John Chapter Nineteen
Jesus Tortured, Mocked and then Delivered to Be Crucified
[Text parallels Matthew 27:22-26, Mark 15:12-15 and Luke 23:20-25]
19:1 Then Pilate took Jesus and flogged him. 2 And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. 3 They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.
Pilate, undoubtedly wrestling between the pressure being applied by the Jewish leadership and his own thoughts that Jesus did nothing to deserve death, has Jesus flogged. He may have thought that after the Jews saw Him beaten that they would feel vindicated and change their minds regarding death. While in the hands of the Roman soldiers they also mocked Jesus, dressing Him up with a crown of thorns and a purple robe as they called out, “Hail, King of the Jews!” and hit Him with their hands (Greek ‘rhapismata’,[1] not specific, can be a slap in the face, hit with fist, or hit with some object).
19:4 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.” 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” 6 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.” 7 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.” 8 When Pilate heard this statement, he was even more afraid.
After Jesus was flogged and still wearing the crown of thorns and the purple robe, Pilate has Him brought out before the now-restless crowd (see Luke 23:23). When the Jewish leadership saw Jesus they began to yell out, “Crucify Him, crucify Him!” Pilate, exasperated at this point, tells them to take Him and crucify Him yourselves. They reveal the main issue, the nucleus of their whole effort of seeking the execution of Jesus, they don’t believe His claims of being the Son of God. When Pilate heard this, he became even more worrisome as his wife had told him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream” (Matthew 27:19)
19:9 He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 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?” 11 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.”
Pilate returns to Jesus and after hearing Jesus claims to be the Son of God, asks Him, “Where are you from?” But Jesus remains silent, which further frustrates Pilate, who tells Jesus that he has the authority to either release Him or have Him crucified. Jesus breaks His silence to inform Pilate that any authority over Him would have to come from God the Father. In other words, His Father is in control, the outcome of this trial is out of Pilate’s hands. Perhaps to ‘ease’ Pilate’s mind, Jesus proclaims that the person who handed Him over to Pilate is guilty of the greater sin. He is not referring to Judas, there is no mention of betrayal. He is referring to the Jewish leadership, the chief priests, officers, and the Sanhedrin. They witnessed the evidence that Jesus offered to demonstrate that He was indeed the Messiah, the Son of God, but they ignored the overwhelming evidence for selfish reasons, therefore, they committed the greater sin.
19:12 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.” 13 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. 14 Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” 15 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.”
Pilate, now convinced that Jesus was innocent of anything that warranted death, he tried to find a way to release Him that would not erupt into an insurrection. But the Jews continued to pressure Pilate. Seeing that Pilate was thinking about releasing Jesus, the crowd yelled out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.” This was an obvious threat directed towards Pilate. They knew nothing about how the emperor would respond to this scenario but used his name in the same way political campaigning is often done today, using hypothetical outcomes to appeal to one’s emotions, instead of reason.
When Pilate heard these threats, he brought Jesus out again, except this time he sat down on the seat used to render judgment (not always legal cases, sometimes used to offer judgment to competitors in a race). John notes that the seat was called “The Stone Pavement,” which in Aramaic was “Gabbatha,” a reference to it being physically higher. John also includes the fact that this was occurring on the day of Preparation[2] of the Passover at Noon.[3] Some note that there is a potential contradiction between the time John records and the time recorded in Mark’s account, same time of day but different ways of reporting time.[4] We also need to remember that time was measured somewhat crudely when compared to today’s standards. Plus, John is estimating, using the word ‘hōs’[5] (translated here as ‘about’) that refers to an approximate value. John is likely adding this information to emphasize that the Jews are in a rush so that they can prepare for the multiple festivals approaching, but Pilate was certainly not in any hurry. Pilate intentionally ridicules the Jews by announcing Jesus as their king. They respond by demanding that Jesus be crucified. Pilate then asks, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” Again a political ploy, especially since they probably never acknowledged that any earthly king had authority over them prior to this time.
The Crucifixion
[Text parallels Matthew 27:35-44, Mark 15:24-32 and Luke 23:33-43]
19:16 So he delivered him over to them to be crucified. So they took Jesus,
John simply records Pilate handing Jesus over to the Roman guards to be crucified. Even though the time Jesus stood trial before Pilate is recorded in each of the gospels, none of them contain all of the details of the event. As mentioned before, to learn about the six trials, the crucifixion, and the resurrection, each account will need to be studied to compile a complete narrative.
19:17 and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” 20 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. 21 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.’ ” 22 Pilate answered, “What I have written I have written.”
John almost dispassionately lists the events leading to Jesus’ death. The walk to the crucifixion site is quickly summarized, “He went out, bearing His own cross.” The location of the crucifixion outside the city is identified as, “The Place of a Skull.” John adds, that in Aramaic, the location’s name is ‘Golgotha’. He then notes that Jesus was crucified with two others, one on each side, and a sign written by Pilate that read, “Jesus of Nazareth, the King of the Jews,” written in Aramaic, Latin, and Greek was attached to Jesus’ cross. The Jewish leadership did not like the wording so they proposed a revision to emphasize that He only ‘claimed’ to be the King of the Jews, but Pilate refused.
19:23 When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, 24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, “They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things,
Four Roman soldiers took Jesus’ clothing and divided the garments amongst them. When they came to His tunic (Greek ‘chitōna’,[6] a close-fitting inner garment) they found it to be seamless, and recognizing the value, they decide not to destroy it. Instead they cast lots to see which one of them will possess it. John points out that the actions of the Roman soldiers fulfilled a prophecy from Psalm 22:18 and quotes the text (see below).
19:25 but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.
While the soldiers were dividing Jesus’ garments, John reports that standing by the cross were Jesus’ mother Mary, her sister, Mary the wife of Clopas[7] and Mary Magdalene. When Jesus looked down at them He told His mother to accept John, who again called himself the disciple whom Jesus loved, as her son. He then turned to John and told him to accept her as his mother. From that time on John took care of Mary the mother of Jesus.
Considerations
Prophetic Text Overview No. 31
The Roman soldiers that were responsible for executing Jesus fulfilled Psalm 22:18 when they divided His garments and decided to keep the tunic in one piece and chose to cast lots for it, precisely as the text reads, “They divide my garments among them, and for my clothing they cast lots.” Both Matthew and Luke record this event (see Matthew 27:35; Luke 23:34), however only John mentions the connection to Psalm 22.[8]
It is interesting to note that the location of the Roman crucifixions was outside the city (see John 19:17, 20). In Leviticus we read that the corpses of the sin offerings made on the Day of Atonement were to be carried to a location outside the camp where the skins, flesh, and dung were to be completely burned (see Leviticus 16:27). Here Jesus, who died for the atonement of our sins, died outside the city. The author of the book of Hebrews adds, “So Jesus also suffered outside the gate in order to sanctify the people through his own blood. Therefore let us go to him outside the camp and bear the reproach he endured.” (Hebrews 13:12-13) Dr. Arnold Fruchtenbaum writes:
The principle of burning the Day of Atonement sacrifice outside the camp is given a present application in verse 12. The place where Jesus suffered was located outside the gate; Jesus died outside the city walls of Jerusalem. Here, the author plays with two words: camp and gate; camp meaning the Camp of Judaism, and gate meaning the City-gate of Jerusalem. The Yom Kippur sacrifice was burned outside the Camp of Judaism.[9]
The author of Hebrews further instructs his Hebrew readers to leave Judaism, he is also telling Christians to go outside the ‘camp’, namely into the world, and willingly bear the same persecution and problems Jesus encountered as they evangelize.
The Death of Jesus
[Text parallels Matthew 27:45-50, Mark 15:33-37 and Luke 23:44-46]
19:28 After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” 29 A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. 30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.
Knowing that He was about to die, Jesus stated He was thirsty. John notes that a jar of sour wine was nearby and so they put some of the sour wine on a sponge and brought it to His mouth using a hyssop branch. At that point Jesus said, “It is finished,” lowered His head and died. The Greek ‘tetelestai’[10] refers to something finished, accomplished, to carry through to a perfect ending. By implication it was also used, especially by the Romans, to refer to an account being paid in full. A phrase used when taxes were paid (see Matthew 17:24; Romans 13:6), as well as when jail time was fully served (often considered a debt to society). Jesus’ death paid our debt in full! “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23)
Considerations
Prophetic Text Overview No. 32
John records Jesus saying, “I thirst,” and then notes that in doing so He is fulfilling prophecy. Psalm 69:21, which also records David being given ‘gall’[11] reads, “And they gave gall as my food, and for my thirst they gave me vinegar to drink.”[12] Which prophetically points to the Messiah, Jesus. Note that the ‘sour wine’ in both the Old Testament and the New Testament (Hebrew ‘hō’·měs’[13] and the Greek ‘oxous’)[14] refers to fermented vinegar.
John also records that they used a hyssop branch to raise the sour wine to Jesus. Hyssop is first mentioned in Exodus 12:22 where branches were used to apply the blood of the lamb to the doorposts and lintels in each of the Israelite homes during the first Passover. Throughout the Old Testament hyssop branches were also employed in variety of cleansing rituals (for example see Leviticus chapter 14 and Numbers chapter 19). And now a hyssop branch is used once again at the death of the ultimate Passover Lamb, bringing the redemption story full circle.
The last reference to hyssop in the Bible can be found in the book of Hebrews where the author clearly states that redemption from sin is only available through the blood of Jesus: “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant that God commanded for you.” And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.” (Hebrews 9:11-22) While the debate continues as to exactly what hyssop represents in the Bible, it is clear that just as Psalm 51:7 tells us, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow,” that the blood of Jesus has purged us of our sins and we now can stand before Him whiter than snow.
Jesus’ Side Is Pierced
19:31 Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away.
Primarily based on Deuteronomy 21:22-23 the Jews had a law[15] that required bodies to be buried the same day and since the following day was a ‘high day’ (due to no work on the Sabbath) the Jews asked Pilate to expedite the executions so that the bodies could be removed before the day ended. Death by crucifixion was a slow process, as they had to raise themselves with their feet to breathe, then eventually when they were too exhausted to lift themselves they would die of asphyxiation. So the preferred method to quicken their deaths was to break their legs, preventing them to raise themselves up to breathe.
John notes that Jesus’ crucifixion was on the day of Preparation, which is typically the day before the weekly Sabbath. Some believe that since this Sabbath occurred concurrently with the celebrations of Passover, Feast of Unleavened Bread, and the Feast of Firstfruits, that it was considered a ‘high day’. Others believe that the reference to a ‘high day’ was one of the ’Sabbaths’ associated with one of the festivals.[16]
19:32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water.
The soldiers carry out Pilate’s orders and begin to break the legs of the three being crucified. When they reach Jesus they see that He is already dead so they did not break His legs. One of the soldiers, perhaps motivated by the Jews, stabbed Jesus in the side with a spear. As a result both blood and water immediately came out. Often debated as to how to interpret, however, most believe that due to the trauma of the flogging combined with the strain of the crucifixion that Jesus experienced a haemothorax (the collection of blood behind the chest) and after death, His blood separated into two major components, the heavier red cells and the lighter and clearer plasma with serum.[17]
19:35 He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe.
John stops the narrative to make a statement of authentication. He saw everything, he is an eye-witness to this event. He is saying Jesus truly died. You can believe because John is reporting the truth.
19:36 For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.”
John returns to the fact that the Romans did not break Jesus’ legs and points out how that fulfills Psalm 34:20 which reads, “He keeps all his bones; not one of them is broken.” (See Considerations below)
19:37 And again another Scripture says, “They will look on him whom they have pierced.”
John also notes that even the spectators, the Jews that came out to watch Jesus die on a cross, are included in prophecy. Here he quotes a portion of Zechariah 12:10. (See Considerations below)
Considerations
Prophetic Text Overview No. 33
John quickly adds two more prophetic connections beginning with noting that when the Romans decided to not break Jesus’ legs they were fulfilling a prophecy from a Psalm written by David, who in this alphabetically arranged acrostic psalm is blessing God. Here David appears to be reflecting on the law regarding the Passover Lamb where God required none of the bones of the lamb to be broken. “It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones.” (Exodus 12:46, see also Numbers 9:12) Jesus not only fulfilled the prophecy of Psalm 34:20, He also completely met all of the requirements to be our ultimate Passover Lamb.
Prophetic Text Overview No. 34
John does not clarify who ‘they’ are in his quote from Zechariah. You need to go to the book of Zechariah to determine who he talking about: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn…On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness. ” (Zechariah 12:10 and 13:1) This prophecy is directed to all Jews. Here God gave Zechariah a two-part prophecy. The first part points to this crucifixion, and the second, being a yet-future time when the Jews will look back at this event and collectively recognize their error in not recognizing Jesus as their Messiah, and mourn for the One that they all came to watch being crucified (pierced).
Jesus is Buried
[Text parallels Matthew 27:57-60, Mark 15:43-46 and Luke 23:50-54]
19:38 After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. 39 Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. 40 So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.
Recorded in all four gospel accounts, Joseph of Arimathea, who, being a disciple of Jesus and on the Sanhedrin council (see Mark 15:43; Luke 23:50), rightfully was concerned about some of the Jews might do if they found out, asks Pilate in private to take the body of Jesus. He was joined by Nicodemus, another follower of Jesus that was also on the Sanhedrin and a teacher of the Jews (see John 3:1-2). John reminds his readers that he was the one that came out at night to talk with Jesus (see John 3:1-21). He came bringing a significant amount of myrrh and aloes to use as they wrapped Jesus’ body. They brought His body to a new tomb and placed Him inside (identified as Joseph’s own tomb, see Matthew 27:60). John once again notes it was the day of Preparation (see verse 31, here he further identifies it as the “Jewish day of Preparation”),[18] therefore they laid Him in that tomb because it was nearby.
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] Strong’s Greek 4475.
[2] See Considerations under Matthew 27:62-66 "The Day of Preparation."
[3] See Considerations under Matthew 27:38-44 "Hours and Watches."
[4] See commentary under Mark 15:21-25.
[5] Strong’s Greek 5613.
[6] Strong’s Greek 5509.
[7] Unknown person, name found only this one time in the Bible. Being differentiated from Cleopas (see Luke 24:18), it is thought to be a variation of Alpheus (see Matthew 10:3; Luke 6:15).
[8] See Considerations under Matthew 27:38-44 "Psalm 22."
[9] Fruchtenbaum, A. G. (2005). The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude (1st ed., p. 193). Ariel Ministries.
[10] Strong’s Greek 5055.
[11] See also commentary under Matthew 27:32-34.
[12] Pietersma, A., & Wright, B. G., eds. (2007). Psalms. In A. Pietersma (Trans.), A New English Translation of the Septuagint (Primary Texts) (Ps 68:22). Oxford University Press. Note: The Septuagint and many Hebrew texts number the chapters differently than most English Bibles.
[13] Strong’s Hebrew 2558.
[14] Strong’s Greek 3690.
[15] Mishnah Tractate Sanhedrin 6:4.
[16] See Considerations under Matthew 26:26-29 "Timing."
[17] See also Appendix 6.
[18] See Considerations under Matthew 27:62-66 "The Day of Preparation."