John 91 – The Coronation of Christ
06/07/2026
Scripture 1: (Jn. 18:33-19:22 ESV)
So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”
Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”
Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?”
Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”
Then Pilate said to him, “So you are a king?”
Jesus answered, “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.”
Pilate said to him, “What is truth?”
After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?”
They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.
Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.
Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!”
When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!”
Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.”
The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid.
He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?”
Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”
From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha.
Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!”
They cried out, “Away with him, away with him, crucify him!”
Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.”
So he delivered him over to them to be crucified. So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them.
Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek.
So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.'”
Pilate answered, “What I have written I have written.”
Sermon:
The broad narrative of Scripture plainly shows that a lot happened to Jesus between the time of His arrest and His death on the cross. He was repeatedly interrogated and questioned. He was physically abused, repeatedly. He was repeatedly moved between locations within the city of Jerusalem and its near vicinity, almost certainly being forced to walk under armed guard. He was moved:
from the garden of Gethsemane (outside of the city) (Matthew 26:36);
to the home of Annas and Caiaphas (inside) (John 18:13, 18:24);
to Pilate’s residence and the Roman Praetoreum (John 18:28);
to the residence of Herod Antipas (Luke 23:7);
back to the Praetoreum (Luke 23:11);
and ultimately, he was taken to Golgotha outside of the city (John 19:17).
However, while it is important, this is not the moment to delve into the details of the timeline. Our text is long and covers the whole sweeping narrative. Our present focus is on the Roman response to Jesus Christ.
So, after he had examined Jesus for himself, Pontius Pilate “…went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?””. Now, we remember that politically, Pilate had a (at best) contentious relationship with the Jewish religious establishment, particularly since he controlled access to the sacred vestments of the high priest and because he possessed the authority to depose and appoint the Jewish high priest, an authority that he (wisely, probably) chose to never exercise.
Meanwhile, the Jewish people were naturally hostile towards their Roman occupiers and especially towards the reforms, practices, and policies that were unilaterally imposed by Pilate (Josephus, Antiquities 18:60). Generally speaking, they were antagonistic and uncooperative although, during the early 1st Century, they rarely were openly belligerent. The Jewish Temple administration, naturally was also hostile to their pagan, Gentile occupiers. They were hostile towards Roman idolatry and their false religions. There was very little peace (Hebrew: shalom, Greek: eirynes) in Judea during this time and the social restraints that helped to maintain an “absence of overt conflict” were tenuous, at best.
Now, in the case of Jesus, when the Jewish leaders turned Him over to the Romans, asserting simply that He was a malefactor (John 18:30), an evildoer, they did not assert any specific wrong doing. However, they overplayed their hand when Pilate told them to instead, “Take him yourselves and judge him by your own law.” (Jn. 18:31 ESV), and they replied, “It is not lawful for us to put anyone to death.” (Jn. 18:31 ESV). Their response queued Pilate into the fact the Jesus was not an ordinary criminal “caught in the act”, but someone whom the Temple considered as a religious/political threat to their status quo. Therefore, it is reasonable for us to expect that Pilate would have exercised prudence and taken time to find out just who this “Jesus” person was, before he examined Him. Only then, is it likely that he would have “…called Jesus and said to him, “Are you the King of the Jews?””.
The evangelist shows us that Pilate thought he had the religious leaders “figured out”; that he believed that he understood why they feared Jesus badly enough to make Him Rome’s problem.
Pilate recognized their fear that, if this “wildly popular Jesus” were to openly declare Himself to be king, or messiah, then many people would join His cause. He might be able to ignite a popular revolution among the people, something which Rome could not ignore; something that Rome would have no option but to respond against with excessive force. While such a popular revolution would be doomed to failure, the likely consequence and Roman punishment just for attempting it would be far more than they would be willing to risk. They feared that Rome would lay waste to Judea and the Jewish people, just as it had done to other belligerent and rebellious people; that the Jews and their society would be utterly eradicated and erased, as it eventually was following the Bar Kochba Revolt in 132-136 AD. Judea would stop existing as a semi-autonomous province and be forcibly transformed into a Roman colony, just as it was after the Revolt when Jerusalem was renamed Aelia Capitolina; renamed in honor of the prime Roman God, Jupiter.
Pilate recognized that they brought Jesus to him out of their own selfish, self interest and not from a desire for justice; nor, out of their civic duty; nor, out of any loyalty to or affection for Rome.
Pilate also knew how much they hated him, personally; although I doubt he cared much about being liked by them {he would have been more focused on how to succeed and survive until his next appointment}. He knew how much they hated Rome and the Romans. He understood the contempt that they felt for him and his kind, because it mirrored his own for them.
So, when he “…went back outside to the Jews and told them, “I find no guilt in [Jesus].”, he wanted them to know that he understood the political game that they were trying to play with him. Thus, he leaned into and tried to exploit a “holiday custom” {it is debatable whether this practice was one instituted by Pilate himself, as a means of garnering social favor or, whether it existed outside of Pilate’s term}. First, he reminded them that they “…have a custom that I should release one man for you at the Passover.” and then he asked them, “So do you want me to release to you the King of the Jews?”. Calling Jesus the “ King of the Jews” was meant as a verbal, sarcastic slight against them and, it was also an innocuous or subtle way of communicating, “I know who you think He is.”. Pilate had a certain sense of confidence; enough confidence that he was willing to gamble with “public safety” and take a calculated risk.
Pilate surely expected them to accept Jesus back into freedom because it was the reasonable choice. They could either free Jesus, an “innocent man” or, they could free an unrepentant, convicted criminal back into civil society. No reasonable party will ever choose to release a convicted, violent criminal back into civil society, over an innocent and peaceful man. But, the Jews cried out, “Not this man, but Barabbas!“, when Barabbas was a known criminal; a “robber”. Matthew calls Barabbas “notorious (Matthew 27:16). Mark and Luke both call Barabbas a murderer and an insurrectionist (Mark 15:7; Luke 23:18-19); essentially describing him in the same way as how the Jews had initially described Jesus to Pilate, as a malefactor. Luke tells us that “He released the man who had been thrown into prison for insurrection and murder, for whom they asked…” (Lk. 23:25 ESV). Now, Pilate may have been beginning to suspect that he had miscalculated about Jesus.
Next, “Then Pilate took Jesus and flogged him.”, but John does not tell us expressly why. Luke, alone of the four Gospel writers, offers a reason, quoting Pilate’s stated intention, “I will therefore punish and release him.” (Lk. 23:16 ESV), implying that the scourging of Jesus might have been meant to satisfy the crowd and, be a partial condescension by Rome validating the religious authority’s judgment. Luke suggests that Pilate still hoped to set Jesus free. But once he agreed to release Barabbas in Jesus’ place, Pilate became committed to completing the entire process.
It is well accepted in scholarly history that crucifixion was commonly the means of execution for slaves and rebels in the Roman Empire during the 1st Century. This punishment was also known to be applied to non-citizen thieves, robbers, and murderers in the outer provinces of the Roman Empire. “Scourging” or “flogging” was also an ordinary step in the process of crucifixion[1] {for several reasons: to cruelly increase the victim’s suffering, to increase the victim’s humiliation, and to weaken the victim and thereby, ultimately hasten their death}, but the degree or severity was not consistently held to any specific standard.
Now, within this narrative, we are permitted to see the ironic humor of God as the Romans, with their mocking intention, actually crown Jesus of Nazareth as King of the Jews, according to their normal practice.
When we account for the simple premise that crucifixion was intended to be the cruelest, the most painful or excruciating, the most degrading and humiliating form of execution intended for the worst of offenders, we realize that the record of Jesus’s death was only exceptional in the matter of its’ detailed degree and its status as an act of extreme injustice; of executing a man proclaimed innocent publically. So, while the general fact of it was ordinary, the specifics were extraordinary.
After Jesus was scourged, “…the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.”. Just as scourging was a normal part of the whole crucifixion process, mockery was as well. The purpose of crucifixion was not just to kill someone, but to entirely break them: body, mind, and soul; physically, emotionally, and spiritually. Those being crucified were being punished and they were being used to send a message of warning to anyone who might be sympathetic.
So, since Jesus was “accused” of claiming to be the “King of the Jews”, the Roman soldiers humored Him. They mocked Him with His claim, to disabuse Him of the notion.
They made Him a “crown of thorns”, a laurel wreath (Greek: stephanos), and forced it onto His head; cutting Him and making Him bleed; perhaps forcing it on so firmly that it was embedded into the (soft tissue) flesh of His scalp.
Next, they clothed Him in a “purple robe”, a color that indicated royalty and rank. Whether it was linen or wool, the fabric would still have been coarse and rough and also, probably heavy weight. Since Jesus’ wounds from the scourging would not have been tended between then and now, having a coarse, heavy robe forcibly placed upon His fresh and raw wounds would have been agony; like fire burning in His flesh.
Then, while they “…struck him with their hands…”, and the strikes themselves would not have been intended to inflict much pain, even simple impacts upon His raw, bleeding body would have pushed/pulled/dragged the cloth over/into/through Jesus’ open wounds.
Finally, “They came up to him, saying, “Hail, King of the Jews!””, fully mocking His alleged claim.
Although these Roman soldiers intended this to be a mock coronation, they still did everything in accord with what they knew. That detail is important because, during the early Imperial Roman period, the Roman Emperor only became Emperor after they received approval and acclamation from the Roman Legions since technically, the Emperor was granted his power and authority to be their warlord. That was the case with Julius Caesar and Octavian/Augustus Caesar. Tiberius Caesar, the reigning Emperor, actually had been opposed by the Legions in Germany because they initially “…refused to acknowledge an Emperor whom they had not chosen themselves…”[2], with them even trying to force their commander, Germanicus to accept/claim the office instead. Alternatively, his successor Caligula would be acclaimed Emperor by both the Roman Senate and the populace but after him, both Claudius and Nero would once again be acclaimed Emperor by the Legions.
So, in practical effect, these Roman Legionnaires followed all of the proper and necessary forms to make Jesus king; to make Him a Basileus: a sovereign Emperor, on par with Tiberius Caesar.
They gave Jesus a crown to wear.
They clothed Jesus in royal robes of purple.
They honored Him with raised voices, calling out, “Hail, King of the Jews!”.
Therefore, by technical and legal right, Jesus was now the duly recognized “King of the Jews”, by the mouth and in the eyes of Rome. Then immediately after this, “Pilate went out again and said to [the Jewish religious leaders], “See, I am bringing him out to you that you may know that I find no guilt in him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!””. Pilate brought out the crowned and clothed “King Jesus”: the worldly glorified “King Jesus”; and displayed Him before the crowd of assembled Jews to proclaim, “Behold the man!”.
Oftentimes, when we consider or meditate on that exclamation in contextual isolation, our thoughts and awareness turn to dwell upon the true humanity of Jesus Christ, which is something good for us to do. But, when we read and consider it within the greater context of the narrative, especially in relation to the political context, we can more plainly see the connotation that Pilate intended. Pilate told the Jewish leaders:
“Behold the man!” whom you brought me, fearing that He might usurp your authority and influence.
“Behold the man!” whom you falsely accuse of wrong-doing, but within whom I “…find no guilt…”.
“Behold the man!” whom you feared your people might proclaim as king (John 11:49-52); the man whom you feared that the people might rise up in violent revolution to support; yet He is the man whom I, Rome, now willingly put on display as your king.
But, not only was this moment humiliating for Jesus, it was also humiliating for the Jews. It was an announcement by Pilate that he had the Jewish leaders all “figured out”. It was an overt display of Pilate’s contempt for the Jewish people and their religion, because through their mockery of Christ, Pilate was also mocking the Jews. But, yet again, a display like this was also an ordinary part of the Imperial coronation. After being honored by the Legions, or after being honored by the Senate, the newly crowned Emperor would then be presented to the people. The new Emperor would be put on public display, and paraded before his subjects to show forth his glory.
{Another thought concerning Pilate’s declaration of “Behold the man!”, is that it may also be viewed as fulfillment of another Old Testament prophecy.
After the return from Exile, the prophet Zechariah wrote, “And say to him, ‘Thus says the LORD of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both.”‘” (Zech. 6:12-13 ESV). Within this prophecy, Zechariah continues to use the imagery of “the Branch” (Hebrew: tsemach) previously used by Isaiah (Isaiah 4:2), Jeremiah (Jeremiah 23:5, 33:15), and himself (Zechariah 3:8) to describe a future messianic Davidic king. This “Branch”, as described here by Zechariah, is a figure who will unite the kingship and the priesthood in a single person. It is worth noting that this exclamation by Pilate is only found in John’s Gospel, so the evangelist may have been using the expression of, “Behold the man!”, to make and strengthen an association between Jesus to this messianic “Branch”.}
But, rather than rejoice at the public presentation of “King Jesus”, “When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!””. The Jews’ immediate reaction to “King Jesus” was revulsion and rejection.
Then, once again, “Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.””. Again, Pilate told them to take responsibility for Jesus; to “own” their judgment of Him (as he had earlier in 18:31). Earlier, they implied that they had already judged Jesus and determined that He deserved death according to Jewish law. They had also acknowledged that they lacked the legal authority to execute Him, because executing the death penalty was a right reserved by Rome. However, Pilate now granted them the permission and authority necessary to crucify Jesus, if that truly was their will and desire.
First, Pilate declared Jesus innocent in the eyes of Rome, even as Rome unjustly abused Him; because, as a non-citizen, Jesus had very few legal rights (none) under Roman law.
Next, Pilate mockingly proclaimed Jesus “King of the Jews”, following ordinary Roman practice.
Then, Pilate granted the Jews permission to engage in regicide; granting them the right (and the responsibility) to order the execution of “King Jesus”.
“The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.””.
Now, they finally and openly declared what their charge against Jesus was, according to the Jewish law: blasphemy.
Now, they declared exactly why they want Jesus killed, “because he has made himself the Son of God.”
But, “When Pilate heard this statement, he was even more afraid.”.
If Pilate (and the Romans) was so contemptuous of Jewish religion, why did their answer make him afraid?
If Pilate was unconcerned with the particulars of Jewish doctrine, or their own internal doctrinal debates and division, why did their answer make him afraid?
Pilate became afraid, in that moment, because this was a point of cultural intersection between the Jews and the Romans.
Pilate became afraid, in that moment, because he suddenly realized how great of a political error he had made, with His mockery of Jesus and by declaring Him “King of the Jews”.
Pilate became afraid, in that moment, because the expression “Son of God” was a unique title; claimed and belonging to just one person in the Roman Empire, Caesar.
Following the assassination of Julius Caesar, after Octavian seized and consolidated his control over the Empire, Julius became deified and began to be worshiped as a god, while Octavian (now called Augustus Caesar) was known as the “son of god” because he was Julius’ legally adopted son. Then, after Augustus died, Tiberius also had him deified and similarly gained that “august” title.
Pilate had, even though it was intended as mockery (also even during his interrogation when he asked Jesus, “Are you the King of the Jews?”), accidentally established an equivalence between Jesus of Nazareth, a condemned Jewish peasant, and Tiberius Caesar, the Emperor of Rome. And then, the Jews applied Caesar’s highest honorific in relation to Jesus as well, calling Him the “Son of God”.
Pilate became afraid, in that moment, because he realized that his “joke” had gone too far, with the wrong subject, and with the wrong audience.
Pilate realized that he had a problem on his hands; a problem that he needed to make disappear and go away. So, “From then on Pilate sought to release him…” yet still, the Jewish leaders continued to pressure him politically, until he had no option except to give in to their will, as they kept reminding him that, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”.
Ultimately, Pilate “…brought Jesus out and sat down on the judgment seat…” and, because he recognized the depth of their animosity against Jesus, he “doubled-down” saying “…to the Jews, “Behold your King!“, further provoking them. So, “They cried out, “Away with him, away with him, crucify him!””, disavowing Jesus and condemning Him to be crucified. But, just to be absolutely certain, “Pilate said to them, “Shall I crucify your King?”” and “The chief priests answered, “We have no king but Caesar.“”. So, only after they had firmly denied the claim of Jesus’ kingship and publicly swore their allegiance to Caesar and Rome, did “…he delivered him over to them to be crucified.”. Therefore, at the express request of the Jews, Pilate ordered Jesus crucified. But, he also did one more thing.
Crucifixion was not just punishment for the condemned. It was also a message to those who witnessed it. So, “Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek.”, thereby offically completing an Imperial coronation.
First, Jesus was crowned, robed, and acclaimed king by the Roman Legion.
Second, Pilate publicly presented Jesus to His subjects and declared Him, “King of the Jews”.
Third and finally, Pilate posted public notice that also proclaimed Jesus, “King of the Jews”.
Hopefully, we can now see the divine irony. Long before this, the patriarch Joseph told his brothers, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” (Gen. 50:20 ESV), and this was the act of ultimate human, evil intention meant by the LORD for good; for the preservation and deliverance of all the chosen people of God. It is very challenging for us to understand, appreciate, and accept that all of this cruelty and injustice was somehow necessary and ordained by God for our salvation. We find it hard to accept because we really do not want to understand it.
All of the many promises of Scripture teach us, and encourage us, to trust that whatever humanity intends for evil, the LORD turns it to the good, somehow (Romans 8:28); even when we cannot see it or imagine how it could be. Throughout redemptive history, over and over again, we see God turning the world’s own wicked devices against itself; using them for God’s greater, good purpose instead.
Consider, not only was the destruction of Sodom and Gomorrah an act of God’s wrath executing just judgment, but also, its’ tragic horror was a warning about what awaits the wicked. It was/is a warning telling humanity to repent and turn to Christ in faith. Sodom became an illustration of warning, and was used by the prophets Isaiah (Isaiah 1:9-10, 3:9-11, 13:19-22), Jeremiah (Jeremiah 23:14, 49:18, 50:40; Lamentations 4:6), Ezekiel (Ezekiel 16:46-58), Amos (Amos 4:11-12), Zephaniah (Zephaniah 2:9), and even Jesus, Himself (Matthew 10:15; 11:23-24) {and also, the Apostle Peter (2 Peter 2:6-10)}. So, you see, even that tragedy is used for good.
But, when we consider the horror of Jesus’ “punishment” in this part of the narrative, especially His scourging, we cannot imagine how that could possibly be turned and used for good….except and unless we know our Old Testament well, because God had repeated told us what He was going to do.
2 Samuel 7, the God established His covenant with David (according to Psalm 89), the LORD said about David’s son, “I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.” (2 Sam. 7:14-15 ESV). Although Jesus, Himself, did not commit iniquity, He still was judged as guilty by the Jews (unjustly) and also, He had taken the guilt of our sin upon Himself; to suffer our penalty as the righteous substitute.
More poignantly, Isaiah 53, in his prophecy of the “Suffering Servant”, Isaiah spoke of the future past, when he told us “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isa. 53:5 ESV); {the King James “…and with his stripes we are healed.” (Isa. 53:5 KJV) is the more interpretive reading of the two}.
Therefore, the scourging of Jesus Christ by the Romans was a prophetic necessity and it was part of the divine means of our redemption; part of the just punishment for our sin.
As we consider the mock “coronation” of Jesus, then we can plainly see how the world, the kosmos, is entirely without excuse (Romans 2:1). The 1st Century Roman Empire ruled “the world”. It had the most powerful and influential civil administration in the world. The “will of Rome” was, in effect, the “will of the world”.
Therefore, when Pilate proclaimed Jesus as “King of the Jews”, he did so as the federal representative of the Emperor Caesar {according to our understanding of federalism vis a vie Covenant Theology}; of the Emperor, who represented Rome; of Rome, which represented the whole physical world; a world, which represented the spiritual dominion of the Devil.
Therefore, when Pilate proclaimed Jesus as “King of the Jews”, he also did so on behalf of Satan; as a representative of the Devil.
Therefore, the world…even the pagan Gentiles, recognized, affirmed, and proclaimed that Jesus Christ is “King of the Jews”: the true King of God’s people, Israel, and the true Son (and therefore, true heir) of David; when the Jews were unable and unwilling to do so.
Ultimately, the lesson we learn from this side of the narrative is that the innocent and righteous God-man, Jesus Christ, was unjustly condemned and punished on our behalf while we, guilty sinners one and all, receive fogiveness, mercy, and pardon for our sin by the grace of God extended to us because of Christ’s work of satisfaction.
I hope and pray that this helps you to better appreciate what Christ has done for you; what He has accomplished on your behalf; what He has suffered for you. I hope that this encourages you and helps you to find some good perspective about even the worst of situations, circumstances, or events. I hope that this also reminds you and serves as a warning to hold firmly onto your faith, because you better understand how, even those who most strongly oppose the idea of Jesus Christ and everything He represents, are truly without excuse and shall be justly judged and condemned accordingly.
AMEN
[1] The International Standard Bible Encyclopedia, Volume One: A-D, p. 829; https://www.britannica.com/topic/crucifixion-capital-punishment; https://www.cbcg.org/scourging-crucifixion.html
[2] Suetonius The Twelve Caesars, p. 127
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