John 19:18-30 (The Coronation of the King)

The Coronation of the King in John 19

Thank you for subscribing to the Shepherds Church Podcast. This is our Lord's Day Sermon. We pray that as we declare the Word of God, that you would be encouraged, strengthened in your faith, and that you would catch a greater vision of who Christ is.

May you be blessed in the hearing of God's Word, and may the Lord be with you. In ancient Israel, the coronation of a new king was a ceremony. It was a rite that was steeped in sacred honor and joy and celebrations.

It was a process that was laid out in the Old Testament law where you would anoint the new king, and that new king would have to fill out his own copy of the Bible, the Old Testament law, the five books of the Bible.

He'd have to write that out so that he could meditate upon the law day and night. That anointing happened to the first king, Saul. He was anointed by Samuel. Then David was anointed after that. Then Solomon.

And you have this sort of process that's developed on how does an Israelite nation bring to power a new king? First, they anoint them, as we said, then they clothe them with royal robes, then they crown them with a royal crown, and then they sit them upon a royal throne in Jerusalem.

And then they reign. Now, what is fascinating to me is that John 19 is talking about the coronation of the king of kings. It is talking about how the people of God get a king, and yet it could not be more ironic.

Instead of being anointed with oil, the face of our Lord Jesus Christ was anointed with his own blood that dripped down his beard. Instead of having the robes put on him and his riches, our Lord was stripped naked and abused, and then clothed with a robe of mockery, and then handed a scepter that was meant to belittle him.

Instead of being crowned with a golden crown like his father David, spikes, thorns were woven together in a circle shaped like barbed wire and shoved down upon Jesus' head. He was being crowned. He was being coronated.

He was being brought into his kingship, but the irony could not be more striking. And then instead of a throne, instead of a royal throne like you read about in 1 Kings that Solomon constructs in the city of Jerusalem, this beautiful throne that the king would sit on, instead of that, our Savior was enthroned upon a old rugged cross.

John 19, 18 through 30 is about Jesus' coronation. It's about him becoming king, and yet he's not doing it through pomp and circumstance. He's not doing it through cheering and feasting and parties and merrymaking.

He's not doing it through the people's chanting and going home with great excitement. He is doing it through suffering, disfigurement, and death. And what we're going to see today in John 19, we're in verses 18 through 20, word to the reader.

Go ahead and turn. It's a little biblical joke. Sometimes you'll be reading in the scriptures and they'll say, if you're wise, you'll understand this. The number is, or word to the reader, pay attention to this.

I'm just saying turn to John 19. But what you'll notice as we read this passage in John 19, it's verse 18 through 30, is that it's a perfect fulfillment of what was said a thousand years before Jesus came to Calvary.

You see the very first true king of Israel, David, the ancestor of Jesus, is writing a song about Jesus and about what Jesus would go through. Now, David, in his pomp and circumstance, he had a wonderful coronation.

He had a joyful coronation. He got to sit in the throne. His son got to sit in the throne and he was treated like a king. But David looks down the corridors of time, a thousand years after his own death, and he sees how the truest king, the king of kings, would be abused and mistreated.

All the part of his coming as king over the world. So if you will, join me in John 19. And we're going to look at five aspects of Jesus's coronation today. His mockery, the stripping of him, his final cry, his thirst, and his legacy.

John 19, 18 through 30. There they crucified him and with him two other men, one on either side and Jesus in between. Pilate also wrote an inscription and put it on the cross. It was written, Jesus the Nazarene, the king of the Jews.

Therefore, many of the Jews read this inscription for the place where Jesus was crucified was near the city and it was written in Hebrew, Latin, and in Greek. So the chief priest of the Jews were saying to Pilate, do not write the king of the Jews, but only that he said, I am the king of the Jews.

Pilate answered, what I have written, I have written. Then the soldiers, when they had crucified Jesus, took his outer garments and made four parts. A part to every soldier and also the tunic. Now the tunic was seamless, woven together in one piece.

So they said to one another, let us not tear it, but let us cast lots for it to decide whose it.

Shall be.

This was to fulfill the scripture that they divided my outer garments among them and for my clothing, they cast lots. Therefore, the soldiers did these things, but standing by the cross of Jesus were his mother and his mother's sister, Mary, the wife of Clopas and Mary Magdalene.

When Jesus then saw his mother and the disciple whom he loved standing nearby, he said to his mother, woman, behold, your son. And then he said to the disciple, behold, your mother. From that hour, the disciple took her into his own household.

And after this, Jesus, knowing that all things had already been accomplished to fulfill the scripture, said, I am thirsty. And a jar full of sour wine was taken or was standing there. So they put a sponge full of the sour wine upon a branch of hyssop, and they brought it up to his mouth.

Therefore, when Jesus had received the sour wine, he said, it is finished. And he bowed his head and gave up his spirit. Let us pray. Lord, we see in this passage the way that you came into your kingdom and the way that you came into your rule and the way that you came into your reign instead of being welcomed and accepted and loved.

You were rejected, hated and murdered. Lord, I pray that today that we would see the depths that you went to to get us to claim us. You went to the bottom of the septic tank to pull us out so that we could be your citizens, so that we could come into your kingdom.

Let it never be thought that there was a inch lower that you could have went. You went down to the very least to pull us out of our sin and our depravity. Lord, help us today to see that, to rejoice in that, to have a view of what our sin is and why it requires such drastic measures from our good and holy king.

It's in Christ's name we pray.

Amen.

The Mockery of Christ's Kingship

The first way that Jesus was coronated as king was he was mocked, which is absolutely ironic because no king is coronated in that way. You coronate a king in that way off with your head, as is famous in Alice in Wonderland.

In king making traditions in Israel, it was a glorious time. It was a festive time. It was a joyful time. But Jesus's coronation was nothing of the sort. It was absolutely inglorious, filled with extreme mockery and indignity.

And this is all foretold a thousand years as we said before. Today, John 19 is going to run parallel with Psalm 22. And I would encourage you, because we can't do this today, when you go home, read John 19, 18 through 30, right alongside of Psalm 22.

It is unbelievable the prophecy and the specific accuracy that David predicts about Jesus and what John says happened. It is a glory to see it. So I would commend that to you. But Psalm 22, 7 through 8 says this, All who see me sneer at me, and they separate with the lip.

They run their mouth off. They wag the head saying, commit yourself to the Lord. Let him deliver him. Let him rescue him because he delights in him. Do you remember what they said to Jesus on the cross?

Let him call out to the Lord. Let the Lord rescue him. They're saying what Psalm 22 said. How ignorant. David foresaw the coronation of not any king, but the God man king. David foresaw the mistreatment of Jesus, the long-awaited grandson, the true king of heaven who would come and who would bring his people into fullness and joy.

And he saw how they treated him violently, how they mocked him and scorned him and screamed at him. And you can imagine for David how this vision, Psalm 22, must have been sorrowful. You can imagine if this were played on a piano, it would be played in minor chords.

This is also a fulfillment of Isaiah 53, the mockery that Jesus went through. It says that he was numbered with the transgressors. He was actually crucified between two sinners. Did you know the word there?

This is bonus material.

It's fun.

The word for thieves in that passage is the same word for insurrectionist, which is where we also get the expectation for what a Messiah is. You see, the Jews wanted an insurrectionist as their Messiah to lead them in rebellion against.

Rome.

So Jesus was crucified beside two false Messiahs, two upstarts, two men who led insurrections because they said that, Jesus, your kind of insurrection of overturning the world for the kingdom of God is not what we.

Want.

We just want to be free of Rome. It was a pretty interesting scene on that hill that day. Now, there's all sorts of mockery built into this. Jesus, for one, is not coronated in a castle. He is brought into the palace of Pilate, but he's mocked there.

He's misunderstood there. He's abused there. He's being treated as detestable. And even Pilate hangs a sign above his head with mockery. Jesus, this is the king of the Jews. And for added sting, he translates it in three languages, Hebrew, Latin,.

And Greek.

Latin at the time was the language of the intelligentsia in the Roman empire. Hebrew was the language of the intelligentsia in the Jewish empire. And Greek was the language of the common man. So everyone would have seen this is what happens to you when you try to usurp the authority of.

Rome.

Crucifixion, as we've said before, is a public debasement of your very personhood. It is a mockery. And built into the disgusting practice of crucifixion is the entourage surrounding you, wagging their heads at you, shouting derisions at you, spitting on your open sores and turning their back on you, laughing at you as you were hung naked for all to see.

Now, it wasn't just the Romans who were participating in that sort of mockery. The Jews were the ones surrounding him, as Psalm 22 says, like cows of Bashan. We can't go into that. That's an interesting little side thread.

We'll talk about that later. This should have been a joyful moment for the Jews. Their king had finally arrived, the one who had been prophesied for over a thousand years. He was there. He was going to bring them back into fellowship with God.

And yet, instead of receiving him, they derided him, saying, if God is for you, let him rescue you. Let him take you off the cross. Can you imagine being in that moment, having the power to actually strike them dead and watch them mock you like little ants is mocking a seven-foot-tall giant?

And yet, the Lord chose this. He chose to be on the cross. This was not an accident. They didn't overpower him. He chose it. It was predestined. Before the foundation of the world, God predestined that his own son would die for the sins of his people.

Genesis 3 .15, he would crush the serpent's head by himself being crushed. It's a prophecy of the cross in the earliest pages of Genesis. The Lord chose this because he wanted to showcase to us the depth of our depravity to show us that he identifies with his citizens.

There is nothing that you can go through in life that is lower, that is harder, that is darker, and that is bleaker than what Jesus went through. So in everything you walk through, it doesn't matter if it's a disease or a loss of a loved one, those things are hurtful and hard, but Jesus has went deeper.

He went to the depths of human suffering psychologically, emotionally, physically, spiritually, because there's no one that Jesus can't rescue. He went to the depths because that's where we lived and that's where we were.

Now, this is unthinkable in the modern day. We have to somewhat get rid of our modern biases. We think the world is bad today. Can you imagine, I want you to think about this, walking out on the street, we have a high hill here, and imagine as we walk out there, maybe after service to hang out or whatever, and we see a man stripped naked hanging on a cross with his organs exposed and people screaming at him and laughing at him and having joy at his demise.

That was what was happening publicly right outside the city of Jerusalem. That's not happening today. Maybe in some countries in Africa, in the Middle East, where the gospel has not yet penetrated, but in every Christian nation, that kind of horrendous violence has been eradicated.

And while we're not anymore a truly Christian nation, we're built upon that foundation, and you would not see this here, this kind of brutality and ugliness. What I find actually extremely deprave, and if it weren't for Jesus and his grace, all of us would be in the same boat, is that the Pharisees right after this, after they laughed and mocked him and watched him suffer and die, they walked home and they grabbed their glass of wine and they smiled as they celebrated Passover.

Can you imagine that? If you watched what happened here, could you even eat? You look down at the plate and you see the meat. Could you even stomach it? And yet they walked home and they joyfully feasted, thinking that they had done what was right in the eyes of God.

This is not a surprise to the Lord. As we've said, he had predestined this. Jesus had been prophesying about this. He said that this generation had become evil and that because of their evil, God was going to bring upon them covenant disaster.

Matthew 21, he tells them that the kingdom is going to be taken from them and given to a people who would bear its fruit. Matthew 22, he says their city is going to be set on fire because of their covenant sins.

Matthew 23, he gives eight woes of judgment. He says that all of God's wrath that's been stored up. Imagine this vault, this dam of God's wrath that had been stored up since Abel was murdered by Cain was going to be broken and the flood of it was going to come down upon that generation because they met God in person and killed him.

Again, this is hard for us to see today because we're 2 ,000 years removed and the world has experienced a lot of grace because of Jesus and his church. But they stripped, mocked, and beat their covenant Lord and with the same lips that they screamed at him with and with the same hands that they beat him with, they went home and celebrated Passover, the height of spiritual hypocrisy.

And David foresaw it all. He says in Psalm 22, 18, they divide my garments among them and for my clothing they cast lots. That's not true of David. David had whatever he wanted. David had BC Gucci if he wanted it.

He had whatever he wanted. In another passage, it's talking about David's wives, which is it's wrong to have multiple wives in the Bible. It's all over the Bible. But God even says to him that I spared nothing from you.

David was a man who got whatever he wanted. So there's no one in David's life who divided his clothes. David was a boy who ripped a lion apart. He was a young man who killed a giant and he was a guy who killed thousands of Philistines and they were singing songs about 10 ,000s of people that he murdered and David would not have let anyone take a handkerchief out of his pocket.

This doesn't apply to David. David is looking down the corridors of time to his great, great, great, great grandson, the one who had all power and authority, who could have stopped it but didn't. That one is the one whose garments would be divided and for his clothing they would be cast lots.

Think about the providence of this. That statement is a twofold prophecy. They divided his garments and for his clothing they cast lots. That's two actions. Jesus had enough clothing on his body providentially so that all four Roman soldiers could have a piece fulfilling this prophecy.

He didn't have three so that one was left without. He didn't have five so that they had to roll the dice a second time. He had four pieces of clothing that they could divide up among themselves and yet he had another piece of clothing, his tunic.

In those days, a tunic that was from ankle to shoulder length, that was one piece, was a very rare and very expensive sort of piece of clothing. It was made with one seam, which meant that it was made with excellence and precision.

It was so nice, in fact, that the Romans refused to tear it apart and they rolled dice in order to see which one could have it. David says a thousand years before it happened, they divide my garments among them, they did that, and for my clothing they cast lots.

Lots are the Old Testament equivalent of rolling dice.

Unbelievable.

These things are being fulfilled right before our very eyes in John 19 and they show us that light is coming even in the darkest moments. In the darkest day of human history, God is fulfilling his prophecy.

We often think that on our dark days, God is not there, don't we? When I'm struggling, when I'm broken, when I'm feeling rejected or when things are not going my way, when the person that I care about, their opinion is mad at me or frustrated me or whatever, those days when we feel dark and we feel separated from God, we tend to think there is no light.

Your day and my day could never be this dark, and yet one after another prophecy is being fulfilled showing that the light is coming to extinguish the darkness. The problem is not how dark the darkness is, the problem is how dim our eyesight is spiritually because God is bringing his light into the people that he loves to bring them into the good things that he's promised them.

He promises for all who are called according to his purpose, he's working out the good for you. That means the hard thing you're walking through, the dark thing you're walking through, the painful thing you're walking through, whatever it is, the thing that is breaking your heart in half.

If you're in Christ, he's working that thing for your good so that Paul could even call these things light and momentary in comparison with the hope that we have on the day of glory. There is nothing that we can face that's as dark as this, and even this is a part of God's good plan to save the world.

It's a part of God's good plan to bring his king into his kingdom. What the devil used for darkness, God brought for light.

Amen.

Christ's Forsakenness and the Cry of Psalm 22

That's the second thing, that they mocked him and then they stripped him, and we see fulfilled prophecies in both of those things. The third thing is the scream that Jesus releases on the cross, which is incredibly profound.

As the sky grew dark, it says in Matthew that at the moment, right before Jesus's death, the sky went dark, the land went dark. Creation itself, the sun itself was mourning at the death of God's own son.

As that was happening, as this eerie silence was descending upon Calvary, Jesus was on the cross bearing every single sin that any Christian, every Christian would ever commit. All your past sins, your present sins, and your future sins were being poured out on.

Jesus.

The dam of God's wrath had broke, and Jesus stood in front of his believers, and he took the flood of God's fury for you. If you're not in Christ, you will face the flood of God's fury alone. But for the believer, every sin you ever committed is poured out on him.

That means every adultery. That means every lustful thought. That means every fornication. That means every cursing. That means every abuse. That means every addiction. That means every murder. That means every sideways glare and harsh tone.

That means every drop of blood that is spilled in the womb. That means all of that and more. Every sin was poured out on him. Jesus became in a moment the perfect spotless one, became in that moment the cesspool of the human condition, the coagulated septic of our souls.

And he became and was drowning in the noxious pool of our filth that God unleashed on him. For every Christian, man, woman, and child, he took our filth. And in that moment, he screamed a final scream, a crescendo of this bitter orchestra that was playing out before their eyes.

And he quotes Psalm 22. Should we be surprised? Psalm 22 has been here every step of the way. He's quoting it.

He says,.

Eloi, Eloi, nema sabachthani. My God, my God, why have you forsaken me? What's fascinating about this quote is that he does not say it in Hebrew. This quote from Psalm 22 was written originally in Hebrew.

The religious leaders. Remember I said earlier that Hebrew was the language of the intelligentsia. In the Old Testament, something happened to the people of God. It was called an exile. The 10 tribes of Israel were destroyed.

The two Southern tribes, Judah and Benjamin, and the Levites that remained were exiled to Babylon. The language of Babylon was Aramaic. So for 70 years, an entire generation where the youngest people who were exiled to Babylon had probably died out.

And everyone, instead of speaking Hebrew, was speaking Aramaic. That's why Jesus spoke Aramaic. That's why the first century Jews, the common Jews, spoke Aramaic. Because they lived for 70 years in a country that spoke that language.

And when they came back to Israel to rebuild, they kept the language. They kept Aramaic. They didn't speak the high Hebrew. Only the religious leaders did that as a way of distinguishing themselves from the commoners.

In a similar way, we see some religious traditions will still do their mass in Latin, even though no one knows what they're saying. It's a way of saying, we are here and you are there. Now, I think he did this on purpose.

I think he gave this quotation in Aramaic because it would have been unfamiliar to those listening what he was doing. In the ancient world, what you would do is if you wanted to quote a song, if you wanted to remind someone of a song, you would quote one of its lyrics.

We do this today. If you have a favorite song that you like, you quote a couple of the lyrics and someone else who knows the song say, oh, yeah. And then the song starts playing in your head, right? Jesus is quoting the very first lyric from Psalm 22, not to tell us that God had abandoned him ultimately, because how could God abandon God?

How could God, the triune God, who's perfect in all his being, how could he ever cease to be God? When Jesus said, my God, my God, why have you forsaken me? He's not saying that I'm ceasing in this moment to be God.

He's not saying that God has ultimately abandoned me. He is saying that God has turned his face away from Christ in a covenantal way of punishing Christ on behalf of his people. But he's not abandoning him ultimately.

That's not what Jesus is saying. Jesus is quoting the lyric of Psalm 22. And he's quoting it in Aramaic. And he's telling them, all the ones who are surrounding him, you're the ones. You're the ones who are circling me like the cows of Bashan.

You're the ones who are jeering at me. You're the ones who are fulfilling the song that I am quoting. You're doing it right now in my presence. He's indicting them from the cross. And saying, you, like Nathan said to David, you are.

He did it in Aramaic, I think also, because Jesus didn't come for the well and the highfalutin. He didn't come for the philosopher and the erudite. He came for those who are low. And he spoke in the language of the low, which I think is a beautiful point.

He's showcasing his sovereign plan to rescue sinners. And he's showing that that, that this was the path of his coronation. He screams, my God, my God, why have you forsaken me as an indictment against all of them?

Showcasing the gospel had come for the low. And the needy and the sick and the weak. That's the third thing. The fourth thing is the thirst that Jesus had upon the cross. The thirst is really important in a lot of ways.

Psalm 22 predicts that Jesus would have extreme thirst on the cross. It says that his tongue would stick to the roof of his mouth. Have you ever been so dehydrated that your tongue felt like flypaper and it stuck to the roof of your mouth?

Can you imagine trying to scream with that happening? Can you imagine trying to speak with that happening? Psalm 22 says that it was going to happen. John 19 says that it was going to happen because it says Jesus asked for a drink.

A very subtle ask in John's, in John's vernacular. But there is so much more going on under the scene for Jesus asking for a drink. This is not just Jesus being thirsty. This is Jesus tasting even further down to the depths of our depravity.

There is something underneath this that you've got to see if you want to see where Jesus went for you. On Good Friday, we referenced this, but I want to reference it again. In a crucifixion, your body is bleeding out, your organs are exposed.

What's happening to your body is that it's going through circulatory shock. And in your circulatory shock, your body is doing what God designed it to do. Your blood is leaving your limbs and it's, it's pooling in the center of your chest.

To try to keep you alive. Your legs will go numb, your arms will go numb, and the parts of you that will still have feeling are your chest and your back. The part that actually scraped up and down the cross with exposed meat.

The Romans were no fools when it came to designing horrific torture. In that, the fluid from your mouth, the saliva would leave. The fluid from your eye sockets would leave. Can you imagine your eyes trying to move with your eyes under extreme dehydration?

Your tongue trying to speak with it sticking to the roof of your mouth? This is what Jesus was going through. And instead of water, when he asked for a drink, they gave him sour wine. They gave him polluted vinegar.

And this is important. This is not just Jesus took a drink of something that you and I wouldn't want to drink. I mean, who would want to drink sour wine or vinegar? I kind of like vinegar, especially when I get a pickle jar, it's really nice.

But this is not what this is. This is not nice. At that time, there's no good way to say this, so let's go on it together. At that time, the Romans, in order to pacify the Jews, built private toilets.

And the toilets were private because the Jews were so concerned about their ritual cleanness. So they built these private toilets to do their business in closed doors away from the Jews. So the Jews wouldn't have to see it, smell it, be around it because it defiled their camp.

Now, at that time, a toilet was made out of rock, out of tablets of rock that were arranged into a rectangular like box. At the top of the rock, the face of it, there would have been a hole cut out for, you guessed it, what we do when we go to the bathroom.

On the front of it would have been another hole. That hole would have been where they cleaned themselves, where the wiping occurred. Now, at that time, toilet paper had not been invented. Actually, toilet paper is a pretty astounding invention if you think about what it takes to create paper that thin.

Only could have happened in the modern world. In the ancient world, they didn't have such a thing. So what they used was they used a moistened sponge. They would enter into the bathhouse with a moistened sponge attached to a stick.

They would wet it in the water trough that was running from a fresh source of water. They would enter into the area where they would use the restroom, and they would clean themselves. There was a water trough at their feet so they could rinse it off and do it again until they were finally clean.

And when they were finally clean, they would stand up, get dressed, go back outside, and go back to work like normal. But they would leave the sponge soaking in vinegar because the vinegar was a disinfectant.

What they eventually learned over time was that if you didn't disinfect it, you would get infections. So on the job training, they learned that they needed to soak it in vinegar to disinfect it. There was only one kind of sponge attached to a stick at this time period.

This was not mercy. This was not grace. This was not, how are we going to get the drink up to him because he's too high? So let's put it on a sponge and raise it up to him. This was their toilet paper raised up to the face of God.

And he knew it. And he asked for it. And he willingly submitted to it. And you ask yourself, why did he do that? Why was that necessary? Because I think he was showing us the depth and the ugliness of our sin.

Our sin is not trifle to God. Our sin is pollution. Our sin is the most unimaginable defilement in the presence of a holy God. It tastes like that. It smells like that, but infinitely worse. That is what our sin looks like to a holy God.

That white lie that we tell that we think is acceptable is sewage before the almighty. That porn addiction is bathing in sludge. That lack of church attendance or whatever other sin you want to throw down there is raw sewage before an almighty God.

He's showing us the ugliness of it, the depravity of it. Isaiah 64, 6 says that our very best is like polluted rags. That's an English cleanup. Our English translators like to clean up the text because we're more refined in the modern world.

I'm not saying this to be gross. I'm telling you what the text means. It says that our righteousness, our very best actions are like used tampons. That's what it meant. The Bible describes our righteousness and our sin in the most extreme ways because they're extreme.

Our rebellion is extreme. And that is what Jesus drank on the cross. And that was the final taste on his mouth as he said, it is finished. Because brothers and sisters, your sin looked like that, smelled like that.

And Jesus willingly took it because he came because he loves you. He endured the most vile assault of our sin natures poured out on him. He pictured it through what he tasted on the cross to show us that he has forgiven us.

There is no sin in your past that Christ can't forgive. Look at what he did. Look at where he went. Look at what he tasted. He was showing you that on your worst sin, the thing that you've never told anyone else about the darkest and ugliest thing you've ever done.

He is still your savior and he can go there and he can take that and he can forgive you of that and he can turn that ugliness into something clean. That's the gospel that he can take a sponge that is filled with that and turn it into living water.

He can take your soul that is filled with that. And Isaiah 64 goes on to say that he can take that and make it white as snow. That's who God is. And I think that part of us understanding how incredible grace is, is also being able to understand how incredibly terrible our sin is.

Jesus says, or the Bible says that he who has been forgiven little will praise him little. There's a correlation here. There's a connection here that to the depth that we see our sin will be to the depth that we actually experience gratitude.

If you understand how awful your sin really truly is, imagine what it means that he has.

Saved you.

You wouldn't have saved you. You wouldn't have saved me. If we could all read each other's dossiers that had every sin we've ever committed, every one of us would probably turn our back on each other and we would never speak again.

Not so of Christ. The word tetelestai, it is finished, is a pretty incredible word actually. It's a, for my grammar hammers among us, it is a perfect tense verb. What does that mean? That it's perfect.

Well, yes, but not quite like that. See a past tense verb describes something that happened in the past. It happened and then it was over. A present tense verb describes something that's happening now.

It's ongoing. A future tense verb tells us about something that has not yet started, but will one day.

In the future.

This verb does all of it. It tells us what has happened in the past, what is happening in the present, and what will happen in the future. The perfect tense verb, it has been finished, is what Jesus said.