The Apostles' Creed
reminds us that Jesus "… suffered under Pontius Pilate, was crucified,
dead and buried." Such are the
events described in John 19. And yet it
is the 'suffering' of Pilate that John wants his readers to sense first, played
as a pawn by the manipulative Jewish authorities. They are not satisfied that
Pilate has gone against both his conscience and Roman law and has had an
innocent man flogged to quell the baying mob (v1: some prisoners would have died at this stage
because of the brutality inflicted). The Jewish leaders want Jesus crucified
(v6). They bait Pilate by accusing Jesus
of blasphemy, claiming to the 'Son of God' (v7). That Pilate is "even more afraid"
in response to this charge is most likely because this meant Jesus has crossed
the law and broken Roman law - only Caesar could lay claim to be the Son of
God. And yet, despite the pressure
Pilate is clearly under (v9-10) Jesus shows him something totally foreign to
his world, a measure of the grace of forgiveness (v11b). And so, while Pilate is determined to set
Jesus free, the Jews now strike at Pilate's weakest point: they first accuse
him of not being a "friend of Caesar" (v12), a technical term for an
elite group of the most loyal
supporters; and secondly, in total violation and defiance of their own Biblical
laws against idolatry, they proclaim allegiance to the Emperor, a pagan King,
bringing Pilate's half-hearted loyalty into question. 'Thinking' he has no
option, Pilate reluctantly hands Jesus over to be crucified (v16). In all of
this, let us remember that we, like Pilate, often squirm when we know the right
thing, the God-honouring thing, to do and yet fail to do so because of peer
pressure or of wanting to be liked by those around us. Every time we do, we take Jesus to the Cross
because of our own personal fear and our sinful desire to look good before
others.
And when the deed is
done (v17-18), no details are given. For
no description of the physical horrors and excruciating pain and violence of
crucifixion could really convey the unimaginable darkness of the inner, spiritual
anguish of judgment and rejection that Jesus experienced from the hand of His
Father as 'He who knew no sin became sin - for us'.
'We may not know, we cannot tell what pains He had to
bear;
But we believe it was for us He hung and suffered
there."
And for all their
bad reputation, notice who it was who courageously ask for Jesus' body and who
will forever be associated with His death?
Two converted Pharisees! (v38-39).
As John concludes
his Gospel with the climax of the resurrection and its aftermath (chapter 20) -
we read of Mary, Peter, John, the 'Gardener', the Upper Room, Thomas - he draws
his readers right into the middle of the action with accounts of those 'blessed'
people (v29a) who 'saw' the risen Jesus and who 'believed' (v8, 18, 20, 25, 27,
29). And then finishes with a challenge to the 'unseeing' readers, like us: Blessed are
those who have not seen and yet believed (v29b). We have heard their testimony, "so stop
doubting and believe" (v27). See also 19:35; and 20:31. Well, have you
believed?
In many ways, John
21 is something of a calming 'afterword' or 'epilogue' to the main story. But
it highlights the main tasks Jesus has committed to all who will follow Jesus
in their own unique lives (v19,22): 'catching fish' (v1-14) and 'feeding sheep'
(v15ff), that is - evangelism and discipleship.
Let's make sure we're involved in these somehow…
And with regard to
verse 25, the final verse of the Gospel, some of you will be familiar with the
following…
Could we with ink the ocean fill,
And were the skies of parchment made -
Were every stalk on earth a quill
And every man a scribe by trade -
To write the love of God above
Would drain the ocean dry;
Nor could the scroll contain the whole
Though stretched from sky to sky.
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