Sunday School Lesson
April 18
Lesson 7 (KJV)
The Restoring Builder
Devotional Reading: Daniel 9:4–6, 15–19
Background Scripture: Nehemiah 2:11–20; 13:1–22
Nehemiah 2:11–20
11. So I came to Jerusalem, and was there three days.
12. And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.
13. And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
14. Then I went on to the gate of the fountain, and to the king’s pool: but there was no place for the beast that was under me to pass.
15. Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned.
16. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.
17. Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.
18. Then I told them of the hand of my God which was good upon me; as also the king’s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work.
19. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king?
20. Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
Said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.—Nehemiah 2:17
KEY VERSE
Said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.—Nehemiah 2: 17
PROPHETS FAITHFUL TO GOD’S COVENANT
Unit 2: Prophets of Restoration
LESSONS 5–8
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Summarize the results of Nehemiah’s nighttime excursion around Jerusalem.
2. Explain why faith in the Lord and careful planning are not necessarily contradictory.
3. Prepare a testimony of how God’s hand has been at work in his or her life.
HOW TO SAY IT
| Ammonite | Am-un-ite. |
| Artaxerxes | Are-tuh-zerk-seez. |
| Babylonian | Bab-ih-low-nee-un. |
| Cyrus | Sigh-russ. |
| Geshem | Gee-shem (G as in get). |
| Hanani | Huh-nay-nye. |
| Horonite | Hor-oh-night. |
| Nehemiah | Nee-huh-my-uh. |
| Persia | Per-zhuh. |
| Sanballat | San-bal-ut. |
| Susa | Soo-suh. |
| Tobiah | Toe-bye-uh. |
| Uzziah | Uh-zye-uh.[2] |
Introduction
A. Upgrading the Ugly
In my city, I occasionally see signs that read, “We Buy Ugly Houses.” Apparently the persons or companies who post these signs are interested in renovating “ugly houses” in order to sell them for a profit. The original home was undervalued because of its various flaws; the refinished product is intended to have good return on investment. The proliferation of television shows, magazine articles, and websites devoted to “flipping” houses demonstrates the wide appeal of this business.
Long ago, Nehemiah was interested in renovating an “ugly city,” the once great city of Jerusalem. He wanted to address a condition of disrepair and confusion in Jerusalem, but his deeper motives and his leadership skill in so doing still have much to teach us today.
B. Lesson Context
Jerusalem had been a distinguished city, the political and spiritual capital of the nation of Israel under David’s leadership (1 Chronicles 11: 4–9, 15). Solomon added to its greatness by the magnificent temple that he built there (2 Chronicles 3). But following the division of the nation and the rise of ungodly kings who allowed idolatry and accompanying abhorrent practices to flourish in the land, Jerusalem became filled with such wickedness and evil that the judgment of God fell on it. In 586 BC the Babylonians finally breached the city walls, following a siege of 18 months (see lesson 8). The city’s state of massive disrepair still existed in the time of Nehemiah, some 140 years later.
Nehemiah was cupbearer to Artaxerxes (Nehemiah 1: 11), king of the Persians, who ruled from 465 to 425 BC. The Persians had conquered the Babylonians in 539 BC. Cyrus, ruler of the Persians at the time, had permitted any of the Jews who desired to do so to return to their home. Approximately 50,000 did (Ezra 2: 64–65), but there were those, such as members of Nehemiah’s family, who chose to remain in Persia.
Nehemiah 1 describes what happened in the twentieth year of Artaxerxes, which would have been 445 BC. Nehemiah received news from his brother, Hanani, of the sad state of affairs back home in Jerusalem:
The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire (Nehemiah 1: 3).
Deeply troubled over such disheartening conditions, Nehemiah responded with tears, fasting, and fervent prayer (1: 4). He confessed his own sins and the sins of his fellow Jews and begged the Lord to honor His promise to bless His people if they turned from their sinful ways (1: 5–10).
Nehemiah then asked the Lord that he might receive mercy from the king (Nehemiah 1: 11). That involved Artaxerxes’s granting permission to Nehemiah to travel to his homeland of Judah and lead an effort to repair the wall and the gates of his beloved city of Jerusalem (2: 1–9).
Nehemiah’s request included protection for the journey (contrast Ezra 8: 22) and also provision of supplies needed for the projects that were planned. While the king did indeed grant Nehemiah’s request, Nehemiah knew that any favor he had been shown had come from the Lord to whom he had prayed (2: 4) and whose “good hand” (2: 8) would be seen time and again in the upcoming endeavors.
When Nehemiah arrived, he gave the territory administrators the letters provided by King Artaxerxes that verified the king’s support for Nehemiah’s undertaking. The letters also confirmed the king’s allocation of the resources needed for the rebuilding efforts (Nehemiah 2: 7–9).
I. Surveying the City
(NEHEMIAH 2: 11–16)
A. Arriving and Waiting (v. 11)
11. So I came to Jerusalem, and was there three days.
The journey from Susa, the capital city of the Persian Empire, to Jerusalem was nearly 1,100 miles. A daylight walking pace of two miles per hour for six days per week (resting on the Sabbath) means a trip of about three months’ duration. The three days therefore provided some needed rest for Nehemiah after such a long journey. The break also gave him the opportunity to plan his strategy, an approach he would use again before confronting another problem (Nehemiah 5: 6–7).
What Do You Think?
What factors should cause you to determine that a strategic, multi-day delay on a project is not merely procrastination?
Digging Deeper
Was Paul admitting to procrastination in Acts 22: 16? Why, or why not?
B. Diagnosing the Damage (vv. 12–16)
12. And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon.
Nehemiah was aware of the fact that not everyone in the territory was on board with what he was planning to do (Nehemiah 2: 10). Thus an excursion by night under cover of darkness was most likely the best way to examine the city and assess what needed to be done. Only a few men needed to accompany Nehemiah on such a mission; perhaps they were residents of Jerusalem who knew the layout of the city and could serve as guides. Or they might have been trusted advisers who had also traveled from Persia and could offer wise counsel. There was also no need for a large number of animals, whose sound might attract attention to the group (see 2: 14, below).
Nehemiah was secretive about his intention to rebuild Jerusalem’s walls and gates. Disclosing his plans too early could put the entire enterprise in jeopardy, so Nehemiah bided his time to gather information. His sense of appropriate timing was a quality that made Nehemiah a capable leader.
13. And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
It appears that Nehemiah did not make a complete circuit of Jerusalem but only of the southern area (see Nehemiah 2: 14–15, below). At the same time, locating precisely some of the places cited is difficult. The gate of the valley appears to have been at the southwestern side of Jerusalem. Second Chronicles 26: 9 records that King Uzziah of Judah built a tower there. Nehemiah 3: 13 notes the repairs done to the gate itself and this section of the wall and includes the detail that it covered “a thousand cubits” (or 1,500 feet)..
The location of the dragon well is disputed, though it is often identified with the pool of Siloam on Jerusalem’s southern side. The dung port may describe the gate leading to the trash dump in the Hinnom Valley, to the south of Jerusalem. This also required repair (Nehemiah 3: 14). The scene before Nehemiah was very much in keeping with what his brother Hanani had described to him (Nehemiah 1: 3). Nehemiah’s survey of the walls and gates must have disturbed him. It’s one thing to hear a report of destruction (see Lesson Context) and quite another to see it firsthand.
14. Then I went on to the gate of the fountain, and to the king’s pool: but there was no place for the beast that was under me to pass.
The gate of the fountain was possibly situated in the southeastern wall of Jerusalem. The king’s pool may have been a part of King Hezekiah’s project to bring water into the city to improve its odds of survival in a prolonged siege (2 Kings 20: 20). The rubble at the pool was so excessive that the beast Nehemiah was riding could not get through. This detail emphasizes the enormity of the devastation he found in Jerusalem.
15. Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned. The brook mentioned here is probably the Kidron, a name also attached to the accompanying valley east of Jerusalem. Nehemiah thus retraced his path, going back to the gate of the valley where he started (Nehemiah 2: 13).
16. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.
This verse again highlights the secrecy of Nehemiah’s journey by night (compare Nehemiah 2: 12). In these initial planning stages, there was wisdom in gathering information and considering his plans carefully without questioning a large group of people about the strategy needed to address the required repairs. To have done the latter may have resulted in immediate negativity—a “we can’t do that” attitude. See the better approach, next.
What Do You Think?
What kinds of ministries may need to be conducted with a level of secrecy at first?
Digging Deeper
How do texts such as Matthew 6: 3–6; Mark 7: 24; and John 7: 10; 18: 20 inform your answer? Are you comfortable working in secret when that mode is called for? Why, or why not?
ASSESSING THE SITUATION
I served for many years as an administrator and professor in Christian colleges. In each one, we assessed our work. Peer review of teachers’ classroom work was done regularly. At the end of the semester, students were asked for input about their classes. Financial operations were scrutinized by both internal and external auditors. Since these were Christian colleges, we also sought to determine if the totality of institutional programs encouraged the spiritual growth of our students. We asked individual and church supporters whether we were fulfilling our mission. All of these assessment tools helped us to carry out our mission of providing excellence in education.
Nehemiah’s first step toward rebuilding Jerusalem’s wall was assessing the damage caused by the Babylonian siege many decades earlier. The Bible encourages us—by example and command—to regularly assess our personal spiritual condition (Psalm 119: 33–36; Romans 12: 1–3). How does doing so prepare you to serve Christ?—C. R. B.
Summoning the Leaders
(NEHEMIAH 2: 17–18)
A. Encouragement to Build (v. 17)
17. Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.
Nothing is said about the span of time between Nehemiah’s excursion and his meeting with the groups named in the previous verse. Most likely he convened them as soon as he could, given that the condition of the wall left Jerusalem vulnerable to attack.
There was an important emotional reason to have strong walls in a city, too. The city was an object of derision and mockery (a reproach) in its current state (compare 2 Chronicles 7: 19–22; Psalm 44: 13–14). Jerusalem was the holy city, the site of God’s temple. It needed to be maintained in a way appropriate to this distinction. Thus Nehemiah described the decrepit state of Jerusalem as something that was not only troubling to the residents of the city but also disdainful to outsiders.
Nehemiah used the first-person plural pronouns we and us. He identified with those who were concerned about the dismal condition of Jerusalem. The solution as he saw it was of practical value. Rebuilding the wall offered protection as well as going a long way toward rehabilitating the feeling that Jerusalem itself was in ruins. Three considerations determined where ancient cities were built: (1) access to water, (2) access to trade routes, and (3) defensibility. A great city needed all three! A city without walls was vulnerable to enemy armies. Nehemiah 13: 15–22 reveals a way that the completed walls would help the residents of the city obey God.
What Do You Think?
Do you respond more readily to an appeal to help fix an obvious deficiency, or to an appeal to improve an existing “good enough” situation? Why is that?
Digging Deeper
Considering Luke 12: 16–21, what helps you keep pure motives in the second situation?
B. Evidence of God’s Hand (v. 18)
18a. Then I told them of the hand of my God which was good upon me; as also the king’s words that he had spoken unto me.
Nehemiah was speaking to people who perhaps had become rather skeptical concerning God’s plan and purpose for them and for the city of Jerusalem. Over the years since the return of the exiles from captivity in Babylon, various attempts to rebuild Jerusalem had been thwarted (see Ezra 4).
At first Nehemiah’s proposal may have sounded like just another plan that would meet with failure and simply add to the people’s disillusionment. But when he spoke of the hand of my God which was good upon me, he offered reason for new hope of success. Throughout the Old Testament, the mention of God’s hand represents the work that God does in the world (examples: Exodus 6: 1; Joshua 4: 24; Isaiah 41: 17–20).
When Nehemiah came to the Lord in prayer after hearing of the sad condition of Jerusalem, he noted how the Lord had redeemed the covenant people, of whom Nehemiah was a part, with a “strong hand” (Nehemiah 1: 10). Nehemiah was able to provide evidence that God’s hand was at work on His people’s behalf. Previous rebuilding had been stymied by opposition (Ezra 4). But at this time Artaxerxes had given his approval and full support to the work in Jerusalem. Even so, the true king, the King of kings, was the one in ultimate control of His people’s welfare.
18b. And they said, Let us rise up and build. So they strengthened their hands for this good work.
The people’s response must have emboldened Nehemiah and lifted his spirits. The fact that the people then strengthened their hands fits nicely with the image of God’s hand on the project. The fact of God’s powerful hand leading and blessing does not eliminate the need for human hands to do their part. He prefers to work through people instead of just accomplishing His purposes all on His own (compare and contrast Isaiah 6: 8; Ezekiel 22: 30).
What Do You Think?
At what stage of a ministry project should you, as a leader or follower, pause for a private evaluation of motives for participating?
Digging Deeper
How can the record of the differing motives behind the “let us build” lines of Genesis 11: 4; Nehemiah 2: 18; 2 Chronicles 14: 7; and Ezra 4: 1–5 help frame your conclusion?
THE IMPORTANCE OF BUY-IN
On the television show Shark Tank, entrepreneurs demonstrate their products to a group of wealthy investors—the “sharks”—who then question the entrepreneurs before they decide whether to “buy in.” They ask about the entrepreneurs’ personal investment in the company, how long their product has been on the market, how much profit has been made, and any personal information that might bear on the sharks’ interest in financing the project. Buy-in offers involve money on loan, a percentage of ownership in the company, and/ or control over running the company in exchange for the investment, manufacturing, or marketing expertise the shark can offer.
Nehemiah realized he needed buy-in from Jerusalem’s leadership to have success rebuilding the city’s walls. Church leaders who ignore this principle do so at their own risk. A program will succeed only with the congregation’s support. What does the health of your church’s ministries say about the congregation’s record on buy-ins? And what does that reveal, in turn, about prayer practices to get God’s buy-in?—C. R. B.
III. Scorning the Critics
(NEHEMIAH 2: 19–20)
A. Words of Contempt (v. 19)
19. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king?
Sanballat the Horonite, and Tobiah the servant, the Ammonite have already been introduced as villains (see Nehemiah 2: 10). Any worthwhile undertaking for the Lord is bound to encounter opposition of some kind; consensus is desirable but is not always achieved (compare Ezra 10: 15).
The word Horonite may indicate that Sanballat is from Bethhoron, a town about 12 miles from Jerusalem (1 Chronicles 6: 68). Though likely part of a northern Israelite tribe, he always opposed Nehemiah’s work on behalf of Judah and Jerusalem (example: Nehemiah 6). The Ammonite people, located east of the Jordan River, had long been enemies of Israel (example: Deuteronomy 23: 3–4), and Tobiah was not an exception. He was related by marriage to some of Nehemiah’s companions and had many supporters among the Jews (Nehemiah 6: 17–19; see lesson 6).
Arabians were also a Transjordan people. During the Persian period (539–331 BC), they engaged in much trade and commerce. Geshem may have been opposed to any program promoting the welfare of the Jews if he saw it as a threat to his business dealings (vested interests).
An accusation of rebelling against the king had succeeded in halting an earlier rebuilding effort (Ezra 4). But Nehemiah had the full backing of the king. He knew the claims of his critics were baseless.
B. Words of Conviction (v. 20)
20a. Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build.
There is no record of Nehemiah’s mentioning King Artaxerxes in his reply to the scoffing of his enemies. Instead, he appealed to a higher court: the God of heaven. Since God had guided Nehemiah to this point, Nehemiah knew that God was not going to abandon him or the people who had committed themselves to arise and build.
20b. But ye have no portion, nor right, nor memorial, in Jerusalem.
The Hebrew word translated portion is used to refer to God’s division of the promised land among the tribes of Israel (examples: Joshua 14: 4; 18: 5; 19: 9). Any portion Sanballat had had as an Israelite was revoked when God sent the 10 northern tribes into exile for their faithlessness (2 Kings 17: 6–23; compare Ezra 4: 3; Acts 8: 21).
Regarding the idea of memorial, see Exodus 28: 12. The opponents did not have the historical ties to the city that Nehemiah and his coworkers did. They had no legal right (compare 2 Samuel 19: 28) to interfere with what Nehemiah was doing. With the king’s complete support, Nehemiah boldly drew a clear line that would remain intact despite any continued resistance that his enemies directed his way (Nehemiah 4; 6, etc.).
What Do You Think?
Under what circumstances would you refuse the help of someone else on a ministry project?
Digging Deeper
How do Mark 9: 38–40; 1 Corinthians 5: 11; and Ephesians 5: 11 influence your answer, if at all?
Conclusion
A. Good Hands
Often when asking for help, we say, “Give me a hand with this.” An often told tale illustrates the wisdom of asking for help when a task is too big for us.
As the story goes, a father watched through the kitchen window as his small son tried to move a large rock in the yard. The boy couldn’t get quite enough leverage to tip the rock over.
At one point the father came outside and asked the boy, “Can’t you lift the rock?”
“No, Dad, I just can’t do it.”
“Are you using all the strength you have?”
The boy responded, “Yes, but I just can’t move it.”
The father replied, “No, you’re not using all the strength you have because you haven’t asked me to help.”
Nehemiah was going to have, not just one rock, but a whole pile of rocks and rubble to move in order to rebuild the wall of Jerusalem. But heavenly and earthly hands would give him more than enough help.
Nehemiah could have sung, as a precursor to the old hymn, “He’s got the whole wall in His hands.” Like the little boy, our efforts matter, but they will not succeed all on their own. If we ask our Father for help, He has us and every task He gives us in His hands as well. Fervent prayer on the part of Nehemiah played a vital part (Nehemiah 1: 4–6, 11; 2: 4; 4: 9; 6: 14).
B. Prayer
God, give us Your powerful hand! Without it we are weak; with it we have strength to overcome any obstacle. Let us rise up and build Your church, confident in Your promise to be with us. May our hands be strengthened for the work to which You have called us. In Jesus’ name we pray. Amen.
C. Thought to Remember
Pray for God’s powerful hand to be at work in your life daily.
KID’S CORNER
How Jesus Had to Die
Sunday, April 18, 2021
John 19:1-7
John 19:1-7
(John 19:7) Pilate then took Jesus and scourged Him.
The high priests, Annas and Caiaphas, conducted a mock trial of Jesus. They had already decided to murder Jesus; so, they brought forward false witnesses against Him to convict Him of a crime against their law. Then, they took Jesus to Pilate, the Roman governor, for Pilate to sentence Jesus to death by crucifixion according to Roman law. Hoping to satisfy the Jewish leaders with a punishment less than death, Pilate ordered Jesus to be flogged.
The Jewish law stated specifically how the Jews were to execute someone convicted of a serious crime, but only after a legal trial with two or more truthful witnesses. Leviticus 24:14 reads: “Take the blasphemer outside the camp; and let all who were within hearing lay their hands on his head, and let the whole congregation stone him.” One requirement for a legal trial was the testimony of two witnesses who knew that if they lied about what they heard or saw that God would punish them for their sin. The fear of God’s punishment for telling lies kept many from lying. Obviously, neither the priests nor their false witnesses feared God or that God would punish them for lying and murder. The second requirement was a just sentence according to the Law of God. The Law of God stated that a blasphemer was to be stoned outside the camp after the two witnesses placed their hands on the head of the criminal. “Outside the camp” would be “outside the city of Jerusalem.” Placing their hands on the head of the person sentenced to die would indicate that the witnesses had told the truth on penalty of death.
The religious leaders did not always follow their own laws regarding a just trial and a just punishment. Later, in a rush to judgment, the religious leaders and people stoned Stephen, the first Christian martyr, to death without a legal trial (Acts 7:56-60).
Unsuccessfully, the religious leaders tried twice to stone Jesus to death without a trial. In John 8:58-59, we read: “Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am.’ So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.” And in John 10:3o-33, when Jesus said, “‘The Father and I are one.’ The Jews took up stones again to stone him. Jesus replied, ‘I have shown you many good works from the Father. For which of these are you going to stone me?’ The Jews answered, ‘It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God.’” The priests and Pharisees could not successfully stone Jesus (Jesus always easily escaped) because to fulfill the prophecies in the Old Testament, the Messiah, “The King of the Jews,” could not be stoned to death. The Messiah that God promised to send them had to die by hanging from a tree (hanging convicted criminals on a wooden cross was the preferred method of Roman execution). Not knowing the Scriptures or that they were fulfilling the Scriptures, the religious leaders arranged for the prophecies to be fulfilled by following their own evil designs to have Jesus crucified (the most shameful and painful form of death). In Galatians 3:13, the Apostle Paul quoted Deuteronomy 21:23, and wrote: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’”
(John 19:2) And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him;
The soldiers probably flogged Jesus with a whip that had several ends to which bits of rock or metal were tied to bruise and break the skin. They wove a crown of thorns and pressed it upon His head, which would have resulted in much pain and bleeding. The crown probably covered Jesus’ head entirely and was not a carefully woven circlet. They put a purple robe that symbolized royalty upon His back, a robe they probably borrowed from one of their commanders. Later, when the robe was torn from Him, the dried, bloody wounds would have reopened and have bled profusely again. Jesus would have shed much blood before they crucified Him.
(John 19:3) and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face.
The Roman soldiers mocked Jesus and the Jews by calling Jesus “King of the Jews” as they whipped and beat Him. Each time they struck His face and head, the thorns from His crown would dig deeper into His skin. To strike Jesus on the face was to intentionally insult Him. Jesus could have easily defended himself, but Jesus practiced what He taught in Matthew 5:38-39, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth. But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also.’” Jesus went through this abuse and mockery to suffer and die as a sacrifice for our sins, to demonstrate the love, justice, and mercy of God in the forgiveness of sinners, and to save from sin and death all who would believe in Him as Lord and Savior. After Jesus rose from the dead and ascended into heaven, God the Father returned His true kingly crown and divine authority to Jesus.
(John 19:4) Pilate came out again and *said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.”
Pilate then brought Jesus out to face the religious leaders and the crowd. For the second time, Pilate declared that he could find no case or legal evidence that Jesus had committed a crime, for Jesus had not broken any Roman laws. Perhaps respecting Jesus’ answers, intelligence, and royal demeanor when unjustly accused of a crime by those demanding His death, Pilate may have hoped that the cruel beating would satisfy Jesus’ bloodthirsty enemies. Pilate must have at least respected the courage and humbleness of Jesus though dressed in mockery and savagely beaten by his soldiers. Pilate believed that Jesus had suffered enough, but the religious leaders would not be satisfied with anything less than Jesus’ death. The crowd, bitterly disappointed that Jesus had not used His miraculous powers to overthrow their brutal Roman oppressors, probably felt that Jesus had deceived them and deserved punishment as their chief priests encouraged them to seek Jesus’ crucifixion.
(John 19:5) Jesus then came out, wearing the crown of thorns and the purple robe. Pilate *said to them, “Behold, the Man!”
One can only imagine the pain and suffering of Jesus up to this point, and the shock of His disfigured appearance before the chief priests and the crowds of onlookers. Dressed as a king with a purple robe, wearing a crown of thorns, humiliated by the Roman guards, and covered with blood Jesus did not fulfill the expectations of a hopeful crowd who looked for a conquering hero Messiah. Jesus had called himself the Son of Man, and Jesus was surely “a man” to suffer as He did and remain truly kingly before those who hated Him. As the Son of God, Jesus suffered and died as no mere man could possibly do. Pilate saw something in Jesus that would eventually cause him to become “more afraid than ever” (see John 19:8).
(John 19:6) So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.”
Not satisfied with Jesus’ suffering up to this point, the chief priests and people cried out for Jesus to suffer more punishment. Their leaders encouraged the crowd to shout, “Crucify him!” For the third time, Pilate emphasized again that Jesus had not done anything wrong according to Roman law and in his own judgment as a Roman governor. He declared that Jesus was no threat to Rome or the emperor. He told them that if they were so determined to kill Jesus that they could crucify Jesus themselves. Jesus’ eventual crucifixion fulfilled Scripture: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who hangs on a tree” (see Galatians 3:13 & Deuteronomy 21:23).
(John 19:7) The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.”
Unable to convince Pilate that Jesus was a threat to Rome as a lawbreaker, the Jewish leaders finally admitted that Jesus had only broken a religious law according to their interpretation.
The Bible teaches that Jesus did not break any of their laws, because He only told them the truth. Jesus is the Person that He told them He was. Jesus was not guilty of blasphemy as you or I would be if we claimed to be “I Am.” Through faith in Jesus, believers in Him are adopted children of God; they are not God. As we have seen, the Jews wanted Jesus dead because He threatened their power and wealth. But Jesus never sinned. Jesus made no false claims or gave false testimony. During three years of public ministry Jesus proved He was the Messiah. Only the true Son of God could have done all that He did and teach what He taught as He faced increasingly dangerous opposition from those in power. Only the Son of God could always faithfully practice what He preached and suffer as He did for sinners rather than try to strike back and hurt His enemies. The Apostle Paul explained in Romans 5:7-10, “Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” After the chief priests told Pilate that Jesus had claimed to be the Son of God, Pilate decided to question Jesus once again, but Pilate did not want to become involved in what he determined was really only a religious matter instead of a political matter or a serious threat that should concern Rome. To crucify Jesus, the religious leaders had to change Pilate’s mind.
Sunday, April 18, 2021
John 19:1-7
When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him (John 19:6—KJV). So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him” (John 19:6—NASB). When the chief priests and the police saw Jesus, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him” (John 19:6—NRSV). Pilate, the Roman governor, declared three times that he found no criminal case against Jesus. If Jesus had broken any Roman laws, the chief priests would surely have added these specific legal charges against Jesus. Perhaps Pilate hoped that after they saw Jesus severely flogged and bloodied that would satisfy His accusers. However, having failed at least twice to stone Jesus to death (see John 8:58 and John 10:31-33), the religious authorities were so intent on murdering Jesus they shouted back to Pilate, “Crucify him!” The Jewish law dictated specifically how to convict someone of a crime and how to punish them. A legal trial must have at least two witnesses who saw or heard the crime. The witnesses knew that God would punish them if they lied to convict someone of a crime. Jesus’ trial before the chief priests and council was illegal. But unknowingly, the priests fulfilled Biblical prophecy. The King of the Jews was to be hanged from a tree and die. The Romans hanged criminals from a wooden cross (a tree). Quoting Deuteronomy 21:23, the Apostle Paul explained in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree.’” The prophets foretold the method of Jesus’ execution; still, those who hated Jesus bore responsibility for their thoughts and actions. Before or after the Romans destroyed Jerusalem, God punished those who conducted an illegal trial of Jesus and told Pilate, “We have no king but the emperor.”
Thinking Further
How Jesus Had to Die
Sunday, April 18, 2021
John 19:1-7
Name ___________________________
1. What did Pilate tell the Roman soldiers to do to Jesus?
What did they do to Jesus? 2. What did the Roman soldiers call Jesus? How were they wrong when they spoke the truth?
3. What did Pilate tell the Jews after he brought Jesus out to the religious leaders? How did Jesus look when Pilate brought Him out?
4. What did the religious leaders want done with Jesus and why?
5. Who had Jesus claimed to be that infuriated the chief priests?
Word Search
How Jesus Had to Die
Sunday, April 18, 2021
John 19:1-7
Name ___________________________
W V C L Q Y V G C U A J I W L
Z O Y W U F O W Z W X Q Z R B
C J V X S I E F L O G G E D F
L E O D O C Z N P R I E S T S
T S Z S E U S Q U T H O R N S
V U P G D R V C E G L T F M J
L S Q X T C R A D T S E X B R
P X F C P O Y L I A H W H M A
P I Y B W U J B U G X R O B E
E O L N V Q R M L D T S K V D
K Q L A K S K P C N U D U P E
C G H I T B Q S L S B X F J R
Y X N G C E T X E E Y K G N U
E T S I O E V J Z S R Z L K C
F M Y A K D S O L D I E R S Y
Pilate
Flogged
Jesus
Soldiers
Wove
Crown
Thorns
Purple
Robe
Hail
King
Priests
Police
Crucify
God
True and False Test
How Jesus Had to Die
Sunday, April 18, 2021
John 19:1-7
Name ___________________________
Circle the True or False answers. Correct the False statements by restating them.
1. Pilate flogged Jesus while the soldiers made Jesus a crown of thorns and placed it on His head. True or False
2. To mock Jesus, the soldiers dressed Him in a purple robe. True or False
3. Though the soldiers mocked Jesus when they called Him, “King of the Jews,” as the Messiah that God promised to send, Jesus is the King. True or False
4. Pilate told the chief priests and the crowd that in his judgment Jesus had not done anything wrong. True or False
5. When Pilate presented Jesus before His accusers, he said, “Here is a real man.” True or False
6. The chief priests shouted, “Crucify him! Crucify him!” while many in the crowd shouted, “Release Him! Release Him!” True or False
7. Pilate told the chief priests that they could take Jesus and crucify Him. True or False
8. The chief priests told Pilate that according to their law they could only stone Jesus to death and He should be crucified. True or False
9. Pilate told Jesus’ accusers more than once, “I find no case against him.” True or False
10. The Jews told Pilate that Jesus ought to die because He is the Son of God. True or False
True and False Test Answers
- False
- True
- True
- True
- False
- False
- True
- False
- True
- False
Prayer
God, give us Your powerful hand! Without it we are weak; with it we have strength to overcome any obstacle. Let us rise up and build Your church, confident in Your promise to be with us. May our hands be strengthened for the work to which You have called us. In Jesus’ name we pray. Amen.
