João 19
Charles Spurgeon · Citado em PreceptAustin
João 19
Spurgeon - Even as Isaiah had prophesied: “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.” An old writer says, concerning this shameful spitting, “What couldest thou have found on earth more vile and loathsome in order to thy abasement than that man should spit on thee? and this, moreover, with such railing and insult, as though thou wert the pest of mankind, a blasphemer and an outcast unworthy of the merest decencies of life! What, Lord, was there in thee to be loathed? Why, then, do they thus contemn and spit upon thee? Oh, my God, it is my due, not thine! Truly do I, Lord, deserve to be spitted on by every creature, as a vile and harmful thing, a wretched sinner, unworthy to live; but thou, Infinite Mercy, dost promote me to honour, dost spare me, and, for my sake, dost yield up the majesty of thy person and thy divine countenance to be humbled by such loathsome affronts and insults!” Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:3-4. 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. That is the second time he said it. He had declared it before; in the 38th verse of the previous chapter we read, “I find in him no fault at all.” And now again, “That ye may know that I find no fault in him.” “Then came Jesus forth” — you can see him going down the steps out of Pilate’s hall into that same courtyard — “wearing the crown of thorns and the purple robe. And Pilate saith unto them” — “Ecce Homo” — “behold the man.” He does not call him king; he only gives him the title of man. As if to say, “How foolish are you to think there is any danger from him; look at him in all his suffering and shame.” John 19:3. And said, Hail, King of the Jews! and they smote him with their hands. This was the homage which the Son of God received from men; harmless and gentle, he came here with no purpose but that of doing good, and this is how mankind treated him. Slaps (4475)(rhapisma from rhapizo - to strike with a rod, hence to strike with the palm of the hand) means a blow (with a stick or the palm of the hand). To give a blow with the open hand, especially on the face or ear slap, cuff (Jn 18.22; possibly Mk 14.65 and Jn 19.3). A strike with a club or stick blow, hit (possibly Mk 14.65 and Jn 19.3). Only 3x in NT - Mk. 14:65; Jn. 18:22; Jn. 19:3 slaps(2), struck*(1). Once in Lxx - Isaiah 50:6 a Messianic prophecy of Jesus' suffering = "I gave My back to those who strike Me, And My cheeks to those who pluck out the beard (Lxx = "my cheeks to blows"); I did not cover My face from humiliation and spitting. " THE FOUR EPISODES OF MOCKING THE KING OF KINGS TRIAL REFERENCE MOCKING/ABUSIVE ACTIONS Second Religious Trial Before Caiaphas Mt 26:57,67-68+ Lk 22:54, 63-65+ Spat in face, beat, slapped, told to prophesy who hit Him Beating, blindfolded and told to prophesy, blaspheming Second Civil Trial Before Herod Lk 23:8-12+ Treated with contempt Mocking Him Dressed in gorgeous robe Third Civil Trial Before Pilate Mt 27:27-31+ Mk 15:16-20+ Jn 19:1-3+ Stripped, put scarlet/purple robe Wove crown of thorns & put on His head Reed in right hand Beating head with reed Spitting on Him Kneeling and bowing down Acclaiming "Hail, King of the Jews" Slaps to face On the Cross Mt 27:39-44+ Mk 15:29-32+ Luke 23:35-37+ Lk 23:39+ Mt 27:49+ Hurling abuse, wagging their heads If you are the Son of God come down from the cross Religious leaders mocking and sneering - cannot save Himself King come down from the cross & we will believe He trusts in God, let God deliver Him Soldiers mocked Him “If You are the King of the Jews, save Yourself!” Robbers casting same insult - Are you the Christ? Save Yourself and us “Let us see whether Elijah will come to save Him.” John 19:4 Pilate came out again and *said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” that: John 19:6 John 18:38 Mt 27:4,19,24,54 Lu 23:41,47 2Co 5:21 Heb 7:26 1Pe 1:19 1Pe 2:22 3:18 1Jn 3:5 PILATE'S VERDICT "NOT GUILTY!" Pilate came out again (See Pilate's movements) and *said to them, “Behold (ide) , I am bringing Him out to you so that (hina = purpose) you may know (ginosko) that I find (heurisko - discover after searching) no (oudeis - absolutely no) guilt (aitia) in Him - TEV = “I cannot find any reason to condemn Him.” Bringing Him out is the verb ago which means to lead as one leads sheep (in contrast to cattle which are driven). Pilate says he has no case against Jesus for he can find no fault in Him. Are we surprised? Of course not because Jesus was the sinless Son of God and was never guilty of any crime and was always completely without spot or blemish (1Pe 1:19+) Here stands Jesus wearing the consequences of Adam’s sin. Brian Bell - ECCE HOMO! = BEHOLD THE MAN! Jesus and Pilate had been talking about a kingdom so it was only right that he king have a crown Obviously this was done for mockery but it preached a message, for Jesus was wearing the consequences of Adam’s sins. In Ge 3:17-19+ it describes the results of Adams fall...cursed ground, toil, thorns and thistles the ground will bring forth. Here stands Jesus wearing the consequences of Adam’s sin. Yet don’t forget, a crown is a sign of victory. He has overcome (Jn 16:33+)! A T
João 19
Spurgeon - A spectacle which ought to have broken their hearts (THE JEWS), and melted them to pity. Can we look on our suffering Lord and not love him? If so, we are as base as they. Robert E Speer - “Behold the man!” was Pilate’s jeer. That is what all the ages have been doing since, and the vision has grown more and more glorious. As they have looked, the crown of thorns has become a crown of golden radiance, and the cast-off robe has glistened like the garments He wore on the night of the transfiguration. Martyrs have smiled in the flames at that vision. Sinners have turned at it to a new life. Little children have seen it, and have had awakened by it dim recollections of their Heaven-home. Toward it the souls of men yearn ever. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:5-6. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 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. That is the third time. It was well that he who had the principal hand in the slaughter of the Lamb of God should make his report that he was “a Lamb without blemish and without spot”; and, therefore, fit to be presented in sacrifice before God. For the third time he doth acquit him. The Jews answered him, “We have a law” — it may not be your law — “and by our law he ought to die because he made himself the son of God.” This is a reviving of the charge of blasphemy which they had brought against him in the palace of the high priest. John 19:6-7. 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. The Jews answered him. We have a law, and by our law he ought to die, because he made himself the Son of God. They no doubt understood that he claimed to be divine, and so he did. I have heard some say that he was a good man, but not God. If he was not God, he was certainly not a good man, for no good man, who was only a man, would claim to be God, or lead others to believe that he was divine. If he was not actually divine, he was a rank impostor; but he was divine, and therefore we worship and adore him equally with the Father and the Spirit. J R Miller - BEHOLD THE MAN - Pilate showed pitiful weakness at every step in his dealing with Jesus. He knew there was no sin in Him, and yet he brought Him out to the people and surrendered Him to them. "Behold the Man!" Our eyes should be fixed upon Jesus as He stands there in the presence of the multitude. On His head—is the crown of thorns, and around His torn and bleeding body—is a purple robe, mock emblems of royalty. Behold the Man! Behold the Man enduring shame and contempt, set forth as a spectacle of mockery, that He might be presented at last in glory, and honored before angels and the Father. Behold the Man, reviled—yet reviling not again; hated—but still loving on; cruelly wronged—but speaking no resentful word. Behold the Man, the God-Man, wearing humanity, the Son of God humbling Himself and becoming obedient unto shame and death—that He might save our souls! Behold the Man, holy, sinless, undefiled, separate from sinners—yet bearing upon His own head as the Lamb of God, the sin of the world. ARISE, MY SOUL, ARISE - Charles Wesley First published in 1742 under the title, “Behold the Man,” this became one of the most useful of Charles Wesley’s numerous hymns. In universal use in English countries, and translated into many languages, it has been the direct instrumentality in the conversion of thousands of souls. It has found expression in the exultant cry on the lips of many a dying saint. “I have a record,” said a Wesleyan missionary laboring in the West Indies, “of two hundred persons, young and old, who received the most direct evidence of the forgiveness of their sins while singing “Arise, my soul.’ The conversion of the greater number of these persons took place while I was a missionary abroad.” Arise, my soul, arise Arise, my soul, arise, shake off thy guilty fears. The bleeding Sacrifice in my behalf appears. Before the throne my Surety stands, before the throne my Surety stands; my name is written on His hands. Arise (arise), arise (arise), arise Arise, my soul, arise Arise (arise), arise (arise), arise Arise, my soul, arise Shake off your guilty fears and rise He ever lives above, for me to intercede; His all-redeeming love, His precious blood to plead, His blood atoned for all our race, His blood atoned for all our race, and sprinkles now the throne of grace. Five bleeding wounds He bears, received on Calvary; they pour effectual prayers, they strongly plead for me. "Forgive him, O, forgive," they cry, "Forgive him, O, forgive," they cry, "Nor let that ransomed sinner die!" The Father hears Him pray, His dear Anointed One; He cannot turn away the presence of His Son. His Spirit answers to the blood, His Spirit answers to the blood, and tells me I am born of God. My God is reconciled, His pard'ning voice I hear; He owns me for a child, I can no longer fear. With confidence I now draw nigh, with confidence I now draw nigh, and, "Father, Abba, Father," cry. James Smith - BEHOLD THE MAN! John 19:5 1. The God-sent Man. John 3:16. 2. The Sinless Man. "Which of you convinceth Me of sin?" 3. The Sympathetic Man. "Wept over Jerusalem." 4. The Silent Man. "Answered him (Pilate) nothing." 5. The Suffering Man. John 19 5. 6. The Saving Man. "Came to seek and to save" (Acts 15:11). C H Spurgeon - “Behold the man!” —John 19:5 Morning and Evening If there be one place where our Lord Jesus most fully becomes the joy and comfort of his people, it is where he plunged deepest into the depths of woe. Come hither, gracious souls, and behold the man in the garden of Gethsemane; behold his heart so brimming with love that he cannot hold it in—so full of sorrow that it must find a vent. Behold the bloody sweat as it distils from every pore of his body, and falls upon the ground. Behold the man as they drive the nails into his hands and feet. Look up, repenting sinners, and see the sorrowful image of your suffering Lord. Mark him, as the ruby drops stand on the thorn-crown, and adorn with priceless gems the diadem of the King of Misery. Behold the man when all his bones are out of joint, and he is poured out like water and brought into the dust of death; God hath forsaken him, and hell compasseth him about. Behold and see, was there ever sorrow like unto his sorrow that is done unto him? All ye that pass by draw near and look upon this spectacle of grief, unique, unparalleled, a wonder to men and angels, a prodigy unmatched. Behold the Emperor of Woe who had no equal or rival in his agonies! Gaze upon him, ye mourners, for if there be not consolation in a crucified Christ there is no joy in earth or heaven. If in the ransom price of his blood there be not hope, ye harps of heaven, there is no joy in you, and the right hand of God shall know no pleasures for evermore. We have only to sit more continually at the cross foot to be less troubled with our doubts and woes. We have but to see his sorrows, and our sorrows we shall be ashamed to mention. We have but to gaze into his wounds and heal our own. If we would live aright it must be by the contemplation of his death; if we would rise to dignity, it must be by considering his humiliation and his sorrow. “Behold the Lamb with glory crowned! To Him all pow’r be given; No place too high for Him is found— No place too high in heaven. He fills the throne—the throne above, He fills it without wrong; The object of His Father’s love, Theme of the ransomed’s song. To Him whom men despise and slight, To Him be glory given; The crown is His, and His by right The highest place in heaven. —T. Kelly. James Stalker - BEHOLD THE MAN - Painters have chosen this moment, when Jesus came forth, bleeding from the cruel stripes and wearing the purple robe and crown of thorns, as the one in which to portray the Man of Sorrows; and many a priceless canvas bears the title Ecce Homo. From Pilate’s lips there fell two words which the world will never forget—the question, “What is truth?” and this exclamation, “Behold the Man!” And the one may be taken as the answer to the other. When the question, “What is truth?” is put with deep earnestness, what does it mean but this?—Who will make God known to us? who will clear up the mystery of existence? who will reveal to man his own destiny? And to these questions is there any answer but this: “Behold the Man”? He has shown to the sons of men what they ought to be; His is the perfect life, after which every human life ought to be fashioned; He has opened the gates of immortality and revealed the secrets of the other world. And, what is far more important, He has not only shown us what our life here and hereafter ought to be, but how the ideal may be realised. He is not only the image of perfection but the Saviour from sin. Therefore ought the world to turn to Him and “behold the Man.” John Bennett - The Man - Day by Day - Divine Titles In our text, Pilate is bearing witness to the humanity of the Lord Jesus. His deity had been asserted a short time earlier when He said, ‘I AM’. He never ceased to be God. When He became a man, He became what He had never been before, without ceasing to be what He ever was. Pilate presented to the nation a Man. His name was Jesus, the Nazarene. The writer of the Hebrews used the name Jesus repeatedly. This use of His human name is consistent with the stated qualification for priesthood, ‘every high priest taken from among men is ordained for men in things pertaining to God’, Heb. 5:1. Pilate rightly referred to Him as the Man. The Hebrew writer presented a Man who, after the order of Melchizedek, would be King and Priest. In that treatise, the name Jesus is used alone first in chapter 2 verse 9, ‘But we see Jesus, who was made a little lower than the angels … that he by the grace of God should taste death for every man’. His manhood was necessary if He were to procure deliverance and provide propitiation. The name Jesus is used alone again, ‘Consider the Apostle and High Priest of our confession, Jesus, who is faithful to him that constituted him, as Moses also in all his house’, Heb. 3:1–2, JND. His humanity was a prerequisite to apostleship and priesthood. We see that because of the things He suffered, He can be touched with the feeling of our infirmities, Heb. 4:15. Later, we read concerning the Christian’s hope that it is sure and steadfast and ‘which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedec’, Heb. 6:19–20. He has secured a place. As a man He has become the guarantee of the new and better covenant, Heb. 7:22. In Him, we have ‘boldness to enter into the holiest by the blood of Jesus’, Heb. 10:19. In Him, we have a pattern as ‘Jesus the author and finisher of our faith’, Heb. 12:2. He is ‘Jesus the mediator of the new covenant’, Heb. 12:24. Finally, we read that ‘Jesus also, that he might sanctify the people with his own blood, suffered without the gate’, Heb. 13:12. What a Man! Robert Neighbour - BEHOLD THE MAN Behold the Man! All love was He; All filled with perfect good, And yet assigned to Calvary. Behold the Man! No word He spake; Despised, misunderstood, He suffered for the people’s sake. Behold the Man! In meekness, yet All clothed with blest Godhood, He died alone by foes beset. Behold the Man! Now lifted high, But not on cross of wood: Now, with the Father in the sky. Behold the Man! He comes again, The One the world withstood, As King of kings comes down to reign. “Ecce Homo” is a famous painting (see above). It pictures Christ with His crown of thorns. We can see Him now bowed down with shame and spitting; with the blood falling from His thorn-pressed brow. We see Him with His back all bruised as He passes from the Roman whippingpost. We see Him fainting beneath His cross. Yet, above all of these we see Him hanging on the cross. The thieves and malefactors were hanging near by; the maddened mob cried out against Him. Mary, His mother, His disciples, and acquaintances were standing near. All of these groups add a strange, yet meaningful environment to that scene. Behold the Man as the darkness gathered round the cross, and hung low over all the land! It was night in the clear day. Behold the Man as He died! Having commended His soul unto God, He gave one loud cry, and yielded up His spirit. With that shout came the finished work of Calvary, and the accomplishment of full salvation. On the cross of Calvary He died for me, On the cross of Calvary He set me free; To His cross I’m clinging, Of His grace I’m singing, Oh, the cross, the wondrous cross of Calvary! James Smith - Behold the Man! John 19:5 They scourge Him, crown Him with thorns, clothe Him with an old purple robe, smite Him with their fists — and now Pilate brings Him forth, saying, "Behold the Man!" In His whole life He was holy, harmless, undefiled, full of mercy, and went about doing good. Yet, because He condemned sin, and required submission to God's righteousness — He was hated, persecuted, and murdered! Let us behold this Man! He exercised all the virtues which could adorn humanity. See His meekness, gentleness, patience, faith, fortitude, pity, and perfect love to God and man. O lovely character! O perfect pattern of holiness! Behold — and adore Him heartily. Behold — and trust in Him implicitly. My soul, behold the man! See . . . His grief-stricken countenance, His battered frame, His breaking heart, His bleeding brow; He is enduring all this for you! Behold Him, and . . . do not doubt His love, nor question His veracity, nor fear your foes, nor dread your heavenly Father's wrath! Behold Him, as . . . the proof of God's love to you, the confirmation of all the promises made to you, the pledge of all the blessings set before you. Behold Him — and sympathize with Him; look on the pierced One, and "mourn for Him." Behold Him — and give yourself afresh unto Him! Behold Him — and crucify your flesh with its passions and lusts. Behold Him — until a deep impression is made upon your heart, and the love of sin departs! Behold Him — if tempted to murmur, or complain, or repine at any of the dispensations of Divine Providence. Behold Him — when Satan or the world allures you to sin, or would draw you away from your God. Behold Him — when death stares you in the face, and the grave is ready for you. "Behold the Man!" Behold — and love Him more! Behold — and imitate Him more! Behold — and serve Him more! May the Man of Sorrows be daily before my eye! And may I also behold Him — coming in power and great glory! What a contrast will there be, between His first and second coming: His cross — and His throne; His crown of thorns — and His crown of glory; as He appeared before Pilate and the Jewish rabble — and as surrounded with all the armies of heaven, and all His saints with Him! "Behold the Man!" O Sacred Head, Now Wounded - Presbyterian pastor and professor James W. Alexander was a Virginian whose career alternated between teaching at Princeton University and pastoring in New Jersey and New York. His most lasting claim to fame, however, was in translating from Latin into English some of the medieval hymns of Bernard of Clairvaux, most notably “O Sacred Head, Now Wounded.” St. Bernard (1091–1153) had written seven passion hymns, each addressed to one of the wounded parts of the Lord’s crucified body (feet, knees, hands, side, chest, heart, and head). This is Professor Alexander’s 1830 translation of Bernard’s hymn addressed to Christ’s wounded head. O sacred Head, now wounded, With grief and shame weighed down, Now scornfully surrounded With thorns, Thine only crown: How pale Thou art with anguish, With sore abuse and scorn! How does that visage languish, Which once was bright as morn! What language shall I borrow To thank Thee, dearest Friend, For this, Thy dying sorrow, Thy pity without end? O make me Thine forever, And should I fainting be, Lord, let me never, never Outlive my love for Thee Robert Hawker —John 19:5. My soul! thou art engaged in solemn subjects at this season, both night and morning; and here is one as solemn as any: thy Jesus coming forth in his coronation robes! Yes! For he, and he alone, is the prince of sufferers, as the prince of his people. Many of his dear children have been beset with thorns; and to many, indeed to all more or less, the Lord hedgeth up their way with thorns. But none but the ever-blessed Jesus was crowned with thorns. Now, my soul, ponder well the solemn subject. And oh! that God the Holy Ghost may open all the glories of it to thy view. And, first, look at thy Jesus, crowned with thorns. None but the Lord Jesus could properly wear this crown; because the curse pronounced by God at the fall, of thorns being brought forth to the man, could belong to none but him, the God-man Christ Jesus. This curse contained an abridgment of all the curses in the Bible; and which never fell upon any but the person of Christ, so as to crown him as having suffered all. He was first made sin, and then a curse for his redeemed. Now the three grand branches of this curse were never fulfilled in any but in Christ: as, first, a separation from God; secondly, a state of unequalled sorrow, subject to all the frailties of nature, in pain and misery; and thirdly, death: in dying he died; intimating thereby the very death, as comprehensive of all in one. All men in death are exposed to a cold and clammy sweat; but it was reserved to the Lord Jesus, in his death, to sweat a bloody sweat. My soul! do thou thus look at him, in his purple robe, and crown of thorns, who is here represented to thy view, and never, never forget, that in all this, he was, and is thy surety; the Lord thy righteousness! But there is another point to be regarded in this solemn scripture, which demands thy close attention; and let this form a second delightful consideration for thy evening’s comforts. When Jesus thus came forth, wearing the crown of thorns, and the purple robe, as the translation represents the passage, it is Pilate who saith, “Behold the man!” But this is a mistake, and a sad mistake indeed; for it is not Pilate that speaks, but Christ. The word Pilate, if you well observe, is printed in Italics, as not found in the original; and much to be lamented it is, that it should ever have been there. The Lord Jesus Christ had been all along pointed out in the Old Testament scripture as “the man,” the very man, that should be a “man of sorrows, and acquainted with grief;” who should give his back to the smiters, and his cheeks to them that plucked off his hair, and that would not hide his face from shame and spitting. When, therefore, Pilate brought the Lord Jesus to the view of his people, in direct and full testimony as answerable to those characters, Jesus saith unto them, “Behold the man!” He had before, under the spirit of prophecy, cried out, “Behold me! behold me!” (Isaiah 65:1;) and now, as if to show the wonderful and complete agreement of scripture prophecy with his sacred person, he saith, “Behold the man!” Oh! how blessed is it to receive this testimony from Jesus’s own mouth! Oh! how refreshing to the soul, to perceive Christ’s gracious attention, in such a moment of trial, to the security and comfort of his people! And what a blessed strengthening to the faith of his redeemed, to behold all the persons of the Godhead calling upon the Church to the same contemplation! “Behold” (saith God the Father) “my servant whom I uphold; mine elect, in whom my soul delighteth!” (Isaiah 42:1.) “Behold” (saith God the Holy Ghost) “the Lamb of God, which taketh away the sin of the world!” (John 1:29.) “Behold the man!” saith Christ himself, as in this most blessed scripture. Lord Jesus! give me to behold thee, with an eye of faith, and so to gaze, with holy joy and wonder, love and praise, upon thy glories, until my ravished soul shall go forth in longing desires after thee, and thus daily behold thee, until faith be swallowed up in sight, and hope be lost in absolute fruition! John 19:6 So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” the chief priests: John 19:15 Mt 27:22 Mk 15:12-15 Lu 22:21-23 Ac 2:23 3:13-15 7:52 Ac 13:27-29 Take: John 18:31 Mt 27:24 JEWISH LEADERS CRY OUT TO CRUCIFY AN INNOCENT MAN So when the chief priests (archiereus) and the officers (huperetes) saw Him, they cried out (kraugazo) saying, “Crucify, crucify!” (stauroo in aorist imperative = Do it now! Do not hesitate!) Seeing Jesus bloodied, beaten body only fueled their lust for His blood. Pilate's attempts to assuage the vitriol of the Jewish leaders had no effect for they had determined to settle for nothing less than Jesus' life blood. In the great irony of redemption, it would be His very life blood which would pay for the sin of the world, His death opening the door of eternal life to countless sinners otherwise dead in their trespasses and sins and headed for eternal hellfire. The Jews wanted Jesus crucified so He would fulfill the words in Dt 21:23+ that "he who is hanged is accursed of God". Paul writes what they meant for evil God used for good for "Christ redeemed us from the curse of the Law, having become a curse for us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE” (Gal 3:13+). Cried out (kraugazo) was used by Luke to describe the shrieking of demons (Lk 4:41+). These Satanically inspired Jewish leaders (in fact Satan was their father! Jn 8:44+) were shouting (like the demons), demanding with loud voices the blood of Jesus. Earlier John used this same verb (kraugazo) to describe their shouts to Pilate to release Barabbas instead of Jesus! THOUGHT - It is notable that it was the zealous religious men who led the charge to murder Christ. Indeed, over the centuries it has often been those in church leadership who have persecuted true believers. So don't be surprised if you are attacked by others in the church! I was once "put on trial" before 8 deacons and the pastor, because he had heard a rumor I was preparing to start my own church. It was false and ridiculous because I was a full time pathologist practicing up to 60 hours a week (and I had not plans to retire and start a church). Marvin
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Spurgeon - They first charged him with a civil, and then with an ecclesiastical offence. They cared not how they compassed his death so that they could be rid of him. The Son of God - The Jews are alluding to Jesus' declarations of divinity as when He called Himself "I Am" (the Name of God) in Jn 8:58-59 and declared He was One with God in Jn 10:30-33. The Jewish leaders had condemned Jesus for blasphemy (Mt 26:65+) at the second religious trial before Caiaphas (see Summary of Trials below - Mk 14:61-64, Mt 27:57-68, Lk 22:54, 63-65). Jesus was guilty of making Himself out to the Son of God (Jn 5:18; Jn 8:53–59; Jn 10:33), but it was not a crime because He was the Son of God! Once again we see the sovereignty of God orchestrating every detail of this drama for normally the charge of blasphemy would have been punishable by stoning (Lev. 24:16+) but God ordained that Jesus would not die by stoning but by crucifixion. Son of God - 43x in NT, most in the Gospels - Matt. 4:3; Matt. 4:6; Matt. 8:29; Matt. 26:63; Matt. 27:40; Matt. 27:43; Matt. 27:54; Mk. 1:1; Mk. 3:11; Mk. 15:39; Lk. 1:35; Lk. 3:38; Lk. 4:3; Lk. 4:9; Lk. 4:41; Lk. 22:70; Jn. 1:34; Jn. 1:49; Jn. 3:18; Jn. 5:25; Jn. 10:36; Jn. 11:4; Jn. 11:27; Jn. 19:7; Jn. 20:31; Acts 8:37; Acts 9:20; Rom. 1:4; 2 Co. 1:19; Gal. 2:20; Eph. 4:13; Heb. 4:14; Heb. 6:6; Heb. 7:3; Heb. 10:29; 1 Jn. 3:8; 1 Jn. 4:15; 1 Jn. 5:5; 1 Jn. 5:10; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:20; Rev. 2:18 Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:7-8. 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: It shows he was afraid all along — the coward — the vacillating coward — and now a fresh superstition seizes upon him. He believed, as a Roman in gods many. “What?” said he to himself. “What if, after all, I should have been torturing a divine Being, a God who has come among men in their likeness?” A DEADLY DECISION, YET PART OF GOD’S PLAN The Jews insisted, “We have a law, and according to that law he must die, because he claimed to be the Son of God”. JOHN 19:7 Pontius Pilate’s otherwise obscure career will forever be remembered because of a decision he made: He condemned the Son of God to death. Yet his deadly decision fulfilled God’s will. As Jesus told him, “You would have no power over me if it were not given to you from above” (John 19:11). Martin Luther reflects on the purpose of God as revealed in the crucifixion of his Son. WALK WITH MARTIN LUTHER “The greatest wonder on earth is that the Son of God should die the shameful death of the cross. “It is astonishing that the Father should say to his only Son, who by nature is God: ‘Go, let them hang you on the gallows.’ “The love of the everlasting Father was immeasurably greater toward his only begotten Son than the love of Abraham toward Isaac. “Yet the Son was cast away like a worm, a scorn of men, an outcast of the people. “At this the understanding of man stumbles, saying, ‘How does he deal so unmercifully with him? He showed himself more kind to Caiaphas, Herod, and Pilate, than toward his only Son.’ “But to true Christians it is the greatest comfort; for we recognize that the merciful Father so loved the world, that he spared not his only begotten Son, but gave him up for us all, that whoever believes in him should not perish but have everlasting life.” WALK CLOSER TO GOD From the perspective of earth, Pilate condemned an innocent man to death. From the perspective of heaven, “God so loved the world that he gave his one and only Son” (John 3:16). In spite of the worst that human beings could do, God still brought forth the best. His loving purposes could not be undone. Divine love is like that—never failing, always pursuing, always prevailing. And think of it—you’re part of his plan! (SEE NIV, Once-A-Day: Walk with Jesus: 365 Days in the New Testament) SUMMARY OF THE SIX TRIALS OF JESUS THE SIX MOCK TRIALS OF THE MESSIAH JESUS' THREE RELIGIOUS TRIALS MATTHEW MARK LUKE JOHN Before Annas (Nighttime) Jn 18:12-14,19-24 Before Caiaphas (Nighttime) Mt 26:57-68 Mk 14:53-65 Lk 22:54, 63-65 - Before Sanhedrin (Daytime) Mt 27:1 Mk 15:1 Lk 22:66-71 - JESUS' THREE CIVIL TRIALS Before Pilate Mt 27:2, 11-14 Mk 15:1-5 Lk 23:1-5 Jn 18:28-38 Before Herod Antipas Before Pilate Mt 27:15-26 Mk 15:6-15 Lk 23:13-25 Jn 18:39-19:16 John 19:8 Therefore when Pilate heard this statement, he was even more afraid; heard: John 19:13 Acts 14:11-19 James Stalker's classic Trial and Arrest of Jesus Christ - 8. THE SHIPWRECK OF PILATE Matt. 27:24, 25; Mark 15:15; Luke 23:25; John 19:5–16. JEWISH DECLARATION STOKES PILATE'S FEARS Therefore when Pilate heard this statement (logos), he was even more afraid (phobeo) - What statement by the Jews arrested Pilate's attention and stoked fears that he had already been wrestling with? Their words that Jesus had claimed to be the Son of God stirred his already fomenting fears. Recall that in Mt 27:19+ his wife had a divine encounter, Matthew recording "While he (PILATE) was sitting on the judgment seat (bema), his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” Pilate was a pagan and as such was aware that the so-called "gods" of the Greek and Roman pantheon were said (mythology) to visit humanity in human form. Perhaps this Jesus was such a "divine" visitation. Of course, He was such divine visitation, but not a false god but the true God, the Son of God just as He claimed to be! Merrill Tenney adds "In pagan mythology the Olympian deities frequently consorted with men and women, and their semi-divine offspring, such as Hercules, had appeared on the earth and performed miraculous deeds. Hardened as he was, Pilate feared lest he should offend one of these visitors. His further questioning of Jesus was an attempt to ascertain who Jesus was. If Jesus really was a supernatural being, Pilate did not wish to be responsible for mistreating him. Divine judgment would certainly be the inevitable consequence." (See The Expositor's Bible Commentary - Abridged Edition) Godet on more afraid - “These words of the Jews produced an effect on Pilate for which they were not prepared. The saying gives strength to a dreadful presentiment which was gradually forming within him. All that he had heard related of the miracles of Jesus, the mysterious character of His person, of His words and of His conduct, the strange message which he had just received from his wife—all is suddenly explained by the term “Son of God.” Was this extraordinary man truly a divine being who had appeared on the earth? The truth naturally presents itself to his mind in the form of pagan superstitions and mythological legends” Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:8-10. When Pilate therefore heard that saying, he was the more afraid; 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? Pilate talks like some great one, yet how contemptibly little he was, vacillating, cowardly, unable to do what he knew was right. His poor Victim who stood before him was infinitely greater in character than he was. Afraid (5399) phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. (Mt 10:31). Phobeo can be a fear of man (Lk 20:19, Mt 2:22, Mt 21:26, 46) as when Peter feared "the party of the circumcision" (Gal 2:12) which motivated him "to withdraw and hold himself aloof." Pilate experienced fear when he was about to sentence Jesus to death (Jn 19:8). Fear of people kept religious leaders from laying hands on Jesus (Luke 20:19) On the other hand Moses did not fear man (pharaoh - Heb 11:27) Believers were afraid of Paul after his Damascus Road experience, not realizing he had been born again (Lk 9:26). Wayne Detzler on the root word phobos - In ancient Greek the word phobos came from the word phebomai meaning to flee, or to be startled. Thus phobos meant flight or terror, and was connected with fear of the unknown, fear of the future, and fear of authorities. It also took on the meaning of fear or reverence for God. This was particularly true in the teaching of Aristotle. (New Testament Words in Today's Language) John 19:9 and he entered into the Praetorium again and *said to Jesus, “Where are You from?” But Jesus gave him no answer. Where are You from?: John 8:14 9:29,30 Judges 13:6 But: Ps 38:13-15 Isa 53:7 Mt 27:12-14 Mk 15:3-5 Ac 8:32,33 Php 1:28 Related Passages: Matthew 27:12-14+ And while He was being accused by the chief priests and elders, He did not answer. 13Then Pilate *said to Him, “Do You not hear how many things they testify against You?” 14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. Mark 15:3-5+ The chief priests began to accuse Him harshly. 4 Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” 5 But Jesus made no further answer; so Pilate was amazed. 1 Peter 2:22-23+ WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; PILATE SEEKS TO KNOW JESUS' ORIGIN And he entered into the Praetorium again (see Pilate's movements) and *said to Jesus, “Where are You from?” But Jesus gave him no answer - Pilate is panicking with the thought that Jesus might be visitation by a pagan god (see note above) and so seeks to know where He was from. But just as before Caiaphas Jesus remained silent (Mk 14:61+; Mt. 26:63+, cf silent before Herod Lk 23:6-11+ = "he answered him nothing"). It is interesting that Jesus was frequently questioned about where He was from (cf John 7:27–28; John 8:14; John 9:29–30) Jesus' silence is interpreted as a fulfillment of Isaiah 53:7+ "He was oppressed and He was afflicted (HE HAS CERTAINLY BEEN AFFLICTED BY THE SCOURGING), Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth." Here we see another passage from Isaiah that had predicted the Messiah would first be a Suffering Messiah, but for the most part the Jews totally missed this truth about the Messiah (and they continue to miss it to this day). (See Is the “The Suffering Servant” prophecy in Isaiah 53 about Jesus?) THOUGHT - There is a Biblical principle here: God does not reveal new truth to us if we fail to act upon the truth that we already know. Christians do not grow spiritually if they don’t apply the Scriptures in their lives. (Rod Mattoon) Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:9-10. And went again, into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. The, saith Pilate unto him, Speakest thou not unto me? knowest thou not that I hate power to crucify thee, And have power to release thee? And he trembled with fear, “and went again into the judgment, hall,” taking his prisoner with him — you can see the two sitting there alone — “and saith unto Jesus, ‘Whence art thou? Tell me now, what is thy character, thine origin, thy rank? ‘But Jesus gave him no answer.” Pilate’s day of grace was over; he had had his opportunity, but that was now ended; there was no answer. It is a very solemn thing when God gives no answer to a man; when a man turns to Scripture, but there is no answer; when he goes to hear the voice, but there is no voice from the oracle for him; when he even bows the knee in prayer, but gets no answer. The silence of the Christ of God is very terrible. “Then saith Pilate unto him,” with all the pride of a Roman in his face, “Speakest thou not unto me Knowest thou not that I have power to crucify thee, and power to release thee?” Praetorium (governor's palace)(4232) praitorion from Latin praetorium) refers to a detachment of soldiers serving as the palace guard. Praetorium was originally the praetor’s tent in camp, with its surroundings. The praetorium has long been identified with the Antonia Fortress on the northwest corner of the Temple Mount; this large fortress allowed immediate access to the temple in order to suppress any disturbance. Wikipedia on praetorium - The Latin term praetorium — or prœtorium or pretorium — originally signified a general's tent within a Roman castra, castellum, or encampment. It derived from the name of one of the chief Roman magistrates, the praetor. Praetor (Latin, "leader") was originally the title of the highest-ranking civil servant in the Roman Republic, but later became a position directly below the rank of consul. Zodhiates on praetorium - Originally the general’s tent in a camp, the house or palace of a governor of a province. Any large house, palace. In the NT a governor’s house, palace. Spoken of: (I) The great and magnificent palace of Herod at Jerusalem built at the northern part of the upper city, westward of the temple and overlooking it, to which there was also access from the palace over the open place called Xystus, and a bridge across the Cheesemongers’ Valley or Tyropoieion Valley. With the palace were connected the three towers Hippias, Phasael, and Mariamne. In this palace the Roman procurators, whose headquarters were probably at Caesarea Maritime (Acts 23:23; 25:1), took up their residence when they visited Jerusalem. This was their tribunal (bḗma [968]) which was set up in the area of the open court before it (John 18:28, 33; 19:9). In Matt. 27:27; Mark 15:16, it seems to refer to the court or part of the palace where the procurator’s guards were stationed. (II) The palace of Herod at Caesarea Maritime, perhaps in like manner the residence of the procurator (Acts 23:35). (III) The praetorian camp at Rome, meaning the camp or quarters of the praetorian cohorts (Phil. 1:13). These were a body of select troops instituted by Augustus to guard him and to have charge of the city. (BORROW The complete word study dictionary : New Testament page 1206) John 19:10 So Pilate *said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” know: John 18:39 Da 3:14,15 5:19 JESUS' SILENCE WAS LIKE "CONTEMPT OF COURT" So - Presumably Pilate took Jesus' silent treatment as an affront to his authority, so he seeks to educate Jesus on his authority. Pilate *said to Him, “You do not speak to me? - NET "Do you refuse to speak to me?" Pilate is irritated and like an irritated judge sees this as Jesus' "contempt of court" (so to speak) Jesus' failure to show deference to Pilate insulted his pride. Do You not know (eido) that I have authority (exousia) to release (apoluo - to set free or pardon) You, and I have authority (exousia) to crucify You - Of course Jesus knew beyond a shadow of a doubt (the meaning of eido). Pilate asserts he has authority, the power of decision making regarding Jesus' fate, but he has just relinquished his authority to the Jewish mob. Authority (1849) exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Pilate's delegated authority was from Rome. EXOUSIA IN GOSPEL OF JOHN - Jn. 1:12; Jn. 5:27; Jn. 10:18; Jn. 17:2; Jn. 19:10; Jn. 19:11 John 19:11 Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” You would have no authority over Me: John 3:27 7:30 Ge 45:7,8 Ex 9:14-16 1Ch 29:11 Ps 39:9 62:11 Jer 27:5-8 La 3:37 Da 4:17,25,32,35 5:21 Mt 6:13 Lu 22:53 Ac 2:23 4:28 Ro 11:36 Ro 13:1 Jas 1:17 he: John 11:49,50 18:3 Mt 26:65 27:2 Mk 14:44 the greater: John 9:41 15:22-24 Lu 7:41,42 10:11-14 12:47,48 Heb 6:4-8 Jas 4:17 Related Passages: John 18:24, 28 So Annas sent Him bound to Caiaphas the high priest.....28 Then they *led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. JESUS IMPLIES PILATE IS AN INSTRUMENT FOR GOD'S PURPOSES Jesus answered, “You would have no authority (exousia) over Me, unless it had been given you from above - Paul echoed Jesus' words that "there is no authority except from God, and those which exist are established by God." (Ro 13:1) Pilate's authority was Rome, but ultimately from God. In a sense Pilate was an instrument of the sovereign God in this divine drama of redemption, but of course that did not clear him of human responsibility for his judicial decisions. From above means from God or from Heaven. For this reason ("this is why") he (masculine singular) who delivered (paradidomi) Me to you has the greater sin - Note the implication of the phrase greater sin clearly indicates there was lesser sin with the implication that Pilate himself was guilty of some degree of sin. He and delivered are both masculine singular so most writers feel this reference is to the high priest Caiaphas who because of hatred and malice handed Jesus over to Pilate. Caiaphas was the "leader of the pack" but of course the entire pack of the Sanhedrin and Jewish leaders would get their fair share of the greater sin! Spurgeon on has the greater sin - It was the best he could say for Pilate, that though his sin was great yet there was a greater. J C
João 19
Spurgeon - Now they come back to the old charge. When men hate Jesus and his religion they will say anything; a wicked tongue is never short of arguments. Marvin Vincent on friend of Caesar - A title conferred, since the time of Augustus, upon provincial governors. Probably, however, not used by the Jews in this technical sense, but merely as a way of saying “Thou art not true to the emperor.” Merrill Tenney points out that "The phrase “a friend of Caesar” was more than a casual allusion to Roman patriotism. It usually denoted a supporter or associate of the emperor, a member of the important inner circle. The cry was a veiled threat: if Pilate exonerated Jesus, the high priest would report to Rome that Pilate had refused to bring a rival pretender to justice and was perhaps plotting to establish a new political alliance of his own. Tiberias, the reigning emperor, was notoriously bitter and suspicious of rivals. If such a report were sent to him, he would instantly end Pilate’s political career and probably his life, too." (SEE The Expositor's Bible Commentary - Abridged Edition) If we are strictly honest today, we must confess that most of us have no king but Caesar. We have sold out to the god of this age Vance Havner - That was the finishing blow. Pilate sought to release Jesus, but the Jews cried, "If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar" (John 19:12). It was Caesar or Christ, and Pilate chose Caesar. Today that Rome has passed, and Caesar has passed, but Christ remains "the same yesterday, and today, and forever." If we are strictly honest today, we must confess that most of us have no king but Caesar. We have sold out to the god of this age. Modern America is repeating the story of decadent Rome. We have gone wild over the same things.... We are a befuddled generation, sick of old conditions and unable to create better; too ignorant to explain life, too shallow to endure it, too bitter to enjoy it, too weak to overcome it. We are not transformed but conformed to this world, slaves of its fashions, disciples of its philosophies, devotees of its pleasures. Wrapped in ourselves, we make small packages. Our eyes are glued to stocks and bonds, clothes and cars, and all the tinsel trappings of life's mad masquerade. Today we face the same alternatives that confronted Pontius Pilate. Shall we crown the cynic and try to find our way through the wilderness of life by the feeble candle of reason? Shall we take the way of the criminal, the way of the beast, instead of the best? Shall we crown Caesar and crucify the Christ? Shall we crown or crucify Jesus? He is the answer to cynicism, because He is the truth. He is the answer to criminality, because when we put on the Lord Jesus Christ we do not fulfill the lusts of the flesh. He is the answer to Caesar, because in Him we become citizens of heaven. Let us crown Him now in our hearts that one day we may have part in the final coronation, when the nations will lay their tributes at His feet and crown Him Lord of all! NET NOTE - Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (A.D. 69–79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498–99 s.v. Καῖσαρ. E. Bammel (”φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205–10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of A.D. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:12. 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. One of the Herods had put upon his coins the name, “Caesar’s friend.” and so they quoted the title which one of their kings had taken, and they tell Pilate that he will not be the friend of Tiberius. Here was a sore point with Pilate; he knew that just then Tiberius was gloomy and morose, too ready to catch anything against his servants; and the man by whose influence Pilate had come into power had just then lost all influence at court. So he was afraid it would be his disgrace and discharge as governor if the Jews brought a charge against him to Tiberius. Therefore he trembled. John 19:12-14. 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 crying, 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! What mockery there was in Pilate’s use of this title, and yet how true it was! They asked to have Christ put to death, yet he was their King. Their accusation was transparently false, and Pilate made them see that it was so. John 19:12. 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. One of the Herods had put upon his coins the name, “Caesar’s friend.” and so they quoted the title which one of their kings had taken, and they tell Pilate that he will not be the friend of Tiberius. Here was a sore point with Pilate; he knew that just then Tiberius was gloomy and morose, too ready to catch anything against his servants; and the man by whose influence Pilate had come into power had just then lost all influence at court. So he was afraid it would be his disgrace and discharge as governor if the Jews brought a charge against him to Tiberius. Therefore he trembled. John 19:13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. heard: John 19:8 Pr 29:25 Isa 51:12,13 57:11 Lu 12:5 Ac 4:19 and sat: Ps 58:1,2 82:5-7 94:20,21 Ec 5:8 Am 4:7 The Judgment on the Gabbatha by James Tissot, c. 1890 THE INDICTMENT OF JESUS Therefore when Pilate heard these words - What words sealed the deal for the Jews? The threat of reporting Pilate to Caesar! He brought Jesus out (see Pilate's movements), and sat down on the judgment seat (bema) at a place called The Pavement, but in Hebrew, Gabbatha - The Pavement (lithostrotos - lithos = stone + strotos = to spread) is used only here and means paved with stones, a tesselated pavement or mosaic. NET NOTE - The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to A.D. 135, however. “in Hebrew.”The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Lithostrōton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:13. 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. The usual form of the Roman judgment-place, in the open air, with a stone pavement, and a raised throne. Bema Seat Ruins in Corinth Judgment seat (968) bema from bainō, "to step, ascend"; see also Wikipedia) (see also Judgment by the Saints) (see picture of ancient bema). in its most common NT use refers to a raised platform on which an official is seated when rendering judgment on certain legal cases or athletic events. The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature. It is a platform before which someone would walk up to receive judgment; (figuratively) the administration of justice, given from "a tribunal-chair" (throne) at which there is a meting out rewards and punishments. Pilate sat on a judgment seat (bēma) in Christ's trial (Mt 27:19; Jn 19:13). Gallio sat on a judgment seat (Acts 18:12-17). All believers must stand before the judgment seat of God/Christ (Ro 14:10; 2Cor 5:10). This divine judgment will reward our works – not judge our sins, for that judgment occurred 2000 years ago on the mighty Cross when the humble Lamb bore ALL our sins, His temporal death giving us eternal life! However, it is a mistake to assume God "doesn't care" about the small matters (decisions) of life. Far from it! Each and every scene of life is a "partnership invitation" from God to live with Him – not just for Him! (Cp Lk 16:10 with Eccl 12:14, 1Cor 4:5) BEMA - 12V - ground(1), judgment seat(7), rostrum(1), tribunal(3). Matt. 27:19; Jn. 19:13; Acts 7:5; Acts 12:21; Acts 18:12; Acts 18:16; Acts 18:17; Acts 25:6; Acts 25:10; Acts 25:17; Rom. 14:10; 2 Co. 5:10 John 19:14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he *said to the Jews, “Behold, your King!” the preparation: John 19:31,32,42 Mt 27:62 Mk 15:42 Lu 23:54 the sixth: . Mk 15:25,33,34 Behold: John 19:3,5,19-22 Related Passages: Zechariah 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. ECCE REX VESTER BEHOLD YOUR KING! Now it was the day of preparation (paraskeue) for the Passover (pascha); it was about the sixth hour - This is Friday the 14th Nisan. The time was sixth hour and if this was using the Roman system indicating it would have been about 6 AM. Others argue that this refers to the Jewish mode of keeping time and therefore would be about 12 noon (See discussion of timing) (See Gleason Archer's discussion of the question Was Christ crucified on Thursday or Friday? - Encyclopedia of Bible Difficulties page 379) E. C. Hoskyns on preparation “The hour of double sacrifice is drawing near. It is midday. The Passover lambs are being prepared for sacrifice, and the Lamb of God is likewise sentenced to death” (BORROW The Fourth Gospel page 524) This does not refer to the lambs that were slaughtered and eaten in private homes to celebrate Passover, but the lambs to be offered on the altar of the Lord on behalf of the whole nation of Israel. The thousands of lambs that had been sacrificed over the centuries were but shadows pointing to Christ our Passover (1Cor 5:7+). And he *said to the Jews (Ioudaios), “Behold (ide), your King (basileus) - Ecce Rex Vester. You can imagine the chagrin of the the Jews when Pilate used this designation. It only served to infuriate them even more. NET NOTE - The term day of preparation (παρασκευή, paraskeue) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. Jn 19:31). NET NOTE on timing - For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Ex 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:14-15. 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. “To crucify your king.” In bitter sarcasm: “You call him king, and ask to have him crucified.” “The Chief Priests answered, ‘We have no king but Caesar.’” Verily they thus proved the truth of that word, “The scepter shall not depart from Judah, nor the lawgiver from between his feet until Shiloh come.” And here he was sent, of God. He has come at last, for the scepter has evidently departed from Judah; and these men are crying, We have no king but the alien monarch, the all-conquering Caesar.” They had accused him of being a King, or of pretending to be one. Pilate had scourged him, the soldiers had mocked him, and there he stood piteous spectacle of woe. What cruel sarcasm there was in the tones of the Governor when he said to the Jews, “ Behold your King.” Spurgeon - Ecce Rex (or, Behold the King) (Full sermon Ecce Rex) ‘He saith unto the Jews, Behold your King.’ John 19:14 When you look at him you are struck at once with the thought that if he be a king he is like no other monarch, for other kings are covered with rich apparel and surrounded with pomp, but he has none of these. Their glories usually consist in wars by which they have made others suffer, but his glory is his own suffering; no blood but his own has flowed to make him illustrious. He is a king, but he cannot be put in the list of sovereigns such as the nations of the earth are compelled to serve. When Antoninus Pius set up the statue of Jesus in the Pantheon as one of a circle of gods and heroes, it must have seemed strangely out of place to those who gazed upon its visage if the sculptor was at all true to life. It must have stood apart as one that could not be numbered with the rest. Neither can you set him among the masters of the human race who have crushed mankind beneath their iron heel. He was no Caesar; you cannot make him appear like one: call him not autocrat, emperor or czar—he has an authority greater than all these, yet not after their kind. His purple is different from theirs, and his crown also, but his face differs more, and his heart most of all. ‘My kingdom is not of this world’, he said. For troops he has a host of sorrows, for pomp a surrounding of scorn, for lofty bearing humility, for adulation mockery, for homage spitting, for glory shame, and for a throne a cross. Yet was there never truer king; indeed all kings are but a name, save this King, who is a real ruler in himself and of himself, and not by extraneous force. Right royal indeed is the Nazarene, but he cannot be likened unto the princes of earth, nor can his kingdom be reckoned with theirs. Spurgeon - Sermon Notes - John 19:14—“He saith unto the Jews, Behold your King!” Pilate spake far more than he understood, and therefore we shall not confine ourselves to his meaning. Everything concerning our Lord was more than ever full of meaning just then; the saying of Caiaphas, the fleeing of the disciples, the dividing of his garments, the soldier piercing his side, &c. It was to the Jews that Jesus was brought forth, and by them he was rejected; yet was he distinctly declared to be their King. The same is repeated at this day among those favoured with special privileges; but whether they accept him or not, he is assuredly in some sense or other their King. To the summons of the text the answer was mockery. We would with deepest reverence draw near, and behold our King. I. BEHOLD HIM PREPARING HIS THRONE. 1. He lays the foundation of it in his suffering nature. 2. He makes it a throne of grace by his atoning griefs. 3. He prepares access to it through his ability to have compassion on those who come to him, by partaking in all their sorrows. 4. He canopies and glorifies it by the shame to which he willingly and unreservedly yields himself. Believe in the perpetuity of a throne thus founded. II. BEHOLD HIM CLAIMING OUR HOMAGE. He claims and wins our adoration— 1. By the right of supreme love. 2. By the right of complete purchase. 3. By the right of grateful consecration, which we heartily accord to him under a sense of loving gratitude. Glory in rendering homage thus made due. III. BEHOLD HIM SUBDUING HIS DOMINIONS. 1. Jews and Gentiles are won to obedience by beholding his sufferings for them. 2. This brings in his own elect everywhere. 3. This restores backsliders. They look to him whom they have wounded, and return to their allegiance. 4. This holds all his true servants captive: they glory in yielding their all to him who was thus put to shame for them. 5. This subdues all things unto him. By his cross and passion he reigns in heaven, earth, and hell. Bow low before the sceptre of his Cross. IV. BEHOLD HIM SETTING FORTH THE PATTERN OF HIS KINGDOM. He stands there the Prophet and the Type of his own dominion. 1. It is no earthly kingdom: the difference is palpable to all. 2. It is associated with shame and suffering, both on the part of the King and of his loyal subjects. 3. It is based on his love and self-sacrifice: this is his right of sovereignty, this his force of arms, this the source of his revenue. 4. It is made resplendent by his woes: these are the insignia and ornaments of his court; his glory even in heaven. Glory only in the cross. V. BEHOLD HIM PROVING THE CERTAINTY OF HIS KINGDOM. 1. Is he King there in his shame? Then, assuredly, he is King now that he has risen from the dead, and gone into the glory. 2. Is he King amid shame and pain? Then he is able to help us if we are in like case. 3. Is he King while paying the price of our redemption? Then, certainly, he is King now that it is paid, and he has become the author of eternal salvation. 4. Is he King at Pilate’s bar? Then truly he will be so when Pilate stands at his bar to be judged. Come hither, saints, and pay your accustomed worship! Come hither, sinners, and adore for the first time! GLIMPSES It is far worse to despise a Saviour in his robes than to crucify him in his rags. An affront is more criminal to a prince upon his throne than when he is disguised as a subject, and masked in the clothes of his servant. Christ is entered into glory after his sufferings; all who are his enemies must enter into misery after their prosperity: and whosoever will not be ruled by his golden sceptre shall be crushed by his rod.—Stephen Charnock. Did Pilate hope to melt the Jewish heart to a sort of scornful pity? Did he think that they would turn away from so wretched an object, and be ashamed of having accused him of treason? Perhaps so. But he failed. The sorrows of Jesus do not of themselves overcome the hate of man; but this fact proves how desperately hardened his heart has become. Given the Holy Spirit, there is nothing more likely to win men to Jesus than beholding him in his sorrows. Behold, O man, and see what thy sin has done, what thy Redeemer has borne, and what he claims of thee! Behold him not as another’s, but as thine! Behold him not only as thy Friend, thy Saviour, but thy King! Behold him, and at once fall at his feet, and own thyself his loving subject!—C. H. S. “Behold your King.”—This is neither an impossible nor a delusive command. The eye that looks away up to Jesus will behold him now: and what shall we behold? The vision is all of beauty, and glory, and coronation now. The sorrow and the marred visage are past; and even when we behold him as the Lamb of God, it is the Lamb “in the midst of the throne” now. O daughters of Zion, who gaze by faith upon Jesus our King, what do you see? Oh the music of the answers!—“We see Jesus crowned with glory and honour!” “Fairer than the children of men.” “Beautiful and glorious!” “How great is his beauty!” “His countenance is as Lebanon, excellent as the cedars,” and “as the sun shineth in his strength!” “Yea, he is altogether lovely!”—Frances Ridley Havergal. Steve Green sings a beautiful tribute to Calvary's Love... Only Jesus, Only He Brings redemption, full and free There’s a yearning, in all our lives That only Jesus satisfies Calvary’s love will sail forever Bright and shining, strong and free Like an ark of peace and safety On the sea of human need Through the hours of all the ages Those tired of sailing on their own Finally rest inside the shadow Cast by Calvary’s love across their souls Chorus: Calvary’s love, Calvary’s love Priceless gift Christ makes us worthy of The deepest sin can’t rise above Calvary’s love Calvary’s love can heal the Spirit Life has crushed and cast aside And redeem til Heaven’s promise Fills with joy once empty eyes So desire to tell His story Of a love that loved enough to die Burns away all other passions And fed by Calvary’s love becomes a fire Day of Preparation (3904) paraskeue from paraskeuazo = make preparation from para = for + skeuazo = to prepare) in secular Greek was generally used to mean “preparation,” hence “to equip oneself” but all the NT uses the word to denote the day of preparation for the Jewish Sabbath. The word is literally preparation; in Jewish, NT, and early Christian usage, only of a definite day, the sixth day of the week, the term for the Friday preceding the Sabbath, when all preparation for the Sabbath had to be completed and after which no work was permitted PARASKEUE - 6V - day(1), day of preparation(3), preparation(2), preparation day(1). Matt. 27:62; Mk. 15:42; Lk. 23:54; Jn. 19:14; Jn. 19:31; Jn. 19:42 Passover (3957) pascha is the transliteration of the Hebrew word pesach/pesah (06453) which is a masculine noun thought by some writers (Brown-Driver-Briggs Hebrew and English Lexicon) to have its origin from pacach/pasah which apparently means to pass over; to spare (Ex 12:13, 23, 27 - "Jehovah will pass"). Depending on the context, pascha refers to the Passover lamb (Lk 22:7), the Passover meal (Lk 22:8), or the festival of Passover (Lk 22:1+). The Passover as used in Lk 22:1+ is combined with the Feast of Unleavened Bread by Luke in a metonymy (one word or phrase is substituted for another with which it's closely associated) writing "the Feast of Unleavened Bread…called the Passover, was approaching." (Lk 22:1+) Rooker adds that "These two ceremonies were apparently combined at the beginning, for the Passover lamb was to be eaten with unleavened bread (Ex 12:8)." (New American Commentary). The whole feast, including the paschal eve, is called the festival of Unleavened Bread (Ex 23:15; Lv 23:6; Ezra 6:22; Lu 22:1, 7; Acts 12:3; 20:6); but the simple name “Passover” (when they celebrate the "Passover Seder") is the one commonly used by the Jews to the present day for the festival of Unleavened Bread (2Chr 30:15; 35:1, 11; Mk 14:1) Zodhiates on pascha - The Passover, an exemption, immunity (Sept.: Ex. 12:11, 21). The great sacrifice and festival of the Jews which was instituted in commemoration of God's sparing the Jews when He destroyed the firstborn of the Egyptians. It was celebrated on the fourteenth day of the month Nisan. For the institution and particular laws of this festival see Ex. 12; Lev. 23:5; Num. 9:2-6. The later Jews made some additions. In particular they drank four cups of wine at various intervals during the paschal supper. The third of these cups, called the cup of benediction, is referred to in 1 Cor. 10:16 (cf. Matt. 26:27). In the NT, tó páscha, the Passover, may refer to the festival or to the paschal lamb. (I) The paschal lamb, a year-old lamb or kid, slain as a sacrifice (Ex 12:27). According to Josephus, the number of lambs sacrificed at Jerusalem in his time was 256,500. They were slain between the ninth and eleventh hour, which is from 3:00 to 5:00 p.m. (ANOTHER SOURCE: The lamb was slain "between the two evenings" (twilight Ex 12:6, Lev 23:5; Nu 9:3, 5, 11), "between 3 p.m. and sunset" Edersheim - see also NET Note below). Metaphorically used of Christ (1 Cor. 5:7). (II) Páscha also referred to the paschal supper as the commencement of the seven day festival of unleavened bread called tá ázuma <G106>. See Ex. 12:15ff.; Lev. 23:5ff. (A) It was used of the paschal supper alone (Matt. 26:18 meaning to keep or celebrate the paschal supper). Heb. 11:28 means that Moses instituted and kept the Passover (Sept.: Ex. 12:48; Num. 9:4ff.). (B) In a wider sense it also included the seven days of unleavened bread, the paschal festival (Matt. 26:2; Mark 14:1+; Luke 2:41; 22:1; John 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:39; 19:14; Acts 12:4). The whole Passover is sometimes called the Feast of Unleavened Bread. See ázumos <G106>, unleavened; arníon <G721>, lamb; amnós <G286>, sacrificial lamb; arén <G704>, lamb. (C) The expression "to eat the pass-over" means to keep the festival (Matt. 26:17; Mark 14:12, 14; Luke 22:11, 15; John 18:28; Sept.: Ex. 12:43 [cf. 2 Chr. 30:18]); "to make ready the passover" (a.t.) means to prepare for eating (Matt. 26:19; Mark 14:16; Luke 22:8, 13); to kill the passover (Mark 14:12; Luke 22:7; Sept.: Ex. 12:21; Deut. 16:2, 5, 6). (BORROW The Complete Word Study Dictionary: New Testament page 1126) NET Note on when the Lamb was slain in Exodus 12:6 - "Twilight" = Heb "between the two evenings" or "between the two settings" (ben ha'arbayim). This expression has had a good deal of discussion. (1) Targum Onq. says "between the two suns," which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first "evening" would be the time between sunset and the appearance of the crescent moon, and the second "evening" the next hour, or from the appearance of the crescent moon to full darkness (see Dt 16:6 – "at the going down of the sun"). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3–5 P.M. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 P.M. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89–90). Late afternoon or early evening seems to be intended, the time of twilight perhaps. ISBE on Passover - The Passover was the annual Hebrew festival on the evening of the 14th day (Wikipedia says 15th day) of the month of Abib or Niṣan , as it was called in later times. It was followed by, and closely connected with, a 7 days' festival of unleavened bread, to which the name Passover was also applied by extension (Leviticus 23:5+ and here in Luke 22:1). Both were distinctly connected with the Exodus, which, according to tradition, they commemorate; the Passover being in imitation of the last meal in Egypt, eaten in preparation for the journey, while Yahweh, passing over the houses of the Hebrews, was slaying the firstborn of Egypt (Ex 12:12f; Ex 13:2, Ex 13:12ff); the festival of unleavened bread being in memory of the first days of the journey during which this bread of haste was eaten (Ex 12:14-20). John Bennett - The King - Day by Day - Divine Titles In the first book of the New Testament, the Lord Jesus is presented as the King. Following the visit of the Magi, Herod asked the question ‘Where is he that is born King of the Jews?’, Matt. 2:2. In the closing book of the New Testament, He is introduced as the King. As the conqueror, He has ‘on his thigh a name written, King of Kings, and Lord of Lords’, Rev. 19:16. He was promised by the prophets as a King. Isaiah said, ‘Behold, a king shall reign in righteousness’, Isa. 32:1. Zechariah spoke of Him when he wrote, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass’, Zech. 9:9. Again, Zechariah said, ‘And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one’, Zech. 14:9. Many of the psalms present a King who will rule over Israel and over the entire world. Then, He will be a lofty King. Israel could not accept a lowly King. It is interesting that He will be the Priest-King. Melchizedek was the only Old Testament character who combined in his person the offices of priest and king. In the millennium, a Priest shall be King. His reign, typified by that of Solomon, will be one of righteousness and peace. Pilate, even in his darkness, was impressed with the character of the King. He said, ‘I find no fault in him’, John 19:6. He was impressed by the composure of the King. Jesus said to him, ‘Thou couldest have no power at all against me, except it were given thee from above’, John 19:11. Pilate was determined to prevent the crucifixion of the King, Acts 3:13, but was persuaded by the chief priests, and ‘delivered he him therefore unto them to be crucified’, John 19:16. But this King is the coming, conquering King. He conquered death and arose, Acts 2:24. He, who conquered death in His resurrection, will conquer all the armies of the earth at His return, Rev. 19:11–21. Do we recognize His dominion in our lives even today? Norman Geisler - MARK 15:25 (cf. John 19:14)—Was Jesus crucified in the third hour or the sixth hour? - When Critics Ask page 320 PROBLEM: Mark’s Gospel account says that it was the third hour (9 a.m. Jewish time) when Christ was crucified (15:25). John’s Gospel says that it was about the sixth hour (12 noon Jewish time) when Jesus was still on trial (19:14). This would make His crucifixion much later than specified by Mark. Which Gospel is correct? SOLUTION: Both Gospel writers are correct in their assertions. The difficulty is answered when we realize that each Gospel writer used a different time system. John follows the Roman time system while Mark follows the Jewish time system. According to Roman time, the day ran from midnight to midnight. The Jewish 24 hour period began in the evening at 6 p.m. and the morning of that day began at 6 a.m. Therefore, when Mark asserts that at the third hour Christ was crucified, this was about 9 a.m. John stated that Christ’s trial was about the sixth hour. This would place the trial before the crucifixion and this would not negate any testimony of the Gospel writers. This fits with John’s other references to time. For example, he speaks about Jesus being weary from His journey from His trip from Judea to Samaria at the “sixth hour” and asking for water from the woman at the well. Considering the length of His trip, His weariness, and the normal evening time when people come to the well to drink and to water their animals, this fits better with 6 p.m., which is “the sixth hour” of the night by Roman time reckoning. The same is true of John’s reference to the tenth hour in John 1:39, which would be 10 a.m., a more likely time to be out preaching than 4 a.m. TIMING OF EVENTS THIRD HOUR, SIXTH HOUR, NINTH HOUR John 19:14 indicates that the events surrounding Jesus' trials before Pilate occurred about (i.e., it is not an exact, specific time but an approximation) the "sixth hour" which has created some confusion because Mk 15:25+ says "It was the third hour when they crucified Him." How could Jesus have appeared before Pilate at the "sixth hour" and be crucified at the "third hour?" Given the fact that the Bible never contradicts itself (critics use this passage to say that Scripture contradicts itself), the most logical explanation is that the these times reflect Jewish and Roman methods of calculating time. Mark (Mk 15:33+) and Luke (Lk 23:44+) both record that darkness was on the land from the sixth to the ninth hour, Jesus yielding up His Spirit at the ninth hour, which would have been 3 PM, the time when lambs were being sacrificed for the Passover (cf Jn 1:29+, 1 Cor 5:7+) The apparent time discrepancy between John's sixth hour and Mark's third hour is explained below (not every scholar agrees with this explanation): Gotquestions - Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mk 15:24-25ESV+). According to this, Christ’s crucifixion began at 9:00 A.M. Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Mt 27:45ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Mt 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours. John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (Jn 19:14ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M. So, using the Roman system (Ed: Gospel of John): about the sixth hour = about 6:00 A.M. Jesus is sentenced by Pilate. Then, using the Jewish system: the third hour = 9:00 A.M. The crucifixion began. (Mk 15:25) the sixth hour = 12:00 P.M. (noon). Darkness began. (Mk 15:33, Lk 23:44) the ninth hour = 3:00 P.M. Jesus died. (Ed: Darkness ends. Mk 15:33. Jesus yields up His Spirit, Mt 27:45, 46-49, 50, Lk 23:44, 45, 46, cf Mk 15:34, 35-39). Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that. (Gotquestions) Comment: I would add that Mark 15:33+ "When the sixth hour came, darkness fell over the whole land until the ninth hour." Using the Jewish method of reckoning of time which began at sunrise which occurs at about 6:00 AM, the sixth hour is six hours later or 12 noon. John Grassmick - Using the Jewish method of counting hours from sunrise (and sunset) Mark alone recorded that Jesus' crucifixion took place at the third hour, that is, 9 a.m. This seems to conflict with the time reference "the sixth hour" in John 19:14. But John probably used the Roman (modern) method of counting hours from midnight (and noon); thus he put Jesus' trial before Pilate at "about the sixth hour," that is, approximately 6 a.m. The interval between 6 and 9 a.m. was filled with the soldiers' mockery (cf. Mk 15:16-20), Pilate's verdict on the two robbers (cf. Mk 15:27), and preparations for the crucifixions. (See Bible Knowledge Commentary - Page 188) John
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Spurgeon - What a sarcasm was that! “Shall I crucify your King?” It was clear as noonday that he was no dangerous rival of Cæsar, for how could he be really a temporal king of the Jews when the Jews themselves were clamouring for his execution? Are any of us, like these Jews, rejecting the kingship of Jesus? We may be doing so practically, and that will be as fatal to our souls as if we did so in words. Lord Jesus, thou art our King, reign over us and in us, that we may one day reign with thee.
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Spurgeon - The procession of sorrow (Full Sermon The Procession of Sorrow) ‘And they took Jesus, and led him away.’ John 19:16 I will not say it is because we are unfaithful to our Master that the world is more kind to us, but I half suspect it is, and it is very possible that if we were more thoroughly Christians the world would more heartily detest us, and if we would cleave more closely to Christ we might expect to receive more slander, more abuse, less tolerance, and less favour from men. You young believers, who have lately followed Christ, should father and mother forsake you, remember you were bidden to reckon upon it; should brothers and sisters deride, you must put this down as part of the cost of being a Christian. Godly working men, should your employers or your fellow-workers frown upon you; wives, should your husbands threaten to cast you out, remember, without the camp was Jesus’ place, and without the camp is yours. O you Christian men, who dream of trimming your sails to the wind, who seek to win the world’s favour, I do beseech you cease from a course so perilous. We are in the world, but we must never be of it; we are not to be secluded like monks in the cloister, but we are to be separated like Jews among Gentiles; men, but not of men; helping, aiding, befriending, teaching, comforting, instructing, but not sinning. The more manifestly there shall be a great gulf between the church and the world, the better shall it be for both; the better for the world, for it shall be thereby warned; the better for the church, for it shall be thereby preserved. Go then, like the Master, expecting to be abused, to wear an ill name, and to earn reproach; go, like him, without the camp. Stephen Olford - “They took Jesus and led Him away.” – John 19:16 Isaiah prophesies the same matchless grace of the Lord Jesus when he writes, “He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isa. 53:7). Peter also says, “When He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Pet. 2:23). A little before this verse are the words, “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (1 Pet. 2:21). “They took Jesus and led Him away” (John 19:16). What grace and humility are here manifest. He did not refuse to be led to the slaughter. Indeed, sacred love caused Him to be led in utter weakness that I might learn by His matchless example. Lord, give me a measure of Your grace and humility when I face those who would persecute me. Stephen Olford - “They took Jesus and led Him away.” – John 19:16 Isaiah prophesies the same matchless grace of the Lord Jesus when he writes, “He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isa. 53:7). Peter also says, “When He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Pet. 2:23). A little before this verse are the words, “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (1 Pet. 2:21). “They took Jesus and led Him away” (John 19:16). What grace and humility are here manifest. He did not refuse to be led to the slaughter. Indeed, sacred love caused Him to be led in utter weakness that I might learn by His matchless example. Lord, give me a measure of Your grace and humility when I face those who would persecute me. THERE IS A GREEN HILL FAR AWAY - (Borrow Amazing Grace - Kenneth Osbeck - page 116) Mrs. Cecil Frances Alexander, 1823–1895 Finally Pilate handed Him over to them to be crucified. (John 19:16) The full understanding of the depth of suffering that our Savior endured at Calvary for our redemption is difficult to grasp. When Mrs. Cecil Alexander, one of England’s finest hymn writers, was attempting to explain to her Sunday school class the meaning of the phrase from the Apostles’ Creed, “suffered under Pontius Pilate, was crucified, dead and buried,” she felt inadequate. She had always believed that one of the most effective ways to teach sound spiritual truths to children is through the use of appropriate hymns. She decided, therefore, to put the details of Christ’s suffering and death on the cross into a simply worded but appealing song that could be easily understood by the children in her class. Although the hymn with its direct style of wording and clearly expressed thoughts was originally intended for youth, it had an immediate appeal to adults as well. After the lilting melody was composed for the text in 1878 by George C. Stebbins, the hymn became widely used in the Moody-Sankey evangelistic campaigns, as it has been in church services since then. Friends of Mrs. Alexander said that her life was even more beautiful than her writing. After her marriage to William Alexander, archbishop and primate of the Anglican church for all of Ireland, she engaged herself in parish duties and charity work. Her husband said of her, “From one poor home to another she went. Christ was ever with her, and all felt her influence.” Mrs. Alexander had been active before her marriage in the Sunday school movement, and her love of children and interest in their spiritual instruction never diminished. Almost all of the 400 poems and hymns that she wrote were prompted by this concern. Adults as well as children have loved this particular hymn, written by a devoted woman who had a sincere desire to help others to truly appreciate the extent of Christ’s agony on the cross and the magnitude of His love. There is a green hill far away, outside a city wall, where the dear Lord was crucified, who died to save us all. We may not know, we cannot tell, what pains He had to bear; but we believe it was for us He hung and suffered there. He died that we might be forgiv’n. He died to make us good, that we might go at last to heav’n, saved by His precious blood. There was no other good enough to pay the price of sin; He only could unlock the gate of heav’n and let us in. Chorus: O dearly, dearly has He loved! And we must love Him too, and trust in His redeeming blood, and try His works to do. For Today: John 19; Romans 5:6–11; Ephesians 1:7, 8; Titus 2:13, 14 Express your gratitude for Christ’s “redeeming blood.” Let the truth of His great love motivate you to “try His works to do.” THE DEATH OF CHRIST John 19:16–30 - Croft Pentz Christ’s death was first mentioned in Genesis 3:15. This was 4004 B.C. The writers of the Old Testament point to the coming Messiah. Now, the Messiah comes, lives, teaches, and dies. The perfect Lamb of God becomes God’s sacrifice for man’s sins. 1. THE PLACE—vv. 16–18 2. THE PERSON—vv. 19–22 3. THE PROPHECY—vv. 23–24 4. THE PLEASURE—vv. 25–27 5. THE PAIN—vv. 28–29 6. THE PARDON—v. 30 What does the death of Christ mean to you? He died for all people—Isaiah 53:5, 6. Because all men are sinners, Christ died to save all men. Now all we must do is to accept Him as our Savior. C H Spurgeon - “They took Jesus, and led him away.” —John 19:16 - Morning and Evening He had been all night in agony, he had spent the early morning at the hall of Caiaphas, he had been hurried from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate; he had, therefore, but little strength left, and yet neither refreshment nor rest were permitted him. They were eager for his blood, and therefore led him out to die, loaded with the cross. O dolorous procession! Well may Salem’s daughters weep. My soul, do thou weep also. What learn we here as we see our blessed Lord led forth? Do we not perceive that truth which was set forth in shadow by the scapegoat? Did not the high-priest bring the scapegoat, and put both his hands upon its head, confessing the sins of the people, that thus those sins might be laid upon the goat, and cease from the people? Then the goat was led away by a fit man into the wilderness, and it carried away the sins of the people, so that if they were sought for they could not be found. Now we see Jesus brought before the priests and rulers, who pronounce him guilty; God himself imputes our sins to him, “the Lord hath laid on him the iniquity of us all;” “He was made sin for us;” and, as the substitute for our guilt, bearing our sin upon his shoulders, represented by the cross; we see the great Scapegoat led away by the appointed officers of justice. Beloved, can you feel assured that he carried your sin? As you look at the cross upon his shoulders, does it represent your sin? There is one way by which you can tell whether he carried your sin or not. Have you laid your hand upon his head, confessed your sin, and trusted in him? Then your sin lies not on you; it has all been transferred by blessed imputation to Christ, and he bears it on his shoulder as a load heavier than the cross. Let not the picture vanish till you have rejoiced in your own deliverance, and adored the loving Redeemer upon whom your iniquities were laid. JESUS DELIVERED OVER TO BE CRUCIFIED Matthew 27:31 After they (SOLDIERS) had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify. Him. Mark 15:20 And they (SOLDIERS) led Him out to crucify.Him. Lk 23:25b+ but he delivered Jesus to their will. (TO THE WILL OF THE JEWS - BUT THEY COULD NOT CARRY OUT CRUCIFIXION) John 19:16 So he then handed Him over to them to be crucified. NOTE: Some think THEM is the Jews, but others think THEM is the Roman soldiers. It seems that both were involved - the Jews convincing Pilate to crucify Jesus and the Romans being necessary to carry out the crucifixion. John 19:17 They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. He: Mt 10:38 16:24 27:31-33 Mk 8:34 10:21 15:21,22 Lu 9:23 14:27 Lu 23:26,33 went: Lev 16:21-22 Lev 24:14 Nu 15:35-36 1Ki 21:13 Lu 23:33 Ac 7:58 Heb 13:11-13 Golgotha: Mt 27:33,34 Mk 15:21,22 Lu 23:33 See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel James Stalker's classic Trial and Arrest of Jesus Christ - 10. VIA DOLOROSA Matt. 27:31–33; Mark 15:20, 21; Luke 23:26; John 19:16, 17. Related Passages: Exodus 29:14+ “But the flesh of the bull and its hide and its refuse, you shall burn with fire outside the camp; it is a sin offering. Leviticus 16:21-22+ “Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22 “The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness. Leviticus 16:27+ “But the bull of the sin offering (A PICTURE OF JESUS THE ULTIMATE SIN OFFERING) and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire. Leviticus 4:21+ (DESCRIBES THE "SHADOW" - Col 2:17+! NOTE WHERE SIN OFFERING WAS TO BE TAKEN - SEE ALSO Lev 8:17) Then he is to bring out the bull to a place outside the camp and burn it as he burned the first bull; it is the sin offering for the assembly. (See also Ex 29:14; Lev.9:11; Lev 16:27; Nu 19:3. Colossians 2:17+ things which are a mere shadow of what is to come; but the substance belongs to Christ. Hebrews 13:11-13+ (FULFILLMENT OF THE OT "SHADOWS") For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 So, let us go out to Him outside the camp, bearing His reproach. Luke 9:23+ And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. Luke 14:27+ “Whoever does not carry (bastazo) his own cross and come after Me cannot be My disciple. Matthew 27:33+ And when they came to a place called Golgotha, which means Place of a Skull, Mark 15:22+ Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Luke 23:33+ When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. Jesus Bears the Crossbeam or Patibulum JESUS BEARING HIS CROSS They took Jesus, therefore - They in this context is not the Jewish leaders but the Roman soldiers, the execution squad, normally consisting of four soldiers and a centurion (Mt 27:54+, Lk 23:47+). Why do we say four soldiers in addition to the centurion ? Because in Jn 19:23 they divided Jesus' outer garment into 4 parts. A T
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Spurgeon - We are to understand every item of this sad description as being urged by the Lord Jesus as a plea for divine help; and this will give us a high idea of his perseverance in prayer. "For dogs have compassed me." Here he marks the more ignoble crowd, who, while less strong than their brutal leaders, were not less ferocious, for there they were howling and barking like unclean and hungry dogs. Hunters frequently surround their game with a circle, and gradually encompass them with an ever-narrowing ring of dogs and men. Such a picture is before us. In the centre stands, not a panting stag, but a bleeding, fainting man, and around him are the enraged and unpitying wretches who have hounded him to his doom. Here we have the "hind of the morning" of whom the psalm so plaintively sings, hunted by bloodhounds, all thirsting to devour him. The assembly of the wicked have inclosed me: thus the Jewish people were unchurched, and that which called itself an assembly of the righteous is justly for its sins marked upon the forehead as an assembly of the wicked. This is not the only occasion when professed churches of God have become synagogues of Satan, and have persecuted the Holy One and the Just. They pierced my hands and my feet. This can by no means refer to David, or to any one but Jesus of Nazareth, the once crucified but now exalted Son of God. Pause, dear reader, and view the wounds of thy Redeemer. Isaiah 53:12+ Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors. Matthew 27:38, 44+ At that time two robbers (lestes like Barabbas) *were crucified with Him, one on the right and one on the left.....44 The robbers (lestes like Barabbas) who had been crucified with Him were also insulting Him with the same words. Mark 15:27-28+ They *crucified two robbers (lestes like Barabbas) with Him, one on His right and one on His left. [And the Scripture was fulfilled which says, “And He was numbered with transgressors.”] Luke 23:33+ When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. CRUCIFIED BETWEEN TWO ROBBERS There they crucified (stauroo) Him - It is notable that John does not describe any of the horrible agony which Jesus must have suffered for those six hours on the Cross. John does not state definitively but given that the soldiers had all of Jesus garments, our Lord was stripped naked. It is interesting that victims were usually tied to the cross rather than nailed because nails were expensive. Another reason victims were tied is because tying resulted in victims taking longer to die then if they were nailed. For an excellent discussion of the pathophysiology of crucifixion see Dr William Edwards' article Death of Jesus. It has been well said that the person who was crucified “died a thousand deaths.” --William Hendriksen And with Him two other men, one on either side, and Jesus in between - John does not say they are criminals but we know from the synoptic gospels these two men were robbers (lestes violent robbers like Barabbas) (Mt 27:38,44+, Mk 15:27+ ), criminals (Lk 23:33+). And from a prophetic perspective there were transgressors (Isa 53:12+). The upshot is that Jesus identified with sinners on the cross, even though He Himself was sinless. Two other men, one on either side - The arms of Jesus were spread out toward each robber, but only one "grasped" His hand by grace through faith. John
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Spurgeon - "My God, my God, why hast thou forsaken me?" This was the startling cry of Golgotha: Eloi, Eloi, lama sabacthani. The Jews mocked, but the angels adored when Jesus cried this exceeding bitter cry. Nailed to the tree we behold our great Redeemer in extremities, and what see we? Having ears to hear let us hear, and having eyes to see let us see! Let us gaze with holy wonder, and mark the flashes of light amid the awful darkness of that midday-midnight. First, our Lord's faith beams forth and deserves our reverent imitation; he keeps his hold upon his God with both hands and cries twice, "My God, my God!" The spirit of adoption was strong within the suffering Son of Man, and he felt no doubt about his interest in his God. Oh that we could imitate this cleaving to an afflicting God! Nor does the sufferer distrust the power of God to sustain him, for the title used —"El"—signifies strength, and is the name of the Mighty God. He knows the Lord to be the all-sufficient support and succour of his spirit, and therefore appeals to him in the agony of grief, but not in the misery of doubt. He would fain know why he is left, he raises that question and repeats it, but neither the power nor the faithfulness of God does he mistrust. What an enquiry is this before us! "Why hast thou forsaken me?" We must lay the emphasis on every word of this saddest of all utterances. "Why?" what is the great cause of such a strange fact as for God to leave his own Son at such a time and in such a plight? There was no cause in him, why then was he deserted? "Hast:" it is done, and the Saviour is feeling its dread effect as he asks the question; it is surely true, but how mysterious! It was no threatening of forsaking which made the great Surety cry aloud, he endured that forsaking in very deed. "Thou:" I can understand why traitorous Judas and timid Peter should be gone, but thou, my God, my faithful friend, how canst thou leave me? This is worst of all, yea, worse than all put together. Hell itself has for its fiercest flame the separation of the soul from God. "Forsaken:" if thou hadst chastened I might bear it, for thy face would shine; but to forsake me utterly, ah! why is this? "Me:" thine innocent, obedient, suffering Son, why leavest thou me to perish? A sight of self seen by penitence, and of Jesus on the cross seen by faith will best expound this question. Jesus is forsaken because our sins had separated between us and our God. "Why art thou so far from helping me, and from the words of my roaring?" The Man of Sorrows had prayed until his speech failed him, and he could only utter moanings and groanings as men do in severe sicknesses, like the roarings of a wounded animal. To what extremity of grief was our Master driven? What strong crying and tears were those which made him too hoarse for speech! What must have been his anguish to find his own beloved and trusted Father standing afar off, and neither granting help nor apparently hearing prayer! This was good cause to make him "roar." Yet there was reason for all this which those who rest in Jesus as their Substitute well know. Psalms 22:15 My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. Spurgeon - "My strength is dried up like a potsherd." Most complete debility is here portrayed; Jesus likens himself to a broken piece of earthenware, or an earthen pot, baked in the fire till the last particle of moisture is driven out of the clay. No doubt a high degree of feverish burning afflicted the body of our Lord. All his strength was dried up in the tremendous flames of avenging justice, even as the paschal lamb was roasted in the fire. "My tongue cleaveth to my jaws;" thirst and fever fastened his tongue to his jaws. Dryness and a horrible clamminess tormented his mouth, so that he could scarcely speak. "Thou hast brought me into the dust of death;" so tormented in every single part as to feel dissolved into separate atoms, and each atom full of misery; the full price of our redemption was paid, and no part of the Surety's body or soul escaped its share of agony. The words may set forth Jesus as having wrestled with Death until he rolled into the dust with his antagonist. Behold the humiliation of the Son of God! The Lord of Glory stoops to the dust of death. Amid the mouldering relics of mortality Jesus condescends to lodge! Bishop Mant's version of the two preceding verses is forcible and accurate:— "Pour'd forth like water is my frame; My bones asunder start; As wax that feels the searching flame, Within me melts my heart. My wither'd sinews shrink unstrung Like potsherd dried and dead: Cleaves to my jaws my burning tongue The dust of death my bed." JESUS' FIFTH SAYING FROM THE CROSS After this - To what time does after this refer? (Remember when you are observing Scripture and spot a time phrase, always PAUSE and ask "What time is it?," examining the context to discern the answer). In context the after this is after His fourth saying, as He cried out to His Father (Matthew 27:46+). Jesus, knowing (eido) that all things had already (by this time, now) been accomplished (teleo) - Jesus knew all things beyond a shadow of a doubt because He was omniscient. In context He knew that His mission of redemption had been accomplished. This fifth saying from the Cross occurred at about 3 PM (cf Mt 27:46+), so that by this time Jesus would have already borne the sins during those 3 hours of darkness over all the land (from 6th hour to the 9th hour - Mt 27:45), and it was during these 3 hours that He was made sin on our behalf (huper = substitutionary atonement) so that (hina - term of purpose) we might become the righteousness of God in Him (2Co 5:21+, cf 1Pe 2:24, 25+) Had been accomplished is the verb teleo in the perfect tense, tetelestai, the sixth saying that Jesus would cry out in Jn 19:30 after expressing His thirst (the fifth saying on the cross). To fulfill (teleioo) the Scripture (graphe), *said, “I am thirsty (dipsao) - This declaration emphasizes Jesus' humanity. He did not just seem to be human like the heresy of Docetism taught, but He was indeed fully human! It was not so much what He said that fulfilled the Scripture but it was what the soldiers did when they gave Him the sour wine that fulfilled the Scripture. They could have given Him water, but that is not what the Scripture prophesied, so the soldiers unknowingly fulfilled Scripture. Once again we see God's sovereignty over even the smallest detail in this grand drama of redemption. What Scripture does this fulfill? There are 2 considerations but the most likely one is Psalm 69:21+. Psalm 69:21+ They also gave me gall for my food And for my thirst they gave me vinegar to drink. COMMENT - "Sour wine" was cheap vinegar wine diluted heavily with water. Psalm 22:15+ My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. Jesus’ statement here in John 19:28 amounts to an admission that at this point he has been forsaken by God NET NOTE - In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since John 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in John 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34). Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:28. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst! It seems a strange thing that Jesus should have said, “ I thirst,” because, out of all the pains that he endured upon the cross, and they were very many and very sharp, he never mentions one except thirst. A person in such terrible agony as he was enduring might have mentioned fifty things, but he singles out this one because there was a prophecy concerning it. There was a prophecy to that effect in the Psalms, and he must needs fulfill that. Think of a dying man prayerfully going through the whole of the Scriptures and carefully fulfilling all that is there written concerning him: “That the scripture might be fulfilled, Jesus saith, I thirst.” It seems a strange thing that Jesus should have said, “ I thirst,” because, out of all the pains that he endured upon the cross, and they were very many and very sharp, he never mentions one except thirst. A person in such terrible agony as he was enduring might have mentioned fifty things, but he singles out this one because there was a prophecy concerning it. Accomplished (completed, carried out, finished) (5055) teleo from telos = goal, an end, a purpose, an aim, a fulfillment, an achievement; See discussion of related words - Mature = teleios; Maturity [perfect] = teleiotes) means to bring to an end (e.g., Jesus finished speaking - see below) as one brings a process, a course, a task or an undertaking to the end. It means to make an end or to accomplish and complete something, not merely by bringing it to end but bringing it to perfection, in the context of Romans 2:27 signifying that one keeps the law perfectly. Teleo means to accomplish an obligation or demand in the sense of to bring about a result by effort. The idea is to achieve a goal or to conclude it successfully. This meaning is especially poignant in the context of Jesus' life purpose which was to die on the Cross, the purpose He pointed to and which He accomplished ("It is finished" John 19:30). This same meaning of fulfilling or bringing about the completion or achievement of a goal or objective is also a prominent meaning in the Revelation (e.g. Rev 11:7+; Rev 17:17+) Teleo in some contexts (Mt 17:24, Ro 13:6+) means to pay, and in the NT uses refers to payment of obligatory taxes or tolls. Secular uses of teleo include the idea of carrying out instructions, of fulfilling obligations and religiously of carrying out religious acts including consecrating initiates (as into a mystery cult). This latter sense is not used in the NT but is used in the LXX translation of Numbers 25:3, 5 where Israel joined themselves to (consecrated themselves) the pagan idol Baal peor. See Resources related to teleo: (1) "It is finished" = tetelestai = perfect tense of teleo (2) Commentary on John 19:30 TELEO - 28V - accomplished(3), carried(1), carry(1), completed(3), finish(1), finished(11), fulfilled(2), fulfilling(1), keeps(1), pay(2), perfected(1), performed(1). Matt. 7:28; Matt. 10:23; Matt. 11:1; Matt. 13:53; Matt. 17:24; Matt. 19:1; Matt. 26:1; Lk. 2:39; Lk. 12:50; Lk. 18:31; Lk. 22:37; Jn. 19:28; Jn. 19:30; Acts 13:29; Rom. 2:27; Rom. 13:6; 2 Co. 12:9; Gal. 5:16; 2 Tim. 4:7; Jas. 2:8; Rev. 10:7; Rev. 11:7; Rev. 15:1; Rev. 15:8; Rev. 17:17; Rev. 20:3; Rev. 20:5; Rev. 20:7 The order of events at the crucifixion: (1) Arrival at Golgotha (Mt 27:33; Mk 15:22; Lu 23:33; Jn 19:17). (2) Offer of the stupefying drink refused (Mt 27:34; Mk 15:23). (3) Crucified between 2 thieves (Mt 27:35-38; Mk 15:24-28; Lu 23:33-38; Jn 19:18). (4) Utters 1st cry fr the cross, "Father, forgive," (Lu 23:34). (5) Soldiers part His garments (Mt 27:35; Mk 15:24; Lu 23:34; Jn 19:23). (6) Jews mock Jesus (Mt 27:39-43; Mk 15:29-32; Lu 23:35). (7) Thieves rail Him, one repents (Mt 27:44; Mk 15:32; Lu 23:39-43). (8) Second cry from cross, "Today you will be with me," (Lu 23:43). (9) Third cry, "Dear woman, here is your son," etc. (Jn 19:26-27). (10) Darkness (Mt 27:45; Mk 15:33; Lu 23:44). (11) Fourth cry, "My God," etc. (Mt 27:46-47; Mk 15:34-36). (12) Fifth cry, "I am thirsty" (Jn 19:28). (13) Sixth cry, "It is finished" (Jn 19:30). (14) Seventh cry, "Father, into your hands," etc. (Lu 23:46). And (15) Lord dismisses His spirit (Mt 27:50; Mk 15:37; Lu 23:46). Robert Hawker —John 19:28. AFTER this, that is, I conceive, (though I do not presume to mark the very order in which the Lord Jesus uttered his loud cries upon the cross,) after his complaint of desertion: for whether this was the fourth or the fifth of the seven last words of the Redeemer, I dare not determine; yet the words themselves were highly important, and significant of great things, in reference to Jesus and his people. Jesus thus cried that the scriptures might be fulfilled, it is said; for it had been prophesied of him, that gall was given him to eat—and, when thirsty, vinegar to drink, Psalm 69:21. And the soldiers, unconscious what they did of fulfilling this very prophecy, gave him spunge dipped in vinegar. But, my soul, was it the thirst of the body thy Jesus complained of? I think not. He had before declared, at his last supper, that he would drink no more of the fruit of the vine, until the day he drank it new in the kingdom of his Father. What could be then the thirst of Jesus, but the thirst of his soul for the accomplishment of redemption for his people, and the accomplishment of redemption in his people. He thirsted with an holy vehement thirst for the everlasting salvation of his ransomed, and seemed to anticipate the hour, by this expression, when he should see the travail of his soul, and be satisfied. But did not Jesus also in this hour, as bearing the curse and wrath of God for sin, thirst in soul with that kind of thirst which, in hell, those who bear the everlasting torments of condemnation feel, when they are under an everlasting thirst which admits of no relief? That representation the Lord Jesus gives of this state, in the parable of the rich man’s thirst, serves to afford a lively but alarming view of such superlative misery. Oh! that those who now add drunkenness to thirst, would seriously lay this to heart. Did God suffer his dear Son, to whom sin was but transferred, and not committed by him—did he suffer him to cry out under this thirst; and what may we suppose will be the everlasting cry of such as not only merit his wrath for sin, but merit yet more, his everlasting wrath for refusing redemption by Jesus, who thirsted on the cross to redeem sinners from endless thirsting in despair and misery? My soul! did Jesus thirst for thee? Were his dying lips parched, and his soul made deeply athirst for thy salvation? And shall not this thirst of thy Redeemer kindle an holy thirst in thee for him, and his love, and his great salvation? Wilt thou not now this morning, anew, look up by faith to the cross, and to the throne, and catch the flame of love from his holy, loving, longing, languishing eyes, untiall thy powers go forth in vehement desires, like him of old, crying out—“As the hart thirsteth for the water-brooks, so longeth my soul after thee, O God. Let him kiss me with the kisses of his mouth; for thy love is better than wine.” QUESTION - Why did Jesus say, “I thirst,” from the cross? ANSWER - During the approximately six hours Jesus Christ hung on the cross, our Lord spoke seven final statements. One of those statements is recorded in John 19:28: “Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, ‘I am thirsty.’” The apostle John links Jesus’ statement “I thirst” to the fulfillment of Scripture. There were, in fact, at least twenty Old Testament prophecies fulfilled during the twenty-four hours surrounding the Lord’s death. By highlighting how Old Testament Scriptures were fulfilled throughout Jesus’ crucifixion, John showed that everything was happening according to God’s plan. When Jesus said, “I thirst,” from the cross, He was alluding to a prophecy in Psalm 22:15: “My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.” The apostle John had cited this same psalm earlier regarding the dividing of Jesus’ garments among the Roman soldiers (John 19:23). In response to Jesus’ request for something to drink, the soldiers offer Him wine vinegar: “A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips” (John 19:29). Wine vinegar was the cheapest and easiest wine for soldiers to acquire. It was probably diluted with water. Earlier, Jesus refused a drink of vinegar, gall, and myrrh offered to Him to relieve His suffering (Matthew 27:34 and Mark 15:23). After that, the soldiers mockingly offered Him wine vinegar but did not allow Him to drink (Luke 23:36). But here, several hours later, Jesus states, “I am thirsty,” thus asking for a drink. This time, the soldiers give Him some. This action was a fulfillment of Psalm 69:21: “They put gall in my food and gave me vinegar for my thirst.” Immediately after receiving the drink, Jesus says, “It is finished,” and then bows His head and gave up His spirit (John 19:30). There is another, very practical reason Jesus says, “I thirst,” from the cross. The Lord asks for a drink so that He might clearly and powerfully declare His final statement, “It is finished.” Hanging on the cross, Jesus suffered bitter agony and darkness while covered in our guilt, sin, and shame. When the act of purchasing our redemption was complete, nothing more was needed. Everything Jesus had come to do on earth was now finished. The Scriptures were fulfilled. Christ’s work was done, the battle was over, the victory was won. All that God had purposed and all the prophets had foretold was complete, and Jesus surrendered Himself to death. From the Gospels of Matthew, Mark, and Luke, we learn that, as Jesus died, He cried out with a loud voice (Matthew 27:50; see also Mark 15:37). Luke reports, “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (Luke 23:46). Jesus said, “I thirst,” from the cross because He wanted His lips and throat moistened to utter one final victorious shout before He died. The death of Jesus Christ finished His work of redemption, atonement, and reconciliation. Through Christ’s substitutionary and sacrificial death on the cross, the Lamb of God paid our debt and took away our sin. Our ransom complete, Jesus, with a resounding voice, wanted all people to hear these words—words that still ring strong today: “It is finished!” QUESTION - What does it mean that all things were now accomplished? ANSWER - John 19:28 says, “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, ‘I thirst’” (KJV). The Greek word translated as “accomplished” means “finished,” which is how the ESV translates the word. In fact, two verses later, Jesus utters the words “It is finished” (verse 30). In both instances, the idea is that Jesus accomplished, finished, and completed His earthly assignment: “The Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:28, ESV). To appreciate the depth of His sacrifice, we must review the context of John 19:28–30. Returning to John 19:28, we read, “After this, Jesus, knowing that all things were now accomplished, that the scripture might be fulfilled, saith, ‘I thirst’” (KJV). Here, the word know indicates awareness of (and submission to) the Father’s will: “I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38, ESV). On the cross, Jesus knew that His imminent death signified the completion of the Father’s redemptive plan. This does not mean that there is nothing else to be fulfilled now, but that everything up to that point was designed to fulfill both the Father’s will and Old Testament prophecies about the Suffering Messiah (see Isaiah 53). The inhumane and unimaginable suffering that Jesus endured for our sins caused Him to become dehydrated. For this reason, Jesus said, “I thirst” (John 19:28). Here, John explains to his readers that Jesus’ thirst was so Scripture might be fulfilled. This does not suggest that Jesus only said He was thirsty because He wanted Scripture to be fulfilled. To the contrary, it means that Jesus understood the relevance of the messianic prophecies to Himself (cf. John 5:39). For example, in Psalm 22:15, the psalmist says, “My strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death” (ESV). And in Psalm 69:21, the psalmist says, “They gave me poison for food, and for my thirst they gave me sour wine to drink” (ESV). The mention of “sour wine” both in Psalm 69:21 and John 19:30 indicates a strong connection between both passages. John 19:29–30 continues this fulfillment theme: “A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit” (ESV). In Exodus 12:22, hyssop was sprinkled above doorposts during Passover. So, it seems that John wants his readers to see a connection between the first Passover and “the Lamb of God, who takes away the sin of the world” (John 1:29). The price and penalty for our sins have been paid in full. This is primarily what Jesus means when He says, “It is finished.” In John’s Gospel, especially in John 19:28–30, Jesus is consistently presented not as a helpless victim but as the exemplar of self-conscious obedience to the Father. Jesus had earlier explained that “the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:17–18, ESV; see also John 14:31). John 19:29 A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. was standing there: Mt 27:34,48 Mk 15:36 Lu 23:36 hyssop: Ex 12:22 Nu 19:18 1Ki 4:33 Ps 51:7 Related Passages: Matthew 27:34, 48 (FIRST ATTEMPT TO GIVE JESUS LIQUID) they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink (BECAUSE HE WANTED TO EXPERIENCE THE FULL BRUNT OF THE WRATH OF GOD)....48 (TO FULL Ps 69:21) Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. Mark 15:36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.” Luke 23:36 The soldiers also mocked Him, coming up to Him, offering Him sour wine, SOUR WINE FOR JESUS' THIRST A jar full of sour wine was standing there - As alluded to above, can we not see the sovereignty of God even in a jar full of sour wine? Of course we can, for it could have been a jar full of water, but if that had been given to Jesus, the words of Psalm 69:21 would not have been fulfilled! God is the God of infinite details down to the most minute point! I am reminded of elderly Joshua's word to Israel "Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed." (Joshua 23:14+) Indeed, not one word of God will ever fail to be fulfilled, "For all the promises of God in Him (Christ) are yea, and in Him Amen, unto the glory of God by us." (2Co 1:20+) A T
João 19
Spurgeon - He keepeth all his bones: not one of them is broken. David had come off with kicks and cuffs, but no broken bones. No substantial injury occurs to the saints. Eternity will heal all their wounds. Their real self is safe; they may have flesh wounds, but no part of the essential fabric of their being shall be broken. This verse may refer to frequent providential protections vouchsafed to the saints; but as good men have had broken limbs as well as others, it cannot absolutely be applied to bodily preservations; but must, it seems to me, be spiritually applied to great injuries of soul, which are for ever prevented by divine love. Not a bone of the mystical body of Christ shall be broken, even as his corporeal frame was preserved intact. Divine love watches over every believer as it did over Jesus; no fatal injury shall happen to us, we shall neither be halt or maimed in the kingdom, but shall be presented after life's trials are over without spot or wrinkle or any such thing, being preserved in Christ Jesus, and kept by the power of God through faith unto salvation. Andrew Bonar - The passover lamb, of which not a bone was broken, prefigured Jesus as one, "not a bone of whose body should be broken; " and yet, at the same time, it prefigured the complete keeping and safety of Christ's body, the church; as it is written, He keepeth all his bones; not one of them is broken. NOT A BOKEN OF JESUS BROKEN FULFILLING PROPHECY For these things came to pass to fulfill (pleroo) the Scripture (graphe), “NOT A BONE OF HIM SHALL BE BROKEN (suntribo) - Considering all of the trauma Jesus had been subjected to, it is surprising that some bones had not already been broken. But that could not have happened because God's prophecies (and His promises) are always perfectly fulfilled! Steven Cole makes an interesting comment - It’s significant that these soldiers who were under orders to break the legs of the crucified men would skip Jesus, who was in the middle! Even when they saw that He was dead, it would have been normal for them to break His legs, too, so that they didn’t get in trouble. But God sovereignly prevented the soldiers from obeying their orders so that Jesus would fulfill Messianic prophecy! Also, a soldier thrust his spear into Jesus’ side, probably to make sure that He was dead. He wasn’t under orders to do this; it was just something that he did on a whim. (The Cross and Our Commitment John 19:31-42) NET NOTE - A quotation from Ex 12:46, Nu 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Ex 12:10 LXX, Ex 12:46, Nu 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb. Broken (crushed) (4937) suntribo from sun = together or intensification of meaning of the root word + tríbo = wear away, rub, break in pieces; see cognate word suntrimma) means to crush completely, to shatter, or to break in pieces and in context of Ro 16:20 it means to break the strength and power of Satan once and for all! This is a strong verb which leaves no doubt as to who is the winner in this battle. Glory! Suntribo is used of a reed, to break so as to have a flaw or crack. (Mt 12:20). To tear apart chains (Mk 14:3). SUNTRIBO - 7V - Matt. 12:20; Mk. 5:4; Mk. 14:3; Lk. 9:39; Jn. 19:36; Rom. 16:20; Rev. 2:27 John 19:37 And again another Scripture says, “THEY SHALL LOOK ON HIM WHOM THEY PIERCED.” They: Ps 22:16-17 Zec 12:10 Rev 1:7 Related Passage: Psalm 22:16-17+ For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 17I can count all my bones. They look, they stare at me; Zechariah 12:10+ “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced (ekkenteo); and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. Zechariah 13:1+ (THE FOUNTAIN HAD ITS ORIGIN AT THE ALMIGHTY CROSS) “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. Revelation 1:7+ BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced (ekkenteo) Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. FUTURE FULFILLMENT OF And again another Scripture (graphe) says, “THEY SHALL LOOK ON HIM WHOM THEY PIERCED (ekkenteo) - Who pierced Jesus' side? A Roman soldier of course, but he was simply the representative of the Jews who were guilty by association. So the "they" John refers to in context is the Jews who incessantly cried out "Crucify, crucify!" Revelation 1:7+ says "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen" The specific quote however is taken from Zechariah 12:10+ the context of which is the end of the Great Tribulation when the world will see the King of kings in His glory (Rev 19:16+). This is a prophecy that is yet to be fulfilled but will be as Christ's second coming when 1/3 of Israel will look upon Him and repent and believe. Zechariah 13:8-9+ says “It will come about in all the land (OF ISRAEL),” Declares the LORD, “That two parts (2/3'S OF ISRAEL) in it will be cut off and perish; But the third (OF ISRAEL) will be left in it. 9 “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” (THIS DESCRIPTION IS THE LANGUAGE OF COVENANT AND INDICATES THIS 1/3 HAVE ENTERED INTO THE NEW COVENANT THAT HAD BEEN PROMISED AND PROPHESIED TO JUDAH AND ISRAEL in Jeremiah 31:31-34+). NET NOTE - A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in Zech 13:1+ Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” (ED: There is a fountain filled with blood, drawn from Emmanuel's veins, The sinners, sinners plunged beneath that blood/Lose all their guilty stains... play this great hymn) The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here (ED: INDEED I THINK JOHN DID SEE THE GREAT CONSUMMATION OF THIS PRESENT AGE). The context in Zech 12–14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment. John 19:38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. Joseph: Mt 27:57-60 Mk 15:42-46 Lu 23:50 but: John 9:22 Jn 12:42 Pr 29:25 Php 1:14 James Stalker's classic Trial and Arrest of Jesus Christ - 23. THE BURIAL Matt. 27:57–61; Mark 15:42–47; Luke 23:50–56; John 19:38–42. Related Passages: Matthew 27:57-61+ When it was evening (BETWEEN 3PM TIME OF JESUS' DEATH AND SUNSET BEGINNING OF SABBATH), there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61 And Mary Magdalene was there, and the other Mary, sitting opposite the grave. Mark 15:42-47+ When evening had already come, because it was the preparation day, that is, the day before the Sabbath, 43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. 44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. 45 And ascertaining this from the centurion, he granted the body to Joseph. 46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Luke 23:50-56+ And a man named Joseph, who was a member of the Council, a good and righteous man 51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; 52 this man went to Pilate and asked for the body of Jesus. 53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain (FULFILLING PROPHECY - Isa 53:9+ = "Yet He was with a rich man in His death") 54 It was the preparation day, and the Sabbath was about to begin. 55 Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. 56 Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment. John 12:42+ Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; THE SECRET DISCIPLES STEPS INTO THE OPEN After these things - What things? The final events of the crucifixion and death of Christ. This would include the fact that the disciples who had been closest to Jesus for 3 years had fled in fear for their lives. And up to the plate steps a "secret" disciple! Joseph of Arimathea, being a disciple (mathetes) of Jesus (Iesous), but a secret (krupto) one for fear (phobos - cf Jn 12:42) of the Jews (Ioudaios), asked Pilate that (hina - purpose clause) he might take away (airo) the body of Jesus; and Pilate granted permission (epitrepo) - Joseph may have been a secret one in the past but now he steps out in the open and does so boldly in approaching Pilate, for such a move could have placed his life in jeopardy. One other point to consider, would any of the legalistic Jewish leader dared to touch a dead body? That's rhetorical! And yet Joseph, a member of the Sanhedrin (Lk 23:50) and a rich man by earthly standards, had counted the cost and heeded his Lord's words “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36 “For what does it profit a man to gain the whole world, and forfeit his soul? (Mk 8:34-36+) These two earthly rich men counted the cost when they surveyed the wondrous cross and would have joyfully sung Isaac Watts great hymn... When I survey the wondrous cross On which the Prince of Glory died, My richest gain I count but loss, And pour contempt on all my pride. Forbid it, Lord, that I should boast save in the death of Christ, my God! All the vain things that charm me most, I sacrifice them through his blood. See, from his head, his hands, his feet, sorrow and love flow mingled down. Did e'er such love and sorrow meet, or thorns compose so rich a crown? Were the whole realm of nature mine, that were a present far too small. Love so amazing, so divine, demands my soul, my life, my all. Steven
João 19:30
Spurgeon comments… Incarnate love has fulfilled its self-imposed task. Jesus, as the substitute for sinners, was condemned to die, and he died that he might finish the work of our redemption. “It is Finished.’ Hear the dying Saviour cry.” Your sins have sustained their death-blow, the robe of your righteousness has received its last thread. It is done, complete, perfect. It needs no addition; it can never suffer any diminution. Oh, Christian, do lay hold of this precious thought. I may not be able to state it except in weak terms, but let not my weakness prevent your apprehending its glory and its preciousness. This thought is enough to make a man leap, though his legs were chained with irons, and to make him sing, though his mouth were gagged. We are perfectly accepted in Christ, and our justification is not partial. It does not go to a limited extent, but goes the whole way. Our unrighteousness is covered. From condemnation we are entirely and irrevocably free. Consummatum est. “The work is done, redemption is accomplished; the salvation of my people is for ever secured.” He had endured the utmost of appointed grief and had made full vindication to divine justice. Then, and not until then, He gave up the ghost. Christ longed for the cross because He looked for it as the goal of all His exertions. He could never say, “It is finished” (John 19:30), on His throne, but on His cross He did cry it. He preferred the sufferings of Calvary to the honors of the multitude who crowded round about Him, for bless and heal them as He might, still His work was undone. “I long for My sufferings, because they will be the completion of My great work of grace.” It is the end that brings the honor; it is the victory that crowns the warrior rather than the battle. And so Christ longed for this, His death, that He might see the completion of His labor. Does the divine law require, in order for us to be accepted, perfect submission to the will of the Lord? He has rendered it. Does it ask for complete obedience to its precepts? He has presented the same. Does the fulfilled will of the Lord call for abject suffering, a sweat of blood, pangs unknown, and death itself? Christ has presented it all, whatever that “all” may be. When God created, His Word carried forth all His will. Likewise, when God redeemed, His blessed and incarnate Word accomplished all His will. Our Salvation Is Complete - In truth, we have plenty of reason for resting. We can sit at Jesus’ feet because our salvation is complete. He said, “It is finished” (John 19:30), and He knew that He had wrought it all. The ransom price has been paid for your soul. Not one drop has been withheld of the blood that is your purchase. The robe of righteousness (Isa. 61:10) is woven from top to bottom; there is not one thread for you to add. It is written, “Ye are complete in him” (Col. 2:10-note). However frail we are, we are still “perfect in Christ Jesus” (Col. 1:28-note), and in spite of all our sin we are still “accepted in the beloved” (Eph. 1:6-note). He bore on the tree the sentence for me, And now both the Surety and sinner are free. In the heavenly Lamb thrice happy I am; And my heart doth rejoice at the sound of His name. A W Pink… It is Finished—a single word in the original. It was the briefest and yet the fullest of His seven cross-utterances. Eternity will be needed to make manifest all that it contains. All things had been done which the law of God required; all things established which prophecy predicted; all things brought to pass which the types foreshadowed; all things accomplished which the Father had given Him to do; all things performed which were needed for our redemption. Nothing was left wanting. The costly ransom was given, the great conflict had been endured, sin’s wages had been paid, Divine justice satisfied. True, there was the committal of His spirit into the hands of the Father, which immediately followed His word here; there was His resurrection, ascension, and session on high, but these are the fruit and reward of that work which He completed. Nothing more remained for Him to do; nothing more awaited its fulfillment; His work on earth was consummated. It is Finished—This was not the despairing cry of a helpless martyr. It was not an expression of satisfaction that the end of His sufferings was now reached. It was not the last gasp of a worn-out life. No, it was the declaration on the part of the Divine Redeemer that all for which He came from heaven to earth to do, was now done; that all which was needful to reveal the glorious character of God had now been accomplished; that everything necessary for the putting away of the sins of His people, providing for them a perfect standing before God, securing for them an eternal inheritance and fitting them for it, had all been done. It is Finished—The root Greek word here, "teleo," is variously translated in the New Testament. A reference to some of its alternative renditions in other passages will enable us the better to discern the fullness and finality of the term here used by the Savior. In Mt 11:1 "teleo" is translated as follows, When Jesus had made an end of commanding His twelve disciples. In Mt 17:24 it is rendered, They that received tribute money came to Peter, and said, Doth not your Master pay tribute. In Lk 2:39 it is translated, And when they had performed all things according to the law of the Lord. In Lk 18:31 it is rendered, All things that are written by the prophets concerning the Son of man shall be accomplished. Putting these together we learn the scope of Christ’s sixth cross-utterance. It is Finished He cried—it is "made an end of," it is "paid," it is "performed," it is "accomplished." What was "made an end of"?—our sins, our guilt! What was "paid"?—the price of our redemption! What was "performed"?—the utmost requirements of God’s law. What was "accomplished"?—the work which the Father had given Him to do! What was "finished"?—the making of atonement! (John 19:25-42 Christ Laying Down His Life) Albert Barnes… It is finished. The sufferings and agonies in redeeming man are over. The work long contemplated, long promised, long expected by prophets and saints, is done. The toils in the ministry, the persecutions and mockeries, and the pangs of the garden and the cross, are ended, and man is redeemed. What a wonderful declaration was this! How full of consolation to man! And how should this dying declaration of the Saviour reach every heart and affect every soul! Notes on the New Testament Explanatory and Practical. Rob Salvato… What does Jesus mean when He says, `It is finished'?" 1) It means that the work of redemption was done. 2) All things had been done which the law of God required; 3) All things fulfilled which prophecy predicted; 4) All things brought to pass which the types foretold; 5) All things accomplished which the Father had given Jesus to do; 6) All things performed that were necessary for redemption. Everything was done, nothing was left. COMPLETE. The ransom was paid, the conflict was endured, the wages of sin were paid, and divine justice was satisfied. There was nothing more to do, so He died to rise again. Like when a Painter signs his name. Masterpiece that cannot be added to! Mona Lisa. Not going to get my markers out – Ruin it. Marvel at – Enjoy – don’t ruin the work of Christ (Sermon Notes) Paul Apple on John 19:30… Final Departure Under God’s Sovereign Control 1. Final Act of His Humanity - “When Jesus therefore had received the sour wine,” 2. Final Completion of His Earthly Mission of Atonement - “He said, ‘It is finished!’” 3. Final Act of Sacrificial Spiritual Worship - “And He bowed His head, and gave up His spirit.” (John) Grover Gunn asks "Was His atoning work sufficient and effective? Was He able to pay for every sin He bore? He had cried out upon the cross, “It is finished! It is paid in full!” Was it indeed? Yes, indeed it was! For if there had been one sin which Jesus had taken upon Himself and for which He had not fully paid, for which He had not made an adequate atonement, that sin would have held Him in the grave. But He is risen! He suffered a human penalty for human sin through His human nature, and His divine nature, distinct but mysteriously united to His humanity in the oneness of His person, … His divine nature gave those human sufferings an infinite worth which cannot be exhausted. Atonement was paid in full, and He is risen! (Ref) F B Meyer's devotional on John 19:30… Comparing the Gospels, we discover that these words were said “with a loud voice.” (Mt Lk 23:46) It was the shout of a conqueror, who has fought through a long and terrible day, but greets victory as evening closes in. Finished, the long line of sacrificial rite. — From the gates of Eden the blood of sacrifice had begun to flow, augmented by the confluent streams of the years. From that moment, however, not another drop need be shed. The types were finished now that the Antitype had been realized. Finished, his fulfilment of prophecy. — How contradictory some had seemed! Ancient of Days, yet a babe; the Mighty God, yet marred of visage, and led to the slaughter; Son of Man, yet scion of David’s stock; ruling in the midst of enemies, yet a bruised and broken Sufferer. But all of them, even to the last pathetic intimation of his dying thirst, fulfilled. Finished, his mortal life. — Never again to be weary, hungered, tempted, buffeted, or to bear the contradiction of sinners. Never again to sweat the bloody sweat, or bear the accumulated faults of men. Nevermore to die. Finished, a world’s redemption. — He had wrought out and brought in a perfect salvation. The world, so far as God could make it so, was already reconciled. Sin was put away. Finished, the perfect obedience. — He alone of all born of woman was able to say that there was nothing which the Father had asked that He bad not given; nothing that the Father had imposed that He had not gladly borne. He had finished the work given Him to do. The Greatest Words Ever Uttered - By the Greatest Man That Ever Lived… In these three words I see the consummation of all the Old Testament truth and the germination of all New Testament truth. The evangelist Alexander Wooten was approached by a young man who asked, What must I do to be saved? Wooten replied It’s too late! The young man became alarmed asking. Do you mean that it’s too late for me to be saved? Is there nothing I can do?” Wooten replied Too late! It’s already been done! The only thing you can do is believe. It Is Finished! — (Play Hymn) Nothing, either great or small— Nothing, sinner, no; Jesus died and paid it all, Long, long ago. Refrain “It is finished!” yes, indeed, Finished, ev’ry jot; Sinner, this is all you need, Tell me, is it not? --Ira Sankey Rich Cathers offers the following lesson related to Jesus' cry "It is Finished"… Stop punishing yourself. Sometimes we struggle with guilt, having a hard time accepting that our debt must be already paid. We punish ourselves because we think we must deserve some kind of punishment. It's especially tough when it's concerning a sin that we repeat over and over and over again. When Jesus died on the cross, how many of your sins were still in the future? Did Jesus pay for all of your sins, or just part of them? Did He just pay for sins #1-136? But not for #137? You may say to me, "But I've sinned enough for two people!" Do you somehow think that Jesus can't pay for the both of you? He died an infinite death, paying for an infinite amount of sin! That's enough to even include you! When we continue to punish ourselves over our sins, or we feel like we just can't accept Jesus' forgiveness because we don't deserve it, we are kind of kicking Him in the face. It's like we are saying to Him, "No, You did not pay enough to cover this one particular sin!" He paid at one time, enough for all of us. (Heb 10:12KJV) Illustration- Martin Luther was one who struggled with his sins. Before his break with the Catholic church he went to confession every day and was so guilt-ridden by his sins he would almost have gone every hour. On most nights Luther slept well, but he even felt guilty about that, thinking, ''Here am I, sinful as I am, having a good night's sleep.'' So he would confess that. One day the older priest to whom Luther went for confession said to him, "Martin, either find a new sin and commit it, or quit coming to see me!" (John 19:28-30 Notes) Perhaps we need to quit hanging on to our guilt, and let Jesus cleanse us. PAID IN FULL (Colossians 2:14) - The newspaper article reported that a Utah businessman had filed for bankruptcy and declared his debts to be $613 billion. It seemed ridiculous! What's more, the man claimed assets of only $7,310. In other words, if all debts were honored, his creditors would receive about one-millionth of a cent on the dollar. There was no way he could begin to pay his debts. Sometimes I feel that's how I stand with God. Why should I even try to pay the debt of love that I owe Him? The situation seems hopeless. When I consider His demand of perfect righteousness, I feel totally bankrupt and helpless. But then I remember that my debt has been taken care of. Jesus the Son of God shed His precious blood to pay the infinite price for my countless sins. Now I'm free to pursue a relationship with God that is motivated by gratitude and energized by the power of the Holy Spirit. But drops of grief can ne'er repay The debt of love I owe: Here, Lord, I give myself away, 'Tis all that I can do! --Watts Some think that they have everything When riches come their way, But that they're poor will be revealed On God's accounting day. -- Henry G. Bosch Our salvation is free because Christ paid an enormous price. Take a Moment to worship Jesus as you ponder the preciousness of blood Play Red Mountain Music's beautiful rendition of There is a Fountain Filled with Blood — Red Mt Music (their works are superbly God Glorifying) DONE! So many of our hopes and dreams remain unfulfilled. Composer Franz Schubert departed this world leaving behind his "Unfinished Symphony." Similarly, prolific author Charles Dickens was unable to fully develop the plot of his novel The Mystery of Edwin Drood. We too undoubtedly have aspirations that we will be unable to fulfill. But what a blessing to know that the work of our redemption was totally and perfectly accomplished by Jesus on the cross. The last words of Jesus, "It is finished," are actually a single word in the original language (John 19:30). But that word holds oceans of meaning. What Jesus gasped was "Completed!" or "Ended!" That cry from the cross announced that not only had His suffering come to an end but also His redemptive work was eternally accomplished. All that He had come to achieve in His human life was finished. Done! We can do nothing to add to His sacrifice. Christ's self-giving death was all-sufficient. We stretch out the empty hand of faith, and God in grace puts into it the gift of eternal life. "It is finished," Jesus cried, Then on Calvary's cross He died; Christ the Lord atonement made, And sin's debt was fully paid. —Hess Christ's sacrifice was what God desired and what our sin required. HE IS ENOUGH - Sometimes we are overwhelmed by life. The crushing waves of disappointment, endless debt, debilitating illness, or trouble with people can cause hopelessness, depression, or despair. It happened to Jesus’ disciples. And it has happened to me. Three statements by the Lord beginning with the words “It is … ” offer us comfort, reassurance, and hope that Jesus is enough. The first is in Matthew 4 and is repeated three times: “It is written” (vv.4,7,10). In responding to the three temptations of Satan, Jesus gave us proof enough that the Word of God is true and overcomes the most powerful forms of temptation and pressure. The second statement, “It is I” (Matt. 14:27), was spoken when Jesus told His terrified disciples that He Himself was presence enough to stop the howling storm and calm the raging seas. Jesus spoke the third “It is” from the cross: “It is finished!” (John 19:30). He assured us that His death was provision enough to pay the debt for our sins and set us free. When trials overwhelm our souls And tempt us to despair, We need to reach out to the Lord And trust His tender care. —Sper God’s love does not keep us from trials; it helps us get through them. FINISHED! - Outside Madrid stands an ancient monastery where the kings of Spain have been buried. The architect designed an elongated arch so flat that the reigning monarch insisted it could not hold the structure above it. Against the architect's protest, the king ordered that a column be placed underneath the arch as a safety precaution. After the king died, the architect revealed that he had deliberately made the column a quarter of an inch too short--and the arch had never sagged! Nothing need be, or can be, added to the finished work of Christ on Calvary to sustain the weight of the world's salvation. Our Savior's cry from the cross, "It is finished!" (Jn. 19:30), is a translation of a single Greek word which more literally could be rendered as "Ended!" "Completed!" or "Accomplished!" That one word tells of the greatest miracle our Lord performed, the work of redeeming a lost world. Because our redemption was perfectly finished, it is impossible for us to add even one submicroscopic work of our own to what was already done on the cross. Once for all, O sinner, receive it! Once for all, O brother, believe it! Cling to the cross, the burden will fall. Christ has redeemed us once for all. --Bliss We are saved not by what we do but by what Christ has done. ADDING TO A MASTERPIECE - Could you improve on a masterpiece? Imagine that you are walking through the Louvre museum in Paris. As you approach the Mona Lisa by Leonardo da Vinci, would you think about taking a palette and brushes and touching up the painting? Maybe put some more color in her cheeks? Perhaps change her nose a little? "That's ridiculous!" you say. For nearly 500 years the Mona Lisa has been considered one of the greatest artistic works of all time. How absurd to think we could add anything to this masterpiece! Yet that's what many people try to do with Christ's masterpiece—salvation. They think they must improve on it with some work of their own. But that masterpiece was completed when Jesus said, "It is finished," while hanging on the cross (John 19:30). Then He proved that His work of redemption was done when He rose from the dead. When you hear that Jesus paid the price for your sin and that you don't have to do anything to merit God's grace, do you think it's too good to be true? Do you think there's something you must do to earn it? Christ's work for my salvation is complete! No work of mine can add to what He's done; I bow to worship at the Master's feet, And honor God the Father's only Son. —Hess Salvation is a gift to be received—not a goal to be achieved. Spurgeon commenting on Jn 19:30 said… There is nothing for God to do. “It is finished.” There is nothing for you to do. “It is finished.” Christ need not bleed. “It is finished.” You need not weep. “It is finished.” God the Holy Spirit need not delay because of your unworthiness, nor need you delay because of your helplessness. “It is finished.” Every stumbling block is rolled out of the road; every gate is opened. The bars of brass are broken, the gates of iron are burst asunder. “It is finished.” Come and welcome; come and welcome! The general religion of mankind is “Do,” but the religion of a true Christian is “Done.” “It is finished,” is the believer’s conquering word. What “it” was it that was finished? I will not attempt to expound it. It is the biggest “it” that ever was. Turn it over and you will see that it will grow, and grow, and grow, and grow, till it fills the whole earth: “It is finished.” Octavius Winslow devotional… "When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the spirit." John 19:30 A jar of sour wine was sitting there, so they soaked a sponge in it, put it on a hyssop branch, and held it up to his lips. When Jesus had tasted it, he said, "It is finished!" Then he bowed his head and gave up his spirit. John 19:29, 30 Believer in Jesus! remember, all your confidence, all your hope, all your comfort flows from the finished work of your Savior. See that you unwittingly add nothing to the perfection of this work. You may be betrayed into this sin and this folly by looking within yourself, rather than to the person of Jesus; by attaching an importance too great to repentance and faith, and your own doings and strivings, rather than ceasing from your own works altogether, and resting for your peace, and joy, and hope; simply, entirely, and exclusively in the work of Jesus. Remember, that whatever we unintentionally add to the finished work of Christ mars the perfection and obscures the beauty of that work. "If you lift up your tool upon it, you have polluted it." We have nothing to do, but in our moral pollution and nakedness to plunge beneath the fountain, and wrap ourselves within the robe of that Savior's blood and righteousness, who, when He expired on the tree, so completed our redemption, as to leave us nothing to do but to believe and be saved. "It is finished!" Oh words pregnant of the deepest meaning! Oh words rich in the richest consolation! Salvation is finished! Look away from your fluctuating frames, and fitful feelings, and changing clouds, to "Jesus only." Look away from sins and guilt, from emptiness and poverty, to "Jesus only." "It is finished!" Let devils hear it, and tremble! Let sinners hear it, and believe! Let saints hear it, and rejoice! All is finished! "Then, Lord, I flee to You, just as I am! I have stayed away from You too long, and am 'yet instead of getting better, I grew worse.' Too exclusively have I looked at my unworthiness, too absorbed have I been with my impoverishment, too bitterly have I mourned having nothing to pay. Upon Your own finished work I now cast myself. Save, Lord, and I shall be saved!" Before this stupendous truth, let all creature merit sink, let all human glory pale, let all man's boasting vanish, and let Jesus be all in all. Perish, forms and ceremonies; perish, rites and rituals; perish, creeds and churches; perish, utterly and forever perish, whatever would be a substitute for the finished work of Jesus, whatever would tend to neutralize the finished work of Jesus, whatever would obscure with a cloud, or dim with a vapor; the beauty, the luster, and the glory of the finished work of Jesus! It was "Jesus only" in the councils of eternity; it was "Jesus only" in the everlasting covenant of grace; it was "Jesus only" in the manger of Bethlehem; it was "Jesus only" in the garden of Gethsemane; it was "Jesus only" upon the cross of Calvary; it was "Jesus only" in the tomb of Joseph; it was "Jesus only" who, "when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." And it shall be "Jesus only"; the joy of our hearts, the object of our glory, the theme of our song, the Beloved of our adoration, our service, and our praise, through the endless ages of eternity. Oh, stand fast, in life and in death, by the finished work of Jesus. John Flavel on John 19:30… Has Christ perfected and completely finished all His work for us? How sweet a relief is this to against all the defects and imperfections of all the works which are wrought by us. There is nothing finished that we do. All our duties are imperfect duties; they come off lamely and defectively from our hands. O there is much sin and vanity in the best of our duties. But Jesus Christ has finished all His work, though we can finish none of ours. And so, even though we are defective, poor, imperfect creatures in ourselves, yet we are complete in Christ. His complete obedience being imputed to us, makes us complete, and without fault before God. (See the full discourse by Flavel on The Fountain of Life) AND HE BOWED HIS HEAD AND GAVE UP HIS SPIRIT: kai klinas (AAPMSN) ten kephalen paredoken (3SAAI) to pneuma: Jn 10:11,18 Mt 20:28 27:50 Mk 15:37 Lk 23:46 Php 2:8 Heb 2:14,15 ) Bernard notes that… This detail is given only by John, and suggests that the account depends on the testimony of an eye-witness. (A Critical and Exegetical Commentary on the Gospel according to St. John) Luke records the purportedly the very last words of Jesus on the Cross… And Jesus, crying out with a loud voice, said, "Father, INTO YOUR HANDS I COMMIT (paratithemi [word study] = a banking term = deposit as a trust or for protection or safe keeping! The = to initiate the action and participate in the carrying out the action. Reflexive sense = "I myself commit… ") MY SPIRIT." Having said this, He breathed His last. (Lk 23:46) S Lewis Johnson… comments that… when Jesus said, "Father, into Thy hands I commit My spirit," this is only a milestone in his uninterrupted life. It is what someone has called, "The hymn of his continuation." "Father into Thy hands I commit my spirit." The activity is primary. The dying is secondary. This, after all, is the one who will say according to the Book of Revelation to the Apostle John, "Fear not, I'm the first and the last. I am he that liveth and was dead." (Rev 1:17-note, Rev 1:18-note) That is, at a point in time I was dead, yes, but I am alive forevermore. So, "Father into Thy hands I commit my spirit." I expect to live through this experience. When Jesus began his ministry one of the first things he said, the first recorded utterance is, "I must be about my Father's business." (Lk 2:49KJV) Well that is still primary. No wonder the Cross is the converging point of ancient history and the origin of modern history. Because it has to do with the foundation upon which all ultimate spiritual life is built. May God in his marvelous grace illumine our minds to understand what Christ has done. (AMEN!) (The Messiah Dying) Bowed His head - Same Greek words (klinas ten kephalen) in a different context in Mt 8:20 (ten kephalen klino) and Lk 9:58 (ten kephalen klino). No place to lay His head in life, but finally a resting place for His head on the Cross! His word was done. Vine comments this does not refer to the helpless dropping of the head after death, but the deliberate putting of His head into a position of rest. Spurgeon… It is not that he died, and that then his head fell forward; but while he yet lived, having before maintained an erect, noble bearing even in the pangs of death, he now, to show his perfect resignation to his Father’s will bows his head, and yields up that saved spirit of his which dwelt within his body. He said, It is finished - What “it” was it that was finished? I will not attempt to expound it. It is the biggest “it” that ever was. Turn it over and you will see that it will grow, and grow, and grow, and grow, till it fills the whole earth: “It is finished.” And he lowered his head, and gave up the ghost. - He did not give up the ghost, and then bow his head, because he was dead; but he bowed his head as though in the act of worship, or as leaning it down upon his Father’s bosom, and then gave up the ghost. Thus have we had two gospel pictures of our dying Lord. May we remember them, and learn the lessons they are intended to teach. Bow (2827)(klino) means literally to slant, slope, incline, bend. It was used figuratively of the day "declining" (Lk 9:12, 24:29). Klino is the root of ekklino (ek = out + klino = to lean) which literally means to lean out and thus to turn aside or deviate from the right (righteous) way (as in Ro 3:12-note). The Greek word for bed is kline which is derived from klino (to recline). Wavering (in He 10:23-note) is the Greek aklines derived from "a" (when prefixed to a word a makes it mean the opposite to what it meant originally) plus klino “to lean towards”. In the OT (Septuagint), klino is often used of a prayer to God to "Incline His ear". It is used figuratively of inclining one's heart (Ps 119:36, 112 - see below for Spurgeon's exposition) and for God turning the hearts of kings (Pr 21:1). Thayer's Greek-English Lexicon… 1. transitive, a. “to incline, bow”: of one dying, John 19:30; of the terrified, Luke 24:5. b. equivalent to “to cause to fall back”: i.e. to turn to flight, Hebrews 11:34 c. “to recline”: the head, in a place for repose (AV “lay one’s head”), Mt 8:20; Lk 9:58. 2. intransitive, “to incline oneself”: of the declining day (AV “wear away, be far spent”), Lk 9:12; 24:29; Jer 6:4 Klino is used 7x in 7v - Mt 8:20 the Son of Man has nowhere to lay His head. Luke 9:12 And the day began to decline, Luke 9:58 the Son of Man has nowhere to lay His head. Luke 24:5 the women were terrified and bowed their faces to the ground, Luke 24:29 the day is now nearly over." John 19:30 He bowed His head, Heb 11:34 put foreign armies to flight Klino - 45x in the non-apocryphal Septuagint (LXX) - Judg 7:5, 6; 9:3; 19:8; 1 Sam 4:2; 14:32; 2 Sam 19:14; 22:10; 1 Kgs 2:28; 2 Kgs 19:16; 20:10; Ezra 7:28; 9:5, 9; Job 38:37; Ps 17:6; 18:9; 21:11; 31:2; 45:10; 46:6; 49:4; 62:3; 71:2; 75:8; 78:1; 86:1; 88:2; 102:2, 11; 104:5; 116:2; 119:36, 112; 144:5; Prov 21:1; Isa 24:20; 33:23; Jer 6:4; 17:22; 34:14; 35:15; 44:5; 48:12; Zech 14:4. Here are a few uses of klino in the Septuagint… Ps 17:6 I have called upon You, for You will answer me, O God; Incline (Imperative. Heb = natah; Lxx = klino) Your ear to me, hear my speech. Spurgeon: Incline thine ear unto me, and hear my speech. Stoop out of heaven and put thine ear to my mouth; give me thine ear all to myself, as men do when they lean over to catch every word from their friend. The Psalmist here comes back to his first prayer, and thus sets us an example of pressing our suit again and again, until we have a full assurance that we have succeeded. Ps 18:9 He bowed (Heb = natah; Lxx = klino) the heavens also, and came down With thick darkness under His feet. NET Bible Note: The Hebrew verb natah can carry the sense "[cause to] bend, bow down." For example Ge 49:15 pictures Issachar as a donkey that "bends" its shoulder or back under a burden. Here the LORD causes the sky, pictured as a dome or vault, to sink down as He descends in the storm. Spurgeon: He bowed the heavens also, and came down. He came in haste, and spurned everything which impeded His rapidity. The thickest gloom concealed His splendour, and darkness was under His feet; He fought within the dense vapours, as a warrior in clouds of smoke and dust, and found out the hearts of His enemies with the sharp falchion of his vengeance. Darkness is no impediment to God; its densest gloom He makes His tent and secret pavilion. See how prayer moves earth and heaven, and raises storms to overthrow in a moment the foes of God's Israel. Things were bad for David before he prayed, but they were much worse for his foes so soon as the petition had gone up to heaven. A trustful heart, by enlisting the divine aid, turns the tables on its enemies. If I must have an enemy let him not be a man of prayer, or he will soon get the better of me by calling in his God into the quarrel. Psalm 78:1 A Maskil of Asaph. Listen, O My people, to My instruction; Incline (Imperative. Heb = natah; Lxx = klino) your ears to the words of My mouth. 2 I will open my mouth in a parable; I will utter dark sayings of old, (Note: A number of the uses of klino in Lxx of the Psalms refer to a call for God to incline His ear. The repetition suggests that this would be a good prayer for modern saints to utter! And see especially Ps 119:36 below) Spurgeon: Incline your ears to the words of my mouth. Give earnest attention, bow your stiff necks, lean forward to catch every syllable. We are at this day, as readers of the sacred records, bound to study them deeply, exploring their meaning, and laboring to practice their teaching. As the officer of an army commences his drill by calling for "Attention," even so every trained soldier of Christ is called upon to give ear to His words. Men lend their ears to music, how much more then should they listen to the harmonies of the gospel; they sit enthralled in the presence of an orator, how much rather should they yield to the eloquence of Heaven. Incline your ears. Lay them close to my lips, that no parcel of this sacred language fall to the ground by your default. John Trapp. Psalm 86:1 A Prayer of David. Incline (Imperative. Heb = natah; Lxx = klino) Your ear, O LORD, and answer me; For I am afflicted and needy. Spurgeon: Bow down thine ear, O Lord, hear me. In condescension to my littleness, and in pity to my weakness, "bow down thine ear, O Lord." When our prayers are lowly by reason of our humility, or feeble by reason of our sickness, or without wing by reason of our despondency, the Lord will bow down to them, the infinitely exalted Jehovah will have respect unto them. Faith, when she has the loftiest name of God on her tongue, and calls him Jehovah, yet dares to ask from him the most tender and condescending acts of love. Great as he is he loves his children to be bold with him. For I am poor and needy -- doubly a son of poverty, because, first, poor and without supply for my needs, and next needy, and so full of wants, though unable to supply them. Our distress is a forcible reason for our being heard by the Lord God, merciful, and gracious, for misery is ever the master argument with mercy. Such reasoning as this would never be adopted by a proud man, and when we hear it repeated in the public congregation by those great ones of the earth who count the peasantry to be little better than the earth they tread upon, it sounds like a mockery of the Most High. Of all despicable sinners those are the worst who use the language of spiritual poverty while they think themselves to be rich and increased in goods. Psalm 119:36 Incline (Imperative. Heb = natah; Lxx = klino) my heart to Your testimonies (Hebrew = "turn my heart to your rules.") And not to dishonest gain. Spurgeon: Incline my heart unto thy testimonies. Does not this prayer appear to be superfluous, since it is evident that the Psalmist's heart was set upon obedience? We are sure that there is never a word to spare in Scripture. After asking for active virtue it was meet that the man of God should beg that his heart might be in all that he did. What would his goings be if his heart did not go? It may be that David felt a wandering desire, an inordinate leaning of his soul to worldly gain (Ed: Can we not identify dear reader? And do we not oft times need to utter this prayer?), -- possibly it even intruded into his most devout meditations, and at once he cried out for more grace. The only way to cure a wrong leaning is to have the soul bent in the opposite direction. Holiness of heart is the cure for covetousness. What a blessing it is that we may ask the Lord even for an inclination. Our wills are free, and yet without violating their liberty, grace can incline us in the right direction. This can be done by enlightening the understanding as to the excellence of obedience, by strengthening our habits of virtue, by giving us an experience of the sweetness of piety, and by many other ways. If any one duty is irksome to us it behooves us to offer this prayer with special reference thereto: we are to love all the Lord's testimonies, and if we fail in any one point we must pay double attention to it. The learning of the heart is the way in which the life will lean: hence the force of the petition, "Incline my heart." Happy shall we be when we feel habitually inclined to all that is good. This is not the way in which a carnal heart ever leans; all its inclinations are in opposition to the divine testimonies. And not to covetousness. This is the inclination of nature, and grace must put a negative upon it. This vice is as injurious as it is common; it is as mean as it is miserable. It is idolatry, and so it dethrones God; it is selfishness, and so it is cruel to all in its power; it is sordid greed, and so it would sell the Lord himself for pieces of silver. It is a degrading, grovelling, hardening, deadening sin, which withers everything around it that is lovely and Christlike. He who is covetous is of the race of Judas, and will in all probability turn out to be himself a son of perdition. The crime of covetousness is common, but very few will confess it; for when a man heaps up gold in his heart, the dust of it blows into his eyes, and he cannot see his own fault. Our hearts must have some object of desire, and the only way to keep out worldly gain is to put in its place the testimonies of the Lord. If we are inclined or bent one way, we shall be turned from the other: the negative virtue is most surely attained by making sure of the positive grace which inevitably produces it. Psalm 119:112 I have inclined my heart to perform Your statutes Forever, even to the end. Samekh. Spurgeon: I have inclined mine heart to perform Thy statutes alway, even unto the end. He was not half inclined to virtue, but heartily inclined to it. His whole heart was bent on practical, persevering godliness. He was resolved to keep the statutes of the Lord with all his heart, throughout all his time, without erring or ending. He made it his end to keep the law unto the end, and that without end. He had by prayer, and meditation, and resolution made his whole being lean towards God's commands; or as we should say in other words -- the grace of God had inclined him to incline his heart in a sanctified direction. Many are inclined to preach, but the Psalmist was inclined to practise; many are inclined to perform ceremonies, but he was inclined to perform statutes; many are inclined to obey occasionally, but David would obey alway; and, alas, many are inclined for temporary religion, but this godly man was bound for eternity, he would perform the statutes of his Lord and King even unto the end. Lord, send us such a heavenly inclination of heart as this: then shall we show chat thou hast quickened and taught us. To this end create in us a clean heart, and daily renew a right spirit within us, for only so shall we incline in the right direction. Pr 21:1 The king's heart is like channels of water in the hand (speaks of power) of the LORD; He turns (Heb = natah; Lxx = klino) it wherever He wishes. NET Bible Note: The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the LORD with the king. No king is supreme; the LORD rules. Bowed His head and gave up His Spirit - When? When the work the Father had given Him to accomplish had been accomplished. His life was not taken from Him, but He made a volitional choice to give it up, just as He had predicted (notice the repetition) earlier declaring… I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. I have other sheep (Gentiles), which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd (Allusion to the birth of the church in Acts 2, Ep 2:14, 15, 16). For this reason the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father. (Jn 10:14, 15, 16, 17, 18) Gave up His spirit - The synoptic gospels say… And Jesus cried out again with a loud voice, and yielded up His spirit. (Mt 27:50) And Jesus uttered a loud cry, and breathed His last. (Mk 15:37) And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last. (Lk 23:46) Warren Wiersbe emphasizes the point that… His death was voluntary: He willingly dismissed His spirit (John 19:30; and Jn 10:17, 18). He "gave Himself" (Gal 2:20). He offered Himself as a ransom (Mk 10:45), as a sacrifice to God (Ep 5:2), and as a propitiation for sin (1Jn 2:2). In Lk 9:31, His death is called a "decease," which in the Greek is "exodus," suggesting the Passover lamb and the deliverance from bondage. It will take eternity to reveal all that happened when Jesus Christ died on the cross. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) Henry
João 19:30
Spurgeon says TETELESTAI conveys “an ocean of meaning in a drop of language, a mere drop. It would need all the other words that ever were spoken, or ever can be spoken, to explain this one word. It is altogether immeasurable. It is high; I cannot attain to it. It is deep; I cannot fathom it. IT IS FINISHED is the most charming note in all of Calvary’s music. The fire has passed upon the Lamb. He has borne the whole of the wrath that was due to His people. This is the royal dish of the feast of love.” J C
João 19:30
Spurgeon adds "What a grand utterance (is "Tetelestai")! Now are we safe, for salvation is complete. The (sin) debt was now, to the last farthing, all discharged. The atonement and propitiation were made once and for all and forever, by the one offering made in Jesus’ body on the Tree. There was the cup; Hell was in it; the Savior drank it—not a sip and then a pause—not a draught (a single act of drinking) and then a ceasing. He drained it till there is not a dreg left for any of His people. The great ten-thronged whip of the Law was worn out upon His back. There is no lash left with which to smite one for whom Jesus died. The great cannonade ("continuous heavy gunfire") of God’s justice has exhausted all its ammunition—there is nothing left to be hurled against a child of God (Beloved, do you believe these great benefits are yours in Christ?). Sheathed is thy sword, O Justice! Silenced is thy thunder, O Law! There remains nothing now of all the griefs and pains and agonies which chosen sinners ought to have suffered for their sins, for Christ has endured all for His own beloved (1Th 1:4-note) and IT IS FINISHED. Christ has paid the debt which all the torments of eternity could not have paid. Once again—when He said, “IT IS FINISHED,” Jesus had totally destroyed the power of Satan, of sin and of death. The Champion accepted the challenge to do battle for our soul’s redemption against all our foes. He met Sin. Horrible, terrible, all-but omnipotent Sin nailed Him to the Cross. But in that deed, Christ nailed Sin also to the tree. There they both did hang together—Sin and Sin’s Destroyer. Sin destroyed Christ and by that destruction Christ destroyed Sin." TETELESTAI is the perfect tense (see below) of the verb teleo which is derived from telos (a goal achieved, a consummation, a result attained) and means to bring something to a successful end to or to its intended or destined goal. It does not mean just to complete a task but to carry it out fully, to bring it to the finish or to perfection. It follows that Jesus’ cry of TETELESTAI is a word of finality. The idea is “It is finished, it stands finished, and it always will be finished!” His work of redemption is complete and nothing needs to be or can be added to it. Sin is atoned for (Heb 9:12-note, Heb 10:12-note), Satan is defeated and rendered powerless (Heb 2:14-15-note, 1Jn 3:8), every requirement of the Law has been satisfied and God’s holy wrath against sin has been satisfied (or propitiated) (Ro 3:25-note, Heb 2:17-note, 1Jn 2:2, 4:10). Redemption is eternally secured. We are reconciled in Christ's "fleshly body through death" that we might be presented before God "holy and blameless and beyond reproach." (Col 1:22-note). Speaking of Christ's cry of TETELESTAI, Frank Boreham makes the interesting observation that "This divine self-satisfaction appears only twice, once in each Testament. When He completed the work of Creation, He looked upon it and said that it was "very good," (Ge 1:31-note) when He completed the Work of Redemption, He cried with a loud voice TETELESTAI! (Jn 19:30) It means (in essence) the same thing." THE PERFECT TENSE: TETELESTAI is in the perfect tense which describes a PAST completed act with PRESENT effect, emphasizing that the past completed event of Christ's death on the Cross has ongoing, even permanent effects. Jesus’ sacrifice may have occurred in time and space, but its results will last for eternity! In other words, when Jesus declared “IT IS FINISHED”, He was saying that His mission to redeem sinners had reached its intended goal and that the benefits to the redeemed would last throughout eternity. Erwin Lutzer adds that "This means that my sins are on Jesus, not on me. Yes, there is sin within me but not on me. My sinful nature keeps luring me toward sin, and even in my best moments my works are tainted with selfish motives. But legally, I am accepted on the basis of the merit of Jesus. Figuratively speaking, I have a new set of clothes and a clear record in heaven. The righteousness of Jesus has been (forever) credited to my account." All that truth in one Greek tense! Beloved our Redeemer's ransom payment is sufficient for this life and the life to come! May God enable us by His Spirit, to live victoriously in light of the truth of this "Word of the Cross" (especially the great word "tetelestai") which is the "power of God" to us "who are being saved (daily by the Spirit)" (1Cor 1:18-note). Observe how the word TETELESTAI was commonly used in the ancient world: (1) SERVANTS: Servant used TETELESTAI when reporting to their master, “I have COMPLETED (TETELESTAI) the work assigned to me”. In another ancient secular Greek text we read of the example of a father sending his son on a mission. The son was not to return until he had performed the last act of the mission. When he did return from a successful mission, he used the word TETELESTAI to report to his father that he had accomplished the goal. As Jesus Himself testified “I have come down from heaven, not to do My own will, but the will of Him who sent Me. The Son of Man did not come to be served, but to serve, and to give His life a ransom for many. My food is to do the will of Him who sent Me, and to ACCOMPLISH (teleioo - also derived from telos = goal) His work. I glorified Thee on the earth, having ACCOMPLISHED (teleioo) the work which Thou hast given Me to do. (And so He laid) down His life for His friends." (Jn 6:38-note, Mk 10:45, Jn 4:34-note, Jn 17:4-note, Jn 15:13-note) (2) PRIESTS: Priests would examine animals for blemishes before they were sacrificed. If the lamb was faultless, perfect, and acceptable, the priest would say, "TETELESTAI!" Jesus is the Lamb of God Who alone was “without sin” (Heb 4:15-note, cf Jn 1:29-note, 1Cor 5:7-note). As Peter testifies we “were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.” (1Pe 1:18-19-note) (3) ARTISTS: Frank Boreham writes that "When the painter or the sculptor had put the last finishing touches to the vivid landscape or the marble bust, he would stand back a few feet to admire his masterpiece, and, seeing in it nothing that called for correction or improvement, would murmur fondly, ‘Tetelestai!’ ‘Tetelestai!’" "IT IS FINISHED!” All the Old Testament “pictures” (types) of Messiah were fulfilled in Christ and were only a “shadow of what is to come; but the substance (reality) belongs to Christ.” (Col 2:17-note). The death of Jesus on the Cross “finished the picture” of redemption, a masterpiece which had been in the Father's heart “from before the foundation of the world” (1Pe 1:20-note, 2Ti 1:9-note). (4) MERCHANTS: In ancient times when a promissory note was paid, the one holding the note wrote “TETELESTAI” across it. A deed to property was not in effect until it was dated and signed, and when this was accomplished, the clerk wrote “TETELESTAI” across the deed. When someone had a debt and it was paid off, the creditor would write "TETELESTAI" on the certificate of debt signifying that it was "PAID IN FULL". Several years ago, archaeologists digging in Egypt uncovered the "office" of an ancient "CPA." In this office they found a stack of bills, with the Greek word "tetelestai" inscribed across each bill - "Paid in full"! When Christ gave Himself on the Cross, He fulfilled all the righteous demands of the law and our "sin debt" was PAID IN FULL. The OT sacrifices covered sin but could never take sin away. Jesus accomplished what all of the old covenant sacrifices could not do. "In eternity the Son gave the Father a "promissory note" that He would pay the price for humanity’s redemption (see Heb 10:5–7-note). On Calvary the note was PAID IN FULL. TETELESTAI!" (H H Hobbs) As Spurgeon said "There is no mortgage on the saints." Wayne Grudem adds that "If Christ had not paid the full penalty, there would still be condemnation left for us. But since he has paid the full penalty that is due to us, “There is therefore now no condemnation for those who are in Christ Jesus” (Ro 8:1-note). (5) PRISONERS: FYI - While the following illustration of Tetelestai is "attractive" and sounds Biblically reasonable, I have been unable to document that this description was the actual practice in Roman prisons. Therefore one might want to either ignore this illustration or use it as an illustration but with a qualifying explanation. The esteemed pastor Adrian Rogers used this illustration in at least five messages, but unfortunately he did not reference a specific resource. When a Roman citizen was convicted of a crime, he was thrown into prison. A "Certificate of Debt" listing all his crimes was nailed to his cell door so that anyone passing by could know what he had been accused of and the penalty assessed. When the prisoner had served his sentence and was released from bondage, the indictment was taken down from the door and the judge who had put him in prison would sign the indictment and write across it the word TETELESTAI. The freed prisoner was then given this document and if questioned as to why he was out of jail, he could point to the indictment across which the judge had written TETELESTAI. He could rest in safety and security because the word TETELESTAI guaranteed his deliverance and his liberty. The charges for those crimes could never again be brought against him. He would never be a victim of "double jeopardy" (having to pay for the same crime twice). When Jesus cried "TETELESTAI" on the cross, He was saying that anyone who places his trust in His sacrificial death on their behalf, receives in essence a "certificate of debt" with the inscription of "tetelestai", indicating that all their "crimes" (past, present and future) against God have been PAID FOR IN FULL! In light of this truth, Paul could write that because our debt was PAID IN FULL by Jesus, God “has forgiven you all your sins: Christ has utterly wiped out (Greek = completely obliterated) the condemning evidence of broken laws and commandments which always hung over our heads, and has completely annulled it by nailing it over His own head on the Cross. And then having drawn the sting of all the powers ranged against us, He exposed them, shattered, empty and defeated, in His final glorious triumphant act!" (Col 2:14-15 Phillips-note) Erwin Lutzer adds that "On the cross, the justice of God was fully satisfied when our heavenly Substitute paid the great price of ransom. As Spurgeon put it, we can stand with confidence despite the thunder of the law and the lightening flash of justice, “for we are safe beneath the cross.” He paid the very last cent of the wages of our sin." Beloved, Satan may accuse us of "high treason" against God (read Rev 12:10-note), but now and forever "we have an Advocate (paraclete) with the Father, Jesus Christ the Righteous" (1Jn 2:1-2-note) Who cries "I object" to every accusation of the Adversary, to which the Father says "Objection Sustained!" Yes, when we sin, we need to confess and repent in order to enjoy fellowship with God (1Jn 1:9-note), but our our eternal salvation is never in doubt or subject to "double jeopardy" because Christ has once and for all time cried "TETELESTAI!" Beloved child of God, if you have a sin regarding which you find it difficult to accept the Father's full forgiveness, let your mind dwell on the truth of "TETELESTAI," and then put that sin on God's ledger and write “Paid in Full” next to it! The truth inherent in the word TETELESTAI should give every believer great assurance, comfort and peace that all of our sin debt, past, present and future, is PAID IN FULL and there remains no sacrifice to be paid! There is nothing we must or even could contribute to the remission of our debt, except receive the "free gift of eternal life" by faith (Ro 6:23b-note). Jesus "having offered one sacrifice for sins for all time, sat down at the right hand of God." (Heb 10:12-note). As the hymn writer E M Hall put it "Jesus paid it all, All to Him I owe; Sin had left a crimson stain, He washed it white as snow." Andrew
João 19:30
Spurgeon says that “The general religion of mankind is “DO,” but the religion of a true Christian is “DONE.” IT IS FINISHED is the believer’s conquering word. INCARNATE LOVE has fulfilled His self-imposed task. Jesus, as the Substitute for sinners, was condemned to die, and He died that He might finish the work of our redemption. Your sins have sustained their death-blow, the robe of your righteousness has received its last thread (cf 1Cor 1:30-note, 2Cor 5:21-note). It is done, complete, perfect. It needs no addition; it can NEVER suffer any diminution. Oh, Christian, do lay hold of this precious thought. I may not be able to state it except in weak terms, but let not my weakness prevent your apprehending its glory and its preciousness. This thought is enough to make a man leap, though his legs were chained with irons, and to make him sing, though his mouth were gagged. We are PERFECTLY ACCEPTED in Christ, and our justification is not partial (cf Ro 5:1-note, Ro 5:9-note, Ro 8:30-note). It does not go to a limited extent, but goes the whole way. Our unrighteousness is covered. From condemnation we are entirely and irrevocably free. 'Consummatum est. The work is done, redemption is accomplished; the salvation of My people is forever secured. Sin will never be mentioned against them anymore, forever. Oh, wondrous deed of Deity! Oh, mighty feat of love accomplished once for all!" J C Ryle encourages us to REST our souls on the finished work of Christ (Heb 4:10-11-note) noting that “We need not fear that either sin or Satan or law shall condemn us at the last day. We may lean back on the thought, that we have a Savior Who has done all, paid all, accomplished all, performed all that is necessary for our salvation. We may take up the challenge of the Apostle, "Who is the one who condemns? (cf Ro 8:1-note) Christ Jesus is He Who died, yes, rather Who was raised, Who is at the right hand of God; Who also (continually) intercedes for us." (Ro 8:34-note). When we look at our own works, we may well feel ashamed of their imperfections. But when we look at the FINISHED WORK of Christ, we may feel peace (cf Heb 12:2-note)." Hallelujah! Spurgeon “Christ has said, “IT IS FINISHED!” and we must cease to work too (Ro 4:3-note), not only with our hands but with our souls—working no more for life, for that is given; working no more for justification, for that is concluded; but to-day RESTING in Christ (cp Ro 4:5-6-note, Mt 11:28-30-note) for “It is finished!” There is nothing for God to do. “IT IS FINISHED.” There is nothing for you to do. “IT IS FINISHED.” Christ need not bleed. “IT IS FINISHED.” You need not weep. “IT IS FINISHED.” God the Holy Spirit need not delay because of your unworthiness, nor need you delay because of your helplessness. “IT IS FINISHED.” Every stumbling block is rolled out of the road; every gate is opened. The bars of brass are broken, the gates of iron are burst asunder. “IT IS FINISHED.” Come and welcome; come and welcome!." This is exactly what the great missionary Hudson Taylor, founder of China Inland Mission, did as he meditated on “IT IS FINISHED” writing that “There dawned upon me the joyous conviction that since the whole work was finished and the whole debt was paid upon the Cross there was nothing for me to do but to fall upon my knees, accept the Savior and praise Him forevermore.” Amen! The evangelist Alexander Wooten was approached by a young man who asked, “What must I DO to be saved?” Wooten replied “It’s too late!” The young man became alarmed asking “Do you mean that it’s too late for me to be saved? Is there nothing I can DO?” Wooten replied “Too late! It’s already been DONE! (IT IS FINISHED!) The only thing you can DO is BELIEVE.” It is done. Tetelestai. Finished! "Jesus Paid It All" from Passion 2006… http://www.youtube.com/watch?v=brVIlXlJRkQ Lifted up was He to die, “It is finished,” was His cry; Now in heaven exalted high; Hallelujah! what a Saviour. -Phillip Bliss Hallelujah, What a Savior - Shelly Moore Band http://www.youtube.com/watch?v=2j0rYJI37yg