Verse by Verse

25 Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene.

26 When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!”

27 Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home.

28 After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!”

29 Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth.

30 So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit.

Mary (v. 25) — Simeon had predicted her sorrow (Luke 2:35).

disciple whom He loved (v. 26) — John

Woman (v. 26) — Perhaps Christ didn’t use “mother” to make a statement about who He was and to show that Mary should not be worshiped based on her relationship with Him.

The three hours of darkness probably occurred between verses 27 and 28.

thirst (v. 28) — My strength is dried up like a potsherd, and My tongue clings to My jaws; You have brought Me to the dust of death (Psalm 22:15). His thirst shows that His suffering was real.

sour wine (vinegar — v. 29) — They also gave me gall for my food, and for my thirst they gave me vinegar to drink (Psalm 69:21). The vinegar was to deaden pain (Matthew 27:34). Christ would not take it. It was perhaps given to Christ by Roman soldiers who administered the crucifixion and had seen Christ on the cross for six hours by this time. They may have given it to Him in compassion and/or reverence.

hyssop — used to sprinkle blood on the doorposts in the Passover — also mentioned in Hebrews 9:19

It is finished (v. 30) — in Greek, this is one word, tetelestai, a shout of victory. It can mean “It is paid in full.”

gave up His spirit (v. 30) — voluntarily and willingly

But who can tell what this one word “It is finished!” means? It is as glorious as it is inexhaustible and unsearchable. Never before and never after was spoken such a marvelous word, which means so much. No saint is able to measure the depths of this triumphant shout. It means that His great sacrificial work, the sin-bearing, was now finished. All that needed to be done to satisfy the righteousness of God and to vindicate His holiness was finished; peace was now made in the blood of His cross; all that God in His eternal counsel had purposed was finished; prophecies and types relating to His matchless atoning work were finished. Yea, all was finished to reach down to man in his deepest degradation and to save him to the uttermost, so that the lost, the guilty, the hell-deserving sinner becomes, trusting in Him, a child of God and an heir of glory. All is finished to put on the side of the believer every spiritual blessing which an infinite God is able to bestow. — Gaebelein, page 371

17 And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha,

18 where they crucified Him, and two others with Him, one on either side, and Jesus in the center.

19 Now Pilate wrote a title and put it on the cross. And the writing was:JESUS OF NAZARETH, THE KING OF THE JEWS.

20 Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.

21 Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.”‘”

22 Pilate answered, “What I have written, I have written.”

23 Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.

24 They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says, “They divided My garments among them, And for My clothing they cast lots.” Therefore the soldiers did these things.

bearing His cross (v. 17) — fulfilling the type of Isaac (Genesis 22:6)

Matthew (Matthew 27:32) says that a man named Simon carried the cross. We don’t know why John’s account is different. Commentaries speculate, but the Bible doesn’t say.

Golgotha (v. 17) —  It’s not known where this was except that it was outside the gates of Jerusalem (Hebrews 13:12) — as was the sin offering (Leviticus 16:27).

Christ was crucified between two criminals — Isaiah 53:12; Luke 23:39-43

It was customary to carry a plaque before a criminal on the way to his execution that explained his crime and then to nail it to the cross as a warning (v. 19).

Hebrew (Aramaic) was the language of the Jews. Greek was the language of the Gentiles. Latin was the political court language.

tunic (v. 23) — inner garment

quote (v. 24) is from Psalm 22:18.

The name “Calvary” is from the Latin calvaria = skull.

12 From then on Pilate sought to release Him, but the Jews cried out, saying, “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar.”

13 When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha.

14 Now it was the Preparation Day of the Passover, and about the sixth hour. And he said to the Jews, “Behold your King!”

15 But they cried out, “Away with Him, away with Him! Crucify Him!”Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar!”

16 Then he delivered Him to them to be crucified. Then they took Jesus and led Him away.

Pilate was afraid of what Tiberius Caesar would do if the Jews sent him a report that Pilate had released someone claiming to be king.

The Jews hated Roman rule and wanted a king who would overthrow it. But, in hypocrisy, they claimed to be friends and subjects of Caesar.

Gabbatha (v. 13) = raised place. An elevated platform outside the palace (the Fortress of Antonia). There was a chair — the Bema = judgment seat on a tiled pavement.

Preparation Day of the Passover (v. 14) — Friday, the day before the Passover Sabbath (Saturday)

the sixth hour (v. 14) — John reckons by Roman time in which the day began at midnight (as we do). At 6 am, the Jews called out “Crucify Him!”

Mark uses Hebrew time, so in his account, it was the third hour when Christ was crucified — which was the very time the Passover lambs were slaughtered.

We have no king but Caesar (v. 15) — A rejection, not only of Christ, but of God. The Jews rejected the Davidic line. They rejected the promises and prophecies. They acknowledged only a Gentile pagan as ruler.

Pilate gave the death sentence — Matthew 27:24; Luke 23:24

delivered Him to them (v. 16) — to the Jewish will (Luke 23:25), but it was Roman soldiers who crucified Him.

Who was Pilate? It is supposed that he was a freedman. About the  year 26 S.D. he had succeeded Valerius Gratus as procurator of Judea and Samaria. This position he held for ten years. Josephus records the fact that he hated the whole Jewish race. He also was tyrannical toward the Samaritans. They entered a complaint against him and he had to go to Rome to defend himself. Before he arrived, Tiberius Caesar, whom he feared, had died. According to the historian Eusebius, Pilate committed suicide. — Gaebelein, page 360.

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Our Lord’s own estimate of Pilate’s act is recorded by the Spirit of prophecy through the Psalmist: “Shall the throne of iniquity have fellowship with that which frameth mischief by a law? They gather themselves together against the soul of the righteous, and condemn the innocent blood” (Psalm 94:20-21). Let us not forget, however, that behind the governor of Judea, who delivered the Lord Jesus unto the Jews, was the Governor of the Universe, who “spared not His own Son, but delivered Him up for us all” (Romans 8:32). And why? Because He was “delivered for our offenses” (Romans 4:25). Christ was delivered to death, that we might be delivered from death. — Pink, page 227-228.

9 And [Pilate] went again into the Praetorium, and said to Jesus, “Where are You from?” But Jesus gave him no answer.

10 Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?”

11 Jesus answered, “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.”

Pilate (v. 9) may have been genuinely wondering if Christ was “a” god. If Jesus had answered, perhaps Pilate would have believed Him and stopped the crucifixion, which had been ordained by God.

Jesus gave him no answer (v. 9) — perhaps in fulfillment of Isaiah 53:7.

Pilate had no right to ask Jesus further questions because he had already proclaimed Him innocent.

Do You not know (v. 10) — An arrogant claim in which Pilate puts himself above the law which had already found Jesus not guilty.

no power at all (v. 11) — Jesus affirms that government (Pilate) does have some power given by God (Romans 13:1).

The Jews’ guilt (v. 11), especially Caiaphas’, was greater because they knew, because of Christ’s miracles and the Scriptures, who He was. Pilate was an ignorant pagan.

1 So then Pilate took Jesus and scourged Him.

2 And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe.

3 Then they said, “Hail, King of the Jews!” And they struck Him with their hands.

4 Pilate then went out again, and said to them, “Behold, I am bringing Him out to you, that you may know that I find no fault in Him.”

5 Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold the Man!”

6 Therefore, when the chief priests and officers saw Him, they cried out, saying, “Crucify Him, crucify Him!”Pilate said to them, “You take Him and crucify Him, for I find no fault in Him.”

7 The Jews answered him, “We have a law, and according to our law He ought to die, because He made Himself the Son of God.”

8 Therefore, when Pilate heard that saying, he was the more afraid.

scourged (v. 1) — Isaiah 53:5; 1 Peter 2:24. This was probably done with a whip with bits of metal and bone set into the straps.

Pilate had Jesus beaten as a compromise to save Him from being put to death. After the soldiers beat Him, they mocked Him. Pilate may have been trying to save Him by making Him an object of contempt and pity (Luke 23:16).

thorns (v. 2) — a symbol of the curse (Genesis 3:18)

purple (v. 2) — the color of Roman imperialism

The Romans greeted new emperors with “Hail Caesar!” They mocked Jesus (v. 3) with “Hail, King of the Jews!” They also bowed to Him and gave Him a reed as a mock scepter.

struck Him with their hands (v. 3) — probably a beating with a rod.

When the Jews saw that Pilate had found Jesus innocent under Roman law, they charged Him with breaking their own law (Leviticus 24:16) — but their law required stoning, not crucifixion.

When Pilate heard the new charge, he became more afraid (v.8), perhaps because of his wife’s warning (Matthew 27:19).

33 Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?”

34 Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?”

35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?”

36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.”

37 Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.”

38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all.

39 “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?”

40 Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber.

The Jews accused Jesus (Luke 23:2), and then Pilate took Him inside.

Jesus’ question (v. 34) was rhetorical. He was speaking to Pilate’s conscience. Why would the Jews accuse a man of being the king who would overthrow Rome? They would want this opposition under normal circumstances. And there were no Roman accusers! It was done in envy (Matthew 27:18).

Jesus answered Pilate (v. 36), perhaps because Pilate’s question was an honest one and not an attempt to get Jesus to testify against Himself.

My kingdom is not of this world (v. 36) — not established by the world, not given to Him by men but by God.

Now My kingdom is not from here (v. 36)— It was rejected by the Jews, but it will come later. He explained that His kingdom was no threat to Rome.

What is truth? (v. 38) — asked in contempt, not honestly, or Jesus would probably have answered.

I find no fault (v. 38) — A Lamb without blemish and without spot. Not guilty by Roman law.

Much occurs between verses 38 and 39 (Mark 15:3-12; Luke 23:5-18)

Pilate tried to wiggle out of his fix politically (v. 39). He tried to find Jesus “unofficially” guilty and pardon Him (Mark 15:7-11) to avoid trouble.

Barabbas (son of the father) was a robber — perhaps the leader of a rebellion (Luke 23:18-19, 25 — He was imprisoned with those who revolted) and a murderer (Acts 3:14)

Roman law required accusers and accused to meet face-to-face. This was denied Jesus.

The Roman historian Suetonius in his work states that at that time there was a widespread anticipation that a great king was about to take control of Jewish affairs and would rule in due time over the whole world. — Gaebelein, page 351.

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If it had been a Roman officer who preferred this charge of being a rebel against the government it would have been a serious matter, requiring the most painstaking examination. But the accusers were the Jews, saying that He claimed Kingship. But how could it be that the Jewish ecclesiastical authorities should complain of one of their own nation trying to emancipate them from the Roman yoke? Pilate knew how the Jews would have thrown off that yoke at any cost and welcomed any man who would lead a movement against the pagan oppressors. So the accusers were unwittingly the witnesses of His innocence. Of course, Pilate had never heard a word that the Man who stood before him accused by the Jews had any desire whatever to lead a revolt against the Roman government and to set Himself up as king. And Pilate was not slow to see the point of the accused. His answer, “Am I a Jew?” shows that. He acknowledged that the accusation came from the Jews and therefore was a false accusation. With this answer he also voiced the fact that he, the Roman governor, despised the Jews. Many of the Roman authors and historians like Horace, Juvenal, Suetonius, Tacitus and Pliny, speak contemptuously of the Jews. We can imagine the sneering face of Pilate, when he spoke these words, as if he had been insulted. Then he added the truth, “Thine own nation and the chief priests have delivered thee unto me. What hast thou done?” With this sentence he shows that the Jews were the accusers and that he had no use for their charge as to his sedition. Then he appealed to the prisoner to tell him what He had done. — Gaebelein, page 349-350.

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Three great facts are to be considered in this good witness which our Lord gave before Pilate (1 Timothy 6:13): (1) The Lord Jesus Christ is a King. As such He came, because He is according to the flesh the son of David, entitled to the throne of His father David. (2) The object of His incarnation was to testify to the Truth, to bear witness to it. His true humanity and His Deity are witnessed to by Himself. When He said, “for this end I was born” He states His true humanity, but when He declared “for this cause came I into the world” it is not a vain, unmeaning repetition of His birth, but shows that He pre-existed and came from above. (3) They only hear Him (receive Him) who are of the Truth. The meaning is that those proceeding from the truth, who are born again by the power of the truth and the Spirit of truth, hear Him. — Gaebelein, page 351

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Pilate’s offer enraged the screaming Jewish officials, and they demanded that Barabbas, a convicted robber, be pardoned instead. The Greek word for “robber (lestes) was “used by Josephus the historian to describe rebels against Roman authority” (Lindsell). Thus, the rendering of the NIV: “Now Barabbas had taken part in a rebellion.” He may have led the revolt mentioned in Luke 23:18-19, 25; according to Mark 15:7, he was imprisoned with others who took part in this revolt. Since Barabbas was a political criminal, the Jews’ request for the release of Barabbas and not Jesus underscored the irony of the situation. The Jews, pretending to respect Roman authority, asked for the release of a revolutionary against Roman authority. Furthermore, they wanted to give life to a murderer and murder the one who had come to give them life! — Comfort, page 291.

28 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

29 Pilate then went out to them and said, “What accusation do you bring against this Man?”

30 They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.”

31 Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,”

32 that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.

John skips over Jesus’ appearance before Caiaphas.

they (v. 28, 30) — the entire Sanhedrin (Mark 15:1-2) and a large crowd (Luke 23:1). “They” told Pilate (Luke 23:2) that Christ was claiming to be king instead of Caesar.

early (v. 28) — between first light and sunrise

Praetorium (v. 28) — judgment hall, the governor’s palace. According to Josephus, this was Herod’s palace, used by the Roman governors of Judea when they were in Jerusalem. (They normally stayed in Caesarea.)

defiled (v. 28) —by entering the house of a Gentile (Numbers 9:6-11), which would prevent them from taking the Passover. They wouldn’t defile themselves by entering Pilate’s house, but they rejected God’s Son and brought false witness against Him.

Roman law demanded a specific charge in a trial (v. 29).

They had already found Jesus guilty (v. 30). They didn’t bring Him to Pilate for a trial but for condemnation.

not lawful (v. 31) — Roman law forbade the Jews to execute (fulfillment of Genesis 49:10? Shiloh had come and the Jews no longer governed.)

saying of Jesus (v. 32) — that He would be delivered to the Gentiles (Mark 10:33-34; Matthew 20:19) and die on a cross (John 12:33). The Jews used stoning to execute (Acts 7:58-59).

25 Now Simon Peter stood and warmed himself. Therefore they said to him, “You are not also one of His disciples, are you?” He denied it and said, “I am not!”

26 One of the servants of the high priest, a relative of him whose ear Peter cut off, said, “Did I not see you in the garden with Him?”

27 Peter then denied again; and immediately a rooster crowed.

The other gospel accounts place Peter’s denials outside the home of Caiaphas. John says it took place outside Annas’ home. It was probably a courtyard shared by both.

Verse 25 is a continuation of verse 18.

Peter stood with those who arrested Christ, warming himself at a fire. Perhaps someone threw on more coals, causing the flames to flare up, making Peter recognizable.

The question (v. 25) again expected a negative answer, making it easy for Peter to lie.

him whose ear Peter cut off (v. 26) — Malchus (John 18:10)

Question (v. 26) is straightforward

Peter’s third denial occurred as the rooster crowed — John 13:38. He denied with cursing and swearing (Matthew 26:74; Mark 14:71).

Peter did not deny who Jesus was, only that he was one of the disciples.

The Lord turned and looked at Peter (Luke 22:61) perhaps in accusation or in love — or both.

Most commentaries focus on what Peter did wrong. But perhaps the point is that we will fail but Christ won’t. The contrast in this passage is between Peter’s response to questions and Christ’s response to questions.It is not so much a focus on Peter but on the One who never fails.

19 The high priest then asked Jesus about His disciples and His doctrine.

20 Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing.

21 Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said.”

22 And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, “Do You answer the high priest like that?”

23 Jesus answered him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”

24 Then Annas sent Him bound to Caiaphas the high priest.

Annas tried to get information about the disciples (v. 19). Jesus ignored the question. Instead of preferring a charge and calling witnesses, Annas asked questions to get Jesus to say something to condemn Himself.

His doctrine (teaching) (v. 20) — Jesus had taught openly in public. Annas had sent officers to hear him.

spoke openly (v. 20) — There was no conspiracy.

ask those who have heard Me (v. 21) — In Jewish court, witnesses spoke for the defendant, he didn’t speak for himself. Jesus was showing that the “trial” was unwarranted and illegal.

those who have heard me (v. 21) — an appeal, not to His miracles, but to His words.

with the palm of his hand (v. 22) — should be “gave a blow on the face” probably with a staff to fulfill Micah 5:1. Jesus didn’t retaliate to the blow, but He did speak up for His rights.

Taken to Caiaphas’ house — Matthew 26:59-68

15 And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.

16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.

17 Then the servant girl who kept the door said to Peter, “You are not also one of this Man’s disciples, are you?”He said, “I am not.”

18 Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.

Nine of the disciples scattered. Only John and Peter followed, and Peter did so far back (Matthew 26:58).

Peter stayed outside the high priest’s palace (v. 16), probably because he was unknown and, therefore, not admitted. John was known (we aren’t told how) and went inside, then came back and got Peter. (There is a possibility that the second disciple wasn’t John. John wasn’t recognized by the leaders in Acts 4:13, so how was he recognized here? And why didn’t the girl question him too?)

The girl asked Peter if he was a disciple (v. 17). Surely she was no threat to him, but he still denied it. He was brave enough in the garden to take on the mob with his sword, but afraid before a girl. In Greek, the girl’s question anticipated a negative response, making it easy for Peter to lie.

Inside the palace yard, the servants and officers who had arrested Jesus warmed by a fire (v. 18).

Peter’s denials fulfilled Christ’s prophecy (John 13:37-38; Matthew 26:33-35; Mark 14:29-31).