Below is a summary of Pastor David Jang’s sermon on the Passion scene of Jesus found in John 18:28–19:16. This passage focuses on the interrogation by Pilate, the accusations and hypocrisy of the Jewish religious leaders, and Jesus ultimately heading toward the cross. Through the lens of this narrative, Pastor David Jang highlights how Jesus, the Son of God, willingly chose the path of the most agonizing death, thereby revealing His love and the work of salvation.
I. Jesus Before Pilate: A Dialogue About Truth and Authority
Pastor David Jang draws attention to the spiritual and historical conversation unfolding between the world’s ruler and the Son of God during Pilate’s interrogation scene. Pilate represented the power of the Roman Empire in that era. Jesus, bound and brought before him through the schemes and violence of the religious leaders, appeared as a defendant without any worldly power or status. Yet in the lengthy dialogue between them (John 18:28–19:16), Jesus, though appearing as a lowly prisoner, actually reveals a far greater “authority of truth” that overwhelms Pilate.
First, Pastor Jang notes the early morning timeframe mentioned in John 18:28. The fact that the Jewish religious leaders brought Jesus to the Praetorium at dawn indicates that Jesus had already endured a night of mockery and unjust questioning by Annas and Caiaphas. Exhausted and suffering, He was then handed over to Pilate. All His disciples had scattered, leaving the Lord alone to be taken away—symbolic of how the path to the cross had to be walked by Him alone. Betrayed by those who should have remained with Him, Jesus silently faced harsh ridicule, beatings, and false testimony without offering so much as a single word of defense.
The Jewish religious leaders refused to enter Pilate’s Praetorium themselves because they believed that doing so would defile them and disqualify them from the Passover feast. Outwardly, they appeared to keep themselves religiously “clean,” yet they were simultaneously committing the enormous contradiction of handing over the “innocent” Jesus to be killed by Pilate. Pastor Jang calls their actions “the pinnacle of spiritual ignorance and hypocrisy,” pointing out that they failed to recognize the true Passover Lamb, Jesus Christ. While they remained strictly bound by the rituals of the Law of Moses, they overlooked the reverence for the very “Son of God.” This scene vividly portrays the extreme hypocrisy of strictly obeying the outward rules of religion while showing no genuine reverence or love for “the Son of God.”
When Pilate asks, “What accusation do you bring against this man?” (John 18:29), the Jewish leaders only reply with the vague assertion, “If this man were not an evildoer, we would not have delivered him to you” (John 18:30). Recognizing that no specific charge is truly evident, Pilate says, “Take Him yourselves and judge Him by your own law” (John 18:31). However, the Jewish leaders insist they have no authority to carry out the death penalty (“It is not lawful for us to put anyone to death”), making it clear that they are deliberately pushing Pilate to impose the harshest punishment on Jesus. In reality, their core intention is “to put Jesus to death.”
Pastor Jang points out that under Jewish law, they could have stoned Him for blasphemy, just as Stephen was later stoned to death in the Book of Acts. But the Jewish leaders turned Jesus over to Pilate, in order to have Him die by the far more degrading Roman method of crucifixion. Crucifixion was used for slaves, rebels, and the most heinous criminals. It involved nailing the victim to a wooden cross and leaving him to die slowly under the scorching sun, sometimes denying any proper burial. Pastor Jang describes crucifixion as “one of the most cruel and horrific execution methods ever devised by man.”
Hence, the Jewish leaders’ wickedness is not limited to merely wanting Jesus dead; they want Him eliminated in the most barbaric, shameful way possible. John 18:32 says, “This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” Pastor Jang explains that “human malice cannot overturn God’s will; in fact, it ends up serving God’s plan for Jesus to be ‘lifted up’ (on the cross) in accordance with prophecy.” Even as the evildoers muster all their cunning, God turns it to the service of His grand design of salvation.
When Pilate asks, “Are You the King of the Jews?” (John 18:33), Jesus responds, “Do you say this of your own accord, or did others say it to you about me?” (John 18:34). Pastor Jang notes that Jesus does not directly answer Pilate but inquires after Pilate’s true intent. Is Pilate investigating Him for actual political insurrection, or is he simply echoing the Jewish leaders’ schemes? While Pilate wields Rome’s power, as their dialogue unfolds, Pilate increasingly senses that “this man has done no wrong.”
Jesus declares, “My kingdom is not of this world” (John 18:36). According to Pastor Jang, this shows that Jesus’ kingship is “the kingdom of God” and is not bound by the earthly structures of military or political power. The same idea underlies Jesus’ teaching to His disciples that “all who take the sword will perish by the sword” (Matthew 26:52). He was not a revolutionary trying to overthrow Rome; rather, His kingdom is not attained by force or worldly methods. Truth is not secured by violence or oppression but established through the sacrifice and love that bring life.
Pilate then asks, “So You are a king?” (John 18:37). Jesus replies, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to My voice” (John 18:37). Pastor Jang underscores that this “majestic proclamation” identifies Jesus, though beaten and mocked, as the “King of truth,” testifying to the reality of who He is. In the worldly court, calling oneself a king amounts to treason, yet Jesus willingly declares, “I am a king,” to show what the “truth” truly is.
Pilate then asks, “What is truth?” (John 18:38), but Jesus does not appear to give a further reply. According to Pastor Jang, “Jesus had already demonstrated the truth with His life, words, and actions, so any additional explanation was pointless for one like Pilate, who would not fully grasp it.” Pilate does show some desire to know truth, yet he remains a politician fixated on power and self-interest. However, the critical outcome is his official statement: “I find no guilt in Him” (John 18:38)—recognition from the world’s authority that Jesus is indeed innocent and righteous.
Pastor Jang highlights that the key phrase to note in this section is “Jesus bearing witness to the truth.” Though standing bound before Pilate, Jesus is, in effect, the One examining the worldly ruler: “Is your question derived from someone else’s malicious testimony, or do you truly seek to know?” This scenario illustrates the reality of the spiritual conflict between the Church and worldly powers. It is not a mere theoretical disagreement but an actual “spiritual battle” played out in real life.
Thus, the dialogue between Pilate and Jesus at the end of chapter 18 demonstrates that although the Son of God stands accused, He is in fact the “King of truth,” a status that ironically becomes more evident as the injustice of His death sentence unfolds. Pastor Jang observes that “Jesus’ silence and boldness intersect in a striking manner.” At times He remains silent, but at key moments—“My kingdom is not of this world,” “I am a king”—He makes the unshakable claim of who He is and what His mission entails.
In the end, Pilate attempts to release Jesus, whom he believes innocent. Following the Passover custom of granting amnesty to one prisoner, he proposes releasing Jesus, but the Jewish crowd shouts, “Not this man, but Barabbas!” (John 18:40). Pastor Jang notes that “Barabbas” literally means “son of the father” (Bar-Abba), which heightens the symbolic irony. The genuine “Son of God” ends up taking the place of a criminal (Barabbas, a robber and murderer), so that the guilty goes free. This vividly portrays the principle of substitutionary atonement: the “sinner” is set free, and the “sinless One” dies in his place.
Yet the Jewish leaders do not stop there; they repeatedly cry out, “Crucify Him, crucify Him!” (John 19:6). Although Pilate protests, “Shall I crucify your King?” (John 19:15), they respond, “We have no king but Caesar” (19:15). Pastor Jang points out how inconceivable it is for them to claim Caesar as their king: “Didn’t they once believe that only God could be their true King?” Their craving to kill the true King leads them to betray even their most sacred confessions by appealing to a worldly ruler. Ultimately, Pilate yields to their threats—“If you release this Man, you are not Caesar’s friend”—and hands Jesus over to be crucified. Pastor Jang calls this final scene “the collusion of Judea and Rome to kill the Son of God,” though in fact Jesus proceeds to walk the path of the cross in accordance with God’s plan of redemption. He could have accepted Pilate’s offers or overthrown the Roman soldiers at any moment but instead deliberately chose to die in the most horrific way, for the sake of saving humanity: “And I, when I am lifted up from the earth, will draw all people to Myself” (John 12:32).
Pastor Jang distills three main points from Jesus’ conversation with Pilate. First, Jesus came as the “Heavenly King,” not bound by worldly power. Second, He came “to bear witness to the truth,” and those who belong to the truth hear His voice. Third, in front of Pilate and the religious leaders, Jesus never wavers in choosing the cross. These are all part of God’s salvation plan; the cross is not a defeat but the path to victory. As “the Truth” Himself, Jesus does not yield to violence or hypocrisy; rather, He shows that true authority lies in surrendering His life for the sins of the world.
In summary, the first section—“Jesus Before Pilate: A Dialogue About Truth and Authority”—contrasts worldly authority with the Son of God’s authority. Pilate may hold political power and see Jesus tied up, but Jesus is the One who understands “all authority is given from above” (John 19:11) and boldly proclaims the truth. Pastor Jang sees this as a foreshadowing of how the Church must bear witness to truth in the face of the world’s pressures. Though the world may interrogate and persecute the Church, believers must respond unwaveringly, just as Jesus did. We should speak boldly for God’s kingdom and truth, recognizing that even partial support from a well-intentioned political leader might fail under pressure. Ultimately, we must follow Christ’s example. Indeed, the dialogue between Pilate and Jesus offers profound theological and practical lessons for the Church today.
II. The Hypocrisy of the Religious Leaders and Jesus’ Substitutionary Obedience
Pastor David Jang’s second main point emphasizes how hypocritical the Jewish religious leaders and priests proved to be, even as they took part in sentencing Jesus to death for “blasphemy.” They refused to enter the Praetorium because it would defile them for the Passover feast, insisting “they would be unclean if they stepped onto Gentile ground.” Yet at the same time, they were condemning the true “Passover Lamb” to the hands of Gentiles, rejecting His flesh and blood in hatred. Outwardly, they were preoccupied with the Levitical laws—unleavened bread, bitter herbs, lamb meat—yet inwardly, their hearts were consumed with a murderous conspiracy against the Son of God.
Pastor Jang describes this as “the tragic outcome that occurs when faith is reduced to outward form and appearance, lacking genuine fear of and love for God.” These religious leaders strictly adhered to the rituals of Passover but did not earnestly seek whether Jesus might be the true Messiah. Instead, they determined that Jesus must be eliminated to preserve their own positions. They accused Him of blasphemy, yet they failed to recognize the very One who was truly God’s Son standing before them. Their attitude blatantly violates Jesus’ teachings, such as “Everyone who is angry with his brother shall be liable to judgment” (Matthew 5:22) and “First be reconciled to your brother, then come and offer your gift” (Matthew 5:23–24).
Their hypocrisy reaches its climax as they escalate their false accusations against Jesus. They employ the political charge of “rebellion against Rome” by claiming that Jesus forbade paying taxes to Caesar and called Himself a king. This manipulation was meant to force the Roman authority to deliver the death penalty. Pastor Jang underscores “the terrifying intensity of their hatred and anger.” Though Pilate repeatedly says, “I find no guilt in Him” and suggests merely punishing Him and releasing Him (Luke 23:22), the chief priests and the crowd will settle for nothing less than “Crucify Him!” The vitriol behind their demand is reminiscent of Matthew 23, where Jesus denounced the scribes and Pharisees as “whitewashed tombs” that appear beautiful on the outside but are filled with corruption and greed on the inside.
A particularly striking moment comes in John 19:6–15, when Pilate says, “Shall I crucify your King?” and the chief priests respond, “We have no king but Caesar” (19:15). Pastor Jang stresses how nonsensical this statement is, given that Jewish faith traditionally held that the only true King is Yahweh. Certainly, in the Old Testament, Israel once demanded a human king from Samuel, and Samuel warned them that “the LORD your God was your king” (cf. 1 Samuel 12:12). Nevertheless, at least in principle, they believed God to be their sole King. Yet here they are pledging loyalty to Caesar, the Roman emperor, simply to fulfill their desire to crucify Jesus. Pastor Jang admonishes that “when religion is abused for personal gain and to preserve power, it easily justifies violence and deceit.” Here, religious authorities exploited the power of the state, while the state also profited from religious endorsement—a toxic symbiosis.
Even so, Jesus chooses to remain silent and submit to the Father’s will. Pastor Jang notes that Jesus refused Pilate’s final option to negotiate release (“I have authority to release you”), demonstrating His unwavering commitment to the cross for the sake of our redemption. This is crucial: Jesus’ crucifixion was not because He was “defeated” by the religious leaders or “overpowered” by the Roman government; rather, He willingly subjected Himself to suffering to accomplish the redemptive work of bearing our sin (John 10:18: “No one takes it from Me, but I lay it down of My own accord”).
Jesus’ statement, “You would have no authority over Me at all unless it had been given you from above” (John 19:11), shows that although Pilate appears to hold judicial power, in reality, all authority is allowed by God. Even Jesus’ death is encompassed by God’s sovereignty. Pastor Jang interprets this as “the intersection of God’s absolute sovereignty and Jesus’ absolute obedience.” Though God may temporarily permit evil, He ultimately uses it to accomplish His redemptive plan, and Jesus, as our representative, steadfastly fulfills the Father’s will, despite unjust persecution and suffering.
Pastor Jang warns that “our own faith, no matter how zealous it seems, can likewise end up rejecting Jesus” if it prioritizes religious form above truly seeking the heart of God. The Jews, Pharisees, and chief priests prided themselves on strictly keeping God’s Law and professed to be awaiting the Messiah, yet they utterly failed to recognize Him and instead fiercly persecuted Him. A similar danger exists in the modern Church: believers can become legalistic about traditions and forms, while disregarding the essence of Jesus’ heart and message. In so doing, they risk echoing the hypocrisy of these religious leaders.
Hence, this second section—“The Hypocrisy of the Religious Leaders and Jesus’ Substitutionary Obedience”—reveals that while the leaders outwardly pursued “purity,” they committed the heinous crime of handing over the Son of God to be crucified. In contrast, Jesus knew all about their schemes yet refused any compromise. He faced the cross willingly to accomplish His atoning work. It is an astonishing divine paradox: no matter how rampant deception and violence become, Christ’s sacrifice on the cross transforms it into a redemptive event. This passage cautions us about how “religious fervor” can be corrupted into hateful opposition to Jesus if it lacks a genuine, loving relationship with Him.
III. The Way of the Cross: Perfect Love and the Fruit of Salvation
Finally, in the third section, Pastor David Jang explains that John 19:16 and the events leading up to it mark the pivotal moment where Jesus is handed over to be crucified. Pilate formally sentences Jesus to die by crucifixion: “Then he delivered Him over to them to be crucified” (John 19:16). Jesus now faces the most brutal form of execution, developed by humanity’s cruelty.
Yet Pastor Jang contends that the crucifixion does not represent defeat but rather “the most glorious victory of salvation.” Jesus’ earlier words—“Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24)—show that His death is not simply a tragic end but the seed that brings forth “new life.” Far from being stoned to death or dying in some less humiliating way, He was crucified in a manner regarded as the ultimate symbol of shame and curse. This, in fact, was the core of God’s redemptive plan that no one had foreseen.
Pastor Jang explains that the cross is not just a sign of pain or Jesus’ vulnerability; rather, it is “the place where God’s love and justice converge.” Though Jesus was sinless, He took the punishment of sinners through crucifixion. By the shedding of His blood, He paid our penalty. The Old Testament’s sacrificial system, involving the blood of countless animals, could never fully resolve our sin problem; but the genuine “Lamb of God,” Jesus, once and for all made atonement for sin (Hebrews 10:10).
Furthermore, Pilate’s command to “flog Jesus” refers to the vicious Roman scourging that preceded crucifixion. The whip, embedded with fragments of metal or bone, tore flesh and caused a gruesome loss of blood, leaving the victim near death even before being crucified. Pastor Jang vividly describes how Jesus endured unimaginable suffering on our behalf, “because He willingly took upon Himself the punishment we deserve.” The cross represents the combined cruelty of Rome, the malice of the Jewish leaders, and the wickedness of humanity, but it also stands as the summit of Jesus’ selfless love.
Pastor Jang explains that through the cross, we grasp how God’s justice and love perfectly intersect. Justice requires that sin be judged. Love requires that sinners be saved. If we were judged by justice alone, there would be no salvation. But because Jesus bore our sin on the cross, God’s justice is satisfied, and His love is wholly fulfilled. “God shows His love for us in that while we were still sinners, Christ died for us” (Romans 5:8), encapsulating this truth.
Hence, the cross is no failure or despair; it is “the hour for the Son of Man to be glorified” (John 12:16). The disciples could not grasp this until the cross was actually raised and Jesus was later resurrected. Only afterward did they realize, “Ah, this was all foretold in the Scriptures and fulfilled in Jesus’ own words.” Pastor Jang urges believers to focus on “the boundless love” of Christ whenever reflecting on these harrowing scenes—whether during Lent, Holy Week, or Communion—because “the more horrific the suffering appears, the more profoundly we perceive Christ’s love.”
From the cross, Jesus demonstrates first, “uncompromising courage to obey to the end,” second, “patience under violence and falsehood, without responding in hatred,” and third, “absolute trust in the Father.” He says, “You would have no authority over Me at all unless it had been given you from above” (John 19:11), affirming that every event lies under God’s sovereign rule.
Pastor Jang insists that believers today must emulate this posture of Jesus. Even now, Christians can face injustice or persecution in the world. Rather than seeking solutions through worldly power, we are called to “entrust everything to God and to persevere in truth and love, just as Jesus did.” Sometimes evil schemes arise even within church settings, and misguided leaders may distort the truth. Yet if we truly fear God and cling to Jesus, we will ultimately see God’s goodness prevail—just as the soldiers’ torture and mockery could not rob Jesus of His divine nature or holiness.
Finally, the crucifixion proves that Jesus, “the grain of wheat,” died so that “countless seeds” could bear fruit (John 12:24). Pastor Jang regards Jesus’ death on the cross as the greatest turning point in history: by it, we are forgiven and brought into new life. Though Rome, the Jewish leaders, and all humanity effectively joined forces to reject and kill Jesus, He arose in victory, breaking the power of death. Through His sacrifice, the gospel spread worldwide, bringing salvation to countless souls. As He had foretold, “when I am lifted up from the earth,” that cross would “draw all people to Myself” (John 12:32).
Pastor Jang calls this “the mystery of substitutionary atonement.” Without the cross, we would have remained condemned sinners with no hope. And the image of Jesus on the cross is the pinnacle of “God’s love.” Despite betrayal by His disciples, the hypocrisy of the religious leaders, the cruelty of Roman politics, and the ignorance and hatred of the crowd, He never wavered in His obedience “to the point of death” (Philippians 2:8). Ultimately, “God has highly exalted Him and bestowed on Him the name that is above every name” (Philippians 2:9), and He rose in glory.
Summarizing this final section, “The Way of the Cross: Perfect Love and the Fruit of Salvation,” we see that though the cross was the culmination of humanity’s sin, violence, and injustice, it was also the “holy altar of sacrifice” where God’s almighty love shone forth most powerfully. Jesus emptied Himself completely so that through His lowering of Himself, we might receive eternal life. Though He seemed to lose in Pilate’s and the high priests’ judgment, it was in truth “God’s supreme victory.”
In his conclusion, Pastor Jang challenges readers: whenever we encounter this Scripture, we should ask ourselves if we will “quietly follow the way of the cross like Jesus, or fall into the same hypocrisy as the Jewish leaders, who maintained religious appearances but actively rejected Jesus.” Our one true King is Jesus Christ alone. Only when we prioritize God’s truth over worldly power or selfish gain do we experience genuine freedom and eternal life.
Ultimately, the trial before Pilate in John 18:28–19:16 reveals humanity’s stark sinfulness—how it unjustly condemns God’s Son—and simultaneously shows how Jesus took that sin upon Himself. Though it was the most excruciating path, Jesus’ choice to obey was “voluntary” and “the purest expression of love.” That same love is still proclaimed through the gospel around the world today, granting countless souls justification through the merit of Christ. We come to realize that, in the end, “the cross is God’s glory,” prevailing over every earthly betrayal and sorrow.
In closing, Pastor David Jang emphasizes that our practical discipleship also involves living out the way of the cross. Jesus endured insults, humiliation, and extreme violence because this was “the surest way to reach out with salvation to sinners.” If the Church and believers continue to practice this love, then we will stand, not as a mere religious institution, but as a genuine “community of truth.” Far from rejecting Christ for the sake of outward forms or institutional tradition, we must heed Jesus’ words: “Everyone who is of the truth listens to My voice” (John 18:37). We are called to “listen and obey,” taking up the cross in our daily lives. That is the posture befitting those who believe in the Cross.
Therefore, in reflecting on John 18:28–19:16, Pastor Jang stresses the irony of Pilate’s legal judgment—“I find no guilt in Him”—being overshadowed by the religious leaders’ rejection, culminating in the world’s power aligning to crucify Christ. It was the height of religious hypocrisy and animosity, yet simultaneously, it was the moment of Jesus’ voluntary obedience and matchless love, climaxing God’s grand work of redemption. Pastor Jang exhorts all Christians to remember that like Barabbas, we are released through the grace of the cross, and we should follow Jesus’ example, proclaiming God’s kingdom—even if it involves suffering. When human schemes and violence reach their peak, God transforms the Lord’s crucifixion into the glory of resurrection, throwing open the gates of salvation no force can ever shut.
Having examined the passage in three parts, Pastor David Jang emphasizes the conversation between Pilate and Jesus, the religious leaders’ hypocrisy, and the ultimate significance of Jesus’ atoning sacrifice on the cross. This timeless message remains a powerful challenge for all believers, calling for repentance and resolve, both inside and outside the Church. The question remains: will we, like Jesus, keep testifying to the truth and walking in the way of the cross, or will we bow to earthly powers for the sake of preserving our own advantage, thereby rejecting Christ? This question is as pressing now as it was two thousand years ago.
Guided by Pastor Jang’s insights, we must hold fast to truth amid the world’s temptations and threats, walking faithfully as disciples who center our lives on the cross. Then Christ’s spotless, perfect love will shine through us in every corner of our daily experience, extending the true witness of the gospel to the ends of the earth. Jesus did not waver before Pilate, the soldiers’ ridicule, or the priests’ intimidation. He committed Himself entirely to “the will of the Father,” proving in the end that this is indeed “the victory that overcomes the world.”
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