Chapter 19

Part 1: The Coronation

In his conversation with Pilate, Jesus indicated that indeed he was a King, however, his kingdom owas not of this world. This designation would be played out in graphic terms. Pilate the governor of Judea for the Roman Emperor crown Jesus “the King of the Jews.” His coronation consisted of being flogged. One of the soldiers wove a crown of thorns. They dressed in a purple robe and acclaimed him saying, “Hail, King of the Jews!” They struck him in the face.

Pilate then presented Jesus to his public arrayed as the King. The crowds called for his crucifixion. All that had been left was for Jesus to ascend to his thrown. Jesus’ hour, his glorification has come. Jesus’ thrown is his cross.

It is interesting to hear the crowds who John reflects. Pilate continues to hold up Jesus before them as “their king.” “Shall I crucify your king?” Jewish crowds reply, “We have king but the emperor.” In actuality this is an amazing statement. All of the hopes of the coming Messiah were based in their desire to have their own governance returned to them, while Jesus has always reflected that truth that ruling in this world is different than ruling in the Kingdom of God. They were unable to see beyond the world that entrenched them to the kingdom that God was presenting in the Messiah that stood before them.

Jesus remains strong before Pilate. In the face of Jesus’ silence, Pilates tries to help. “Don’t you realize that I have power to release you or crucify you?” Jesus replied, “You would have no power over me unless it were given you from above.” There is no passivity by Jesus. He is participating fully in the plan of God which is unfolding.

The Cross

Jesus is mounted on the cross. Pilate places the title above him, “Jesus of Nazareth, the King of the Jews.” The title was disputed, yet Pilate remained resolute, “What I have written I have written.” In this action, Pilate has testified along with the string of witnesses to the identity of Jesus. His testimony is written in in the three commonly spoken languages, Hebrew, Greek and Latin. These languages reflect the Jewish and gentile cultures present on that day.

That the Scriptures Might Be Fulfilled

· They took his tunic . . . John reports that his tunic was woven in one piece and rather than divide the garment the soldiers cast lots for it. John quotes Psalm 22, “They divided my clothes among themselves, and for my clothing they cast lots.” Psalm 22 is held in common with all of the four evangelists as it reflects the suffering of the Lord’s servant which brings about the redemption of many people. Mark and Matthew enter the text through the quotation of the first line of the Psalm, “My God, My God why have you forsaken me.” Though Luke doesn’t quote, the basic structure of the crucifixion in all three synoptic gospels follows thematically with the psalm. John turns focus on the fulfillment surrounding his clothing.

· I thirst. . . Even Jesus’ thirst at such a parched moment is related by John to fulfillment of the scripture. This reference is taken from Psalm 69:21, “They gave me poison for food, and for my thirst they gave me vinegar to drink.” It was sour wine hoisted up to Jesus mixed with gall.

· The Passover is present . . . We have already discuss that John sets Jesus up to be the Passover Lamb. John identified him, “Behold the Lamb of God who takes away the sin of the world.” John also places Jesus death at the time of the Day of Preparation when the Passover lambs are being slaughtered in the temple. Now, at the hour of his thirst wine is given. There is a subtle entrance of the Passover right made at this point. John notes that the sponge is lifted on hyssop. This is physically impossible as hyssop is a reed; however, hyssop is a common herb used at the Passover as one of the bitter hers. Again, John relates Jesus death with the Passover, God ultimate act of salvation for the people of God.

· As it was the Day of Preparation, when all was finished for Jesus they wanted the bodies removed for the c celebration. The legs of the two were broken, and act that sped up the strangulation process and brought death quickly. For Jesus, they didn’t break the legs but pierced his side. Water and blood came out. There may be a reference her to both sacraments (water=baptism and blood=Eucharist). John is careful also to let us know that there is scripture that must be fulfilled, “that no a bone of his body is to be broken.” This is another Passover reference to the lamb that was slain. Ex.12:46 says that the Passover lamb must not have a broken bone. John refers Jesus as the Lamb back to the Passover origins.

Woman

This is now the second reference to his mother as woman, spoken this time from the cross. Jesus looks upon the “disciple whom he loved” and his mother. He says, “Woman behold your son, son behold your mother.” This is moment rich in meaning on many levels. First, the obvious, Jesus cares for his mother’s needs as her husband is dead and now the oldest son. Second, there are some who project that “woman” is the general designation of womankind in the generations of Eve. Another is the Mary stands for the church (often referred at “Mother Church” or “the bride of Christ.” In this understanding Jesus appears to handing the care of the church over to the disciples.

It is Finished

This is powerful moment. His hour has come at last the job is done. Most translations say, “It is finished,” or “it is accomplished.” The Greek word in this instance is not finished as in, “I finished that book.” There is an implication in this word that his task at hand is completed, however, the ramifications of this event has guaranteed that nothing will be same ever again. What was finished on the cross has ramifications for the rest of eternity. There is a beginning implied in the completion of God’s plan that has called us into a new creation. One begins to see the blossom of God’s new plan when Jesus steps out of the grave. God’s plan fulfilled in the death of Jesus is the blossom of eternal from that time forward.

Wednesday, November 05, 2008