Sunday, February 14, 2021
John 19:1-16
“Behold the Man”
Service Orientation: While tragic, the trial and torture of Jesus reveal him as the ultimate man who gave his all in pursuit of what he loves. We must never forget what Jesus went through in order to redeem those he loves.
Memory Verse for the Week: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. Isaiah 53:5 (NIV)
Background Information:
- Pontius Pilate was in office from AD 26–36 and was not greatly liked by the Jews. He could be ruthless when he wanted to be (see Luke 13:1–2), but he also understood the Jewish power structures and knew how to use them. His handling of the trial of Jesus reveals an indecisive man, a weak man, a compromising man. Rome’s motto was, “Let justice be done though the heavens fall!” Pilate was not concerned about justice; his only concern was to protect himself, his job, and Rome. Alas, he failed in all three! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 301)
- The Jewish officials demanded crucifixion for no good reason Pilate could determine. In disgust he told them to crucify him themselves, for no charge could be brought against him. Pilate must have realized that the Sanhedrin could not execute the sentence. His apparent relegation of Jesus to them was an act of sarcasm. (Gæbelein, Expositor’s Bible Commentary, Vol. 9, 177)
- Scourging was terrible. Many died from it, and others went mad. Ancient authorities as diverse as Eusebius, Josephus, and Cicero relate that scourging normally meant a flaying to the bone. Eusebius tells of martyrs who “were torn by scourges down to deep-seated veins and arteries, so that the hidden contents of the recesses of their bodies, their entrails and organs were exposed to sight.” (R. Kent Hughes, Preaching the Word: John, 392)
- The crown of thorns (v. 2) was most likely made from the date palm (Hart 1952), the same plant that had supplied the fronds laid on Jesus’ path as he entered Jerusalem a short time before (12:13). The spikes on this plant can reach twelve inches long and were notorious for inflicting pain (cf. Midrash Rabbah on Num 3:1). (Whitacre, IVP New Testament Commentary: John, 447)
- The Roman scourge consisted of a wooden handle to which several rawhide thongs were fastened. Into each thong small butterfly shaped pieces of metal or bone were fixed. Wielded by a powerful arm, the scourge was a deadly weapon; which in a few strokes would strip the flesh from a man’s back. Frequently death followed immediately so that the victim did not survive for crucifixion. (Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 176-177)
- Jesus doesn’t challenge the authority that Pilate has over him. He merely informs him that it comes from above, from God. Like many Old Testament writers, Jesus accepts that even pagan states and empires hold their rule under the ultimate authority of the one true God. That isn’t to say that God, or his true followers, need to approve of everything they do; only that the God who ‘turns human wrath to his praise’ (Psalm 76.10) takes the energy and organization of even wicked peoples, and makes it bring at least some measure of order to his world. (N.T. Wright, John for Everyone: Part 2, 122-123)
The question to be answered is…
Why did Jesus have to suffer?
Answer…
Jesus had to suffer in order to accomplish what love was compelling him to accomplish; removal of what mankind deserved, and restoration what mankind had lost.
The word of the day is… Love
How do we witness Jesus’ love through this account?
- By his obedience and innocence in the face of injustice.
(Is. 53:9; Mat. 27:4, 19, 23-24; Mark 15:14; John 8:46; 19:4, 6; Heb. 4:15; 1 Pet. 2:22)
If Jesus was innocent, He should have been turned loose. If He was guilty of the charge brought against Him, He should have been crucified. To scourge Jesus was entirely unlawful and wrong. Pilate did it because he thought this would placate the Jews. (J. Vernon McGee, Thru The Bible Commentary Series, John, 313)
Our Lord Jesus Christ had no secondary aims. His one passion in life was the fulfillment of His Father’s will. Of no other human being can this be said in absolute terms. Others have been devoted to God, but never absolute. (A.W. Tozer, The Radical Cross, 49)
- By his silence in the thick of his suffering.
(Is. 52:14; 53:3, 5, 7; Luke 9:22; 17:25; John 19:9; 2 Cor. 5:21; Heb. 9:22; 13:12)
The demands of God for entrance into eternal life are not merely that our unrighteousness be canceled, but that our perfect righteousness be established. The suffering and death of Christ is the basis of both. His suffering is the suffering that our unrighteousness deserved. (Isaiah 53:5). But his suffering and death were also the climax and completion of the obedience that became the basis of our justification. He was (Philippians 2:8). (John Piper, The Passion of Jesus Christ, 41)
Sin had brought thorns and thistles into the world (Gen. 3:17–19), so it was only fitting that the Creator wear a crown of thorns as He bore the sins of the world on the cross. The very metal He had created and placed in the ground was used to make nails to pound through His hands and feet. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
- By his response in light of his divinity.
(Daniel 7:13-14; Mark 14:61-62; John 1:3; 19:11; Philippians 2:5-8; Colossians 1:16-17)
There are many people who don’t say no to Jesus, but they never say yes, either. Pontius Pilate is one of them. His story shows us that when it comes to Jesus Christ, no decision is a decision. And sometimes it’s the worst kind of decision there is. (Laurie Polich, John, 113)
Jesus looked on Pilate as checked by the hand of God. Pilate was simply an instrument in the divine purpose. The real guilt lay with those who had delivered Jesus to Pilate in the first place. (Frank E. Gæbelein, Expositor’s Bible Commentary, Vol. 9, 177)
Conclusion…How does the reality of Christ’s suffering impact the lives of his followers?
A. By inviting our adoration of him.
(John 8:12; Acts 4:12; Eph. 2:8-10; Phil. 2:9; 1 Timothy 2:5; Hebrews 1:3; Revelation 5:13)
“Behold the man!” Pilate cried. Behold the best example yet of humanity. Yet look at what it got him. Jesus unmasked for all time the jealousy, the lust for power, the violence that infects this planet like a virus. In a weird sort of way, that was the intent of the Incarnation. Jesus knew what he was getting into by coming to this planet; his death had been decreed from the beginning. He came to make an exchange of the most preposterous kind (Phillip Yancey, The Jesus I Never Knew, 271)
In saying, “Behold the man!” Pilate said more than he would ever know. It was and is a call to reflect on the incarnation, for it was the Man standing before them. God had become a man, and this is what he looked like. And we are enjoined to behold that Man. (R. Kent Hughes, Preaching the Word: John, 393)
B. By compelling our devotion to him.
(Rom. 6:1-23; 2 Cor. 5:17; Gal. 2:20; Phil. 4:8-9; 1 Thes. 5:23; James 1:22-27; 2 Pet. 1:2-4)
It was not nails that held Jesus to that wretched cross; it was his unqualified resolution, out of love for his Father, to do his Father’s will – and, within that framework, it was his love for sinners like me. He really could not save himself. (D. A. Carson, Scandalous, 30)
We are saved by God’s grace when we believe in Jesus and put our faith in him, but biblical belief is more than something we confess with our mouths; it’s something we confess with our lives. (Kyle Idleman, Not A Fan, 104)
Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ. (Dietrich Bonhoeffer, The Cost of Discipleship, 59)
C. By reminding us of our freedom in him.
(Isa. 61:1; John 8:36; Rom. 6:22; 2 Cor. 3:17; Gal. 5:1; Heb. 10:14; James 1:25; 1 Pet. 2:16)
Here then is the Gospel of our salvation: the Savior was scourged, that we might go free; He was crowned with thorns, that we might be crowned with blessing and glory; He was clothed with a robe of contempt, that we might receive the robe of righteousness; He was rejected as king, that we might be made kings and priests unto God. (Arthur W. Pink, Exposition of the Gospel of John, 860)
If you are Christian, it means that God will never be angry at you again. (Steve Brown, A Scandalous Freedom, 46)
Heidelberg Catechism
Question 38: Why did he suffer “under Pontius Pilate, as judge”?
Answer: That he, being innocent, and yet condemned by a temporal judge, might thereby free us from the severe judgement of God to which we were exposed.
We all start out dead. But life can come, through belief in Jesus. And this is not just a belief that He existed or still exists (because even the demons know that, James 2:19), but it is placing your faith in His work on the cross, where He was lifted up in the middle of the camp to save us. This is what it means to be “born again.” (Noel Jesse Heikkinen, Wretched Saints, 158)
Worship Point…
Jesus is worthy of worship because, by his suffering and sacrifice, he has provided access to the very presence of God for those trusting in him.
(Ps. 16:11; John 14:6; Rom. 5:2; Eph. 2:13, 18; 3:12; Heb. 4:16; 10:19-22; 1 Peter 3:18)
Worship isn’t primarily about music, techniques, liturgies, songs, or methodologies. It’s about our hearts. It’s about what and who we love more than anything. (Bob Kauflin, Worship Matters, 25)
While it’s simplistic to say that worship is love, it’s a fact that what we love most will determine what we genuinely worship. (Bob Kauflin, Worship Matters, 25)
Gospel Application…
Jesus suffered so we wouldn’t have to. By turning to and trusting in him, the punishment we deserve is paid and the relationship we need with God can be restored. There is no condemnation for those who are in him.
(John 3:16, 36; Romans 3:25; 8:1; 2 Corinthians 5:21; 1 Peter 3:18; 1 John 1:9; 2:2; 4:10)
Every single sin that we commit is not simply transgression of some abstract moral code so that karma takes it’s toll. Sin in the Bible is first and foremost offense against God. Of course, the sin must be canceled; that is expiation. But the God who has been offended must be satisfied; that is propitiation. (D. A. Carson, Scandalous, 62)
There is no salvation by balancing the records. There is only salvation by canceling records. The record of our bad deeds (including our defective good deeds), along with the just penalties that each deserves, must be blotted out—not balanced. This is what Christ suffered and died to accomplish. (John Piper, The Passion of Jesus Christ, 33)
We are not saved by feeling pity for Jesus. We are saved by repenting of our sins and trusting Jesus, the sinless substitute. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- When you think of Pontius Pilate, what is the first word that comes to your mind? Why?
- Why do you think Pilate kept trying to hand Jesus over to the Jews? Why didn’t he handle Jesus himself?
- Have you ever turned to and trusted in Jesus for your salvation? What is your story, or testimony, as to how he has saved you?
- Where in your life do you need to take a stronger stand when it comes to your relationship with God?
- How does Jesus’ suffering compel you in your journey of following him?
Quotes to note…
Pilate sacrificed truth for what he thought was security and lost both. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 178)
When a mob is manipulated by crafty leaders, in an atmosphere of patriotic fervor, it loses itself and starts to think with its feelings instead of its brains. Their condemning vote said nothing about the Son of God, but it said a great deal about them. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
Let us admire that love of Christ which Paul declares, “passes knowledge,” and let us see an endless depth of meaning in the expression. There is no earthly love with which it can be compared, and no standard by which to measure it. It is a love that stands alone. Never let us forget when we ponder this tale of suffering, that Jesus suffered for our sins, the Just for the unjust, that He was wounded for our transgressions and bruised for our iniquities, and that with His stripes we are healed. (J.C. Ryle, Expository Thoughts on John Vol.2, 211)
What does man’s will amount to when it runs counter to the will of God? Absolutely nothing. (Arthur W. Pink, Exposition of the Gospel of John, 856)
Here’s the man! Here is the true image of the true God. Here is the one who has brought God’s wisdom into the world. Here is the living embodiment of God, the one who has made the invisible God visible. Here is the king. Here is the breathing statue of the emperor-of-all, placed within the emperor’s world so that people could see who was their true master. And all his rebel subjects can do is mock, and slap, and scream for his blood. (N.T. Wright, John for Everyone: Part 2, 119)
Pilate let his golden moment slip away. Three times he pronounced Jesus “not guilty” (1 8:38; 19:4; 19:6). He even tried to set Jesus free (19:12). But Pilate would not stand for truth or justice in the face of opposition. Instead, he tried to preserve his position at the expense of doing what was right. Under pressure, we too may feel our power or security threatened. But unlike Pilate, we must stand for what is right even if the consequences mean personal loss. If we don’t, we will lose something even more valuable—our integrity. When we face tough choices, we can take the easy way out or with God’s help speak out for what is right. When we know what is right yet do not act on it, we sin (James 4:17). (Bruce B. Barton, Life Application Bible Commentary: John, 368)
We tend to excuse our many faults by saying, “That’s just human.” A man gets drunk, a woman has an affair, a child tortures an animal, a nation goes to war: that’s just human. Jesus put a stop to such talk. By enacting what we ought to be like, he showed who we were meant to be and how far we miss the mark. (Phillip Yancey, The Jesus I Never Knew, 271)
Let us not trifle with God or trivialize his love. We will never stand in awe of being loved by God until we reckon with the seriousness of our sin and the justice of his wrath against us. (John Piper, The Passion of Jesus Christ, 21)
It is one thing to shed tears during a church service and quite something else to sacrifice, suffer, and serve after the meeting has ended. We do not simply contemplate the cross; we carry it. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
Let us learn what miserable creatures great men are, when they have no high principles within them, and no faith in the reality of a God above them. The lowest laborer who has grace and fears God, is a nobler being in the eyes of his Creator than the King, ruler, or statesman, whose first aim it is to please the people. (J.C. Ryle, Expository Thoughts on John Vol.2, 212)
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. Tiberius, 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 (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 178)
Beneath his arrogant manner, there was an uncertainty that came from the conflict between Pilate the Roman judge and Pilate the politician. He finally succumbed to expediency. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 178)
The scourge was a leather whip, knotted and weighted with pieces of metal or bone, and many a prisoner never survived the whipping. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 303)
The failure of Pilate’s plan teaches us an important lesson: it takes more than human sentiment to bring the lost sinner to salvation. There is a view of the Atonement called “the moral influence theory” that would fit right into the governor’s approach. It states that the realization of our Lord’s sufferings moves the heart of the sinner so that he turns from sin and begins to love God. It is purely subjective and has no bearing on the holiness of God or the importance of satisfying divine justice. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
If sinners who actually saw Christ in His suffering did not repent, what hope is there for people twenty centuries later who only read about His agonies?
The cross involves much more than an exhibition of innocent suffering. On that cross, the Son of God paid the price for the sins of the world and thereby declared the love of God and defended the holiness and justice of God. We are not saved by feeling pity for Jesus. We are saved by repenting of our sins and trusting Jesus, the sinless substitute. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
It is a basic spiritual principle that God does not reveal new truth to us if we fail to act on the truth we already know. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
Fear and anger often go together. When we are afraid we are weak, we go to the other extreme and try to appear strong. This is what Pilate did as he reminded Jesus of his Roman authority. But his statement did not demonstrate his power; it demonstrated his weakness. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 304)
The “preparation” refers to the preparation for the Sabbath (see John 19:31), which would begin at sundown that day (Friday). Being the Passover Sabbath, it was an especially holy day. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 305)
Well-meaning preachers have often said that the crowd that on Palm Sunday shouted “Hosanna!” turned right around and shouted “Crucify Him!” on Good Friday. However, it was two different crowds. The Palm Sunday crowd came primarily from Galilee, where Jesus was very popular. The crowd at Pilate’s hall was from Judea and Jerusalem, where the religious leaders were very much in control. If the Galilean disciples had had their way, they would have revolted and delivered Jesus! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 305)
The fact that God had planned all of this did not absolve the participants of their responsibility. In fact, at Pentecost, Peter put both ideas together in one statement (Acts 2:23).
When Israel asked to have a king, and God gave them Saul, the nation rejected God the Father (1 Sam. 8:5–7). When they asked for Barabbas, they rejected God the Son. Today, they are rejecting the pleading of God the Holy Spirit (Acts 7:51; Rom. 10:21). Yet there will come a day when they shall see their King, believe, and be saved (Zech. 12:10–11; Matt. 24:30; Rev. 1:7). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 305)
There is no worse judgment from God than to be left to ourselves, and given over to our own wicked hearts and the devil. There is no surer way to bring that judgment upon us than to persist in refusing warnings and sinning against light. (J.C. Ryle, Expository Thoughts on John Vol.2, 211)
Never let it be forgotten, that, like the Jews, we may at length be given up to strong delusion, so that we believe lies, and think that we are doing God service while we are committing sin. (J.C. Ryle, Expository Thoughts on John Vol.2, 211)
They are so scrupulous about the smallest religious details that they will not defile themselves by entering Pilate’s residence, and yet they are so unified and intent on trapping Pilate into performing a judicial murder that when questioned they answer with the unison of a Greek chorus, “Let him be crucified! . . . His blood be on us and on our children!” (Matthew 27:23–25). These religious men are so perverted that they prefer the release of a notorious murderer to the sinless Christ and lower themselves to crass political blackmail in order to gain their end. (R. Kent Hughes, Preaching the Word: John, 391)
life is often not as it appears on the surface. Christ was not caught up on the tide of history and swept unwilling to his end, but Pilate was. While the tides of life swirled about Christ, he kept his course. On the other hand, Pilate, the man of the earth, the man who had set his mind on things below, was tossed about helplessly, like a twig, on the current of history. He lived according to the course of this world and was thus subject to it. He was proof that the one who fixes his mind on “earthly things” (Philippians 3:19) is not free. (R. Kent Hughes, Preaching the Word: John, 391)
Luke 23:16 says Pilate informed the multitude that he would “punish and release him.” Evidently he thought that if he mutilated Jesus, the mob would pity him and set him free. (R. Kent Hughes, Preaching the Word: John, 392)
Finally Pilate was about to make a bid for Jesus’ freedom. The tone of verse 4 suggests that he was hopeful of his tactic: Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.”
Then he presented Jesus. “So Jesus came out, wearing the crown of thorns and the purple robe” (v. 5a). What the crowd saw must have made some of them faint. David, writing prophetically of the cross one thousand years prior, moaned, “I can count all my bones—they stare and gloat over me” (Psalm 22:17). The scourge had done its work. The flesh had been cut away from Christ’s ribs as well as from his back. Some ribs were exposed. Add to this the prophetic words of Isaiah 52:14: “His appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind.” The soldiers had hit him in the face with the mock scepter until his features were unrecognizable. (R. Kent Hughes, Preaching the Word: John, 393)
Surely the crowd would be filled with revulsion at the sight, hopefully followed by sympathy. So Pilate shouted, “Behold the man!” Literally, from the precedence of Greek classical examples, this can be translated “the poor man” or “the poor creature.”4 Pilate was saying, “Look at this poor, bruised, bleeding creature. Haven’t you hounded him enough?” In saying, “Behold the man!” Pilate said more than he would ever know. It was and is a call to reflect on the incarnation, for it was the Man standing before them. God had become a man, and this is what he looked like. And we are enjoined to behold that Man. (R. Kent Hughes, Preaching the Word: John, 393)
If we want to see how much God loves us, “Behold the man!” Observe Christ headed for the cross, and hear him as he bears our sins: “My God, my God, why have you forsaken me?” (Matthew 27:46). This is how we are loved. (R. Kent Hughes, Preaching the Word: John, 394)
In this intimate conversation it became apparent that only one free man was in that room—the suffering Jesus. (R. Kent Hughes, Preaching the Word: John, 394)
Caiaphas and his friends knew that Pilate was known as the “Friend of Caesar.” They also knew, as Pilate did, that Caesar was a paranoid recluse, living on the Isle of Capri, who responded savagely to any hint of unfaithfulness. If such a charge were brought against Pilate, he would stand a good chance of losing his title, even his life. (R. Kent Hughes, Preaching the Word: John, 395)
Even though Christ was innocent, even though Christ had hinted at his divinity, despite the warning from Claudia —“Have nothing to do with that righteous man” (Matthew 27:19), even though he was frantic to see Christ released, he felt he could do nothing but condemn him. He, the man who had set his mind on material wealth, pleasure, celebrity status, and power, was tossed helplessly about on the current of history. It is no different for us. If our mind is set on “earthly things” (Philippians 3:19), we are in bondage, “slaves of sin” (Romans 6:17). We are no freer than Pilate. (R. Kent Hughes, Preaching the Word: John, 396)
What irony! Christ was still in control. This final rejection took place “about the sixth hour” on Passover Eve, the very hour that the priests begin to slaughter the Passover lambs in the temple. (R. Kent Hughes, Preaching the Word: John, 396)
Nowhere in Scripture, perhaps, is there a more striking and vivid demonstration of the sovereignty of God than Pilate’s treatment of the Lord Jesus. First, Pilate was assured of His innocency, acknowledging, no less than seven times, “I find no fault in him.” Second, Pilate desired to release Him: “Pilate therefore willing to release Jesus” (Luke 23:20); “I will let him go” (Luke 23:22); “Pilate sought to release him” (John 19:12); “Pilate was determined to let him go” (Acts 3:13), all prove that unmistakably. Third, Pilate was urged, most earnestly by none other than his own wife, not to sentence Him (Matthew 27:19.). Fourth, he actually endeavored to bring about His acquittal: he bade the Jews themselves judge Christ (John 18:31); he sent Him to Herod, only for Christ to be returned (Luke 23:7); he sought to induce the Jews to have him convict Barabbas in His stead (John 18:39,40).Yet in spite of all, Pilate did give sentence that Christ should be crucified! (Arthur W. Pink, Exposition of the Gospel of John, 856)
Pilate hoped that when he should present to the gaze of the Jews their suffering and bleeding king, their rage would be appeased. (Arthur W. Pink, Exposition of the Gospel of John, 858)
All sin is a revolt against God, a treating of Him with contumacy, a virtual smiting of Him; therefore was Christ scourged by sinners. (Arthur W. Pink, Exposition of the Gospel of John, 859)
“I find no fault in him”: how striking that the very one who shortly after sentenced Him to death, should give this repeated witness that the Lamb was “without blemish!” (Arthur W. Pink, Exposition of the Gospel of John, 860)
5). We fully believe that Pilate was here appealing to the Jews’ pity. See, saith he, what He has already suffered! He had no need to say more. The shame, the bleeding wounds, were tongues sufficiently moving if only they had ears to hear. Pilate hoped that their wrath would now be appeased. Is He not already punished enough! It is surely striking that the Governor said not, “Behold this man,” but, “Behold the man.” It was the ungrudging testimony of an unprejudiced witness. Never before had any other who had stood before his bar carried himself as this One. Never before had Pilate seen such quiet dignity, intrepid courage, noble majesty. He was deeply impressed, and avowed the Lord’s uniqueness. (Arthur W. Pink, Exposition of the Gospel of John, 861)
But how their hypocrisy was manifested: they appealed to their own “law,” yet had no respect for it, for their law called for stoning not crucifixion, as the penalty for blasphemy! (Arthur W. Pink, Exposition of the Gospel of John, 862)
Pilate was genuinely puzzled and perplexed. A man altogether unique he clearly perceived Christ to be. But was He more than man? The deepening fear of his conscience made him uneasy. Suppose that after all, this One were from Heaven! That such a thought crossed his mind at this stage we fully believe, and this leads to the second motive which prompted his question:—Pilate hoped that here was a way out of his difficulty. If Christ were really from Heaven, then obviously he could not think of crucifying Him. He therefore has Christ led back again into the judgment hall, and says, Tell me privately your real origin and history so that I may know what line to take up with thine enemies. (Arthur W. Pink, Exposition of the Gospel of John, 864)
Pilate resorted to yet another strategy to thwart the plans of the Jewish leaders. Surely the sight of a fellow Jew, bloodied by brutal treatment at Gentile hands, would move all other Jews to demand Jesus’ immediate release. So Pilate handed Jesus over to his soldiers to be roughed up. It is likely that the Roman soldiers undertook their task with considerable glee. It was their thankless job to police a Jewish population who hated the Roman presence and whose culture and customs seemed so condescending to all Gentiles. The chance to beat up a Jewish man with impunity, and a Jewish “king” at that, might have been viewed as recreational. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 221)
With dramatic flair, these soldiers played up the supposed royal status of Jesus, weaving a crown of thorns, dressing Him in a royal purple robe, hitting Him in the face and shouting at Him royal greetings: Hail, king of the Jews! (19:2-3). Their flogging of Him no doubt inflicted horrid wounds through which He lost much blood. Surely the sight of this bent and bloodied figure, especially one who had endured the savage mockery of Gentile hatred, would arouse Jewish sympathy. Here is the man! Pilate declared (19:5), as if to say, “Does this pitiful fellow deserve your attention anymore?” But Pilate had miscalculated again, and the crowd of chief priests and officials roared, Crucify! Crucify! (19:6). It seems the blood Pilate had drawn only whetted their appetite for more. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 221)
Tenacious in their pursuit, the Jewish leaders informed Pilate that Jesus had committed a capital offense by claiming to be the Son of God (19:7b). Whatever Pilate’s religious understandings might have been, this Son-of-God talk injected a new and troubling complication into the swirling dispute. The hatred and pride empowering Pilate to this point were now joined by superstitious fear as he worried about the consequences of executing this odd holy man who might have special powers. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 222)
Now Pilate is afraid. He is superstitious and naive about spiritual matters. “King” is one thing, but this ‘Son of God” business sounds like something he can’t explain. But now when he anxiously asks Jesus, ‘ ‘Where are You from?” he is raising the central question of Jesus’ whole ministry. Who is He and what is the source of His authority? In every encounter, in every teaching, as the “Word became flesh,” the question of Jesus’ identity is the issue. (Roger L. Fredrikson, The Communicator’s Commentary: John, 272)
Pilate’s bid to release Jesus is once again soundly rejected (v. 6a). The heart of the opposition to Jesus comes from the chief priests and their officials, and John singles these folk out as the ones crying, Crucify! Crucify! They want Jesus not merely dead, but crucified. The reason, most likely, is that this form of death was associated with the curse in the law against “anyone who is hung on a tree” (Deut 21:23, see comment on 18:32). (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 448)
Pilate investigates more closely, asking Jesus, Where do you come from? (v. 9). From the context this is clearly not an inquiry about what country he is from, “but it is as if he had said, ‘Are you an earth-born man or some god?’ ” (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 450)
Pilate’s fear is quite justified. He will be held accountable to God for how he exercises his authority. His sin may not be as great as someone else’s, but he is in fact sinning. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 452)
Unfortunately, this Gospel has been read in anti-Jewish ways and thus has contributed to hatred of Jews and violence committed against them—all completely contrary to the teachings of Jesus. Although this Gospel reflects the conflict between the church and the synagogue late in the first century, it should not be seen as anti-Jewish (see comment on 8:44; cf. Brown Beasley-Murray 1987:308-10; Robinson 1985:271-75). It is, instead, anti-world. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 453)
Notice the dignity of the Lord Jesus through all this. Notice that He is not the one on trial. Pilate is forced to a choice. Will it be Jesus Christ or Caesar? The religious leaders are forced to a choice. Will it be Jesus Christ or Caesar? They make their dreadful choice, “We have no king but Caesar.” The day will come in the future when they will have to make another choice. Jesus Christ or the Antichrist? Friend, listen; every man must make his choice about Jesus Christ. He says, “He that is not for me is against me.” The minute you make a decision against Christ, you make a decision for ‘Caesar.’ (J. Vernon McGee, Thru The Bible Commentary Series, John, 316)
No Christian should ever forget that the source of his joy was the pain and suffering of his Lord. M. G. Gutzke
This [flogging] was ruthless but not intended to kill him. Nevertheless, it was not uncommon for prisoners to die of floggings. Some of the whips used for flogging were designed to inflict terrible damage to the human body. The leather thongs that formed the striking surfaces were embedded with shards of metal so that victims were both bruised and cut severely. Punishment was applied to the bared upper body of a bound prisoner. Apparently, Pilate thought this flogging was a humane alternative to crucifixion. He was avoiding condemning Jesus to death. (Bruce B. Barton, Life Application Bible Commentary: John, 367)
But the Jews were not about to let Jesus escape at this point in the trial; so in a final desperate ploy, they played their trump card: “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” NIV Since the Jews despised Roman rule, this was blatant hypocrisy. But these Jews hated Jesus so much that to get rid of him they were claiming their allegiance to Rome and to Caesar! If it were not so tragic, these Jewish leaders would almost appear comical. (Bruce B. Barton, Life Application Bible Commentary: John, 370)
Pilate tried to avoid or disarm the conflict over Jesus, but he waited too long to take decisive action. A mob mentality was beginning to form, and Pilate knew that events were almost beyond his control. Because Pilate had not really tried to beat the Jewish leaders, he found himself forced to join them. When we continually compromise with sin, we risk falling so deeply under its control that we cannot extricate ourselves. Pilate’s actions also demonstrate that we must never conclude that we have fallen so far that going along with sin is better than repentance. (Bruce B. Barton, Life Application Bible Commentary: John, 370)
“We have no king but Nothing could be farther from the truth than this pronouncement of loyalty to Caesar from the Jewish religious leaders. These religious men, in the heat of the moment and in their blindness, had forgotten their faith— the Jews were God’s people. God was their King (Judges 8:23; 1 Samuel 8:7). But perhaps the words rang with truth, for in their murderous plans against Jesus, God’s Son, they showed that God was no longer their king. And if that was they case, they, the Jewish leaders, were committing blasphemy. (Bruce B. Barton, Life Application Bible Commentary: John, 371)
