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Hey welcome back everybody.

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Thanks for joining us on this Wednesday.

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As we continue through the gospel here
according to John.

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We are in the 19 ninth chapter.

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We move today to the crucifixion of Jesus.

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It will will be here for a few days.

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But this,

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high point of the story to which John

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has been taking us for a while,
and today we begin to get into it.

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And a few interesting things.

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There are a few details
that only John gives us among the Gospels.

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So, let me jump in here,

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read a few verses,
and we'll come back and talk them through.

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So they took Jesus,
and carrying the cross by himself,

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he went out to what is called the place of
the skull in Hebrew is called Golgotha.

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There they crucified him,

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and with him two others,
one on either side with Jesus.

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Between them Pilate had an inscription
written and put on the cross.

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It read, Jesus of Nazareth,
King of the Jews.

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Many of the Jews read this inscription
because the place where Jesus was

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crucified was near the city, and it was
written in Hebrew, in Latin, and in Greek.

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Then the chief priest of the Jews

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said to Pilate,
do not write King of the Jews.

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But the man said,
I am the king of the Jews.

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Pilate answered,
what I have written, I have written.

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When the soldiers had crucified Jesus,
they took his clothes

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and divided them in four parts,
one for each soldier.

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They also took his tunic.

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Now the tunic was seamless,
woven in one piece from the top.

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So they said to one another,
let us not tear it,

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but cast it for lots
to see who will get it.

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This was to fulfill the scripture.

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They divided my clothes among themselves
and my clothing.

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They cast lots
and that is what the soldiers did.

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So, if one compares

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the gospel accounts

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of the crucifixion,
you find some interesting nuances.

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I suppose we could call them differences.

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In general,
the church has been comfortable

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with the kind of overall story,
but there are

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there are some moments of departure,
and we see one here

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right away as Jesus carries his own cross.

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Now, whether John thinks
he is correcting of another story,

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whether John's not aware of the story,
or if you want to try and hold on to

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both of them, whether John thinks he's
talking about only the part of the journey

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which Jesus did in fact carry
his own cross.

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I'll leave that to you.

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But this is, it's interesting, Michael,
that John gives us that detail, that he's

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carrying the cross by himself, and they go
out to this place called the skull.

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I don't know

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what we make of that,
and I don't know that it matters.

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But again,
I do think it fits the kind of overall

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tenor of John that Jesus is strong,

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that he does things for himself,
that he's in control in Jesus.

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At no point in this
gospel has needed help.

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And it's not surprising, I think, that

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it extends even to this
final, these final acts.

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That, in fact,
I think maybe the interesting part of this

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telling of the crucifixion of Jesus

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is how little John goes
into the details of this story.

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And I do think that this pushes against
some of the details that we had earlier.

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Certainly we had Jesus being punched.

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We had Jesus being physically abused.

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That doesn't continue in this portrayal
of the crucifixion story here.

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We simply have these words there.

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They crucified him and you know,

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I actually this pushes back
against some of the sensationalist,

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emotive pictures of the cross
that we have.

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You know, John isn't giving the physical,

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harrowing ness of this experience
more credit than it deserves.

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I think from John's perspective,
what is in

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focus in this story is the man,
not the thing, happening to the man,

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because ultimately,
Jesus is the center of revelation.

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And so, yes, we're going to see some
pictures of how those ripples move out.

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You know, this conversation with Pilate
and the high priests, chief priests,

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and you're going to have
some of those details add in.

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But note that this isn't
about the physicality of crucifixion

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as much as it is
a moment for us to really zoom back out

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and to see in totality
that this is what Jesus Christ has chosen,

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that this is the path
that Jesus has set himself to be on.

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And yes,
the idea that he carries his own cross.

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I think that's just simply another aspect
of that reality

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that at the end of the day,
Jesus is carrying out his mission,

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and these people who think that they're in
control

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are actually part of this divine economy.

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They're part of this divine mission
that God has set out to accomplish.

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And whether they know it or not,

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they are contributing to that mission.

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They think they're in charge,
but it's the one carrying

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the cross who ultimately is
the one who is in charge.

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Yeah.

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And John gives us
an interesting snapshot of that again.

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Something that is unique.

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It at least in its, in its full story,
unique.

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Here we have a sign
that Pilate puts an inscription, and John

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has been giving us this theme all the way
along, as Pilate said, are you a king?

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And and here is your king, and this is a
is he your king?

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We have no king but the emperor.

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Not unique to John,
but this part where he puts the sign,

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and in Hebrew, Latin

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and Greek, in other words,
in the of the known languages of the time,

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or at least the major languages of trade

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and commerce, and

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education

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and economics.

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We have here written

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Jesus of Nazareth, King of the Jews,

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and this offends the Jewish leaders
and they tell him,

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hey, you write that he said he was

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it looks like he you agree with him.

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And Pilate just says,
I have written what I've written.

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In other words,
I'm not going to change it.

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Now again, I don't
I don't think John here is trying

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to frame this as a
some act of faith by Pilate.

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I just don't see that in the text.

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But I do think what John is trying to say
us, tell us,

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is that on unwittingly

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or maybe without intending to,

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Pilate has gotten it right

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that hanging over
Jesus is the exact description

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of who he is,
and it is written in the language of

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all of the modern world of their time,

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that the religious people of the Jews,

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the Romans, the Greeks,
they could all look upon this man

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and see hanging over his head the sign
Jesus of Nazareth, King of the Jews.

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And again, John loves irony.

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And the beautiful irony is
this is accurate,

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that this is exactly
the right description of this man.

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They don't know it.

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They're offended by it.

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But it's, it's a really interesting way

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that John paints a picture here again,
as he loves to do, of a truth

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that is obvious to some
and completely missed by most.

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You know,
I think what is striking about John's

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telling of this story
is that at the end of the day,

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Jesus has been talking about being lifted
up throughout his entire earthly life.

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There are explicit sections
of the teaching that we've been through

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already, where Jesus has been talking
about how he would be revealed

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when he was raised up,
and the cross he represents,

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not just the action of God
giving himself for us.

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It's not just the action
of the death and dying,

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which, if you're a Christian,
that that language is comfortable to you.

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It's also the proclamation of who
this man is.

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And that's a fascinating, powerful

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theological lesson
being communicated to us from this story.

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The text itself, Jesus of Nazareth,
the King of the Jews

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in those modern
languages, is a powerful faith statement.

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That is the very thing
that the early church was proclaiming

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in their own martyrdom,
when they lost their own lives

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for the sake of what they believed
it was that

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that it boils down to that,
that he's the king.

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And now there's also the multiple layers
that go beyond that.

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Right?

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The idea of the Jews, of the very people
who who have betrayed Jesus, the very ones

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who have turned them over to the turning
over of that religious order,

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and the God who the Jews worshiped
is now being crucified.

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And you know this this book is
so multilayered that so complex.

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But I think at its center that Pilate here
represents

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a Gentile who is in the wrong, as we've
already said in our previous studies.

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And yet in his wrongness,

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he ends up closer than the people who hand
Jesus over to him.

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And I think that there's a kind of faith
revelatory moment in this text

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that Jesus, at the same moment
he's doing the saving work.

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He's also correctly identified
as the king,

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but not the king that the people wanted,
but rather the king that God had sent.

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And that's the gospel message
in a nutshell.

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And it's the it's
the very sort of pinnacle moment

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where it's represented in its fullest
form.

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I think John would love

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the idea that while

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no one knew it or understood it,

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there is a sign above Jesus

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that proclaims the truth in a similar way.

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Michael in the Palm Sunday text
in Luke where Jesus says,

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they tell Jesus to tell people
to quit singing the Messiah song

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and it says if they're silent,
the rock would cry out.

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I think it's it.

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Again, we've said it, John is
as much preaching as he is storytelling.

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And here
the idea of this sign over a dying man

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and the the irony
and maybe even the absurdity of that.

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And yet the reader knows,

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in whatever language
they read that this is the truth.

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And I just think it's a powerful
storytelling technique.

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It's a powerful scene that John paints.

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It's really good.

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And then we end here with the thing
that John doesn't always do.

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There is far less fulfillment
language in John

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than there than there are in the other
gospels.

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Certainly Matthew, which is just
full of it, but others as well.

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And yet here John takes a moment to
to paint a picture.

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Tell us what happens as the soldiers
divide Jesus's clothes,

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and then as they find one piece
nice enough that they don't want to tear.

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So they cast lots for it.

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And he reaches back into what
we call the Old Testament.

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And he and he pulls forward this verse.

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They divided my clothes among themselves.

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And for my clothing they cast lots.

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And this is what the soldiers did.

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Unawareness of prophecy

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for John, a an awareness of fulfillment.

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It's not that John
doesn't find these things important, it's

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just that he emphasizes them far
less than the other writers.

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And yet, for whatever reason, this is one,
Michael, that he makes sure to point out

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has indeed happened and been fulfilled
in the scene playing out before us.

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You know, the idea of tearing actually
does appear in other gospel accounts,

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when at Jesus's death,
the temple curtain is torn.

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You know, there
there's a rich amount of material

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in the Old Testament that New Testament
writers, they look back on.

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And I think this is a good example of,

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of when people
who have been steeped in the scriptures,

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they would have known them
as their scriptures.

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We might call the Old Testament.

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But the early church
is encountering those words,

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and they're seeing how many of them
are applicable within the life of Jesus.

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And they literally did use the language.

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It's revelatory.

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It opened their eyes to see, whoa,
this has all been here the whole time.

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It took
someone being raised up on the cross.

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It took the clothes being taken
by the soldiers for us to understand it.

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But but that detail,
I just want to point out

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the other tellings of Jesus's death often

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give us some detail of what's happening
on the cross.

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Words of Jesus.

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Even in one case,
the conversation that Jesus is having

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with these other criminals.

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And here
what we have is that Jesus is crucified.

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What matters is the sign
and what it means.

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And then we immediately turn to this

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story of the soldiers, of the idea
that they find this thing,

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that is valuable,
a thing that they're not going to destroy.

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And this fulfills
this thing in the old times.

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I think that there is a immediate
meaning connection

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here, that this, that not only is
Jesus revealing something by his life,

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by what he does, but
but this is connected to what came before

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that we're not making this up,
that this is there.

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If you have eyes to see.

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Even the soldiers themselves
and their actions is a testimony

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to the truth of who
Jesus is, that the story has embedded

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these markers, and John wants to make sure
that we don't miss them.

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Right? Nor do.

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Nor does John want us to imagine
that this is some new approach.

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This was always the plan.

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This was always
where this path was headed.

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We've seen that in Jesus.

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But now John expands that context
to even say in our own scriptures,

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it told us we were going to get here, and
and here we are.

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So, not not not surprising.

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Every gospel does that.

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John just tends to do it less.

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And so when he does it, it's going
to come up again in another day or so.

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But when John does it, we, we just
it stands out as particularly

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important to him because it's not
his general way of writing.

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You know, I think I should step back here.

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I think I spoke too soon.

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I mean, there is words of Jesus
to come from the cross here.

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So just up to this point in the story,
I think it's worth saying that

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what we have here is a deep amount

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of setting up of the revelation of what
Jesus is doing.

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And and I do think that
that John is unique in the way that

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he does that, so that there's
some relational language to come here,

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which is both connected to the gospel
writer himself

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and also to some of the relationships
that Jesus has.

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I just think we should be mindful
of the fact that for John, crucifixion,

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which is an embarrassing reality
in the Roman world, is in this case

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the chief testament to who Jesus is being,
who he said he was the whole time.

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It's a statement of faith happening

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from the start of the story
that this entire experience has been that.

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And for John, it is as obvious as a sign
proclaiming it above his head.

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Right?

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I mean, it really, it really is.

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Michael, just one one quick thing here.

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And in some sense this leaves the text.

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But when we get to the passion

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stories and the crucifixion stories again,

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and this isn't only true in these moments,
but each gospel writer

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does provide some

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different nuances,
some different elements of the story.

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And that can be problematic
for some people that that bothers people.

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But I think one thing that is important,
and I think you alluded to it

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in your comments
there about John's understanding

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that this event on the cross
is so monumental,

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so profound and powerful

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and far reaching that I think each
gospel writer

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sees some different aspect
of that importance and emphasizes it.

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And so I hope it's not a troubling reality

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that we get different details
in different books.

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It is more the reality of trying

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to describe something

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so unimaginably important

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and so big that one perspective
simply can't do it justice.

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Now, that doesn't answer
all the questions.

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I understand that,
but I think it at least is helpful to say,

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of course, they don't all line up.

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They each take some other thing from it,
and that thing matters to them

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in a way that some other thing
matters to another writer.

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So, stick with us.

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We'll have some more opportunities
to talk through things like that, but

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I don't think that should dissuade anybody
from entering each gospel individually.

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And saying, what did this author want us
to know about this thing that happened?

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And in a way, though they don't all agree,
I do think they're cohesive,

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or at least I think they work together
in trying to paint the biggest picture.

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Yeah, that's a great set up.

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I certainly hope that you will join us
for those future conversations and that,

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even in this one, you found something
that's been encouraging to you.

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Like, subscribe.
We'll see you tomorrow. Thanks, everybody.