Text Study for Good Friday

The Rev. Joseph Winston

April 22, 2011

Commentary
Isaiah 52:13-53:12
Christians often see Christ suffering in Isaiah 52:13-53:12.1 However, there are
only two certain references to Isaiah 52:13-53:12 before 70 CE in the Christian
literature: Romans 10:16 using Isaiah 53:1 and Romans 15:21 citing Isaiah 52:15.
These two instances are for the church’s mission and do not refer to Christ’s
death.2 Matthew has one certain citation in Matthew 8:17 using Isaiah 53:4 and
here it applies to Christ’s life and actions not passion and death.3 Therefore, given
modern scholarship, the oldest Christian text for passion, which uses Isaiah 53:12
to show that the treatment was prophesied, is found in Luke 22:374
It is also conceivable this section from Isaiah are used at typology in pas-
sion stories.5 . Some points of commonality many be: Silent Mark 14:61; Matthew
27:12, 14; Isaiah 53:7; numbered Mark 15:27; Matthew 27:38; Isaiah 53:12; pray-
ing Luke 23:34, 39-43; Isaiah 53:12.
There is a possible use in 1 Corinthians 15:3-4 due to allusion from Isaiah
53:5-6. Another case might be found in Christ hymn (Philippians 2) from Isaiah
1
Leorna Batnitzky; Yikva Frymer-Kensky et al., editors, Chap. On the Suffering of God’s Cho-
sen: Christian Views in Jewish Terms In ‘Christianity in Jewish Terms’, (Bolder, CO: Westview
Press, 2000), Radical Traditions, p. 203.
2
Adela Yarbro Collins; Rodger Brooks and John J. Collins, editors, Chap. The Suffering Ser-
vant: Isaiah Chapter 53 as a Christian Text In Christianity and Judaism in Antiquity, Volume 5,
‘Hebrew Bible or Old Testament? Studying the Bible in Judaism and Christian’, (Notre Dame, IN:
University of Notre Dame Press, 1990), p. 203.
3
Ibid., p. 204.
4
Ibid.
5
Ibid., p. 205.

1
52:12. If these two other locations actually use the suffering servant from Isaiah,
then these examples are older than the use in Luke.
The content found in Isaiah 40-55 show that the four servant songs refer to
the entire group of people that make up Israel.6 For example, the Chosen One,
the Despised One, the Wounded One all are Jacob since it describes his life story.
Rashi (1040-1105 CE) comments on Isaiah 53:3 that this text in question refers
to a group since the prophet was using a single man to refer to all of Israel (See
Isaiah 44:2 as example).7
Jewish and Christian interpretation of Isaiah 52:13-53:12 is similar to early
Jewish thought.8 Actually, Christians view Isaiah 52:13-53:12 almost identically
as the Jews look at the sacrifice of Issac in the rabbinic and medieval ages.9 An in-
nocent and loved son is sacrificed in love because God calls for such a sacrifice.10
Likewise the death and then the resurrection of the “beloved son” (Isaac/Jesus) is
important to both traditions. The central difference between Jewish and Christian
thought is that Jews do not identify Jesus or any one person as the one who suffers,
instead they see the suffering tied to their community.11

Isaiah 52:13 my servant shall prosper – The prophet begins this section with an
obvious paradox. The world will see the slave as a successful person.

Isaiah 52:14 many who were astonished at him –It might seem that the surprise
at the servant is due to his accomplishments but this is not the case.
so marred was his appearance – The one praised by all now looks nothing
like he did before.

Isaiah 52:15 he shall startle many nations – All around the world, people will
speak about the dramatic turn around.

Isaiah 53:1 Who has believed what we have heard? – Unless you see what has
happened for yourself, it is almost impossible to understand it.
6
Roger Brooks; Rodger Brooks and John J. Collins, editors, Chap. A Christological Suffering
Servant? The Jewish Retreat into Historical Criticism In Christianity and Judaism in Antiquity,
Volume 5, ‘Hebrew Bible or Old Testament? Studying the Bible in Judaism and Christian’, (Notre
Dame, IN: University of Notre Dame Press, 1990), p. 209.
7
Ibid.
8
Batnitzky, ‘Christianity in Jewish Terms’, p. 208.
9
Ibid., p. 209.
10
Ibid.
11
Ibid., p. 206.

2
Isaiah 53:2 And to whom has the arm of the L ORD been revealed? – Which, if
any, people recognize the reality behind the change of fortune?

Isaiah 53:3 a man of suffering – The underlying assumption in Isaiah 53:3 is

that servant is despised since he deserved punishment because of sin.12 This
is the “dominate (though not the only) biblical perspective on suffering;
namely those who obey God will be blessed and those who don’t will be
cursed.”13 Examples can be found in Proverbs 3:33; Leviticus 26; Isaiah
5:24-25. A more contemporary example that shows this same idea is Han-
del’s Messiah.
Suffering is also tied to being chosen and to being favored.14 Texts that
illustrate this point are: Deuteronomy 8:5; Proverbs 3:12. Thus one must
read Isaiah while holding these two ideas in mind at the same time.15

Isaiah 53:4 he has borne our infirmities – Verses 53:4-5 seem to say that the ser-
vant suffering in our place is for both our health (salvation) and our sins.16
Jewish thought is that suffering shows both a “moral superiority” and a
virtue found in “rabbinic, medieval, and modern form” of Judaism.17 How-
ever, this is not simple cause and effect.18 It might be the case that God’s
chosen suffer for others.19
In the post Holocaust world, many Jewish thinkers reject the connection
between suffering and sin while retaining the bond between suffering and
being chosen.20

Isaiah 53:5 he was wounded for our transgressions – Suffering cannot be sep-
arated from the communities that experience it (Jewish/Christian) and its
proper interpretation depends on their hermeneutics.21
12
Batnitzky, ‘Christianity in Jewish Terms’, p. 204.
13
Ibid.
14
Ibid., p. 205.
15
Ibid.
16
Ibid., p. 204.
17
Ibid., p. 205.
18
Ibid.
19
Ibid., p. 206.
20
Ibid., p. 207.
21
Ibid., p. 206.

3
 For Jews, suffering is not only because of their election by God but also
because they fail to live up to their role of showing others the light.22
Jewish suffering, although it contains strong ideas on chastising a wayward
child, is more ambiguous than that single concept.23
Christians assert that only Christ is sinless (Romans 3:23-26). Thus for
Christians, the person described in Isaiah 52:13-52:12 is suffering for hu-
manity in general.

Isaiah 53:6 we like sheep have gone astray – The entire community has wandered
off the path.

Isaiah 53:7 he did not open his mouth – The one/group that suffers does not lift
up a complaint that anyone can hear.

Isaiah 53:8 By a perversion of justice he was taken away. – The true application
of the law would demand that this one/group have a fair trail. That never
happens.

Isaiah 53:9 his grave with the wicked – Even in death, this one/group has no
honor. Perpetually his/there name will be shamed.

Isaiah 53:10 the will of the L ORD to crush him with pain – This association of
destruction with a divine plan is a problem in today’s world. If one believes
in a god, it is more one like Zoroastrianism with its constant battle between
good and evil or light and dark. The radical monotheism of Israel will not
allow such a division. Everything is God’s responsibility.

Isaiah 53:11 The righteous one, my servant, shall make many righteous – Some-
how the righteous one transfers his attributes to the others. Greek philos-
ophy presents one way to address this issue. The unanswered question is,
“Why does this need to happen?”

Isaiah 53:12 he bore the sin of many – In the same manner, this one/group is now
responsible for the behavior of others. This assignment of guilt contains the
same questions as the forgiveness.
22
Batnitzky, ‘Christianity in Jewish Terms’, p. 206.
23
Ibid., p. 207.

4
Psalm 22
Psalm 22:1 My God, my God, why have you forsaken me? – One can easily con-
ceive of people and places that do not want the L ORD. The other way around
is quite troubling because God is always out of our grasp. This means if the
L ORD hides from us, we can never find Him.

Psalm 22:2 Why are you so far from helping me – This is a common experience.
People ask for assistance and God does nothing. How does this behavior
model a just God that can be trusted?

Psalm 22:3 you are holy – Every attribute that is projected into existence is set
so far apart from what we know.

Psalm 22:4 In you our ancestors trusted – This is not some new innovation. In
the past, God listened and answered. He acted and history itself changed.
Now, nothing occurs.

Psalm 22:5 To you they cried, and were saved – Even tears were enough back
then to call the L ORD. God saw them roll down their face and the the L ORD
did something. Why are you so quiet today?

Psalm 22:6 But I am a worm, and not human – Perhaps, the reason that God does
not listen to my prayers is that I am not worthy to be called a human. This
concept is dangerous because it places some people into a group that can be
treated as non-entities.

Psalm 22:7 All who see me mock at me – The suffering that this one goes through
is so obvious that everyone sees it. Yet, God does nothing.

Psalm 22:8 Commit your cause to the L ORD – Taunts fly through the air. Trust
the L ORD. But God still does nothing. God does not hear. How does one
trust a God that hides?

Psalm 22:9 you who took me from the womb – Life itself is a gift from God.
That much is apparent. Why then, do you torment me like this? This is the
unspoken question the author raises.

Psalm 22:10 since my mother bore me you have been my God. – All my life, my
trust has been in you. But something has changed. Is it what I have done?
That is what the poet wants answered.

5
Psalm 22:11 Do not be far from me – Right around is the corner is death and
destruction, but I cannot see you L ORD. Far too often this is reality. Who is
to blame? Is it God that refuses to show up or is it that God’s followers hide
from the battle?
Psalm 22:12 Many bulls encircle me – Young and strong forces appear not on
the horizon but right beside me. In this clear and present danger, you would
think that God should appear. But the L ORD does not. Is this God’s fault?
A problem with our belief system? Or some failure on our part?
Psalm 22:13 they open wide their mouths at me – Bulls do not eat their victims
therefore this must refer to some other image.
Psalm 22:14 I am poured out like water – Like a common, everyday item that
has no value, I am discarded. This idiom makes it possible to dehumanize
others. The reality that humanity acts this way, does not make it right.
Psalm 22:15 you lay me in the dust of death – God who has done little so far
except to be absent from the scene now makes an appearance and places the
author in the grave.
Psalm 22:16 a company of evildoers encircles me – The situation worsens and
help does not appear. What do we say when this happens? Does God cause
the cancer that eats up your liver? Does God send the plague that wipes out
your town? Does God ask for suffering?
Psalm 22:17 They stare and gloat over me – God by His inaction is aiding and
abetting the enemy. Does the L ORD really operate in this manner?
Psalm 22:18 they divide my clothes among themselves – The poet is too weak to
keep his enemies from humiliating him by taking his clothes.
Psalm 22:19 O my help, come quickly to my aid! – The author still has faith that
the L ORD will come.
Psalm 22:20 Deliver my soul from the sword – From a violent and unprepared
death, good L ORD deliver us.
Psalm 22:21 you have rescued me – At this point, the tone of the psalm changes.
The author is saved but we do not know how. Additionally, one cannot tell if
this salvation is for the current set of problems or if the poet is only recalling
something that occurred in the distant past.

6
Psalm 22:22 I will tell of your name to my brothers and sisters – Salvation from
evil causes a response from the one who suffered.

Psalm 22:23 You who fear the L ORD, praise him! – The call for praise now rises
from the author’s lips.

Psalm 22:24 he did not hide his face from me – This line stands in stark contrast
to the first part of the poem. Did the author lie to us or is something else
behind this radical change?

Psalm 22:25 From you comes my praise – The L ORD provides the author with
the reason to speak a word of thanks.
my vows I will pay before those who fear him – The L ORD provides strength
to do what is right. It is interesting and grating in this time of the “social
gospel” to hear the fact that the psalmist only repays those individuals who
“fear” the L ORD.

Psalm 22:26 The poor shall eat and be satisfied – Perhaps as a corrective to the
previous sentence, the author reminds us of the L ORD’s work: taking care
of the helpless.

Psalm 22:27 All the ends of the earth shall remember and turn to the L ORD; and
all the families of the nations shall worship before him. – Is this a hope of
the psalmist or is it actually what will happen? Does this occur in time or
out of it?

Psalm 22:28 For dominion belongs to the L ORD, and he rules over the nations.
– This sentence simply states that the L ORD is in charge.

Psalm 22:29 shall all who sleep in the earth bow down – Even the dead acknowl-
edge that the L ORD is God.

Psalm 22:30 Posterity will serve him – The L ORD’s future is secure. The people
in the future will give the L ORD what is due.

Psalm 22:31 and proclaim his deliverance to a people yet unborn, saying that
he has done it. – This is the work of the L ORD’s people. They go and tell
others that the L ORD is working in the world.

7
Hebrews 10:16-25
Hebrews 10:16 This is the covenant that I will make with them – This quote
and what follows in verse 16 is from Jeremiah 31:33. This promise is now
spoken to a new generation.

Hebrews 10:17 I will remember their sins and their lawless deeds no more. –
This line comes from Jeremiah 31:34.

Hebrews 10:18 Where there is forgiveness of these, there is no longer any offering
for sin. – This conclusion explains what has changed in Christian worship.
It is built on the assumption that Christ’s work completely covered all sins.

Hebrews 10:19 to enter the sanctuary by the blood of Jesus – The followers of
Christ are protected in the holiest places by the blood of Jesus. The angel of
death now passes over them.

Hebrews 10:20 he opened for us through the curtain – This seems to be an al-
lusion to the curtains that are found in the temple (Exodus 26:1-13; 36:8-
17; Numbers 3:26; 4:25; etc) Along with the tearing the occurred during
Christ’s death (Matthew 27:51; Mark 15:38; Luke 23:45).

Hebrews 10:21 we have a great priest over the house of God – The role of Jesus
is that of one who continually makes intercessions for the people.

Hebrews 10:22 let us approach with a true heart in full assurance of faith, with
our hearts sprinkled clean from an evil conscience and our bodies washed
with pure water. – Followers of Jesus can come to the altar because of His
work and not fear being struck down dead.

Hebrews 10:23 he who has promised is faithful – The work of Jesus is secure
since one can trust Jesus. This understanding is important in a society that
places high importance on the value of honor.

Hebrews 10:24 consider how to provoke one another to love and good deeds –
Those on the Way need to do what is required of them.

Hebrews 10:25 not neglecting to meet together, as is the habit of some, but en-
couraging one another, and all the more as you see the Day approaching. –
The joining with other Christians helps the strong to support the weak.

8
John 18:1-19:42
In our world, that has seen more than its fair share of misery, this idea is frankly
revolting.24 It completely upsets us that God who brings us happiness also gives
us suffering. We cannot stomach the thought that the same God who brings peace
causes war to happen. Yet, it is all right here before us in the lessons.
“Struck down by God, and afflicted,” that is what the prophet says will happen
to Jesus and it certainly does (Isaiah 53:4b). Judas comes with a detachment of
soldiers. As if six hundred military troops from the world’s best army were not
enough to take Jesus into custody, Judas also brings along the police that work for
the temple (John 18:3).25 (Clearly, they have some idea who they are up against.)
Jesus knows what is coming (John 18:4). This simple phrase uttered by the narra-
tor means much more than that. This is not a betrayal by anyone.26 Jesus goes to
His suffering and death because that is exactly what God wants.
The prophet goes on and speaks to us, “He was oppressed, and he was afflicted
(Isaiah 53:7a).” No one can deny that. The Roman official we know as Pilate or-
ders that Jesus will be whipped (John 19:1). Some unnamed solider, accomplishes
this task with ruthless efficiency while a others of his party make a crown of thorns
for Jesus and they also find a royal robe for Jesus to wear (John 19:2). They know
Jesus is special. They address Him as a king while backhanding Him (John 19:3).
As if the horrid truth was too hard for us to bear, the prophet repeats the re-
frain for us once again, “Yet it was the will of the L ORD to crush him with pain
(Isaiah 53:10a).” We are like Pilate. We do not want to hear who is in charge. Je-
sus continues with the awful Word, “You would have no power over me unless it
had been given you from above (John 19:11a).” It is the L ORD God Almighty that
brings Jesus to this place. It is His will that Jesus die. It will not take much time
for that to happen. The crowd calls for Christ’s death (John 19:15). The sentence
is pronounced: death by crucifixion (John 19:16).
So, “by a perversion of justice,” they take Jesus to “The Place of the Skull”
and crucify Him with two others (Isaiah 53:8a; John 19:17).
Isaiah says,

Surely he has borne our infirmities

and carried our diseases;
24
The cross “cannot be loved,” but only the “crucified Christ” give freedom. Jürgen Moltmann,
The Crucified God, (Fortress Press, 1993), p. 1.
25
The Greek for the size of the soldiers reads τὴν σπεῖραν or six hundred troops.
26
Francis J. Moloney, S.D.B.; Daniel J. Harrington, S.J., editor, The Gospel of John, Volume 4,
Sacra Pagina Series, (Collegeville, Minnesota: The Liturgical Press, 1998), p. 485.

9
 . . . he was wounded for our transgressions,
crushed for our iniquities. (Isaiah 53:4a; 53:5a)
Look at your Savior.
Like a runaway slave, on His back are the marks of rebellion torn deep into
His flesh. But they are not His. They are yours.
Like an overthrown monarch, He wears a crown upon His head. But it is not
His. He is wearing your victory wreath.
Like a king captured in battle, He wears a bloody purple robe. But it is not
His. You gave it to Him.
Like a traitor, He hangs on the cross. But it is not His. You let Him use it.
There is no other way to save you. God must die. This is the terrify truth.
Others might think it is a battle between light and darkness. Some even could
believe it is an epic struggle between good and evil. This does not change the
facts. Jesus chose to die for you. He is lying there in the tomb. Go home with a
heavy heart and tears on your face. Your God is dead.

John 18:1 there was a garden – The church fathers note a link between the Gar-
den of Eden where sin entered the world and this garden where sin leaves.27

John 18:2 Jesus often met there with his disciples – This detail is obviously im-
portant to the community that John addresses.

John 18:3 Judas brought a detachment of soldiers together with police from the
chief priests and the Pharisees – The forces of darkness come to attack the
light of the world.28
The Greek for the size of the soldiers reads τὴν σπεῖραν or six hundred
troops.29

John 18:4 Jesus, knowing all that was to happen to him – Jesus is in complete
control of the situation. This is not a betrayal in any way, shape, or form.30

John 18:5 Jesus replied, “I am he.” – Here Jesus uses the formula for God (ἐγώ
εἰμι). By now the listener of the story should know that Jesus is using the
Old Testament name.31
27
Moloney, The Gospel of John, p. 484.
28
Ibid., p. 483.
29
Ibid., p. 484.
30
Ibid., p. 485.
31
Ibid.

10
John 18:6 they stepped back and fell to the ground – Just pronouncing the Holy
Name is enough to cause troops to hit the ground.

John 18:7 Again he asked them – Just to make sure they are looking for God, He
asks again.

John 18:8 I told you that I am he. – Again, Jesus uses ἐγώ εἰμι.
So if you are looking for me, let these men go. – This explains why the
followers were not killed. Jesus negotiated for their release. Even Judas is
allows to go free.32

John 18:9 I did not lose a single one of those whom you gave me. In this ac-
count, Jesus does not even lose Judas.33 This interpretation makes the “son
of perdition” in John 17:12 to be satan as in 2 Thessalonians 2:3 and 8-9.34

John 18:10 cut off his right ear – There can be no good answer on the importance
of the “right” ear.35

John 18:11 Am I not to drink the cup that the Father has given me? – Since Jesus
always does the will of His Father, there is nothing else that He can do.

John 18:12 Caiaphas was the one who had advised – This recalls the words of
John 11:49-52.

John 18:13 First they took him to Annas – Some see this as an extra trial.36

John 18:14 Here is your King! – The close association of Jesus with passover in
this account along with the name King means that Jesus is responsible for
Israel and He dies for Israel.

John 18:15 Simon Peter and another disciple followed – Peter along with some-
one else, who we assume is the beloved disciple are following. It goes with-
out saying, that there is disagreement on who this really is.
32
Moloney, The Gospel of John, p. 483.
33
Ibid.
34
Ibid., p. 485.
35
Ibid., p. 486.
36
Ibid., p. 490.

11
 that disciple was known to the high priest – Through some past action, this
disciple had ties with the priest. There is no satisfactory answer about this
relationship.37

John 18:16 the woman who guarded the gate – In the world of men, this detail
by the narrator makes no sense at all. Does the high priest risk pollution by
passing through a gate that a woman guards? Is this an insult all that must
pass by a woman?

John 18:17 The woman said to Peter – This is unthinkable in the ancient world.
A woman that guards a gate is speaking to a man that she is not related to.

John 18:18 Peter also was standing with them and warming himself. Rather than
standing with the light of the world, Peter associates himself with the dark-
ness.38

John 18:19 Then the high priest questioned – The Greek verb ἐρωτάω is aorist
complexive (ἠρώτησεν) and it indicates a long, drawn out process.39

John 18:20 I have always taught – The verb διδάσκω (to teach) is in aorist
(ἐδίδαξα). Jesus used to teach but this time has now past.40 This time be-
fore Annas cannot be regarded as a trial. Jesus is in complete control.

John 18:21 Ask those who heard what I said to them; they know what I said.
– This statement by Jesus answers the question of where we are to go for
information about Him: His disciples.41

John 18:22 one of the police standing nearby struck Jesus on the face, saying,
“Is that how you answer the high priest?” – It seems that Jesus is asking
for the police officer to produce witnesses to the accusation that He is blas-
pheming.42
This action by the officer is a sign of rejection and is not a form of punish-
ment.43
37
Moloney, The Gospel of John, p. 490.
38
Ibid., p. 487.
39
Ibid., p. 491.
40
Ibid., p. 488.
41
Ibid.
42
Ibid., p. 488-489.
43
Ibid., p. 491.

12
 John 18:23 If I have spoken wrongly, testify to the wrong. – Once again, it is clear
that Jesus is in charge of the situation.

John 18:24 Then Annas sent him bound to Caiaphas the high priest. – No verdict
was returned because Annas is not in control of the situation.

John 18:25 Now Simon Peter was standing and warming himself. – It appears
that no time has passed. This is used by the narrator to make it seem that
these two scenes are happening at the same time.44

John 18:26 a relative of the man whose ear Peter had cut off, asked, “Did I
not see you in the garden with him?” – This charge is more serious that
following Jesus.45

John 18:27 at that moment the cock crowed – The audience can trust Jesus be-
cause as God, He knows what will happen.

John 18:28 It was early in the morning. – As the sun rises, the next “trial” begins.
There is a reason for this. The Jews try to stay clean for the start of Passover
at sunset.
They themselves did not enter the headquarters – It is not clear how this
would make them unfit for Passover.46
able to eat the Passover – “In John, Jesus dies about the time when the
lambs were slain in preparation for the Passover.”47

John 18:29 So Pilate went out – The movement of in and out creates seven
scenes.48

John 18:30 If this man were not a criminal, we would not have handed him over
to you. – Apparently, someone believes that this group of people brings
innocent people to Pilate. Of course, this statement could also be deeply
ironical.
44
Moloney, The Gospel of John, p. 491.
45
Ibid.
46
Ibid., p. 497.
47
William Loader, First Thoughts on Year C Gospel Passages from the Lectionary Good Friday,
http://wwwstaff.murdoch.edu.au/ loader/LkGoodFriday.htm.
48
Moloney, The Gospel of John, p. 497.

13
 John 18:31 We are not permitted to put anyone to death. – It is not known if the
Romans allowed the Jews to execute people.49
The underlying issue is why they want Jesus killed. Is it simply that He is a
criminal (John 18:30) or is it that they believe He is the Son of God?50
John 18:32 the kind of death he was to die – The form of execution must match
the prologue found in John 3:14.
John 18:33 Pilate entered the headquarters – In order to remain ritually pure for
the Passover, the Jews have stayed outside of Pilate’s offices. It is ironical
that the Jews will not enter the praetorium but will call for the release of a
terrorist.
Are you the King of the Jews? This is but the first time that Pilate asks
Jesus this question. In 37, the same basic question is asked. This is a strange
question to ask because it makes one think that Jesus came to free the Jews
from the Romans.51 There may be some truth to the question since Pilate
offers Jesus or Barabbas in John 18:38. It does not appear that Jesus ever
offered a threat to the Romans.52
Another reason why this question is bizarre is that kings are not normally
placed on trial.53 They are killed by people who disagree with what they
are doing.54 Craig Koester in Symbolism in the Fourth Gospel notes that
Jesus form of kingship is very strange. He runs and hides (John 6:14-15;
12:13-15, 12:36).
Kings bring the good life to their subjects. How ironical it is that the king
of life is put to death for the life of others.
John 18:34 Do you ask this on your own, or did others tell you about me? – Jesus
continues to be in control of the situation. He is questioning Pilate.
John 18:35 What have you done? – This question spoken by Pilate gives Jesus
the chance to explain the situation as He sees it.
49
Moloney, The Gospel of John, p. 497.
50
Ibid.
51
William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Christ the
King, http://wwwstaff.murdoch.edu.au/˜loader/MkChristtheKing.htm.
52
Ibid.
53
Brian P. Stoffregen, Christ the King Sunday - Year B, http://www.crossmarks.com/
brian/john18x33.htm.
54
Ibid.

14
John 18:36 My kingdom is not from this world. – To say that Jesus has no concern
for the people of this world is absurd.55
This kingdom may not be in the world but it certainly can be seen in the
world.56
There are only five occurrences of kingdom βασιλεία in John. Three are in
this verse and two in John 3:3 and 3:5 (Jesus and Nicodemus).

John 18:37 For this I was born – There is a reason for His existence.
and for this I came into the world, to testify to the truth. Everyone who
belongs to the truth listens to my voice. – This is the summary of the Gospel
according to John.
to testify to the truth – The truth in this account is the revelation of God.57
Everyone who belongs to the truth listens to my voice. – Jesus is the truth
and Pilate does not see it nor hear it.

John 18:38 What is truth? – This is not a deep question by Pilate.58 In Jesus, He
has seen and heard the truth but he has completely dismissed it as false.
I find no case against him. – Even though Pilate cannot see the truth right
before him, he knows that Jesus is innocent.59

John 18:39 But you have a custom – There is little support of this idea in the
surviving documents.60

John 18:40 Barabbas was a bandit. – The term here λέγοντες could mean a
person with “messianic pretensions” or it might he the thief and robber who
comes to steal the sheep.61

John 19:1 Pilate took Jesus and had him flogged – By now it is apparent that
the tide has turned against Jesus. The crowd did not choose Him nor did He
have anything to say about being whipped.
55
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Christ the King’.
56
Moloney, The Gospel of John, p. 497.
57
Ibid.
58
Ibid., p. 498.
59
Ibid., p. 494.
60
Ibid., p. 499.
61
Ibid.

15
John 19:2 And the soldiers wove a crown of thorns and put it on his head, and
they dressed him in a purple robe. – The troops know that Jesus is a King,
so they treat Him just like captured royalty.

John 19:3 Hail, King of the Jews! – The soldiers do not know the truth in the
words they speak.62

John 19:4 I am bringing him out – Pilate lies. Jesus comes out on His own.

John 19:5 So Jesus came out – Even at this late stage in the trial, Jesus is in
control. He comes out on His own accord.
wearing the crown of thorns and the purple robe. – The author never tells
us that these are removed from Jesus.
Here is the man! –

The old ‘Behold the man’ Ecce homo, really means: ‘Here’s the
fellow’. ‘The human being’ over translates, but we need to see
that John deliberately focuses in this scene on the frail and weak
humanity of Jesus who cuts a pathetic figure. John is doing the-
ology. He wants us to see divine glory in the inglorious human
figure, a challenge to all human pretentiousness and power.63

John 19:6 Crucify him! Crucify him! – The leaders and their guards want death.

John 19:7 he has claimed to be the Son of God – Finally, we have the real charge
against Jesus. Ironically, it is true.

John 19:8 he was more afraid – Pilate will have to decide, “What is truth?” and
this scares him.64

John 19:9 Where are you from? – This is a key question in the Gospel.65 Jesus
is from the Father, He speaks with the Father’s authority, and He does His
Father’s work.

John 19:10 Do you refuse to speak to me? – Pilate can tell that he has completely
lost control of the situation.
62
Moloney, The Gospel of John, p. 499.
63
Loader, ‘First Thoughts on Year C Gospel Passages from the Lectionary Good Friday’.
64
Moloney, The Gospel of John, p. 500.
65
Ibid.

16
John 19:11 the one who handed me over to you is guilty of a greater sin – This
does not refer to Judas. He has already been give to the Father (John 17:2
and following; 18:9).66 It might be Caiaphas who sent Jesus to Pilate or it
might be satan.67
You would have no power over me unless it had been given you from above –
This response by Jesus partially answers where He is from because it shows
His perspective on the manner of authority.68

John 19:12 no friend of the emperor – This is probably dramatic irony rather than
something spoken by the crowd.69
Everyone who claims to be a king sets himself against the emperor. – The
Jews tell Pilate that Jesus, as a king, cannot compete with the emperor. Iron-
ically, they will throw their allegiance to God away and align themselves
with the emperor (god).

John 19:13 sat on the judge’s bench – It is unclear if Pilate or Jesus is sitting in
judgement.70

John 19:14 Now it was the day of Preparation for the Passover; and it was about
noon. The sixth hour is the time when the lambs are sacrificed.71 The Jews
want the Lamb of God killed.

John 19:15 We have no king but the emperor. – This is an amazing statement
from the leaders of the temple.

John 19:16 So they took Jesus – This time has really been a trial of the Jews
and Pilate. They both have seen the light of God and heard the Word but
they have refused to listen and to see. They have judged themselves (John
12:47-48).

John 19:17 carrying the cross – Jesus does not need help in this account.
66
Moloney, The Gospel of John, p. 500.
67
Ibid.
68
Ibid., p. 496.
69
Ibid., p. 500.
70
Ibid.
71
Ibid., p. 496.

17
John 19:18 with him two others, one on either side, with Jesus between them
– Jesus is in the middle for all to see lifted up on the cross. He is already
drawing people to Him.72

John 19:19 Jesus of Nazareth, the King of the Jews. – The charge is for all to see.

John 19:20 in Hebrew, in Latin, and in Greek – Latin and Greek are the languages
the cultured Romans.73 By Pilate’s action, Jesus is drawing the empire to
Him.74

John 19:21 Do not write – Some people always believe that they are in control.

John 19:22 What I have written I have written. – These words spoken by Pilate
are true and it is impossible for them to change.75

John 19:23 his tunic – This is Christ’s underwater, the χιτών.

John 19:24 Let us not tear it – The patristic interpretation is that this refers to the
unity of the witness of the church.76

John 19:25 that is what the soldiers did – This simple statement of fact does
not inform the audience who was there to record what has happened. One
possible answer would include the women along with the disciple Jesus
loved.

John 19:26 Woman, here is your son. – Faith and Christ’s command creates a
new family is created.77

John 19:27 Here is your mother. – The role of Mary has been expanded.78 The
church has been established.79

John 19:28 Jesus knew that all was now finished – Still in control of His life,
Jesus knows that His mission is finished.
72
Moloney, The Gospel of John, p. 507.
73
Ibid., p. 502.
74
Ibid.
75
Ibid., p. 507.
76
Ibid., pp. 503, 507.
77
Ibid., p. 503.
78
Ibid., p. 504.
79
Ibid., p. 508.

18
John 19:29 on a branch of hyssop – The use of hyssop might refer to Exodus
from Egypt, it could involve Psalm 69, or it might invoke the mystery of
Christ’s death.80

John 19:30 It is finished. –

‘It is finished’ (19:30) means in John’s world of thought: Jesus

has completed the task given to him, to make the Father known”81

gave up his spirit. – Moloney argues that παρέδωκεν τὸ πνεῦμα should be

translated as “handed over the Spirit.” because the verb παραδίδωμι indicates
entrusting and the definite article means the Holy Spirit.82 Moloney also
states that the Spirit is given to the new family at the cross.83

John 19:31 it was the day of Preparation – There is work to be done and it cannot
wait for someone to die.

John 19:32 came and broke the legs – Pilate is sensitive to the needs of the people
and allows the order to be executed.

John 19:33 they did not break his legs – This indicates Jesus is the Passover Lamb
(Psalm 34:20-21; Exodus 12:10, 46; Numbers 9:12).84

John 19:34 pierced his side with a spear –

Only John has the thrust of the spear, perhaps suggested by use
of Zechariah 12:10 in the tradition (as in Rev 1:7). It provides the
proof Jesus really died a human death like one of us and spawns
detail for the Thomas story in 20:24-29.”85

blood and water came out – Even in death, Jesus brings life in the Eucharist
and Baptism.86 See also John 7:38 for the prophecy.
80
Moloney, The Gospel of John, p. 508.
81
Loader, ‘First Thoughts on Year C Gospel Passages from the Lectionary Good Friday’.
82
Moloney, The Gospel of John, pp. 503, 505, 508-509.
83
Ibid., p. 505.
84
Ibid.
85
Loader, ‘First Thoughts on Year C Gospel Passages from the Lectionary Good Friday’.
86
Moloney, The Gospel of John, pp. 505, 509.

19
 John 19:35 He who saw this has testified so that you also may believe. His testi-
mony is true, and he knows that he tells the truth. – Moloney argues that this
personal interruption by the narrator indicates that the pierced side means
something extraordinary.87

John 19:36 None of his bones shall be broken. – This quote comes from Psalm
34:20. This psalm is used by John along with the account of the Passover to
help interpret who Jesus is.

John 19:37 they have pierced – References might include Psalm 22:16; Zechariah
12:10.

John 19:38 though a secret one – This might be a message for the hidden Chris-
tians to come into the light.88

John 19:39 weighing about a hundred pounds – This exaggerated amount of

spices indicates that Jesus is buried as a king.89

John 19:40 They took the body of Jesus and wrapped it with the spices in linen
cloths, according to the burial custom of the Jews. – The burial is worthy of
a king.90

John 19:41 Now there was a garden – This ties Jesus to the original Adam.91

John 19:42 they laid Jesus there. – This seems like the end of the story.

References
Batnitzky, Leorna; Frymer-Kensky, Yikva et al., editors, Chap. On the Suffering of
God’s Chosen: Christian Views in Jewish Terms In ‘Christianity in Jewish
Terms’, (Bolder, CO: Westview Press, 2000), Radical Traditions, pp. 203–
220.
87
Moloney, The Gospel of John, pp. 505, 509.
88
Ibid., p. 512.
89
Ibid., pp. 510, 512-513.
90
Ibid., p. 510.
91
Ibid., p. 513.

20
Brooks, Roger; Brooks, Rodger and Collins, John J., editors, Chap. A Christo-
logical Suffering Servant? The Jewish Retreat into Historical Criticism In
Christianity and Judaism in Antiquity, Volume 5, ‘Hebrew Bible or Old Tes-
tament? Studying the Bible in Judaism and Christian’, (Notre Dame, IN:
University of Notre Dame Press, 1990), pp. 201–210.

Collins, Adela Yarbro; Brooks, Rodger and Collins, John J., editors, Chap. The
Suffering Servant: Isaiah Chapter 53 as a Christian Text In Christianity and
Judaism in Antiquity, Volume 5, ‘Hebrew Bible or Old Testament? Studying
the Bible in Judaism and Christian’, (Notre Dame, IN: University of Notre
Dame Press, 1990), pp. 201–206.

Loader, William, First Thoughts on Year B Gospel Passages from the Lectionary
Christ the King, http://wwwstaff.murdoch.edu.au/˜loader/
MkChristtheKing.htm.

Loader, William, First Thoughts on Year C Gospel Passages from the Lectionary
Good Friday, http://wwwstaff.murdoch.edu.au/ loader/LkGoodFriday.htm.

Moloney, S.D.B., Francis J.; Harrington, S.J., Daniel J., editor, The Gospel of
John, Volume 4, Sacra Pagina Series, (Collegeville, Minnesota: The Litur-
gical Press, 1998).

Moltmann, Jürgen, The Crucified God, (Fortress Press, 1993).

Stoffregen, Brian P., Christ the King Sunday - Year B, http://www.

crossmarks.com/brian/john18x33.htm.

21