Southern Christian University
Matthew, Mark,
Luke, & John
Class Session
12
James A.
Turner
Hello, students.
For this Class Session, please turn to chapter twenty‑seven for
our beginning place at this time. If I
remember correctly in our last Class Session, we started in Matthew chapter
twenty‑five, and I think verse thirty, and read all of the rest of
Matthew twenty‑five and all of chapter twenty‑six, and then we
turned and read the parallels in the other three gospels. And when our class was up, we were reading
from John chapter nineteen, and I believe we got down to verse thirty‑seven. But instead of continuing reading there, I
think it will be best for us to turn back and begin with Matthew's account and
read it and then read the parallels in the other three. So Matthew chapter twenty‑seven. "Now when morning
was come, all the chief priests and elders of the people took counsel against
Jesus to put him to death." Now, remember they had
already done that during the night. But
they meet again early in the morning, the Sanhedrin does, and they condemn him
to death. And they bound him and led him
away and delivered him up to Pilate the governor.
Now, Matthew is the only one that tells about
Judas's repentance, if I am remembering right.
So beginning with verse three, Matthew tells about how Judas returned
those thirty pieces of silver. And those
thirty pieces of silver were used by the chief priest and elders to buy the
potter's field to bury strangers in, and that had been prophesied as given in
Zechariah 11:12‑13. "Then
Judas, who betrayed him, when he saw that he was condemned, repented himself,
and brought back the thirty pieces of silver to the chief priests and elders,
saying, I have sinned in that I have betrayed the innocent blood. But they said, What is that to us? See thou to it. And he cast down the pieces of silver into
the sanctuary, and departed, and he went away and hanged himself. And the chief priests took the pieces of
silver, and said, It is not lawful to put them into the treasury, since it is
the price of blood." So they knew what they had
done. They had paid Judas Iscariot to
betray Jesus so they could have him killed.
"And they took counsel, and bought with them
the potter's field to bury strangers in.
Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken
through Jeremiah the prophet, saying, And they took the thirty pieces of
silver, the price of him that was priced, whom certain children of Israel did
price; and they gave them for the potter's field, as the Lord appointed me." Now, it is not from Jeremiah. I do not know why it is stated there through Jeremiah,
but the quotation is from Zechariah chapter eleven verses twelve and
thirteen. There are a number of
prophecies in the book of Zechariah concerning Christ. I believe I counted at least six prophecies,
in that next to the last book of the Old Testament about Christ. And they were surely fulfilled, as given by
the prophet.
Matthew 27:11, "Now
Jesus stood before the governor:
And the governor asked him, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. And when he was accused by the chief priests
and elders, he answered nothing." Well, why do you suppose
that he did not say anything on his defense?
Remember how he had told his disciples plainly as they were on the way
to Jerusalem, that they would go to Jerusalem, and that the chief priests
and elders would condemn him and would deliver him to the Gentiles, and they
would scourge him and crucify him. Let
us read that reference again back in Matthew twenty, beginning with verse
seventeen. "And
as Jesus was going up to Jerusalem
he took the twelve disciples apart.
Behold, we go up to Jerusalem, and the Son of man shall be delivered
unto the chief priests and scribes, and they shall condemn him
to death, and shall deliver him unto the Gentiles to mock, and to
scourge, and to crucify: And the third day he shall be
raised up." So not just kill him but
crucify him. And, of course, the Jewish
people did not crucify people, and they did not have the right of the death
penalty. And, of course, Jesus knew in
detail what was going to happen to him, as given there in that reference that
we just read, and so what need was there for him answering the chief priests
and the elders. Verse thirteen, "Then
saith Pilate unto him, Hearest thou not how many things they witness against
thee? And he gave him no answer not even
one word; insomuch that the governor marveled greatly. Now at the feast the governor was wont to
release unto the multitude one prisoner, who they would. And they had then a notable prisoner, called
Barabbas. When therefore they were
gathered together, Pilate said unto them, Whom will ye that I release unto
you? Barabbas, or Jesus who is called
Christ?" I think surely that he had chosen Barabbas, a
noted criminal and a murderer, thinking that surely they will accept Barabbas
instead of Christ. And notice verse
eighteen, "For he knew."
Matthew and Mark both record that Pilate knew that for envy they had
delivered him up. "For
he knew that for envy they had delivered him up. And while he was sitting on the judgment
seat, his wife sent unto him, saying, Have thou now nothing to do with that
righteous man: For I have suffered many things this day in a
dream because of him." I think Matthew is the
only one that records verse nineteen. We
will notice as we read the parallels.
"Now the chief priests and the elders persuaded
the multitude that they should ask for Barabbas, and destroy Jesus. But the governor answered and said unto them,
Which of the two will ye that I release unto you? And they said, Barabbas." So the chief priests and the elders got the
people to say release unto us Barabbas. "Pilate
saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. And they said, Why, what evil hath he
done? But they cried out exceedingly, saying, Let him
be crucified. And when Pilate saw that
he prevailed nothing, but rather that a tumult was arising, he took water, and
washed his hands before the multitude, saying, I am innocent of the blood of
this righteous man: See ye to it.
And all the people answered and said, His blood be on us, and on our
children." And do you remember from
chapter five of the book of Acts at that Sanhedrin court at a later date was
ready to kill the apostles, because as they stated you have filled Jerusalem with your teaching and
intend to bring this man's blood upon us.
People can brag about they are not afraid of the judgment when they know
that they have not prepared for the judgment, but it will be a very different
thing when that time comes. One church
member is reported to have said, well if I have to attend church every Sunday
and do all of those other things I guess I will just burst hell wide open. When
that time comes that lake of fire (Revelation 20:14-15, 21:8) will be burning, but it
looks like, That every knee shall bow, and every tongue
shall confess to God (Romans 14:16), before the casting into
the lake of fire, That burneth with fire and brimstone (Revelation 21:8). And here they said, let
his blood be on us and on our children.
But when that time came, they did not want the blood of Christ upon
them. "Then
released he unto them Barabbas, but Jesus he scourged, and delivered to be
crucified. Then the soldiers of the
governor took Jesus into the Praetorium, and gathered unto him the whole band. And they stripped him, and put on him a
scarlet robe. And they platted a crown
of thorns, and put it upon his head, and a reed in his right hand: And they kneeled down before him, and
mocked him, saying. Hail, King of the
Jews! Is there any room for doubt
that those soldiers will bow again to Jesus, but in a very different manner? And
they spat upon him, and took the reed, and smote him on the head. And when they had mocked him, they took off from him the robe, and put on his
garments, and led him away to crucify him.
And as they came out, they found a man of Cyrene,
Simon by name: Him they compelled to go with them that he
might bear his cross."
A scourging was a very terrible thing. If you think of an old time buggy whip
divided into many leather strips, and then think about having a piece of metal
or a piece of bone in the end of each one of those leather strips, I think you
will have a pretty good idea of what it meant to scourge a man. And it is said that sometimes their bowels
would protrude from a scourging or even some of them died by the
scourging. Jesus must have been so weak
that he could not carry his cross, and
they compelled Simon of Cyrene to go with him that he might bear his cross. Surely
they would have had Jesus to have borne his cross if it had been
physically possible for him to do so. "And when they were come
unto a place called Golgotha,
that is to say, the place of a skull, they gave him wine to drink mingled with
gall. And when he had tasted it, he
would not drink. And when they had
crucified him, they parted his garments among them, casting lots. And they sat and watched him there. They set over his head his accusation
written, This is King of the Jews." And
we will read from John's account that the Jews wanted Pilate to change that,
but he would not change it.
Matthew 27:37, "Then
are they crucified with him, two of the robbers. One on the right hand, and one on the
left. And they that passed by railed on
him, wagging their heads. Thou that
destroyest the temple and buildest it in three days, save thyself, If thou art
the Son of God, come down from the cross." Jesus
could have come down from that cross, but Jesus chose to die in order to make a
sin offering for us (John 10:17-18; II Corinthians 5:21).. And as stated when Peter drew his sword and
cut off the servant of the high priest's
ear and Jesus told him to put up his sword, for all they
that take the sword shall perish with the sword. And
that is given there in Matthew twenty‑six., He said, Thinkest thou not that
I could call upon my Father and he would send me twelve legions of angels, but
how then would the scriptures be fulfilled? Jesus came
to fulfill all of those Old Testament scriptures concerning him, and he was
determined to fulfill them. "In
like manner also the chief priests mocked him, with the scribes and elders, and
said, He that saved others; himself he cannot save. If he is the King of Israel, let him come
down from the cross, and we will believe. Do you think they would have believed on him if he
had come down from the cross? Certainly
not! They had already seen many miracles
of healing and signs and wonders that he had done. All of those things did not
convince them that he was from God, and remember they condemned him on the
basis of blasphemy because he said that he was the Son
of God" He
trusted on him; let him deliver him now, if he desireth him: For he said, I am the Son of
God. And the robbers also, that were
crucified with him, cast upon him the same reproach." Now, Luke's account is different. One of them did but the other one asked Jesus
to remember him when he came into his kingdom.
Matthew 27:45, "Now
from the sixth hour, there was darkness over all the land until the ninth
hour." The sixth hour Jewish time would be twelve
o'clock our time, and the ninth hour would be three
o'clock in the afternoon. So from twelve
o'clock to three clock, there was darkness over all the land. "And
about the ninth hour, Jesus cried with a loud
voice, saying, Eli, Eli, lama sabachthani? That is, My God, my God, why hast thou
forsaken me?" And remember Jesus had prayed fervently three
times in the garden that if it was God's will that the cup might pass, that he
might not have to suffer that terrible on the cross. But each time he said, nevertheless
not my will but thine be done. It was not God's will to remove
the cup from Jesus. And here Jesus said,
My God, my God, why hast thou forsaken me? And remember Isaiah fifty‑three had
said that that would take place. And so
God let Jesus die as a sinner, separated (Isaiah 53:10-12) for a period of time,
dying for the sins of the whole world.
"And some of them that stood there, when they
heard him, said, This man calleth Elijah.
And straightway one of them ran,
and took a sponge, and filled with it vinegar, and put it on a reed, and gave
him to drink. And the rest said, Let be,
let us see whether Elijah cometh to save him.
And Jesus cried again with a loud voice, and yielded up his spirit. And, behold, the veil of the temple was rent
in two from the top to the bottom, and the earth did quake, and the rocks were
rent; and the tombs were opened; and many bodies of the saints that had fallen
asleep were raised, and coming forth out of the tombs after his resurrection,
they entered into the holy city, and appeared unto me many." Now, I think we will discuss this further
when we go over those outlines about The Sayings Of Jesus On The Cross and The
Six Trials Of Jesus. In the parallels of
Mark and Luke, they mention only the renting of the veil, but notice that it is
a mark of inspiration that Matthew mentions it first. Verse fifty‑one, "And,
behold, the veil of the temple was rent in two from the top to the bottom, and
the earth did quake, and the rocks were rent." Of
course, the veil was miraculously rent, just like the earthquake and rocks
being rent and the tombs being opened.
But surely it is a mark of inspiration that Matthew lists that first,
why? It is the most important
thing. It shows that the way into heaven
had been made manifest. Do you remember
that reference in Hebrews six, I think verses eighteen and nineteen, about
Christ is our way of refuge, and we have fled for refuge to lay hold.
We better just turn and read it. Turn to Hebrews chapter six. Let us read from Hebrews six, verse eighteen
beginning. "That
by two immutable things, in which it is impossible for God to lie, we may have
a strong encouragement, who have fled for refuge to lay hold of the hope set
before us: Which we have Hope
in Christ. as
an anchor of the soul, a hope both sure and steadfast, and entering into that which
is within the veil; whither as a forerunner Jesus entered for us, having
become a high priest forever after the order of Melchizedek." So Jesus had made a way into heaven. There had been no complete forgiveness of sin
until Christ died on the cross. When
Christ died on the cross, his blood reached back and cleansed those who had
died in covenant relationship with God during the Patriarchal Dispensation and
the Jewish Dispensation. Hebrews 9:15 reads, that
a death having taken place for the redemption of the transgressions of those
that were under the first. And so Christ's death made
that way into heaven for us. And also in
chapter nine, it is talking about the tabernacle and the two compartments of
the tabernacle and the holy vessels in those compartments. Let us pick up with verse seven, "But
into the second (The second compartment of the
tabernacle) the
high priest alone once every year And that was
on the tenth day of the seventh month, Leviticus chapter sixteen. not without blood which
he offered for himself and for the elders of the people. The Holy Spirit thus signifieth that the
way into the holy place hath not been made manifest while the first tabernacle
is yet standing." Do you see the meaning
then from the reference we read there in the latter part of chapter six and
from chapter nine and verse eight, that that renting of the veil signified a
complete way of cleansing had been made by Jesus, as stated in chapter six
there, whither as a forerunner.
Let us read it again. Verse nineteen, "Which
we have." The language in verse eighteen is based on
the Old Testament situation. Remember
that they had six cities of refuge, so that if a man killed another person
accidentally, he could flee to a city of refuge and plead his innocence. And if he was proved to be innocent, then he
was to stay in that city of refuge until the death of the high priest. If he left prior to that time, the avenger of
blood could kill him. But if he stayed
until the death of the high priest, then no harm was to come. They fled for refuge to keep from being
killed by an avenger of blood, but we fled for refuge in Christ, a spiritual
refuge to be saved from sin. "Which
we have as an anchor of the soul, a hope both sure and steadfast to that which
is within the veil. Whither as a
forerunner, Jesus entered for us." That second
compartment was a type of heaven to come.
And so Jesus has made the way for us.
"Having become a high priest forever after the
order of Melchizedek." The significance of the
renting of that veil.
Let us read it again. Matthew 27:51, "And,
behold, the veil of the temple was rent in two from the top to the bottom; and
the earth did quake, and the rocks were rent, and tombs were opened; and many
bodies of the saints that were fallen asleep were raised. And coming forth out of the tombs after his
resurrection, they entered into the holy city, and appeared unto many." Now, if you had been a newsperson back there
and you had witnessed all those miraculous things, which one of those would you
have listed first? I think that matter
of the saints being raised would have impressed me the most. My heading would
have been, Saints Arose. That would make
a proper headline, wouldn't it? "And
now the centurion and they that were with him, watching Jesus when they saw the
earthquake, and the things that were done, feared exceedingly, saying, Truly
this was the Son of God." Let me say again that we have
several centurions mentioned in the gospel books and in the book of Acts, and I
believe I am right in saying that all of them are spoken of in a favorable way. The centurion was in charge of those soldiers
that did the actual crucifixion, but notice that when he saw all those
miraculous things that occurred. "He
feared exceedingly saying, Truly this was the Son of God." Do you suppose that that centurion might be
among those that Jesus said, while on the cross, Father
forgive them, for they know not what they do. If he
retained that humility that he showed here, I believe he would have been one of
those that were forgiven, that such a man would have obeyed the Lord. "And many women
were there beholding from afar, who had followed Jesus from Galilee,
ministering unto him: Among whom was Mary Magdalene, and Mary the
mother of James and Joses the mother of the sons of Zebedee.
Matthew 25:57, "And
when even was come, there came a rich man from Arimathaea, named
Joseph, who also himself was Jesus' disciple: This man went to Pilate, and asked for the
body of Jesus. Then Pilate commanded it
to be given up. And Joseph took the
body, and wrapped it in a clean linen cloth, and laid it in his own new tomb." I believe Matthew may be the only one that
specifies that the tomb was Joseph's new tomb.
Now, Joseph of Arimathaea is described in one of them as a member of the
Court, but he had not consented unto what that Court had done. And it looks like the death of Christ then
brought out the very best in him. And he
goes, as one of them says, boldly asked for the body of Jesus. Verse sixty, "And
laid it in his own new tomb, which he had hewn out in the rock: And he rolled a great stone to the door of
the tomb, and departed. And Mary
Magdalene was there, and the other Mary, sitting over against the sepulcher. Now on the morrow, which is the day after the
preparation, the chief priests and the Pharisees were gathered together unto
Pilate, saying, Sir, we remember what that deceiver said, while he was yet
alive, After three days I will rise again.
Command therefore that the sepulcher be made sure until the third day,
lest haply his disciples come and steal him away, and say unto the people, He
is risen from the dead:
And the last error will be worse than the first. Pilate said unto them,
Ye have a guard: Go, make it as sure as ye can. So they went, and made the sepulcher sure,
sealing the stone."
Matthew said he rolled a big stone, Joseph of Arimathaea had, at the door of
the tomb. The guard sealed and guarded
the tomb to see that nothing happened, and that the disciples do not come and
steal away the body of Jesus.
Now, let us turn to Mark's account and pick up with
chapter fifteen, which is the parallel to Matthew twenty‑seven. "And straightway
in the morning the chief priests with the elders and scribes, and the whole
counsel." All of the Court, the whole Sanhedrin Court
consisting of seventy, or in the seventies, men in all. "Held a consultation and
bound Jesus, and carried him away, and delivered him up to Pilate. And Pilate asked him, Art thou the King of
the Jews? And he answering said unto
him, Thou sayest and the chief priests accused him of many things." Now, remember they condemned him on the basis
of blasphemy, that he said, I am the Son of God. But they accused him here, as Mark says, of
many things. "And
Pilate again asked him saying, Answerest thou nothing? Behold how many things they accuse thee
of? And Jesus no more answered anything;
insomuch that Pilate marveled. Now at
the feast he used to release unto them one prisoner, whom they asked of
him. And there was one called Barabbas,
bound with them that had made them insurrection, men who had in the
insurrection had committed murder. And
the multitude went up and began to ask him to do as he was wont to do unto
them. And Pilate answered them, saying,
Will ye that I release unto you the King of the Jews? For he perceived that for envy the chief
priests had delivered him up." See, there
Mark says the same thing as Matthew on that.
But he does not tell about the message Pilate's wife had sent him.
Mark 15:11, "But
the chief priests stirred up the multitudes, that he should rather release
Barabbas unto them. And Pilate again
answered and said unto them, What then shall I do unto him whom ye call the
King of the Jews? And they cried out
again, Crucify him. Then Pilate said
unto them, Why, what evil hath he done?
But they cried out exceedingly, Crucify him. And Pilate, wishing to content the
multitudes, released unto them Barabbas, and delivered Jesus when he had
scourged him to be crucified. And
the soldiers led him away within the court which is the Praetorium; and they
called together the whole band. And they
clothed him with purple, and platting a crown of thorns, they put it on
him. And they began to salute him, Hail,
King of the Jews! And they smote his
head with a reed, and spat upon him, and bowing their knees worshipped him." Of course, worshiping him in mockery as
stated by Matthew. "And
when they had mocked him, they took off from him the purple, and put on him his
garments and they led him out to crucify him.
And they compelled one passing by Simon a Cyrenian, coming from the
country, the father of Alexander and Rufus to go with him, that he might
bear his cross. And they bring him unto
the place of Golgotha,
which is, being interpreted, The place of a skull. And they offered him wine mingled with myrrh: But he received it not. And they crucified him, and parted his
garments among him, casting lots upon them, which each should take. It was the third hour, and they crucified
him." Now, he was arrested on what we think was
Friday night. And that Court met on that
Friday night and condemned him to death.
And by the third hour of the day, they have him on the cross of Calvary. The third hour Jewish time would be nine
o'clock in the morning, and we have read that there was darkness from the
sixth to the ninth hour. The Jews
counted from six to six as a day. To
them what we call six o'clock in the morning would be the
first hour of the day. "And
it was the third hour and they crucify him.
And the superscription of his
accusation was written over the King of the Jews. And with him they crucify two robbers; one on
the right hand, and one on his left. And
they that passed by railed on him wagging their heads and saying, thou that
didst destroyest the temple, and buildest it in three days." Jesus was talking about the temple of his body
when he said, Destroy this temple and I will raise it up on the third day. "Save
thyself and come down from the cross. In
like manner also the chief priests mocking him among themselves with the
scribes, He saved others; himself he cannot save. Let the Christ the King of Israel come down
from the cross, that we may see and believe.
And they that were crucified with him reproached him.
Mark 15:33,
And when the sixth hour was come, there was darkness over the whole land
until the ninth hour. And at the
ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachtahni? Which is being interpreted, My God, my God,
why hast thou forsaken me? And some of
them that stood by, when they heard it, said, Behold, he calleth Elijah. And one ran and filled a sponge full of
vinegar, and put it on a reed, and gave him to drink, saying, Let be; let us
see whether Elijah cometh to take him down.
And Jesus uttered a loud voice, and gave up the ghost. And the veil of the temple was rent in two
from the top to the bottom." And notice
that that is the only miraculous thing recorded by Mark and also by Luke. "And when the
centurion, who stood by over against him, saw that he gave up the ghost, he
said, Truly this man was the Son of God.
And there were also women beholding from afar: Among whom were Mary Magdalene, and Mary the
mother of James the less and of Joses and Salome; (who, when he was in Galilee,
followed him, and ministered unto him;) and many other women that came up with
him unto Jerusalem. And when even was
now come, because it was the preparation, that is, the day before the
Sabbath. There came Joseph of
Arimathaea, a counselor, of honorable estate, who also himself was looking for
the kingdom of God, and he boldly I told you
one said boldly. went
in unto Pilate, and asked for the body of Jesus. And Pilate marveled if he were dead: And calling unto him the centurion, he asked
him whether he had been any while dead." When
it came time for Jesus to die, he gave up the spirit. There is no question about his suffering on
the cross in that body of flesh. We read
how that Luke said his sweat became as great drops of blood, he was in such
agony and an angel appeared to him strengthening him. But when it came time for Jesus to die, he
died, and that was, as I see it, the time when they started killing the
Passover lambs. Those Passover lambs
that we will talk about in more detail, prefigured Christ, that he would be the
lamb of God that would take away the sins of the world. , "And when he learned of
it of the centurion, he granted the corpse to Joseph. And he bought linen cloth, and taking him
down, wound him in the linen cloth, and laid him in a tomb, which had been hewn
out of a rock, and he rolled a stone against the door of the tomb." Now, notice that Matthew said it was his own
new tomb, but Mark does not mention that.
And neither one of these two mention that he was assisted by Nicodemus. I believe John is the only one that tells us
that. Verse forty‑seven, "Mary
Magdalene and Mary the mother of Joses beheld where he was laid."
Let us turn now to Luke's account in chapter twenty‑three. "And the whole
company of them rose up, (the Sanhedrin court) and brought him before
Pilate. And they began to accuse him,
saying, We found this man perverting our nation, and forbidding to
give tribute to Caesar, and saying that he himself is Christ a King." And remember as given in John's account, he
said, my kingdom is not of this world. If my kingdom were of this world, then should
my servants fight that I should not be delivered up to the Jews. But they said, and we found this man perverting our
nation, forbidding to give tribute to Caesar. You remember how that the Pharisees back there
tried to ensnare him by having some of their disciples and some members of the
Herodian family to go to Jesus and ask him the question, Is
it lawful to give tribute to Caesar or not? And Jesus said, Ye hypocrites, show
me the tribute money. And they showed
him the piece. And he said, whose
inscription is on it? And they told him
Caesar's. And he said, render unto
Caesar's the things that are Caesar's and unto God the things that are God's. And so that charge was absolutely a lie. Jesus had not been perverting the nation, he
came to save. And he surely did not
forbid them paying taxes to Caesar, saying that he himself is Christ the
king. "Pilate
asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest
it. Then Pilate said to the chief
priests and the multitude, I find no fault in this man. But they were the more urgent, saying, He
stirreth up the people, teaching throughout all Judaea, beginning from Galilee
even unto this place. But when Pilate
heard it, he asked whether the man were a Galilean. And when he knew that he was of Herod's
jurisdiction." Now, Luke is the only one,
if I am remembering right, that tells about Pilate's sending Jesus to
Herod. He wants to get out from under
the burden of making a decision, but he knows that Jesus is not guilty. So when he learns that he is of Herod's
jurisdiction, he sends him to Herod, verse seven.
Luke 23:7, "And
when he knew that he was of Herod's jurisdiction, he sent him unto Herod, who
himself also was at Jerusalem in these days.
Now when Herod saw Jesus, he was exceeding glad: For he was of a long
time desirous to see him, because he had heard concerning him; and he hoped
to see some miracle done by him. And
he questioned him in many words; but he answered him nothing. And the chief priests and the scribes stood
vehemently accusing him." They were really stirred
up and they were really accusing him. "And
Herod with his soldiers set him at nought, and mocked him, and arrayed him in a
gorgeous apparel, and sent him back to Pilate."
Note that John's account, when we read it, shows plainly that Herod did
not find any fault with him. But I guess
in order to please the Jews, Herod's soldiers mocked him and arrayed him in a
gorgeous apparel and sent him back to Pilate.
"And Herod and Pilate became friends with each
other that very day: For before they were enmity between
themselves."
Luke 23:13, And
Pilate called together the chief priests and the rulers of the people, and said
unto them, Ye brought unto me this man, as one that perverteth the people: And, behold, I have examined him before you, have
found no fault in this man touching those things whereof ye accuse him." You have not proved your case. He is not guilty. "No, nor yet Herod: For he sent him back to us." So Herod did not find anything wrong. "And behold, nothing
worthy of death hath been done by him. I
will therefore chastise him, and release him." Now, notice the statement from Luke. I believe that it will help us to understand
the statement made as recorded by John.
I will therefore chastise him and release him. It looks like to me that it is pretty evident
that Pilate thought that if he had Jesus scourged that would satisfy their
wrath, but it did not. "I
will therefore chastise him and release him.
And they cried out all together, saying, Away with this man, and release
unto us Barabbas: One who for a certain insurrection made in
the city, and for murder." So at least the second time, we
read that he was in prison for insurrection and murder. "Was cast into
prison. And Pilate spake unto them again
desiring to release Jesus. But
they shouted, saying, Crucify, crucify him.
And he said unto them the third time, Why, what evil hath this man
done? I have found no cause of death
in him. I will therefore chastise
him and release him: But they were urgent with loud voices, asking
that he might be crucified. And their
voices prevailed. And Pilate gave
sentence that what they had asked for should be done. And he released him for that insurrection and
murder had been cast into prison, whom they asked for; but Jesus he delivered
up to their will. And when they led him
away, they laid hold upon Simon of Cyrene." So
this makes three of the writers say that they had Simon to carry his
cross. "Simon
of Cyrene, coming from the country, and laid on him the cross, to bear it after
Jesus. And there followed him a great
multitude of the people, and of women, who bewailed and lamented him." (A brief recess was taken.)
We are ready to read now from John's parallel. And I think maybe I said we got down to John
nineteen and verse thirty‑seven, but I believe it was eighteen and verse
thirty‑seven. So please turn to
John chapter eighteen, and I would like to read verse thirty‑six
again. "Jesus
answered. When Pilate asked him if he was a king, here
was his answer, my kingdom is not of this world: If my kingdom were of this world, then would
my servants fight, that I should not be delivered to the Jews: But now is my kingdom not from hence." Do you remember that we read from the sixth
chapter of John, how that on that occasion when Jesus fed the five thousand men
plus the women and children with five loaves and two fishes, that they were
ready to take him by force and make him an earthly king, but he had left
their presence. And here he says to
Pilate, my kingdom is not of this world, meaning that his kingdom is a
spiritual kingdom and not a worldly kingdom.
And think how strange then that the premillennialist are still,
according to their teaching, going to see to it that Jesus is an earthly king
and reigning on, as they try to make it, David's throne for a thousand
years. I hope you have given attention
to that short outline entitled Christ Is Now Reigning On The Throne Of David,
and he will reign until he delivers up the kingdom to God the Father (I
Corinthians 5:21-26; Hebrews 1:13).
He is not coming back to reign on earth and to establish a kingdom on
earth. But when he comes back, he will
deliver up the kingdom to God the Father, as given in I Corinthians fifteen
around verse twenty‑four. Just
before Jesus ascended the apostles were expecting an earthly kingdom. In Acts one, where Jesus is with them at the
end of that forty‑day period, and he said to them, I believe it is Acts 1:5, John
indeed baptized with water, but ye shall be baptized with the Holy Spirit not
many days hence. And they said to him,
Lord, wilt thou at this time restore the kingdom to Israel, meaning will you at that
time get us out from Roman authority and restore the kingdom to Israel like it
was in the days of old. So they were
even expecting with all the teaching that he had done, those apostles were
still expecting him to set up an earthly kingdom. Christ did not come for any such
purpose. He came to be an offering for
sin. He was, as given in the King James
Version, Revelation 13:8, as a lamb slain from
the foundation of the world. In other words, the decision
had been made and in that sense it was good as done that Jesus would die as the
lamb of God for the sins of the world.
John 18:37, "Pilate
therefore said unto him, Art thou a king?
Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end
I am come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my
voice." Now, remember this is really
stressed in the gospel of John that those who are ready to walk in the light
come to Christ and those who want to travel in the way of darkness, they
refuse to come to him. And so here
everyone that is of the truth, hear my voice.
And Pilate saith unto him, what is truth? "And when he said this,
he went out again unto the Jews, and saith unto them, I find no crime in him. But we have a custom, that I should release
unto you one at the Passover: Will ye that I release unto you the king of
the Jews? They cried out therefore,
saying, Not this man, but Barabbas. Now
Barabbas was a robber. Then Pilate
therefore took Jesus and scourged him." I want
you to notice carefully, did not Mark and Luke say that Pilate said to them, I
will chastise him and release him. And
if you will think of that when you read verse five, I believe you will see why
Pilate was reasoning that way. "Then
Pilate therefore took Jesus and scourged him. And the soldiers platted a crown of thorns,
and put it on his head, and they arrayed him in a purple garment, and they came
unto him and said, Hail, King of the Jews!
And they struck him with their hands.
And Pilate went out again, and saith unto them, Behold, I bring him out
to you, that ye may know I find no crime in him. Jesus therefore came out, wearing the crown
of thorns, and the purple garments and Pilate saith unto them, Behold
the man!" Dont you think Pilate meant by that
statement, behold the man, by the
scourging, he had been beaten nearly to death and the crown of thorns on
his head and the purple garment and the soldier mocking him, dont you think
that he meant that this man has suffered enough? Are you not ready for him to be
released? And, again, remember that Mark
and Luke said I will chastise him and release him. "When therefore the
chief priests and the officers saw him, they cried out saying, Crucify him,
crucify him. Pilate saith unto them,
Take him yourselves, and crucify him: For I find no crime in him. The Jews answered him, We have a law, and by
that law he ought to die, because he made himself the Son of God."
They had brought those charges against him of
perverting the nation and telling the people that they couldn't give tribute to
Caesar and other charges that they had made.
But now they finally get around to this one. Pilate had heard all those charges and he and
Herod had ruled that he was not guilty of any of those charges, and so they
finally bring the one that they had condemned him for, that he committed
blasphemy, because he had said that he was the Son of God. "The Jews answered him,
We have a law, and by that law he ought to die because he made
himself the Son of God. When Pilate
therefore heard this saying, he was the more afraid." In moral character, indeed he was! "And he entered
into the Praetorium again, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Pilate therefore saith unto him, Speakest
thou not unto me? Knowest thou not that
I have the power to release thee, and I have the power to crucify thee? Jesus answered, Thou wouldest have no power
against me, except it were given thee from above; therefore he that delivered
me unto thee hath greater sin." And, of course, the leaders
of the Jews the Sanhedrin Court had
delivered him. "Upon
this Pilate sought to release him. But
the Jews cried out saying, If thou release this man, thou art not Caesar's
friend: Everyone that maketh himself a king speaketh
against Caesar. When Pilate therefore
heard these words, he brought Jesus out and sat down on the judgment seat at
the place called the Pavement, but in the Hebrew, Gabbatha. Now it was the preparation of the Passover, it
was about the sixth hour."
Notice the contradiction of John 19:14 with Mark 15:25. Mark said, and
it was the third hour, and they crucified him but
here John says it was about the sixth hour when Pilate delivered him up to be
crucified, there in verse sixteen John 19:14-16. So how can we account for the difference in
the reading? On the surface it's an
outright contradiction. I think the
answer is that John wrote a long time after 70 A.D. when the Jewish system had
gone by the wayside, and Roman time had replaced Jewish time. The sixth hour Roman time would be like ours,
six o'clock in the morning, and Marks and it was the third
hour and they crucified him. Remember that the Jews
counted our 6 A M the first hour of the day and the third hour was 9 A M our
time. He is delivered up to be crucified around six o'clock in the morning our
time and then he is on the cross at nine o'clock our time. So there is no contradiction. "And he saith unto the
Jews, Behold your king! And they
therefore 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." Remember how that they were
looking for one who would take them out from under that Roman authority, out
from under Caesar. If Jesus had come and done that most of the Jews including
the apostles would have been pleased.
John 19:14, "Then
therefore he delivered him unto them to be crucified. They took Jesus therefore, and went out
bearing the cross for himself unto the place called the place of a skull, which
is called in Hebrew Golgotha: Where they crucified him, and with him two
others, on either side one, and Jesus in the midst. And Pilate wrote the title also, and put it
on the cross. And there was written, Jesus
of Nazareth the King of the Jews. This
title therefore read many of the Jews: For the place where Jesus was crucified was
nigh to the city:
And it was written in Hebrew, and in Latin and in Greek." So every one that passed by could evidently
know in his language the inscription, Jesus of Nazareth, the King of the
Jews. "The
chief priests of the Jews therefore said to Pilate, Write not, The King of the
Jews; but that he said, I am King of the Jews.
Pilate answered, What I have written I have written." We can at least appreciate him for that, that he was
going to leave it like it was. "The
soldiers therefore when they had crucified Jesus, took his garments, and made
four parts, to every soldier a part; and also the coat: Now the coat was without seam, woven from the
top throughout. They said therefore one
to another, Let us not rend it, but cast lots for it, whose it shall be: That the scripture might be fulfilled, which
saith, They parted my garments among them, and upon my vesture they did cast
lots." Notice that is from Psalms 22:18, which is one of several
of the Psalms of prophecies about Christ and in this one that they would cast
lots to determine which soldier would get the woven coat of Jesus. Each one of
those who did the crucifying of him got a garment, but they said they would not
rend this vesture. They said therefore
one to another, let us not rend it. It
was a coat without seam, going back to verse twenty‑three. And so they cast lots for it. On my vesture did they cast lots. "These things therefore
the soldiers did, but there was standing by the cross of Jesus his mother, and
his mother's sister, Mary the wife of Cleopas, and Mary Magdalene. And when Jesus therefore saw his mother, and
the disciple standing by, whom he loved, he saith unto his mother, Woman,
behold thy son!" And that disciple, of course, is John the
writer of this gospel book. And John
speaks of himself in the second person.
Let us read verse twenty‑six there again. "When Jesus
therefore saw his mother, and the disciple standing by, whom he loved, he saith
unto his mother, Woman, behold thy son!
Then saith he to the disciple, Behold thy mother! And from that hour the disciple took her unto
his own home. After this, Jesus knowing
that all things were now finished, that the scripture might be accomplished,
saith I thirst. There was set there a
vessel full of vinegar: So they put a sponge of vinegar on hyssop,
and brought it to his mouth. When Jesus
therefore had received the vinegar, he said, It is finished: And he bowed his head, and gave up the
spirit. The Jews therefore because
it was the preparation, that the body should not remain upon the cross on the
Sabbath, (for the day of the Sabbath was a high day.)" It is the Sabbath after the Passover. "Asked of Pilate
that their legs might be broken, and that they might be taken away." It is said that they sometimes they would live
on the cross for many hours. So they
want them taken down before the Sabbath.
"The soldiers therefore came and brake the legs
of the first, and of the other that was crucified with him. But when they came to Jesus, and saw that he
was dead already, they brake not his legs: Howbeit."
According to Exodus 12:46 in respect to the
Passover lambs, not a bone in the body of the lamb was to be broken, so they do
not brake the legs of Jesus in its fulfillment.
Not a bone would be broken.
"Howbeit one of the soldiers with a spear pierced
his side, and straightway there came out blood and water. And he that hath seen And again, John was talking about
himself. hath borne
witness, and his witness is true: And he knoweth that he saith true, that ye
also may believe. For these things came
to pass, that the scripture might be fulfilled, A bone of him shall not be
broken." Notice your reference there, that it's Exodus
12:46, and that is talking
about not a bone in the body of the Passover lamb. Not a bone in the body of the lamb was to be
broken, and that prefigured then as stated here by John that not a bone in the
body of Christ would be broken. "And
again another scripture saith, They shall look on him whom they pierced." And notice that is from Zechariah chapter
twelve and verse ten. And I think in a
few minutes we will turn and read those references from Zechariah, which is
next to the last book of the Old Testament, a number of very important
prophecies concerning Christ are in Zechariah.
"And after these things, Joseph of Arimathaea,
being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate
that he might take away the body of Jesus: And Pilate gave him leave. He came therefore, and took away his body." And notice that John is the only one that
tells about he was assisted by Nicodemus.
John 19:38, "And
there came also Nicodemus, he who at the first came by night, John 3:1ff, bringing a mixture of
myrrh and aloes, about a hundred pound.
So they took the body of Jesus, and wound it in linen clothes with the
spices, as the custom of the Jews is to bury.
Now in the place where he was crucified there was a garden; and in the garden
a new tomb, wherein was never a man yet laid. And there because of the Jews' preparation;
for the tomb was nigh at hand." They laid
Jesus. So if I see things correctly,
Jesus died on the cross at three o'clock on Friday at the time that they were
to be killing the Passover lambs. And
then he is buried on that same day. So he was in the tomb part of Friday and
all day Saturday and part of the first day of the week, but the Jewish people
counted part of a day a day and thus raised on that third day. Now notice again verse thirty‑seven,
"They shall look on him whom they pierced.
Let us turn now to Zechariah. And I would like for us to begin with chapter
six and notice some of those prophecies that are given in this book about
Jesus. First look at Zechariah 6:12-13, "Behold
the man whose name is the Branch And that is
very definitely the Christ, for Jeremiah twenty‑three verses five and six
says that God would raise up unto David a righteous
Branch. And he shall reign as king and
deal wisely. And verse six says, This
is the name by which he shall be called
Jehovah our righteousness. So it is very definitely
referring to Christ. "That
Christ would grow up out of his place, and he shall build the temple of Jehovah." The temple of Jehovah is the church, I
Corinthians 3:16. And he built the church
(Matthew 16:18-19; I Timothy 3:14-15) which is the temple of Jehovah. "Even he shall build the
temple of Jehovah; and he shall bear the glory, and sit and rule upon his
throne; and he shall be a priest upon his throne: And the counsel of peace shall be between
them both." Now notice at the same time he is to bear the
glory and sit and rule upon his throne,
that he is to be a priest upon his throne.
Do you remember chapter seven of Hebrews gives many details concerning
Christ being a high priest after the order of Melchizedek. Hebrews 7:25 says, And
he is able (Christ) to save to the
uttermost them that draw near to God through him, seeing that he ever liveth to
make intercession for the saints. So Christ is our high priest now and therefore he is
reigning now upon his throne at the right hand of God. "And he shall be a
priest upon his throne. And the counsel
of peace shall be between them both."
Between God and Christ.
Turn next to chapter nine of Zechariah. It is
recorded in Zechariah that Jesus would
ride into Jerusalem on the colt the foal of an ass. Zechariah 9:9, "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, even upon a colt the foal of an ass." Turn next to Zechariah 11:12-13 we do not have time to
give any details of this, but it is surely about how that they would take the
thirty pieces of silver, and the price that they paid for Jesus, and it would
be used to buy the Potters field. Zechariah 11:12-13, "And
I said unto them, if ye think good, give me my hire, and if not forebear. So they waited for my hire thirty pieces of
silver. And Jehovah said unto me, Cast
it unto the potter: The goodly price that I was priced at by
them. And I took the thirty pieces of
silver, and cast them to the potter in the house of Jehovah." And see they used that thirty pieces then as
we have read, to buy the potter's field to bury strangers in. And the reference that we have just read,
they shall look upon him who they have pierced, Zechariah chapter twelve.
Let us read verse ten. "And I will pour
upon the house of David, and upon the inhabitants of Jerusalem, the spirit of
grace and of supplications: And they shall look unto me whom they have
pierced, and they shall mourn for him, as one mourneth for his only son,
and shall be in bitterness for him, as one that is in bitterness for his
firstborn." And so another prophecy of Christ as John
states that they
pierced his side and forthwith poured out with blood and water. And that was the fulfillment of this Old
Testament passage. And then another one
in chapter 13:1, "In that day there shall be a fountain opened to
the house of David and to the inhabitants of Jerusalem. For sin and for uncleanness." And that fountain that is open, we have a good old
song based on Zechariah 13:1.
There is a fountain filled with blood drawn from Emmanuel's vein. In verse seven ‑‑ And remember
Jesus said, and Jesus quoted this reference, as we have read from the gospel
writers, that all of the disciples would deny him. And he quoted this reference, smite the
shepherd. And the sheep of the flock
shall be scattered. And so verse seven
is another prophecy of Christ. 13:7, "Awake,
O sword, against my shepherd, and against the man that is my fellow, saith
Jehovah of hosts: And smite the shepherd, and the sheep shall
be scattered: And I will turn mine hand upon the little
ones." Some of these references have a twofold
meaning, but it surely has the meaning that Jesus gave it, that all of you are
going to be scattered, because it is written smite the shepherd and the sheep
of the flock, and the sheep of the flock shall be scattered. Let us see if I can lead a few verses of this
song. There Is A Fountain. Notice it is based on Zechariah 13:1. In that day there shall
by a fountain open. And that fountain is
that fountain of the blood of Christ that cleanses from sin. (Brother Turner begins to sing this
song.) There is a fountain filled with
blood. Drawn from Emmanuel's vein. And sinners plunged beneath that blood lose
all their guilty stain. Lose all their
guilty stains. Lose all their guilty
stains. And sinners plunged beneath the
blood, lose all their sinners guilty vein.
Dear dying lamb, thy precious blood shall never lose its power. Till all the ransom church of God be saved to
sin no more. Be saved to sin no
more. Be saved to sin no more. Until the ransomed church of God, be saved to
sin no more. This is a great meaningful
hymn.
Now, I believe we are ready to ‑‑ Let me
just check something right quick before we go to John's gospel. I believe we will go to John's gospel
next. Did we read all of chapter twenty‑three
of Luke? I guess we did. I would like to read again from Luke chapter
twenty‑three beginning with verse thirty‑three, "And
when they came unto the place which is called the skull, there they crucified
him, and the malefactors, one on his right hand, and the other on the
left. And Jesus said, Father, forgive
them; for they know not what they do.
And they parted his garments among them, and they cast lots. And the people stood beholding. And the rulers also scoffed at him saying, He
saved others; let him save himself, if this is the Christ of God, his
chosen. And the soldiers also mocked
him, coming to him, offering him vinegar, and saying, If thou art the king of
the Jews, save thyself. And there was
also a superscription over him, this is the King of the Jews. And one of the malefactors that were hanged
railed on him." Now from Matthew and Mark, I think we would
conclude that both of them did. But Luke
specifies one of them. "Saying,
Art thou not the Christ, save thyself and us.
But the other answering rebuking him, saying, Dost thou not even fear
God, seeing thou art in the same condemnation?
And we indeed justly; for we receive the due reward of our deeds; but
this man hath done nothing amiss. And he
said, Jesus, remember me wh