, the Jewish leaders want the crucifixions completed and the bodies buried by the time that the sabbath begins at sundown Friday. Their interest in this is compounded by the fact that Passover happens to coincide with the upcoming sabbath. ” (Donovan)
Jesus often spoke of the Pharisees and scribes as hypocrites, here we see how true his accusations were. Not only did they blaspheme by referring to Caesar as their king, but her they demand that these men have their legs broken to hasten their death because they do not want bodies hanging on crosses during their Passover observance. Their concern is not for the dyeing men, wanting the suffering to be ended, but rather for the unpleasant optics of men slowly dying as they celebrate their most important annual feast.
“Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.” Breaking the legs, would prevent the man nailed or tied to the cross from holding himself up, thereby allowing him the ability to breathe. With his legs broken, his body would slump and he would asphyxiate. However when they get to Jesus, they find that he as already died, so they choose not to break his legs.
“But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.” “As people who deal with severe trauma know, it can be difficult to tell whether a comatose person is dead unless they check a pulse or a heart monitor. This soldier doesn’t bother to take Jesus’ pulse, because he has no interest in reviving him. His test is much cruder—thrusting a spear into Jesus’ body. If Jesus is dead, he will not respond. If he is not dead, his involuntary response will warn the soldier that further action is required—and the thrust of the spear will itself hasten Jesus’ death. ” (Donovan)
“And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.” (v. 35) John is confessing that he was an eyewitness to this horrible event.
“For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.” (v. 36) “Once again we have mention of fulfilled scripture. There are two Old Testament verses that are candidates for fulfillment here. One is Exodus 12:46, which constitutes part of the instructions for the preparation of the Passover lamb: “In one house shall it be eaten; you shall not carry out anything of the flesh abroad out of the house; neither shall you break a bone of it.” The other is Psalm 34:20, “He keeps all of his bones. Not one of them is broken”—God’s promise to a righteous man. Both verses are appropriate. Jesus is the Passover lamb (1 Corinthians 5:7; 1 Peter 1:19), and he is also righteous (2 Timothy 4:8).” (ibid)
“And again another scripture saith, They shall look on him whom they pierced.” (v. 37) “The allusion here is to Zechariah 12:10: “I will pour on the house of David, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for him, as one mourns for his only son, and will grieve bitterly for him, as one grieves for his firstborn” (see also Revelation 1:7).” (ibid)
“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.” (v. 38-42)
All four Gospels mention Joseph of Arimathea. They tell us that Joseph was “a prominent council member,” meaning a member of the Sanhedrin, the governing body of the Jews (Mark 15:43; Luke 23:50)—that he had not agreed to the council’s plan and action (Luke 23:51)—that he was waiting expectantly for the kingdom of God (Mark 15:43; Luke 23:51)—that he was rich (Matthew 27:57)—that he “boldly went in to Pilate, and asked for Jesus’ body” (Mark 15:43)—that the tomb in which he buried Jesus was “a tomb that was cut in stone, where no one had ever been laid” (Luke 23:53)—that it was “his own new tomb, which he had cut out in the rock” (Matthew 27:60)—and that he rolled a great stone to seal the door to the tomb (Mark 15:46; Matthew 27:60).
The Synoptics make no mention of Nicodemus, but he is prominent in the Gospel of John—especially in the third chapter, where he comes to Jesus by night (John 3:1-21). He was the one that Jesus told “For God so loved the world that he gave his only begotten son.” Nocodemus is a Pharisee (3:1; 7:47-50) and possibly a member of the Sanhedrin. Earlier, he tried to defend Jesus to the other Pharisees (7:51). After Jesus’ crucifixion, he will bring a large quantity of expensive ointments to anoint Jesus’ body (19:39).
Jews do not follow the Egyptian practice of embalming, which involves extracting the inner parts of the body and putting embalming spices in the cavity. The Jews use spices, not to preserve the body, but to mask the odor of decomposition. Anointing the body is also a way of paying one’s last respects. The usual Jewish practice is to wrap the body in long strips of cloth on which powdered myrrh and aloes are sprinkled.
At sundown, the sabbath will begin—a special sabbath that coincides with the Passover. Once the sabbath begins, all work will have to stop. It is therefore imperative that Joseph and Nicodemus effect the burial prior to sundown. The convenient location of Joseph’s tomb nearby makes it possible for them to expedite the burial and to meet the deadline.
Nearby to the site of the crucifixion was a garden, one large enough to need a gardener, as just days later Mary visits the tomb and encounters someone she at first thinks is the gardener in charge, only to later realize that the person she encounters is not a gardener, but the risen Christ himself.
Benediction
Out of the Son’s fullness we have all received grace in place of grace already given. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the one and only Son, who is himself is God and is in closest relationship with the Father, has made him known. O Lord our God, grant us understanding to know you, diligence to seek you, wisdom to find you, and faithfulness that may finally embrace you; through Jesus Christ our Lord. Amen.
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