John 21

John 21:1

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.

John 21:2

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.

John 21:3

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.

John 21:4

Peter’s Second and Third Denial

Again, our attention is shifted for a moment from the Lord to Peter. While the Lord Jesus is questioned and beaten and testifies to the truth, Peter is still warming up in the circle of mockers. He too is questioned, for the second time. Like the first time, he is asked if he is not also one of the Lord’s disciples. Again he denies it, saying “I am not”.

Then a third time Peter is asked about his connection with the Lord. Now it is someone who believes that he saw Peter in the garden where they captured the Lord. Peter then emphatically drew attention to himself by using the sword. The man who thinks he recognizes him is a relative of the man whose ear Peter cut off. He will not have harbored warm feelings for him. His question will have sounded threatening. If this is indeed the man who has so mistreated his family, now is the time for retribution. Peter again denies that he belongs to the Lord. It is impossible for the man to have seen Him in His company when He was taken captive.

At that moment, the rooster crows. We know from the other Gospels that at that moment Peter’s conscience fully awakens. John does not speak of this. At the end of his Gospel he will write about Peter’s restoration, a restoration that takes place at another charcoal fire.

John 21:5

Peter’s Second and Third Denial

Again, our attention is shifted for a moment from the Lord to Peter. While the Lord Jesus is questioned and beaten and testifies to the truth, Peter is still warming up in the circle of mockers. He too is questioned, for the second time. Like the first time, he is asked if he is not also one of the Lord’s disciples. Again he denies it, saying “I am not”.

Then a third time Peter is asked about his connection with the Lord. Now it is someone who believes that he saw Peter in the garden where they captured the Lord. Peter then emphatically drew attention to himself by using the sword. The man who thinks he recognizes him is a relative of the man whose ear Peter cut off. He will not have harbored warm feelings for him. His question will have sounded threatening. If this is indeed the man who has so mistreated his family, now is the time for retribution. Peter again denies that he belongs to the Lord. It is impossible for the man to have seen Him in His company when He was taken captive.

At that moment, the rooster crows. We know from the other Gospels that at that moment Peter’s conscience fully awakens. John does not speak of this. At the end of his Gospel he will write about Peter’s restoration, a restoration that takes place at another charcoal fire.

John 21:6

Peter’s Second and Third Denial

Again, our attention is shifted for a moment from the Lord to Peter. While the Lord Jesus is questioned and beaten and testifies to the truth, Peter is still warming up in the circle of mockers. He too is questioned, for the second time. Like the first time, he is asked if he is not also one of the Lord’s disciples. Again he denies it, saying “I am not”.

Then a third time Peter is asked about his connection with the Lord. Now it is someone who believes that he saw Peter in the garden where they captured the Lord. Peter then emphatically drew attention to himself by using the sword. The man who thinks he recognizes him is a relative of the man whose ear Peter cut off. He will not have harbored warm feelings for him. His question will have sounded threatening. If this is indeed the man who has so mistreated his family, now is the time for retribution. Peter again denies that he belongs to the Lord. It is impossible for the man to have seen Him in His company when He was taken captive.

At that moment, the rooster crows. We know from the other Gospels that at that moment Peter’s conscience fully awakens. John does not speak of this. At the end of his Gospel he will write about Peter’s restoration, a restoration that takes place at another charcoal fire.

John 21:7

Pilate and the Jews

The Lord has been condemned by religious authority; now He is to taken to civil authority. Everywhere He is an object of mockery. Thus they make the measure of their sins full, and all the more so as the longsuffering of God continues. After being busy with Him the whole night, early in the morning they bring Him to the Praetorium, Pilate’s official residence.

Again we see the great hypocrisy of the Jews, this time in their refusal to enter the Praetorium. They experience it as defilement to enter this building of a heathen, while at the same time they are intent on murder and seek false witnesses against the Son of God. What deeds the religious flesh is capable of! They are full of zeal for the purity that belongs to their ceremonies, but indifferent as to justice. They do not have the faintest notion that they are putting the true Passover to death. Nor do they realize that they are thus fulfilling in guilty unbelief the voice of the law to their own destruction, whatever the plans of God may be concerning the death of Christ.

When they have brought Him to the Praetorium, Pilate comes out to them. He has to, for they, in order not to defile themselves, do not want to go in. To know why they are bringing the Prisoner, he asks about the accusation. In any case, in order to convict someone, an accusation is needed. The Jews do not answer Pilate’s question, but attack his question itself. In hypocritical indignation they argue that surely they are not so unjust as to bring someone who would not be an evildoer. Surely Pilate should know better.

In the altercation that follows between Pilate and the Jews, each wants to impose on the other the responsibility of putting the Lord Jesus to death. Pilate gives them permission to judge Christ according to their law, but the Jews have no desire to do so. It’s not that they don’t want to or don’t dare, but they want an official verdict so that later its legal validity cannot be questioned. Therefore, they shift the responsibility back to Pilate by pointing out to him that Roman law does not allow them to carry out a death sentence themselves. It proves their cunning. As soon as it suits them, they appeal to the authority they hate.

However, neither Pilate nor the Jews determine the manner in which the Lord Jesus will die. He will not receive the Jewish death penalty, which is carried out by stoning. He will have to die on the cross, the death penalty applied by the Romans. He Himself foretold this (John 3:14; John 8:28; John 12:32-33). As a result, Jew and Gentile will be guilty of His death (Acts 4:27-28).

John 21:8

Pilate and the Jews

The Lord has been condemned by religious authority; now He is to taken to civil authority. Everywhere He is an object of mockery. Thus they make the measure of their sins full, and all the more so as the longsuffering of God continues. After being busy with Him the whole night, early in the morning they bring Him to the Praetorium, Pilate’s official residence.

Again we see the great hypocrisy of the Jews, this time in their refusal to enter the Praetorium. They experience it as defilement to enter this building of a heathen, while at the same time they are intent on murder and seek false witnesses against the Son of God. What deeds the religious flesh is capable of! They are full of zeal for the purity that belongs to their ceremonies, but indifferent as to justice. They do not have the faintest notion that they are putting the true Passover to death. Nor do they realize that they are thus fulfilling in guilty unbelief the voice of the law to their own destruction, whatever the plans of God may be concerning the death of Christ.

When they have brought Him to the Praetorium, Pilate comes out to them. He has to, for they, in order not to defile themselves, do not want to go in. To know why they are bringing the Prisoner, he asks about the accusation. In any case, in order to convict someone, an accusation is needed. The Jews do not answer Pilate’s question, but attack his question itself. In hypocritical indignation they argue that surely they are not so unjust as to bring someone who would not be an evildoer. Surely Pilate should know better.

In the altercation that follows between Pilate and the Jews, each wants to impose on the other the responsibility of putting the Lord Jesus to death. Pilate gives them permission to judge Christ according to their law, but the Jews have no desire to do so. It’s not that they don’t want to or don’t dare, but they want an official verdict so that later its legal validity cannot be questioned. Therefore, they shift the responsibility back to Pilate by pointing out to him that Roman law does not allow them to carry out a death sentence themselves. It proves their cunning. As soon as it suits them, they appeal to the authority they hate.

However, neither Pilate nor the Jews determine the manner in which the Lord Jesus will die. He will not receive the Jewish death penalty, which is carried out by stoning. He will have to die on the cross, the death penalty applied by the Romans. He Himself foretold this (John 3:14; John 8:28; John 12:32-33). As a result, Jew and Gentile will be guilty of His death (Acts 4:27-28).

John 21:9

Pilate and the Jews

The Lord has been condemned by religious authority; now He is to taken to civil authority. Everywhere He is an object of mockery. Thus they make the measure of their sins full, and all the more so as the longsuffering of God continues. After being busy with Him the whole night, early in the morning they bring Him to the Praetorium, Pilate’s official residence.

Again we see the great hypocrisy of the Jews, this time in their refusal to enter the Praetorium. They experience it as defilement to enter this building of a heathen, while at the same time they are intent on murder and seek false witnesses against the Son of God. What deeds the religious flesh is capable of! They are full of zeal for the purity that belongs to their ceremonies, but indifferent as to justice. They do not have the faintest notion that they are putting the true Passover to death. Nor do they realize that they are thus fulfilling in guilty unbelief the voice of the law to their own destruction, whatever the plans of God may be concerning the death of Christ.

When they have brought Him to the Praetorium, Pilate comes out to them. He has to, for they, in order not to defile themselves, do not want to go in. To know why they are bringing the Prisoner, he asks about the accusation. In any case, in order to convict someone, an accusation is needed. The Jews do not answer Pilate’s question, but attack his question itself. In hypocritical indignation they argue that surely they are not so unjust as to bring someone who would not be an evildoer. Surely Pilate should know better.

In the altercation that follows between Pilate and the Jews, each wants to impose on the other the responsibility of putting the Lord Jesus to death. Pilate gives them permission to judge Christ according to their law, but the Jews have no desire to do so. It’s not that they don’t want to or don’t dare, but they want an official verdict so that later its legal validity cannot be questioned. Therefore, they shift the responsibility back to Pilate by pointing out to him that Roman law does not allow them to carry out a death sentence themselves. It proves their cunning. As soon as it suits them, they appeal to the authority they hate.

However, neither Pilate nor the Jews determine the manner in which the Lord Jesus will die. He will not receive the Jewish death penalty, which is carried out by stoning. He will have to die on the cross, the death penalty applied by the Romans. He Himself foretold this (John 3:14; John 8:28; John 12:32-33). As a result, Jew and Gentile will be guilty of His death (Acts 4:27-28).

John 21:10

Pilate and the Jews

The Lord has been condemned by religious authority; now He is to taken to civil authority. Everywhere He is an object of mockery. Thus they make the measure of their sins full, and all the more so as the longsuffering of God continues. After being busy with Him the whole night, early in the morning they bring Him to the Praetorium, Pilate’s official residence.

Again we see the great hypocrisy of the Jews, this time in their refusal to enter the Praetorium. They experience it as defilement to enter this building of a heathen, while at the same time they are intent on murder and seek false witnesses against the Son of God. What deeds the religious flesh is capable of! They are full of zeal for the purity that belongs to their ceremonies, but indifferent as to justice. They do not have the faintest notion that they are putting the true Passover to death. Nor do they realize that they are thus fulfilling in guilty unbelief the voice of the law to their own destruction, whatever the plans of God may be concerning the death of Christ.

When they have brought Him to the Praetorium, Pilate comes out to them. He has to, for they, in order not to defile themselves, do not want to go in. To know why they are bringing the Prisoner, he asks about the accusation. In any case, in order to convict someone, an accusation is needed. The Jews do not answer Pilate’s question, but attack his question itself. In hypocritical indignation they argue that surely they are not so unjust as to bring someone who would not be an evildoer. Surely Pilate should know better.

In the altercation that follows between Pilate and the Jews, each wants to impose on the other the responsibility of putting the Lord Jesus to death. Pilate gives them permission to judge Christ according to their law, but the Jews have no desire to do so. It’s not that they don’t want to or don’t dare, but they want an official verdict so that later its legal validity cannot be questioned. Therefore, they shift the responsibility back to Pilate by pointing out to him that Roman law does not allow them to carry out a death sentence themselves. It proves their cunning. As soon as it suits them, they appeal to the authority they hate.

However, neither Pilate nor the Jews determine the manner in which the Lord Jesus will die. He will not receive the Jewish death penalty, which is carried out by stoning. He will have to die on the cross, the death penalty applied by the Romans. He Himself foretold this (John 3:14; John 8:28; John 12:32-33). As a result, Jew and Gentile will be guilty of His death (Acts 4:27-28).

John 21:11

Pilate and the Jews

The Lord has been condemned by religious authority; now He is to taken to civil authority. Everywhere He is an object of mockery. Thus they make the measure of their sins full, and all the more so as the longsuffering of God continues. After being busy with Him the whole night, early in the morning they bring Him to the Praetorium, Pilate’s official residence.

Again we see the great hypocrisy of the Jews, this time in their refusal to enter the Praetorium. They experience it as defilement to enter this building of a heathen, while at the same time they are intent on murder and seek false witnesses against the Son of God. What deeds the religious flesh is capable of! They are full of zeal for the purity that belongs to their ceremonies, but indifferent as to justice. They do not have the faintest notion that they are putting the true Passover to death. Nor do they realize that they are thus fulfilling in guilty unbelief the voice of the law to their own destruction, whatever the plans of God may be concerning the death of Christ.

When they have brought Him to the Praetorium, Pilate comes out to them. He has to, for they, in order not to defile themselves, do not want to go in. To know why they are bringing the Prisoner, he asks about the accusation. In any case, in order to convict someone, an accusation is needed. The Jews do not answer Pilate’s question, but attack his question itself. In hypocritical indignation they argue that surely they are not so unjust as to bring someone who would not be an evildoer. Surely Pilate should know better.

In the altercation that follows between Pilate and the Jews, each wants to impose on the other the responsibility of putting the Lord Jesus to death. Pilate gives them permission to judge Christ according to their law, but the Jews have no desire to do so. It’s not that they don’t want to or don’t dare, but they want an official verdict so that later its legal validity cannot be questioned. Therefore, they shift the responsibility back to Pilate by pointing out to him that Roman law does not allow them to carry out a death sentence themselves. It proves their cunning. As soon as it suits them, they appeal to the authority they hate.

However, neither Pilate nor the Jews determine the manner in which the Lord Jesus will die. He will not receive the Jewish death penalty, which is carried out by stoning. He will have to die on the cross, the death penalty applied by the Romans. He Himself foretold this (John 3:14; John 8:28; John 12:32-33). As a result, Jew and Gentile will be guilty of His death (Acts 4:27-28).

John 21:12

The Good Confession

John omits many details from Pilate’s interrogation that we find in the other Gospels. He mentions only those words and events that show certain aspects of the glory of the Son. Pilate interrogates Him again and asks about His kingship over the Jews. This questioning takes place in the Praetorium, that is, without the Jews being present. For Pilate as Roman governor the important question is whether he indeed has to do with Someone Who presents Himself as the King of the Jews.

Here the representative of world power stands opposite Him Who governs the universe and Who, as God’s King, rules over everything and will rule publicly. God’s King will put an end to all worldly power by crushing as a stone those world powers (Daniel 2:34). The Lord Jesus responds to Pilate’s question with the same calmness and submission as He did when questioned by the high priest. Here again He turns the situation around and becomes from the One being questioned, to the Interrogator. He questions Pilate in a way that confronts Pilate with the truth.

Pilate thinks he is dealing with ‘a case’, but is suddenly confronted with the truth by the Lord’s questions. The question forces him to think about his attitude toward Him. Pilate avoids the question. He does not want to answer it and evades it by saying that the question does not concern him because he is not a Jew. In his voice a certain contempt for the Jews can also be heard. Although he himself has asked about the kingship of the Lord Jesus, by the Lord’s asking him personally, he suddenly makes his question about kingship a typically Jewish matter. In addition to saying that he is not a Jew, he points out to the Lord Jesus that He has been handed over to Him by His own people and their religious leaders.

Then, when the Lord does not answer the question whether He is a King, His next question is what He has done, what is the reason for them to deliver Him to him. To the question “what have You done?” we can say that every word of His and every act, yes, His entire way is one great testimony of Who God is in love and mercy to man. He has placed man in the presence of God and with that also their sins. They cannot escape the testimony of that, except by rejecting Him, they think.

The Lord also does not enter into the question of what He has done. He only reacts on what Pilate has said that He was handed over to him. Pilate must not think that He is now in his power. He has to do with One Who possesses a kingdom. Only it is not a kingdom of this world, just as He is not of this world (John 8:23; John 17:14; 16) nor do His own belong to it (John 17:14; 16). It is a kingdom established in the hearts of those who have accepted Him as their Lord (Romans 14:17).

If His kingdom did belong to the world, and if as King He asserted His power in and over the world, He would have commanded His servants to fight for Him (Matthew 26:53). Then He would not have been handed over, neither to the Jews nor to Pilate. But now was not the time for such action. That time will surely come, but first the whole work of the Father must be accomplished. That means He must first go the way of suffering and rejection and death (Luke 24:26).

With what the Lord says here, He testifies the good confession before Pontius Pilate (1 Timothy 6:13). Paul insists to Timothy – and to us as well – that this is also his and our task. Fulfilling that task means that in our lives we consider and speak of a Lord Who determines our lives. We are subject to Him and not to human powers. If we submit to human institutions, it is because it is the Lord’s will (1 Peter 2:13; Romans 13:1). He is that other King than the emperor (Acts 17:7). This King is not visible now, but we do submit to Him. In doing so, He also determines our place on earth.

The kingdom to which we belong is still not from here. Therefore, it is also against God’s thoughts to in any way establish a kingdom on earth anyway or even to influence the government with the goal of establishing a government that applies God’s standards. All such efforts are rejected by God’s Word, as we can read, among other things, in Paul’s admonitions to the Corinthians on this subject (1 Corinthians 4:8-9).

John 21:13

The Good Confession

John omits many details from Pilate’s interrogation that we find in the other Gospels. He mentions only those words and events that show certain aspects of the glory of the Son. Pilate interrogates Him again and asks about His kingship over the Jews. This questioning takes place in the Praetorium, that is, without the Jews being present. For Pilate as Roman governor the important question is whether he indeed has to do with Someone Who presents Himself as the King of the Jews.

Here the representative of world power stands opposite Him Who governs the universe and Who, as God’s King, rules over everything and will rule publicly. God’s King will put an end to all worldly power by crushing as a stone those world powers (Daniel 2:34). The Lord Jesus responds to Pilate’s question with the same calmness and submission as He did when questioned by the high priest. Here again He turns the situation around and becomes from the One being questioned, to the Interrogator. He questions Pilate in a way that confronts Pilate with the truth.

Pilate thinks he is dealing with ‘a case’, but is suddenly confronted with the truth by the Lord’s questions. The question forces him to think about his attitude toward Him. Pilate avoids the question. He does not want to answer it and evades it by saying that the question does not concern him because he is not a Jew. In his voice a certain contempt for the Jews can also be heard. Although he himself has asked about the kingship of the Lord Jesus, by the Lord’s asking him personally, he suddenly makes his question about kingship a typically Jewish matter. In addition to saying that he is not a Jew, he points out to the Lord Jesus that He has been handed over to Him by His own people and their religious leaders.

Then, when the Lord does not answer the question whether He is a King, His next question is what He has done, what is the reason for them to deliver Him to him. To the question “what have You done?” we can say that every word of His and every act, yes, His entire way is one great testimony of Who God is in love and mercy to man. He has placed man in the presence of God and with that also their sins. They cannot escape the testimony of that, except by rejecting Him, they think.

The Lord also does not enter into the question of what He has done. He only reacts on what Pilate has said that He was handed over to him. Pilate must not think that He is now in his power. He has to do with One Who possesses a kingdom. Only it is not a kingdom of this world, just as He is not of this world (John 8:23; John 17:14; 16) nor do His own belong to it (John 17:14; 16). It is a kingdom established in the hearts of those who have accepted Him as their Lord (Romans 14:17).

If His kingdom did belong to the world, and if as King He asserted His power in and over the world, He would have commanded His servants to fight for Him (Matthew 26:53). Then He would not have been handed over, neither to the Jews nor to Pilate. But now was not the time for such action. That time will surely come, but first the whole work of the Father must be accomplished. That means He must first go the way of suffering and rejection and death (Luke 24:26).

With what the Lord says here, He testifies the good confession before Pontius Pilate (1 Timothy 6:13). Paul insists to Timothy – and to us as well – that this is also his and our task. Fulfilling that task means that in our lives we consider and speak of a Lord Who determines our lives. We are subject to Him and not to human powers. If we submit to human institutions, it is because it is the Lord’s will (1 Peter 2:13; Romans 13:1). He is that other King than the emperor (Acts 17:7). This King is not visible now, but we do submit to Him. In doing so, He also determines our place on earth.

The kingdom to which we belong is still not from here. Therefore, it is also against God’s thoughts to in any way establish a kingdom on earth anyway or even to influence the government with the goal of establishing a government that applies God’s standards. All such efforts are rejected by God’s Word, as we can read, among other things, in Paul’s admonitions to the Corinthians on this subject (1 Corinthians 4:8-9).

John 21:14

The Good Confession

John omits many details from Pilate’s interrogation that we find in the other Gospels. He mentions only those words and events that show certain aspects of the glory of the Son. Pilate interrogates Him again and asks about His kingship over the Jews. This questioning takes place in the Praetorium, that is, without the Jews being present. For Pilate as Roman governor the important question is whether he indeed has to do with Someone Who presents Himself as the King of the Jews.

Here the representative of world power stands opposite Him Who governs the universe and Who, as God’s King, rules over everything and will rule publicly. God’s King will put an end to all worldly power by crushing as a stone those world powers (Daniel 2:34). The Lord Jesus responds to Pilate’s question with the same calmness and submission as He did when questioned by the high priest. Here again He turns the situation around and becomes from the One being questioned, to the Interrogator. He questions Pilate in a way that confronts Pilate with the truth.

Pilate thinks he is dealing with ‘a case’, but is suddenly confronted with the truth by the Lord’s questions. The question forces him to think about his attitude toward Him. Pilate avoids the question. He does not want to answer it and evades it by saying that the question does not concern him because he is not a Jew. In his voice a certain contempt for the Jews can also be heard. Although he himself has asked about the kingship of the Lord Jesus, by the Lord’s asking him personally, he suddenly makes his question about kingship a typically Jewish matter. In addition to saying that he is not a Jew, he points out to the Lord Jesus that He has been handed over to Him by His own people and their religious leaders.

Then, when the Lord does not answer the question whether He is a King, His next question is what He has done, what is the reason for them to deliver Him to him. To the question “what have You done?” we can say that every word of His and every act, yes, His entire way is one great testimony of Who God is in love and mercy to man. He has placed man in the presence of God and with that also their sins. They cannot escape the testimony of that, except by rejecting Him, they think.

The Lord also does not enter into the question of what He has done. He only reacts on what Pilate has said that He was handed over to him. Pilate must not think that He is now in his power. He has to do with One Who possesses a kingdom. Only it is not a kingdom of this world, just as He is not of this world (John 8:23; John 17:14; 16) nor do His own belong to it (John 17:14; 16). It is a kingdom established in the hearts of those who have accepted Him as their Lord (Romans 14:17).

If His kingdom did belong to the world, and if as King He asserted His power in and over the world, He would have commanded His servants to fight for Him (Matthew 26:53). Then He would not have been handed over, neither to the Jews nor to Pilate. But now was not the time for such action. That time will surely come, but first the whole work of the Father must be accomplished. That means He must first go the way of suffering and rejection and death (Luke 24:26).

With what the Lord says here, He testifies the good confession before Pontius Pilate (1 Timothy 6:13). Paul insists to Timothy – and to us as well – that this is also his and our task. Fulfilling that task means that in our lives we consider and speak of a Lord Who determines our lives. We are subject to Him and not to human powers. If we submit to human institutions, it is because it is the Lord’s will (1 Peter 2:13; Romans 13:1). He is that other King than the emperor (Acts 17:7). This King is not visible now, but we do submit to Him. In doing so, He also determines our place on earth.

The kingdom to which we belong is still not from here. Therefore, it is also against God’s thoughts to in any way establish a kingdom on earth anyway or even to influence the government with the goal of establishing a government that applies God’s standards. All such efforts are rejected by God’s Word, as we can read, among other things, in Paul’s admonitions to the Corinthians on this subject (1 Corinthians 4:8-9).

John 21:15

The Good Confession

John omits many details from Pilate’s interrogation that we find in the other Gospels. He mentions only those words and events that show certain aspects of the glory of the Son. Pilate interrogates Him again and asks about His kingship over the Jews. This questioning takes place in the Praetorium, that is, without the Jews being present. For Pilate as Roman governor the important question is whether he indeed has to do with Someone Who presents Himself as the King of the Jews.

Here the representative of world power stands opposite Him Who governs the universe and Who, as God’s King, rules over everything and will rule publicly. God’s King will put an end to all worldly power by crushing as a stone those world powers (Daniel 2:34). The Lord Jesus responds to Pilate’s question with the same calmness and submission as He did when questioned by the high priest. Here again He turns the situation around and becomes from the One being questioned, to the Interrogator. He questions Pilate in a way that confronts Pilate with the truth.

Pilate thinks he is dealing with ‘a case’, but is suddenly confronted with the truth by the Lord’s questions. The question forces him to think about his attitude toward Him. Pilate avoids the question. He does not want to answer it and evades it by saying that the question does not concern him because he is not a Jew. In his voice a certain contempt for the Jews can also be heard. Although he himself has asked about the kingship of the Lord Jesus, by the Lord’s asking him personally, he suddenly makes his question about kingship a typically Jewish matter. In addition to saying that he is not a Jew, he points out to the Lord Jesus that He has been handed over to Him by His own people and their religious leaders.

Then, when the Lord does not answer the question whether He is a King, His next question is what He has done, what is the reason for them to deliver Him to him. To the question “what have You done?” we can say that every word of His and every act, yes, His entire way is one great testimony of Who God is in love and mercy to man. He has placed man in the presence of God and with that also their sins. They cannot escape the testimony of that, except by rejecting Him, they think.

The Lord also does not enter into the question of what He has done. He only reacts on what Pilate has said that He was handed over to him. Pilate must not think that He is now in his power. He has to do with One Who possesses a kingdom. Only it is not a kingdom of this world, just as He is not of this world (John 8:23; John 17:14; 16) nor do His own belong to it (John 17:14; 16). It is a kingdom established in the hearts of those who have accepted Him as their Lord (Romans 14:17).

If His kingdom did belong to the world, and if as King He asserted His power in and over the world, He would have commanded His servants to fight for Him (Matthew 26:53). Then He would not have been handed over, neither to the Jews nor to Pilate. But now was not the time for such action. That time will surely come, but first the whole work of the Father must be accomplished. That means He must first go the way of suffering and rejection and death (Luke 24:26).

With what the Lord says here, He testifies the good confession before Pontius Pilate (1 Timothy 6:13). Paul insists to Timothy – and to us as well – that this is also his and our task. Fulfilling that task means that in our lives we consider and speak of a Lord Who determines our lives. We are subject to Him and not to human powers. If we submit to human institutions, it is because it is the Lord’s will (1 Peter 2:13; Romans 13:1). He is that other King than the emperor (Acts 17:7). This King is not visible now, but we do submit to Him. In doing so, He also determines our place on earth.

The kingdom to which we belong is still not from here. Therefore, it is also against God’s thoughts to in any way establish a kingdom on earth anyway or even to influence the government with the goal of establishing a government that applies God’s standards. All such efforts are rejected by God’s Word, as we can read, among other things, in Paul’s admonitions to the Corinthians on this subject (1 Corinthians 4:8-9).

John 21:16

Testimony to the Truth

Pilate believes that he has now received an answer to his earlier question about the kingship of the Lord Jesus, although he now asks if He is “a” King, that is, King in a general sense. The Lord confirms his conclusion.

He adds that His birth and His coming into the world do not have as their sole purpose that He will be King. That He has been “born” indicates that He became Man; that He “has come into the world” indicates His existence before He came into the world. The great, so to speak, overarching purpose of His birth and His coming into the world is to bear witness to the truth. He became Man to testify to men about the Father from Whom He came and Whom He knows eternally as the eternal Son.

Through His testimony of the truth, His kingdom is expanded. Truth means that the true character of something or someone is seen in His light, with His eyes. Then it becomes visible Who God is, but also who man is and likewise what the authority of a government is. Everything the Lord has said and done is one great testimony of the truth. To hear His voice, one must be “of the truth” (1 John 3:19).

Earlier He said that His sheep hear His voice (John 10:16). To be “of the truth” means that a person has come to new life by acknowledging the truth and thus has become one of His sheep. One who is of the truth has first acknowledged the truth about himself as a sinner. He has heard and believed the word of truth, the gospel of his salvation (Ephesians 1:13) and has been given new life. This also enables such a person to receive every truth that the Son makes known.

As a Roman judge, for Pilate to find out the truth is the same as pursuing a mirage. For Pilate, there is no such thing as truth. It makes it clear that he does not want the Son as the truth and rejects Him. Yet he wants to justify himself by pretending to the Jews that he finds no guilt in the Lord Jesus.

John 21:17

Testimony to the Truth

Pilate believes that he has now received an answer to his earlier question about the kingship of the Lord Jesus, although he now asks if He is “a” King, that is, King in a general sense. The Lord confirms his conclusion.

He adds that His birth and His coming into the world do not have as their sole purpose that He will be King. That He has been “born” indicates that He became Man; that He “has come into the world” indicates His existence before He came into the world. The great, so to speak, overarching purpose of His birth and His coming into the world is to bear witness to the truth. He became Man to testify to men about the Father from Whom He came and Whom He knows eternally as the eternal Son.

Through His testimony of the truth, His kingdom is expanded. Truth means that the true character of something or someone is seen in His light, with His eyes. Then it becomes visible Who God is, but also who man is and likewise what the authority of a government is. Everything the Lord has said and done is one great testimony of the truth. To hear His voice, one must be “of the truth” (1 John 3:19).

Earlier He said that His sheep hear His voice (John 10:16). To be “of the truth” means that a person has come to new life by acknowledging the truth and thus has become one of His sheep. One who is of the truth has first acknowledged the truth about himself as a sinner. He has heard and believed the word of truth, the gospel of his salvation (Ephesians 1:13) and has been given new life. This also enables such a person to receive every truth that the Son makes known.

As a Roman judge, for Pilate to find out the truth is the same as pursuing a mirage. For Pilate, there is no such thing as truth. It makes it clear that he does not want the Son as the truth and rejects Him. Yet he wants to justify himself by pretending to the Jews that he finds no guilt in the Lord Jesus.

John 21:18

Not Him, but Barabbas

To escape from this difficult situation, Pilate makes another proposal to the Jews. He reminds them of their custom of releasing someone at the Passover. He also suggests who he would like to release. John does not speak of a choice he is presenting to the people, as we read in the other Gospels. Pilate has made the choice for them. He proposes to release the Lord Jesus of Whom He speaks as “the King of the Jews”. All attention is focused on Him.

The people’ s reaction is instantaneous. They don’t need time to think. In fact, it is not even right to speak of a choice. They are inspired by only one thing – the death of the Lord Jesus. They want to get rid of Him. Whatever or whoever they get in His place is always better than Him. By their words they express their radical rejection of the Lord.

Significant is the name of the robber which they choose and which they also call out. They want “Barabbas”. Barabbas means ‘son of the father’. It is clear who his father is. He is a true son of his father, the devil (John 8:44). Barabbas “was a robber.” That is the great characteristic of the devil who has robbed the glory of God. Here the son of the father, the devil, stands next to the Son of the Father.

In choosing a robber, who is also a rebel and murderer (Mark 15:7), they have determined their history. Their history has been marked by the fact that, over the centuries, they have been perpetually prey to robbers, murderers and rioters in terrible ways. In the ways of God’s government they have reaped what they have sown.

John 21:19

Not Him, but Barabbas

To escape from this difficult situation, Pilate makes another proposal to the Jews. He reminds them of their custom of releasing someone at the Passover. He also suggests who he would like to release. John does not speak of a choice he is presenting to the people, as we read in the other Gospels. Pilate has made the choice for them. He proposes to release the Lord Jesus of Whom He speaks as “the King of the Jews”. All attention is focused on Him.

The people’ s reaction is instantaneous. They don’t need time to think. In fact, it is not even right to speak of a choice. They are inspired by only one thing – the death of the Lord Jesus. They want to get rid of Him. Whatever or whoever they get in His place is always better than Him. By their words they express their radical rejection of the Lord.

Significant is the name of the robber which they choose and which they also call out. They want “Barabbas”. Barabbas means ‘son of the father’. It is clear who his father is. He is a true son of his father, the devil (John 8:44). Barabbas “was a robber.” That is the great characteristic of the devil who has robbed the glory of God. Here the son of the father, the devil, stands next to the Son of the Father.

In choosing a robber, who is also a rebel and murderer (Mark 15:7), they have determined their history. Their history has been marked by the fact that, over the centuries, they have been perpetually prey to robbers, murderers and rioters in terrible ways. In the ways of God’s government they have reaped what they have sown.

John 21:21

Scourging and Mockery

Although Pilate is convinced of the innocence of the Lord Jesus, he takes Him and scourges the Lord of glory. He does not do this personally. He orders his soldiers to do so, but in doing so he is primarily responsible. The great injustice and inhuman treatment inflicted on the Lord knows no end. Scourging is a horrible cruelty. Once satan gets the opportunity, he will do anything to humiliate the Son of God. And He allows it. We hear Him utter no complaint: “While suffering, He uttered no threats” (1 Peter 2:23; Isaiah 53:7). In everything He is perfect, even in the deepest suffering.

The soldiers play their game with Him, while He is greatly weakened by a night of interrogation and a scourging. They amuse themselves with the Ruler of the universe, the Son of God Who bears all things by the word of His power, Who has given Himself into their hands. The peace and loftiness He displays are all the more proof to them of vile weakness with which they love to mock. They have heard that He is a King. They will crown Him.

The crown is made swiftly. It is a crown of thorns. Thorns have come into the world as a result of sin (Genesis 3:18). By putting this crown of thorns on His head, it is as if they are blaming Him for all the misery in the world. They do not realize all this, but the devil does. The robe they put on Him is supposed to increase their fun. It is a purple robe, the color of the Roman empire and of royal dignity.

In their play they pretend that He is really a King, but a King conquered by them. They greet Him with mocking deference and slap Him contemptuously in the face. Thus the soldiers horribly mess with Him Who has always done good and is here to declare the Father also to them. And He does not resist them (James 5:6).

John 21:22

Scourging and Mockery

Although Pilate is convinced of the innocence of the Lord Jesus, he takes Him and scourges the Lord of glory. He does not do this personally. He orders his soldiers to do so, but in doing so he is primarily responsible. The great injustice and inhuman treatment inflicted on the Lord knows no end. Scourging is a horrible cruelty. Once satan gets the opportunity, he will do anything to humiliate the Son of God. And He allows it. We hear Him utter no complaint: “While suffering, He uttered no threats” (1 Peter 2:23; Isaiah 53:7). In everything He is perfect, even in the deepest suffering.

The soldiers play their game with Him, while He is greatly weakened by a night of interrogation and a scourging. They amuse themselves with the Ruler of the universe, the Son of God Who bears all things by the word of His power, Who has given Himself into their hands. The peace and loftiness He displays are all the more proof to them of vile weakness with which they love to mock. They have heard that He is a King. They will crown Him.

The crown is made swiftly. It is a crown of thorns. Thorns have come into the world as a result of sin (Genesis 3:18). By putting this crown of thorns on His head, it is as if they are blaming Him for all the misery in the world. They do not realize all this, but the devil does. The robe they put on Him is supposed to increase their fun. It is a purple robe, the color of the Roman empire and of royal dignity.

In their play they pretend that He is really a King, but a King conquered by them. They greet Him with mocking deference and slap Him contemptuously in the face. Thus the soldiers horribly mess with Him Who has always done good and is here to declare the Father also to them. And He does not resist them (James 5:6).

John 21:23

Scourging and Mockery

Although Pilate is convinced of the innocence of the Lord Jesus, he takes Him and scourges the Lord of glory. He does not do this personally. He orders his soldiers to do so, but in doing so he is primarily responsible. The great injustice and inhuman treatment inflicted on the Lord knows no end. Scourging is a horrible cruelty. Once satan gets the opportunity, he will do anything to humiliate the Son of God. And He allows it. We hear Him utter no complaint: “While suffering, He uttered no threats” (1 Peter 2:23; Isaiah 53:7). In everything He is perfect, even in the deepest suffering.

The soldiers play their game with Him, while He is greatly weakened by a night of interrogation and a scourging. They amuse themselves with the Ruler of the universe, the Son of God Who bears all things by the word of His power, Who has given Himself into their hands. The peace and loftiness He displays are all the more proof to them of vile weakness with which they love to mock. They have heard that He is a King. They will crown Him.

The crown is made swiftly. It is a crown of thorns. Thorns have come into the world as a result of sin (Genesis 3:18). By putting this crown of thorns on His head, it is as if they are blaming Him for all the misery in the world. They do not realize all this, but the devil does. The robe they put on Him is supposed to increase their fun. It is a purple robe, the color of the Roman empire and of royal dignity.

In their play they pretend that He is really a King, but a King conquered by them. They greet Him with mocking deference and slap Him contemptuously in the face. Thus the soldiers horribly mess with Him Who has always done good and is here to declare the Father also to them. And He does not resist them (James 5:6).

John 21:24

New Negotiation

When the soldiers have played their game with the Lord Jesus, mistreating and disfiguring Him, Pilate comes out again. He announces to the Jews the coming of the Lord Jesus. He will bring Him out to them to convince them that he finds no guilt in Him. For the second time he pronounces the innocence of the Lord (John 18:38). Each time he, representing the judicial authority, declares the innocence of the Lord, he increases his guilt for the Lord’s condemnation.

Pilate does say that he will bring Him out to them, but even in this deep humiliation we read: “Jesus then came out.” The Lord does not let Himself be sent, but comes Himself. And how He appears there before the public. What a sight! There He stands, their King, crowned with the crown of thorns and the robe of mockery around His shoulders. His appearance is disfigured by the maltreatment. The blood runs down His face because of the crown of thorns. Pilate points the people to Him and says: “Behold, the Man!”

The meaning of this is deeper than Pilate realizes. Here stands the Man of God Who has fallen into the hands of men. On this occasion, man without God has shown how deeply he has fallen and how he has indulged his hatred against God against the goodness of God. In this Man of God we see the perfection of God’s love and longsuffering by allowing this to happen and not intervening in judgment. At the same time, precisely in the face of this incomparable goodness, the very worst in man emerges and is expressed. He regards and rejects the Son of God as dirt.

The hatred of the Jews is so great that they are not satisfied with this humiliation. Pilate has sought to arouse their pity, but when they see Him, instead only their bloodlust is increased. They are only satisfied with His death and that is His death on the cross. That is what they cry out for, so much are they filled with hatred against Him Who told them of the Father and showed Who the Father is in goodness and mercy. What absolute wickedness of man is demonstrated here! It is clear that there is not a shred of goodness in man, nothing that is even open to a single ray of God’s love.

Pilate now gives them a free hand to crucify Him. As he does so, he declares for the third time that he has found no guilt in Him. What a horrible paradox. He is convinced of His innocence and clearly expresses it. Yet, while shrugging off His responsibility, He hands this Innocent over to a bloodthirsty people with His permission to crucify Him.

The Jews, however, do not accept His offer. They feel they have Pilate in their power and go to the extreme. They want him to carry out the judgment. The charge is that Jesus made Himself the Son of God. They refer to their law by virtue of which He should die (Leviticus 24:16). What a false charge! He has abundantly proven to be the Son of God.

His sentence must be carried out, and by the appropriate authority. Not that they didn’t want to do it themselves, but it must be done with Pilate’s signature. Otherwise it could be said later that they had acted arbitrarily. Pilate has lost his grip on the situation long ago. Every participant in this demonic spectacle is controlled by the invisible power of darkness, while God Himself is the great Director.

Pilate is guilty through and through. He has already openly confessed the innocence of the Lord Jesus twice. His conscience is clearly touched and troubled by the unmistakable evidence that he has an extraordinary Person before him. He is an idolater who believes in the existence of invisible powers. Perhaps the Person Who stands before him possesses such powers. He does not want to show that he is inwardly touched, but he is. God’s Spirit is telling here that he is becoming even more afraid than he already was.

John 21:25

New Negotiation

When the soldiers have played their game with the Lord Jesus, mistreating and disfiguring Him, Pilate comes out again. He announces to the Jews the coming of the Lord Jesus. He will bring Him out to them to convince them that he finds no guilt in Him. For the second time he pronounces the innocence of the Lord (John 18:38). Each time he, representing the judicial authority, declares the innocence of the Lord, he increases his guilt for the Lord’s condemnation.

Pilate does say that he will bring Him out to them, but even in this deep humiliation we read: “Jesus then came out.” The Lord does not let Himself be sent, but comes Himself. And how He appears there before the public. What a sight! There He stands, their King, crowned with the crown of thorns and the robe of mockery around His shoulders. His appearance is disfigured by the maltreatment. The blood runs down His face because of the crown of thorns. Pilate points the people to Him and says: “Behold, the Man!”

The meaning of this is deeper than Pilate realizes. Here stands the Man of God Who has fallen into the hands of men. On this occasion, man without God has shown how deeply he has fallen and how he has indulged his hatred against God against the goodness of God. In this Man of God we see the perfection of God’s love and longsuffering by allowing this to happen and not intervening in judgment. At the same time, precisely in the face of this incomparable goodness, the very worst in man emerges and is expressed. He regards and rejects the Son of God as dirt.

The hatred of the Jews is so great that they are not satisfied with this humiliation. Pilate has sought to arouse their pity, but when they see Him, instead only their bloodlust is increased. They are only satisfied with His death and that is His death on the cross. That is what they cry out for, so much are they filled with hatred against Him Who told them of the Father and showed Who the Father is in goodness and mercy. What absolute wickedness of man is demonstrated here! It is clear that there is not a shred of goodness in man, nothing that is even open to a single ray of God’s love.

Pilate now gives them a free hand to crucify Him. As he does so, he declares for the third time that he has found no guilt in Him. What a horrible paradox. He is convinced of His innocence and clearly expresses it. Yet, while shrugging off His responsibility, He hands this Innocent over to a bloodthirsty people with His permission to crucify Him.

The Jews, however, do not accept His offer. They feel they have Pilate in their power and go to the extreme. They want him to carry out the judgment. The charge is that Jesus made Himself the Son of God. They refer to their law by virtue of which He should die (Leviticus 24:16). What a false charge! He has abundantly proven to be the Son of God.

His sentence must be carried out, and by the appropriate authority. Not that they didn’t want to do it themselves, but it must be done with Pilate’s signature. Otherwise it could be said later that they had acted arbitrarily. Pilate has lost his grip on the situation long ago. Every participant in this demonic spectacle is controlled by the invisible power of darkness, while God Himself is the great Director.

Pilate is guilty through and through. He has already openly confessed the innocence of the Lord Jesus twice. His conscience is clearly touched and troubled by the unmistakable evidence that he has an extraordinary Person before him. He is an idolater who believes in the existence of invisible powers. Perhaps the Person Who stands before him possesses such powers. He does not want to show that he is inwardly touched, but he is. God’s Spirit is telling here that he is becoming even more afraid than he already was.