Down to Earth But Heavenly Minded

What does John Chapter 19 mean?

Despite Jesus’ obvious innocence (John 18:36–38) and the personal vendetta of His enemies (Matthew 27:18), the Roman governor continues to try and appease the mob. What should have been an obvious prisoner exchange failed (John 18:39–40). Pilate tries to satisfy the crowd’s blood lust by having Jesus viciously whipped and mocked, then presented to the crowd. The term translated “flogged” can also be rendered as “scourged.” A Roman scourge, or flagrum, was a multiheaded, weighted whip capable of lethal injury. The man paraded to the public afterwards would have been a ragged, maimed figure (John 19:1–5).

The crowd’s reaction is shocking: they respond not with sympathy for a mutilated man, but hatred for an enemy. Crucifixion was deliberately intended as dishonor and torture—so much so that Roman citizens were exempt from it. Not only is the mob demanding Jesus die, but they want Him to die in the most graphic, horrible way possible. This partly explains Pilate’s rhetorical response—”do it yourself!”—despite knowing full well the Jews can do no such thing. Their reply, explaining that they are angry over Jesus’ claims to be “Son of God,” only makes Pilate more nervous. Roman myths included demigods who hid among mortals. Those who abused these half-deities often suffered as a result. Combined with his wife’s ominous warning (Matthew 27:19), the governor has reason to be concerned (John 19:6–8).

Another private interview with Jesus gives no helpful answers. Jesus only responds to Pilate’s frustrated demand for answers with a humbling reminder. Pilate’s authority is not his own; it’s merely borrowed from others. In a fundamental sense, Pilate has no control over this situation. He governs at the whims of the Empire, is being bullied by an unruly mob (Matthew 27:24), and is subject to the sovereign will of God. Pilate will then change tactics, apparently looking to avoid total humiliation. Despite the objections of Jesus’ enemies, he will repeatedly refer to Jesus as “King of the Jews,” and issue a death sentence accordingly (John 19:9–16).

We know little about Golgotha other than it was just outside the borders of old Jerusalem, near enough to be easily seen by many people. It was common for Romans to force condemned men to carry the horizontal beam of their cross to the execution site. Jesus has already been weakened by scourging, so impatient soldiers force a bystander to help (Matthew 27:32; Mark 15:21; Luke 23:26). Crucifixion involved nailing a victim with cruel precision through the wrists and feet, arms apart and knees bent. A primary goal was to minimize blood loss and maximize pain. The result was an agonizing, horrific death that could last hours or even days (John 19:17–18).

Crucified victims were frequently labeled with their crimes, as a written warning to others. Pilate’s chosen inscription is deliberately offensive. Jesus’ enemies do not accept Him as their King, but the sign reflects Rome’s dominance over Israel. This is written in multiple languages and seen by many people, making it the first time Jesus is proclaimed to the world as King. In Latin, the words recorded here would be Iēsus Nazarēnus Rēx Iūdaeōrum. Depictions of the cross in artwork frequently include the initials INRI (John 19:19–22).

John (John 13:23; 20:2) seems to be the only disciple willing to approach the cross as Jesus is dying, at least openly (Luke 23:49). Women associated with Jesus are braver, and several are present. They see Jesus’ clothes being divided up among the soldiers in fulfillment of prophecy (Psalm 22:18). As this happens, Jesus puts His mother, Mary, into John’s care. His other siblings might have rejected her for being loyal to someone they thought was insane (John 7:5; Mark 3:21). This places John right at the foot of the cross to witness Jesus’ death and its gory confirmation (John 19:23–27).

Another Old Testament passage is echoed when Jesus is offered vile liquid in response to thirst (Psalm 69:21). John prominently notes that Jesus utters the Greek word tetelestai. This word implies something paid, completed, or fulfilled. Atonement for the sins of mankind is utterly and entirely completed in this sacrifice—without any room or need for further work (1 Peter 3:18; Hebrews 10:12–14). It is also notable that Jesus’ act of death is said to be deliberate: He “gave up” His life. Though His death was physically unavoidable by now, Jesus came to this moment by His own will and according to His own choice (John 10:17–18; Matthew 26:39; Philippians 2:8). In every sense, Christ’s death was a voluntary act (John 19:28–30).

The nature of crucifixion meant victims could languish for hours or days before dying. Some died of blood loss, exposure, thirst, infection, or attacks by scavenging animals. Most suffocated as their failing strength made it impossible to lift up against the nails to properly breathe. To speed up the process, or as a perverse form of mercy, executioners would sometimes shatter the victim’s shin bones. This would make lifting to breath impossible, bringing death in minutes. The governor allows this speedier process so the bodies can be cleared. This will avoid defiling the area on a religious holiday (Deuteronomy 21:23). Having been mutilated by scourging before being crucified, Jesus is already dead, completing more Old Testament predictions. To confirm death, a soldier punctures His side with a spear, resulting in a gory flood of body fluids. There is absolutely no question that Jesus is dead (John 19:31–37).

Not every single member of Jerusalem’s religious council is hardened against Jesus. Two men, Joseph and Nicodemus, work together to give Jesus a hasty burial. Joseph’s own personal tomb, a luxurious stone crypt, is close by. Jesus was penniless in life (Matthew 8:20) yet will be buried with the rich (Isaiah 53:9), further adding to fulfillment of prophecy (John 19:38–42).

This burial in a solid stone tomb, covered by a door, will factor into Jesus’ miraculous resurrection. His enemies will petition to have the site guarded: they don’t want anyone to steal the body and claim Jesus came back from the dead (Matthew 27:62–68). Ironically, those measures will only make it more obvious that the tomb’s emptiness was the result of a true miracle (John 20:1–9).

Chapter Context
When Jesus was first brought to Pilate, His innocence was obvious (John 18:36–38). However, the mob refuses to be satisfied with anything less than crucifixion. Pilate gives in to these demands. John, who is present for the entire gory spectacle, notes several instances of fulfilled prophecy (Psalm 22:18; Psalm 69:21; Exodus 12:46; Zechariah 12:10). Jesus is then buried in the borrowed tomb of a rich man (Isaiah 53:9) to complete yet another Old Testament prediction. A guard will be posted to ensure no one steals the body (Matthew 27:62–68), which will only serve to confirm that Jesus’ eventual resurrection was a true miracle (John 20:1–8).

Verse by Verse

Verse 1. Then Pilate took Jesus and flogged him.

Jesus is being interrogated by the Roman governor, Pilate, at the demand of Jewish religious leaders. Through private conversation, Pilate has already determined that Jesus is innocent. The conflict is clearly political, and personal, yet Jesus’ enemies are adamant that He be killed. They’re even willing to see a murderer and actual insurrectionist released just to keep Jesus under condemnation (John 18:33–40).

Here, Pilate attempts a different tactic. Roman law was infamously harsh, but equally efficient. Even casual readers may wonder what purpose there is for “flogging” someone who is going to be executed. The answer is that Pilate, at this point, still hopes to see Jesus released. Pilate’s plan seems to be that if he sufficiently humiliates Jesus and delivers enough physical abuse, the mob will be satisfied. The process described here is also known as “scourging,” which involves a specialized whip called a flagrum. This instrument typically included leather cords interwoven with lead weights, bones, rocks, hooks, nails, or glass. A severe scourging could easily result in death.

After being maimed and humiliated (John 19:2–3), Pilate will display Jesus for the crowd, attempting to show that enough has been done (John 19:4). This will not work; Jesus’ enemies will settle for nothing less than His death (John 19:6).

Context Summary
John 19:1–16 continues Jesus’ interrogation by the Roman governor, Pilate. Pilate has already recognized Jesus’ innocence and continues to look for ways to release Him without an execution. Religious leaders refuse this, using the threat of a riot to coerce the governor. Eventually, Pilate gives in and orders Jesus to be crucified. Parallel accounts are found in Matthew 27:24–30, Mark 15:12–15, and Luke 23:20–25.

Verse 2. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe.

Pilate has already determined that Jesus is innocent. His only reason for continuing the charade is the threat of an angry mob (Matthew 27:20). He’s not interested in doing any favors for Jewish religious leaders, so he’s looked for ways to have Jesus released (John 18:33–40). When those efforts fail to appease the mob, Pilate orders Jesus to be “flogged” and abused. Flogging, also known as “scourging,” used a specialized whip called a flagrum. This combination of leather strips and weights sometimes included hooks, rocks, or glass, and could easily strip flesh from bone (John 19:1).

On top of being physically mutilated, Jesus is also shamed by Roman soldiers. Their teasing fits the theme of Jesus’ accused crimes: claiming to be “King” (John 18:37). They sarcastically outfit Jesus with a crown and a robe and mockingly proclaim His throne (John 19:3).

Had Pilate originally intended to kill Jesus, he would have simply done so. The scourging, abuse, and spectacle seem to be an attempt to leave Jesus alive, if forever humiliated. This might be due to spite for Jewish leaders, a sincere act of conscience, or fear about who Jesus really is (John 19:7–9; Matthew 27:19). The effort will not sway the mob, and Pilate will eventually give in by signing an innocent man’s death warrant (John 19:16).

Verse 3. They came up to him, saying, “Hail, King of the Jews!” and struck him with their hands.

Soldiers are sarcastically abusing Jesus, making fun of the controversy which brought Him to the Roman governor. Although Jesus was condemned by Jewish leaders for claiming to be God (Matthew 26:64–66), they seek a legally-valid death sentence (John 18:29–38). So, they have accused Him of rebellion against Rome. Pilate has seen through this, and knows Jesus is innocent. His goal in having Jesus scourged and humiliated (John 19:1–2) is part of his effort to release Jesus, rather than giving in to mob bloodlust.

Scourging involved graphic injury: the flagrum was a multi-headed whip weighted with lead, rocks, or metal. What Jesus experiences afterwards at the hands of the Roman soldiers is meant to be degrading, instead. This shaming is meant to express dominance and make Jesus seem less of a threat. John’s Greek phrasing here implies Jesus was hit with slaps or backhanded strikes. Throughout history, these are associated with insult. To mock a grown man and “slap them around” is an expression of contempt; it’s meant to embarrass more than to hurt.

Verse 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.”

Pilate is not stupid. He’s seen enough to know that Jesus’ message is not an immediate threat to Roman rule (John 18:36–38). He can also tell Jewish religious leaders are pursuing a personal vendetta (Matthew 27:18). However, they’ve also brought an agitated crowd (Matthew 27:20–23). History tells us Pilate’s governorship was strained. He was criticized for brutal tactics, and deliberately antagonizing the Jewish people. At this point, he was likely under a strict warning that major unrest would result in losing his position. Rather than simply tell the mob to disperse, Pilate is looking for middle ground.

Even though the Jewish leaders want Jesus killed, Pilate would prefer not to do their dirty work for them. Having Jesus brutally whipped and humiliated, awful as it is, seems to be Pilate’s attempt to spare Jesus’ life. Now, he prepares to present a maimed, mocked, and apparently defeated Jesus to the crowd. In a modern setting, his words might have been, “take a look, now, and see how much I’ve already done to an innocent man.”

The meaning of Pilate’s declaration is really a question: “isn’t this enough?” As John’s account continues, we see the mob settle for nothing less than death.

Verse 5. So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!”

Jewish leaders didn’t follow Jesus into Pilate’s home over concerns about religious purity (John 18:28). When Jesus was first taken in, He’d been punched and slapped, but not severely beaten (Matthew 26:67–68; John 18:22–23). The next time He’s seen by the crowd, it’s a horrific image. Jesus has been scourged (John 19:1): flogged with a vicious whip braided with weights that left deep gashes. He’s been taunted and bullied by the soldiers, dressed in mocking versions of a crown and robe.

Pilate’s words here are something like the English phrase, “look at this!” The punishment is already severe. Jesus has been savagely beaten—some victims of scourging did not survive—and openly degraded by the Romans. Pilate is not assigning any guilt to Jesus. He’s hoping the crowd will be satisfied with what’s happened so far.

Much to Pilate’s surprise, the crowd is not merely hostile, they are hateful. They will demand Jesus face not just whipping, not just death, but the vilest punishment delivered by Rome: crucifixion (John 19:6). Pilate will be taken aback at this level of spite and continue to look for ways to avoid giving in to the mob’s demands (John 19:6, 12). Eventually, however, he will give in and have an innocent, abused man condemned to a gory death.

Verse 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.”

The Roman governor, Pilate, is resisting the Jewish leadership’s efforts to have Jesus killed. He knows this is a personal vendetta (Matthew 27:18), and Jesus is not a political revolutionary (John 18:36–38). History suggests Pilate was under intense pressure to avoid civil unrest. Now, at the start of a major religious holiday, he’s looking to appease a mob demanding the death of an innocent man. With that in mind, Pilate had Jesus brutally scourged (John 19:1) and allowed soldiers to bully and mock Him (John 19:2–3). When Pilate presented this mangled figure to the crowd, he assumed it would be enough to satisfy their anger (John 19:4–5).

Instead, they call for Jesus to suffer the worst of all Roman punishments: crucifixion. This sadistic process was not only agonizing, but also designed to stretch pain and embarrassment into a days-long ordeal. What the crowd seeks here is not just death, but a hateful, ugly death.

Even the notoriously vindictive Pontius Pilate is taken aback at this nasty, spiteful demand. His reply of “do it yourself!” is rhetorical; he knows the Jewish people cannot and will not do so on their own.

A partial explanation for this anger comes in the following verse (John 19:7). And yet, it will give Pilate another reason for pause.

Verse 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.”

When Jewish leaders brought a mob to demand the death of Jesus, Pilate recognized it as a personal feud (Matthew 27:18). In private interviews, he’s already determined that Jesus is innocent of any crimes against Rome (John 18:36–38). However, Pilate’s governorship of Judea was notoriously tense. He was likely told he’d be punished if there was another major incident of unrest. So, he’s looking for ways to satisfy the crowd’s bloodlust without completely giving in. That began with having Jesus savagely whipped and mocked before being displayed before the crowd (John 19:1–4).

Pilate seems to have expected the crowd to respond with pity, not vicious hatred: calling for Jesus to suffer Rome’s most brutal, debasing death of crucifixion. His first reaction was the equivalent of the modern expression “do it yourself!” This rhetorical answer says more about how extreme the request is than about Pilate’s willingness to see it happen.

John once again uses the term “the Jews” as a reference to Israel’s political and religious leaders. These are the men who have conspired to bring Jesus to this point (John 11:48–53). Their explanation to Pilate is that Jesus committed an act of blasphemy so vile that they want Him brutally executed. What they don’t entirely realize is that referring to Jesus as the “Son of God” raises further doubts in Pilate’s mind (John 19:8).

Verse 8. When Pilate heard this statement, he was even more afraid.

In Pilate’s encounter with Jesus, it’s clear he recognizes much of what’s really happening. This is a personal feud on the part of Israel’s religious leaders (Matthew 27:18; John 11:48–53). Jesus is no political revolutionary (John 18:36–38). Other gospel writers note that Pilate’s wife is also worried about the prospect of harming Jesus (Matthew 27:19). When Pilate has Jesus brutally whipped and mocked, he thinks that might appease the mob (John 19:1–5). Instead, they demand His crucifixion (John 19:6).

Demanding such a brutal death seems to shock Pilate. Jerusalem’s religious leaders explain that Jesus has committed blasphemy, something for which they want Him to suffer (John 19:7). They use the phrase “Son of God,” accurately accusing Jesus of using that title (Matthew 26:63–66). What they probably don’t expect is that this association only makes Pilate more reluctant.

Roman mythology included a host of demigods: men with one divine parent. To abuse a demigod could bring the wrath of that god. Saying that Jesus claims to be “Son of God” concerns Pilate enough to ask more questions, starting with “where are you from?” as shown in the next verse (John 19:9).

Verse 9. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer.

Pilate had ample reasons to avoid putting Jesus to death. The conflict with religious leaders is obviously personal (Matthew 27:18). Jesus is clearly not a political threat (John 18:36–37). Pilate’s own wife has expressed concerns (Matthew 27:19). To make matters worse, Jewish leaders have now told Pilate that Jesus claims to be the “Son of God” (John 19:7). This is true (Matthew 26:63–66), but instead of considering it blasphemy, Pilate is afraid it might be true (John 19:8).

In Roman religion, it was possible for gods to have children with mortals. These demigods were usually favored by their divine parent, so those who harmed a demigod could expect consequences. Pilate’s fear and motivation to again speak with Jesus is probably rooted in that concern. He’s already had Jesus viciously whipped and humiliated (John 19:1–5), though the crowd wants more (John 19:6–7). If there’s any reason to think Jesus is connected to some deity, he won’t dare have Him killed.

However, Jesus doesn’t respond. He knows Pilate has no interest in deep thinking over these issues (John 18:38). He’s not familiar with Jewish Scriptures or prophecies (John 18:35). There’s no reason for Jesus to debate those nuances when He already knows how this will end (Matthew 20:19). As in His sham trials before the Jewish council, Jesus simply leaves those questions unanswered (Matthew 26:62–63). He only replies when it’s necessary (Matthew 26:63–66), and this is not one of those times.

In frustration, Pilate will fall back to the tactics of a petty tyrant: trying to intimidate Jesus into an answer (John 19:10).

Verse 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?”

The fact that Jesus won’t answer certain questions seems to frustrate Pilate (John 19:9). From the moment Jesus was brought in, Pilate has resisted doing the mob’s dirty work for them (John 18:38–39; 19:4–6; Matthew 27:18). Even a little effort on Jesus’ part would have given Pilate leverage to “win” this skirmish and set Jesus free. When Jesus again refuses to answer, however, Pilate resorts to intimidation.

There are two main implications of this statement. On one hand, Pilate seems to be looking for a way to spare Jesus’ life. This comment is partly a request for Jesus to say something Pilate can use to end the entire incident. On the other hand, it’s a veiled threat: tell me what I want to know, or I’ll let the mob have you. In Pilate’s mind, he has ultimate power in this situation. It’s entirely his choice, and his authority, which has put Jesus in this position, or so he thinks.

Jesus’ response will be especially cutting. History suggests Pontius Pilate relied heavily on violence and intimidation to rule Judea, resulting in a poor relationship with the people. It also likely meant he was now under strict orders not to incite more civil unrest—with his own position on the line. When Jesus points out that Pilate’s authority is given by someone else, it’s more than a simple statement of fact, it’s a way of putting the governor in his place (John 19:11). It also foreshadows how the mob will coerce Pilate into his final decision (John 19:12).

Verse 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.”

Roman rule over conquered territory centered around a balance of submission and flexibility. So long as taxes were paid and armies were allowed to move, defeated people were allowed to live according to most of their own traditions. Some cultures were more flexible than others, however. The Jewish people were exceptionally committed to their own God. Pilate, for his part, suffered from a bad combination of aggression and arrogance. Several incidents resulted in rioting and outrage, to Rome’s frustration. It’s likely that by the time Jesus was brought in for trial (John 18:28), Pilate had been told that another ugly incident would result in the loss of his position.

Pilate does not want to condemn Jesus to death. Much of that is due to Jesus’ obvious innocence (John 18:37–38) and the clear vendetta of Jewish leadership (Matthew 27:18). It’s influenced by Pilate’s pagan superstition (Matthew 27:19; John 19:7–8). But it’s also driven by his ego: not wanting to be bullied by the mob, or anyone else. When Jesus refuses to cooperate with his interrogation, Pilate delivers a thinly-veiled threat (John 19:9–10). This warning is grounded in Pilate’s perception: that he, alone, is in control of the situation.

Jesus’ answer reminds Pilate that his political power is not absolute. Pilate is only there because a more-powerful Roman official has allowed it. Without that permission, Pontius Pilate would have no influence on this situation at all. This is a stinging reminder. Pilate’s words are true in the most legalistic sense. He can choose to have Jesus executed or released. But the ultimate cause of these events is not Pilate, or Pilate’s power. It’s God’s will (Matthew 26:53–54) and it’s being driven by the manipulations of other people (Matthew 26:14–16).

Scholars debate who Jesus means, exactly, when He refers to “he who…has the greater sin.” In context, it’s most likely a reference to Caiaphas, who has orchestrated most of this spectacle (John 11:48–53; 19:6). This, also, implies that it’s not Pilate who’s really in control of the situation. That would be especially grating to Pilate, whose contempt for Israel is obvious. After more fumbling attempts to get out of this political trap (John 19:12), Pilate will give in to the mob (John 19:14–16).

Jesus’ comment about the “greater sin” also establishes an important idea: that some sins are truly “worse” than others. All sin goes against a perfectly holy God (Romans 3:23), so all sin is equally deserving of eternal death (Romans 6:23). That does not mean God sees a “white lie,” for example, as exactly the same as mass murder. Both are sin, both are wrong, but one is legitimately labelled as “worse” than the other. It’s worthwhile to remember that Christ doesn’t fail to distinguish between the severity of our sins (Hebrews 4:15).

Verse 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.”

Pilate clearly has no interest in Jewish religious squabbles (John 18:31). He’s seen through the obvious feud driving Jerusalem’s leaders to persecute Jesus (Matthew 27:18). Jesus has shown no sign of political rebellion (John 18:36–38). One would expect a governor to simply release such a prisoner and refuse to do anything else. And yet, Pilate has already had Jesus viciously scourged and mocked (John 19:1–5). He’s attempted to negotiate with the crowd to release a prisoner, only to see the people choose a known murderer (John 18:39–40). This verse, with some context from other gospel writers and from history, helps explain why this is the case.

Pilate had a poor relationship with the people of Judea. His tendency to be violent, cruel, and offensive led to several incidents of civil unrest and public outrage. That was not how Rome preferred to rule conquered territory. It’s likely Pilate was under a form of “last chance” warning at this point. He may have been afraid to anger the people during a major religious holiday such as Passover. Making this more difficult, Jesus’ enemies have brought along a crowd (Mark 15:15) who make it clear they’re ready for trouble (Matthew 27:24).

The comment recorded here is pure propaganda. Pilate already knows Jesus made no claims to earthly kingship. Those orchestrating Jesus’ death (John 11:48–53) are creating a political trap. Innocent or not, the mob is demanding Jesus’ death. That same mob cynically claims they are motivated by loyalty to the Roman Empire (John 19:15). Pilate will be forced to choose between two options. He can refuse to bow to the mob, release an innocent man, and risk a riot. Or he can give in to his own subjects, execute an innocent man, and maintain his position.

At this point, Pilate makes his decision, and immediately changes tactics. His main objective now will be to “save face”: to deflect being humiliated over losing this political game (John 19:13–15).

Verse 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.

The Roman governor, Pontius Pilate, had more than enough information to render judgment when Jesus was first brought in for trial. He was aware of Jesus’ popularity with the people (Matthew 21:10–11). He could see through the transparent jealousy of Jesus’ enemies (Matthew 27:18). A short conversation made it clear Jesus was no political revolutionary (John 18:36–38). And yet, the people have demanded Jesus face a brutal death (John 19:6–7). Pilate’s only reason for humoring the mob (John 19:1–5) has been his desire to avoid unrest during this busy, overcrowded religious holiday.

Once the Jewish religious leaders make it clear there will be a riot if Jesus is not executed (Matthew 27:24), Pilate makes his choice. The Roman Empire has zero concern for Jewish blasphemy laws (John 18:28–31). It does care when conquered subjects reject Roman authority. To save face, Pilate will repeatedly refer to Jesus as “your King” as a way of connecting His death to anti-Roman rebellion. This also allows Pilate a way to sneer in the face of the Jewish people.

John describes Pilate coming to a place of official judgment. He will maintain as much pomp as he can, even making a show of taking no responsibility for the sentence (Matthew 27:24). That won’t change the fact that this political leader sacrificed an innocent person for a perverse kind of “peace.”

Verse 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!”

John refers to “the day of Preparation of the Passover,” which in this case seems to suggest a Friday morning, prior to the celebration of Passover. Instead of preparing to remember Israel’s miraculous rescue from Egypt—commemorated by the sacrifice of spotless lambs (Exodus 12:5–6; 13:8–10)—Jerusalem’s religious leaders are working to unjustly murder their own Messiah.

Scholars often debate what time system John uses. Most believe he uses a Roman arrangement, much like that used today, which begins at midnight. This would make “the sixth hour” a point in the early morning (John 18:28). Others believe John is using a Jewish reckoning, which would imply a time around noon.

Pilate’s declaration of Jesus as “your King” is deliberately misleading. He knows, quite well, that Jesus has not made any claims to earthly political power (John 18:36–38). He also knows this crowd does not see Jesus as their Master. This is simply part of the governor’s attempt to save face (John 19:12–13). Rather than risk a riot if he does what is right (Matthew 7:24), Pilate will use the excuse that Jesus is an insurgent. He can simultaneously degrade Jewish leaders (John 19:19–22) by claiming to execute their “King.”

Verse 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.”

Though he knew Jesus was innocent (Matthew 27:18; John 18:36–38), Pilate had Him brutally whipped and humiliated, seeking to satisfy the mob’s blood lust (John 19:1–4). That did not work; the crowd demanded Jesus suffer the most agonizing, shameful death possible (John 19:5–7). When the crowd feigned loyalty to Rome (John 19:12) and threatened to riot (Matthew 27:24), Pilate brought Jesus to the place of judgment. There, he also put on a show, as if he were in control of the situation (John 19:11). This posturing included acting as if he was in possession of Israel’s “King,” a title which this crowd had not applied to Jesus.

Here, the crowd repeats their vicious demands, and Pilate duplicates the mocking claim that he’s passing judgment on the King of Israel. Coming from the governor, it’s a way to deflect from the fact that he’s been outmaneuvered. He will attempt to reinterpret this result as a strong Roman governor, cracking down on a rebellious Jewish people, by crucifying their purported king.

Jesus’ enemies, for their part, cynically claim loyalty to the Roman Empire. The irony of this moment is heartbreaking: God sent His own Son to His chosen people. Those people are now demanding an earthly power murder this Messiah, as they proclaim their submission to men, rather than to God. The descendants of Abraham are shouting their praise for a pagan, ungodly empire and encouraging the death of their rightful King.

Verse 16. So he delivered him over to them to be crucified. So they took Jesus,

This death sentence results from a series of political maneuvers. It was clear Jesus was innocent (John 18:36–38) and His enemies were pursuing a vendetta (Matthew 27:18). For both reasons—and out of distaste for Jewish religious leaders—the Roman governor, Pilate, resisted doing their dirty work for them. However, his political situation was fragile. History suggests Pilate was under intense scrutiny from Rome for his overly violent, outrage-inducing rule of Judea. So, he tried to barter for a prisoner release, which failed (John 18:38–40). He had Jesus brutally whipped and shamed, but that was not enough (John 19:1–7). The threat of riots (Matthew 27:24) and hollow claims of the mob’s imperial loyalty (John 19: 12–15) strongarmed him into signing Jesus’ death warrant, despite knowing full well the sentence was unjust.

Much of Pilate’s posturing here (John 19:13–15, 19–22) is an attempt to “save face”: to deflect embarrassment. By pretending Jesus is being executed for insurrection, he can recast this sentence as an act of Roman superiority. Labeling Jesus “King of the Jews” as He’s being brutalized and humiliated is meant as a gesture of disrespect towards the Jewish people.

What the crowd demands, and Pilate commands, is a process designed to be cruel and offensive. In that era, crucifixion was so horrific it was only spoken of indirectly. The purpose of crucifixion was not merely to end a life: it sought to destroy a person’s reputation, their image, and their legacy. Victims were subjected to intense domination, shame, exposure, and then given a death that could last days, while maximizing their physical pain. Both body and dignity were deliberately violated with maximum cruelty.

John’s concise explanation of the verdict and its completion (John 19:18) masks the brutality involved. Jesus’ crushing anxiety in the garden of Gethsemane, as He anticipated this moment, speaks to the horror entailed (Matthew 26:38–42; Luke 22:44).

Verse 17. and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha.

Artwork commonly depicts Jesus carrying a complete, lower-case-t-shaped cross to the execution site. Roman efficiency, however, meant the vertical post was usually fixed permanently in the ground. This made it much faster and easier to place the victim. Most victims were forced to transport the horizontal beam, which could still be the size of a modern railroad tie. In Jesus’ ragged condition (John 19:1), this would have been especially difficult. At one point the executioners will become impatient and force a bystander to carry it (Matthew 27:32; Mark 15:21; Luke 23:26). The other men who will be executed today (John 19:18) don’t need such assistance.

Forcing the condemned to walk along a public road, bringing their own execution tool, seems cruel. This is a deliberate component of Roman crucifixion: to be as shameful, embarrassing, and humiliating as possible.

The location of Jesus’ death is named Golgotha, clarified by John to mean “skull.” Latin translations of the Bible used the corresponding term calvaria, leading to the site being called Calvary in English. The location of the crucifixion site has been subject to centuries of debate. All we know for sure is that it was outside the ancient borders of Jerusalem. It was probably located very close to a main road, and elevated, so victims could be easily seen (John 19:19–20). While a few landforms near Jerusalem today resemble skulls, the name of this place probably has more to do with its use for executions than its shape.

It’s likely deliberate that Scripture only provides general locations, such as cities and towns, for Jesus’ birth, death, and resurrection. The natural human temptation to idolatry (2 Kings 18:4) would have made these inappropriate objects of reverence; sites so identified by tradition have that exact problem today. In and of themselves these physical locations are irrelevant to the meaning of the gospel.

Context Summary
John 19:17–30 describes Jesus’ unjust execution by crucifixion. The Roman governor, Pilate, ironically puts a sign on Jesus’ cross proclaiming Him “King of the Jews.” This angers Jewish religious leaders, but the governor refuses to take the sign down or change the wording. As Jesus calls out to John to care for His mother, Mary, soldiers gamble for what’s left of His clothes. Jesus pronounces the completion of His atoning sacrifice and dies. Matthew 27:31–56, Mark 15:22–41, and Luke 23:32–49 cover this same series of events.

Verse 18. There they crucified him, and with him two others, one on either side, and Jesus between them.

John’s description of this event is concise, masking the brutality involved. Roman crucifixion was so shameful and barbaric that Roman citizens were exempt from it. Victims were usually stripped naked (John 19:23) and forced to carry at least the horizontal beam to the execution site (John 19:17). This site was frequently chosen for visibility, maximizing witnesses. The process, itself, was much more precise than what’s often depicted in artwork and modern popular culture. When everything went as intended, a crucifixion victim would languish in indescribable agony for as long as several days. Eventual death came through exposure, suffocation, or blood loss. This horrific process inspired the English term for maximum pain: “excruciating,” from a Latin reference to crucifixion.

Crucifixion victims could be nailed through the palms of the hands, but the more common location was just above the wrist, between the bones of the forearm. Wide-headed spikes, slightly thinner than a finger, and about length of the hand, would pierce a major nerve, resulting in constant agony. This would also avoid major blood vessels, prolonging the pain, and provide enough support for the weight of the body. Similar attention was given to the feet: attached through a major nerve, not a blood vessel, and allowing for weight to hang. Most victims were nailed with slightly bent legs and widespread arms. Mass crucifixions sometimes resulted in bored executioners using more bizarre positions.

Normal crucifixion posture left the victim’s weight hanging by the two wrists, pulling the chest wide and making it hard to breathe outwards. To breathe properly, the victim had to pull against the wrist nails or push against the foot nails. Using the legs was much easier, but both were brutally painful. There they would hang, exposed to weather, wild animals, infection, thirst, and constant agony. Eventually, one or all those would cause death. Most commonly, the victim would tire of struggling to breathe, lose the ability to lift against the nails, and slowly suffocate. This could take several days, after which the body was often left to rot as a public spectacle.

Breaking the shins of a crucified victim would greatly accelerate the process. This would make it impossible for them to push with the legs, eliminating the ability to properly breathe, causing suffocation within several minutes. Jesus’ death will come in a matter of hours, even without such measures. The scourging He suffered from Pilate’s men (John 19:1) would have made Him weak, already suffering serious blood loss. By the time executioners tend to the other condemned men (Isaiah 53:2), Jesus will be dead (John 19:31–33).

Verse 19. Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.”

Crucifixion was an act of violation and terror. Victims were subjected to humiliation, their nude, mutilated bodies hung in public, as they slowly died in unimaginable pain. Most often, bodies were left to decay and scavengers. All of this sent a message about Rome’s power and dominance. Along with those purposes, crucifixion victims would often be labeled with the crimes, so passers-by would connect those acts with their consequences (John 19:20).

Pilate is the Roman governor who ordered Jesus’ execution. He knew Jesus was the innocent victim of a personal feud (John 18:36–38; Matthew 27:24). However, Pilate was also successfully bullied by a mob. His constant references to Jesus as “King of the Jews” (John 19:14–15) have two purposes. One is to preserve Pilate’s ego; the crucifixion becomes a powerful Roman leader destroying the king of a lesser nation, instead of a cowardly politician executing the innocent to preserve his own power. The other purpose is more direct: the “crime” for which Rome is executing Christ is insurrection.

The religious leaders who conspired to have Jesus executed (John 11:48–53) will be offended at this label (John 19:21). They don’t acknowledge Jesus as King, in any sense (John 5:39–40; Matthew 23:37). Irritating them is probably an extra benefit for Pilate, who will refuse to change the inscription (John 19:22).

Artwork depicting the crucifixion often shortens the inscription. In Latin, the phrase “Jesus of Nazareth, King of the Jews” is Iēsus Nazarēnus Rēx Iūdaeōrum, initialized as I.N.R.I.

Verse 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.

There’s irony in Pilate’s written description of Jesus (John 19:19). The inscription is intended as both a condemnation and thinly veiled insult to Israel. It is arguably the first written declaration of who Jesus truly was: the King. Aramaic was the typical spoken language of the Jewish people of that era. Greek was the collective language, used by those who naturally spoke other tongues, much as English is used in the modern word. Latin was the official language of the Roman Empire. That the words are written in three languages speaks to the diversity and worldwide reach of this part of the ancient world. In a symbolic sense, Jesus’ crucifixion and Kingship are already being proclaimed to the entire earth.

Crucifixion was meant to be vile, painful, shameful, and extremely public. Victims were usually crucified where they could be easily seen, labeled with their crimes for others to see. In Jesus’ case, the charge of being “King of the Jews” (John 19:19) implies rebellion against the Roman Empire. Jesus’ religious enemies (John 11:48–53) are offended by this wording. That’s probably something Pilate intended; he knows these men didn’t recognize Jesus as King and that Jesus didn’t seek political power (John 18:36–38; Matthew 27:18). The religious leaders of Jerusalem want Pilate to clarify that Jesus is being killed for falsely claiming to be King (John 19:21). The governor won’t back down (John 19:22).

Verse 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.’”

Jesus’ enemies do not acknowledge Him as their King, in any sense (John 5:39–40). They pressured the Roman governor to execute Jesus, in part, by declaring their loyalty to a pagan emperor (John 19:15). For that reason, they object to Pilate labelling Jesus’ cross with the title “King of the Jews” (John 19:19). Crucified victims frequently had their offenses displayed as a warning to others. Jewish leaders would prefer Pilate’s inscription match their own criticism of Jesus: that He is not, in fact, Israel’s King.

Pilate knows Jesus is not a political threat (John 18:36–38), but he won’t pass up an opportunity to insult Jewish leaders or flaunt his sense of power (John 19:22). Crucifying Jesus as “King of the Jews” sends a message about Roman dominance which fits their approach to conquered territories. People traveling in and out of the city will see this and be reminded of what happens to those who oppose the Empire.

In an ironic sense, this is the first example of Jesus being proclaimed, in writing, to the entire world. The inscription is in multiple languages (John 19:20), near a busy and diverse city, a major trading hub in a worldwide Empire. Sarcasm or not, the legitimate King is being announced to anyone who sees.

Verse 22. Pilate answered, “What I have written I have written.”

History suggests Pontius Pilate relied heavily on violence and cruelty as governor of Judea. Incidents in his administration demonstrate contempt for Judaism. He was removed from this position not long after Jesus’ crucifixion, likely for provoking more civil unrest. However, Pilate was by no means stupid. He knew Jesus was innocent (John 18:36–38) and that His enemies were pursuing a personal feud (Matthew 24:18). It was only by political maneuvering that Jewish religious leaders were able to get what they wanted: a death sentence for Jesus of Nazareth (Matthew 27:24).

Once he realized his position, Pilate seems to have shifted to political maneuvers of his own. His main tactic is repeatedly referring to Jesus as “King of the Jews,” even over the objections of Jesus’ accusers (John 19:14–16). Pilate even uses this as the “official” reason for Jesus’ crucifixion, placing a label to that effect on the cross (John 19:19). This allows Pilate to claim that Jesus is being executed as a message to any would-be rebels.

Jesus’ enemies (John 11:48–53) are offended at this label, which is just another bonus for Pilate. They would prefer it be stated that Jesus “claimed” to be King (John 19:21), so they can deny that any Jews really accepted Him in that role. Now that the crowd has gotten what they want, however, Pilate is not going to budge on something like this inscription.

Verse 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,

Artwork, church crucifixes, popular culture, and other media usually portray Jesus in a loincloth or similar covering during the crucifixion. This is for reasons of modesty, not accuracy. Victims were normally stripped naked, as a mark of shame and to increase their exposure. This is the case for Jesus, since the five pieces described here are an entire set of clothes. The tunic, itself, was something of an undergarment.

Soldiers participating in various tasks could expect related fringe benefits. In this case, the clothes of the condemned were given to the executioners to do with what they chose. The soldiers will evenly divide most of the items, likely a belt, cloak, sandals and head covering. The additional piece is likely the most expensive, so it’s allocated by luck (John 19:24). This corresponds with a prophetic statement in Psalm 22:18. This passage depicts a blameless person’s suffering at the hands of enemies. Jesus will speak the opening line of this same Psalm as He hangs on the cross (Matthew 27:46).

Verse 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,

Soldiers participating in crucifixion apparently had the right to take what they wanted from the victims. In Jesus’ case, there are five articles of clothing: probably some kind of head cover, sandals, a cloak, and a belt. The undergarment, a tunic, seems to have been the highest quality item. Rather than rip the fabric apart, the four men gamble to see who gets to keep a second souvenir (John 19:23). The commanding officer, being well-paid, probably had no interest in those garments at all (Matthew 27:54).

Other gospels note that it was around this time when Jesus expressed forgiveness towards these men who crucified Him (Luke 23:34).

John, also known as one “whom Jesus loved” (John 13:23), has been brave enough to come close to the cross during this time (John 19:26). He would have seen, first-hand, these soldiers shamelessly gambling for a dying man’s clothes. John notes how this resembles the words of Psalm 22:18, which depicts an innocent person suffering at the hands of His enemies. Later, as He nears death, Jesus will recite the opening lines of this same Psalm (Matthew 27:46).

Verse 25. but standing by the cross of Jesus were his mother and his mother ‘s sister, Mary the wife of Clopas, and Mary Magdalene.

Unlike modern executions, crucifixion was intended to be as public as possible. Crosses were placed where they could be easily seen. The location of this execution is near enough to the city (John 19:20) that many people can see what is happening. None of Jesus’ followers or family would need special permission to be here. Given that Jesus is being executed, at least officially, for opposing Roman rule (John 19:19), the situation is more complex. Being associated with Jesus at this point could be dangerous.

Risks aside, it’s tragic to note that only one of the disciples, John (John 13:23), is nearby to see His master’s death (John 19:26). Whether any others are hiding nearby is unknown (Matthew 26:56; John 20:19). Any who happen to be watching are doing so from a considerable distance (Luke 23:49). Adding to their shame, of the five people known to be there for Christ during His crucifixion, four are women. In that culture, women were dismissed as powerless, weak, and easily abused. Jesus did much to dispel those myths, and even at His execution, the women who followed Him prove braver than most of the male disciples (John 16:32).

Jesus’s mother could be forgiven for not wanting to watch something so horrifying. Yet, here she is. That this is happening, at all, fulfills a prophecy given when Mary first learned she would bear Jesus (Luke 2:35).

Scholars are not entirely sure who Mary’s sister is. Some believe it might be Salome (Mark 15:40; 16:1). It’s possible this person is also the mother of the disciples John and James (Matthew 20:20).

This is the first time John’s gospel mentions Mary Magdalene. She is referred to by other Scriptures as someone Jesus healed of possession by seven demonic spirits (Luke 8:2). Her main contribution to the gospel story, however, will come when she encounters Jesus after His resurrection (John 20:18).

Verse 26. When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!”

The disciples’ fearful abandonment of Jesus is reflected in their absence at the cross (John 16:32). Only John—often referred to vaguely as one loved by Jesus (John 13:23)—is known to be there. If other disciples are watching, they are very far away (Luke 23:49). Also present are at least four women who are followers of Jesus (John 19:25). One of those women is Jesus’ own mother, Mary (Matthew 1:16). An early prophecy about her involvement in Jesus’ life (Luke 2:35) is coming true as she watches Him die.

Jesus refers to Mary using a polite, formal title, much as He did when speaking to her at the wedding in Cana (John 2:4). What He says to here is not a request for attention. He does not mean, “look at me, your son, and what is happening to me.” As the next verse shows, Jesus is referring to John (John 10:27), telling Mary to now consider him her own son. By telling John to see Mary as his own mother, Jesus is ensuring that Mary will be cared for.

This might be a short-term provision, as Jesus has other siblings who ought to be able to care for Mary (Mark 3:31). He may only need John to take her in until she’s able to reconnect with those family members. However, those other brothers and sisters are not yet supportive of Jesus’ ministry (John 7:5). It’s possible that with Jesus gone, there is no one else willing or able to see to her welfare. The suggestion that John “took her to his own home” (John 19:27) implies this is a permanent arrangement.

Verse 27. Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.

Only a handful of Jesus’ followers are present to witness His crucifixion in any meaningful way (Luke 23:49). Of these, only one disciple, John, is identified (John 13:23; 19:26). The rest are women associated with Jesus’ ministry (John 19:25). In the ancient world, elderly people depended entirely on their family for support in old age. Women were especially vulnerable, so an older woman without children was in dire straits. Jesus has siblings (Mark 3:31), but they aren’t supportive of His ministry (John 7:5). They might even have disavowed Mary for her loyalty to someone they think is crazy (Mark 3:21).

It’s also possible Jesus simply needs John to care for Mary until she can reunite with those other family members. That she’s said to be taken into John’s home, at this moment, suggests something permanent. Either way, Jesus cares enough about His mother to make arrangements for her, even while suffering a shameful, painful death.

Verse 28. After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.”

At many times in the gospel of John, John skips details covered in other writings. Instead, he focuses on personal details not available in those Scriptures. Even at the crucifixion, this pattern continues. John skips over most of Jesus’ statements from the cross. So far, he has only included Jesus’ command to care for His mother (John 19:26–27). Here, he records another fulfillment of Scripture that comes just before Jesus finally dies.

Gospel writers often point out Old Testament statements which echo in Jesus’ life and ministry. John mentioned one of these, Psalm 22:18, when soldiers were gambling for Jesus clothes (John 19:24). Jesus Himself spoke the opening words of Psalm 22 from the cross (Matthew 27:46). Here, John notes a parallel between the suffering described in Psalm 69:21 and what happens to Jesus in this moment (John 19:29). Something that would typically be thought of as disgusting is offered in response to thirst.

“Sour wine” is likely a vinegar. This may be the same or similar to what Jesus refused when He was placed on the cross (Matthew 27:34). If the liquid has numbing properties, Jesus would have rejected it at first, so He would be fully aware and in control during His crucifixion. Now, however, He knows that death is unavoidable and imminent. It’s also possible this was presented to Jesus in a teasing, mocking way by His executioners.

Verse 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.

What John describes here as “sour wine” may be an especially strong alcohol, or vinegar mixed with water. This may or may not be the same liquid which Jesus refused when He was first put on the cross (Matthew 27:34). Knowing He is seconds away from death (John 19:28), He would no longer have to worry about any numbing effects of the drink. Another possibility is that this unpleasant substance is being given to Jesus as a form of torment: one last sneer from His executioners.

John connects this moment to Psalm 69:21, much as he saw prophecy fulfilled when soldiers gambled for Jesus’ clothes (John 19:24; Psalm 22:18).

Hyssop has a spongy quality, so it might have been used to offer Jesus a drink without having to hold up the entire jar. Contrary to popular culture, crucifixion victims were not usually lifted far above the ground. The hyssop branch mentioned here was probably less than two or three feet long.

Verse 30. When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.

The “sour wine” mentioned in prior verses was either something meant to numb pain (Matthew 27:34), or simply a harsh liquid that happened to be nearby when Jesus noted His thirst (John 19:28). Either way, Jesus knew He was seconds away from death.

John presents Jesus’ declaration here using the Greek word tetelestai. Archaeologists have found this word inscribed on records to indicate debts which have been paid, or obligations which have been met. That which Jesus was sent to accomplish—an atonement for sin on behalf of mankind (2 Corinthians 5:21)—is entirely and fully completed in this moment: “It is finished.” No further work needs to be done, nor can it be done (Titus 3:5). There is no room for other actions, rituals, sacraments, sacrifices, or payments to accomplish salvation (1 Peter 3:18; Hebrews 10:12–14).

The fact that Jesus is said to “give up his spirit” is significant. Matthew and Luke make similar observations (Matthew 27:50; Luke 23:46). From a physical standpoint, Jesus’ body has suffered fatal injury. And yet, His death is entirely an act of His own will. That included His willingness to be born into human form (John 1:14), to submit to God’s will (Matthew 26:39), and to allow His own arrest and execution (Philippians 2:8). Whether literally, or as a statement of agreement, Scripture clarifies that Jesus is “giving up” His life to God the Father—it is not being stripped away from Him by force (John 10:17–18).

Verse 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.

John mentioned once before that Jesus’ sham trials and execution happened on a day of preparation (John 19:14). This seems to mean that day on which preparations were made for the “Passover Week.” This is another name for the Feast of Unleavened Bread, which commemorates Israel’s rescue from Egypt. That rescue was heavy with symbolism of Jesus’ sacrificial death, including the sacrifice of a perfect lamb (Exodus 12:5), with unbroken bones (Exodus 12:46).

Roman crucifixion practices usually involved leaving the victim’s corpse to rot. Though this triple crucifixion (John 19:18) is being performed by Roman executioners, it is happening just outside of Jerusalem. Jewish law condemns leaving a crucified body out overnight (Deuteronomy 21:23). Pilate has no pressing reason to keep these men displayed, and this is a major religious season for Israel. So, he agrees to accelerate the process and ensure all is done before the start of the sabbath.

Crucifixion was designed to maximize pain and extend the process of death. A victim could languish for days before succumbing to exposure, thirst, animals, disease, or shock. In most cases, they simply lost the strength to lift themselves on their own nailed limbs, which was the only way to properly breathe. Slow suffocation was the eventual end of most crucifixion victims. To speed this up, executioners would sometimes break the shin bones of the condemned. Not only would this add to shock and blood loss, it also made it impossible to lift one’s self to breathe. Death would come in minutes, rather than hours or days.

The two men alongside Jesus were most likely in normal health before they were crucified, and likely nowhere near death when this request was made (John 19:32). Jesus, however, was viciously scourged by Pilate (John 19:1), drastically accelerating His death on the cross (John 19:33).

Context Summary
John 19:31–37 graphically confirms Jesus was dead before being taken from the cross. To speed up the execution, allowing the bodies to be buried before the Sabbath, soldiers break the legs of the other condemned men. Jesus, however, is clearly dead already. This is verified when a soldier stabs Jesus through the side with a spear. John notes two Old Testament references which allude to this as part of the Messiah’s death. Only John, a direct eyewitness to this part of the crucifixion, includes this detail.

Verse 32. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him.

Crucified victims were usually nailed through the wrists and ankles such that pain would be maximized, and blood loss minimized. Infection, exposure, and animals were just as likely to kill the condemned as bleeding to death. The posture of slightly bent knees and outstretched arms meant the chest was naturally pulled open. This made it difficult to exhale. Only by pressing up on the nails, primarily by the feet, could they take a decent breath. Over time, fatigue and shock would make this too difficult, and death by asphyxiation—suffocation—would follow.

To accelerate the process of death, executioners would use a heavy rod to shatter the shin bones. This not only made it impossible to lift one’s body. It also added to the shock, blood loss, and general trauma. Even so, this was considered an act of mercy. Without such measures, a victim could take hours, even days, to die.

Since this is a time of religious celebration (John 19:31), the Jewish leaders don’t want the city defiled by leaving corpses hanging on the sabbath (Deuteronomy 21:23). The Roman governor isn’t going to object to that request, so he approves breaking the legs of these three men (John 19:18). Jesus, however, had been flagellated so badly (John 19:1) that He needed help to carry His cross to the execution site (Matthew 27:32; Mark 15:21; Luke 23:26). By the time this order to break Jesus’ legs is given, He is already dead, and there is no reason to carry it out (John 19:33–34).

Verse 33. But when they came to Jesus and saw that he was already dead, they did not break his legs.

John has noted several instances where Jesus’ crucifixion fulfilled prophetic statements in the Old Testament. Jesus’ death without any broken bones is one such fulfillment. A major component of Passover symbolism (1 Corinthians 5:7) is the sacrifice of a spotless lamb, with explicit care taken not to break bones (Exodus 12: 43–46; Numbers 9:12). Psalm 34:20 makes a similar reference, and this is the verse John will cite in this passage (John 19:36). To speed up this round of executions (John 19:17–18), the governor has agreed to break the legs of the crucified victims. This would make the condemned suffocate in a matter of minutes, rather than hours or days. The two men on either side of Jesus are killed in this way (John 19:32).

Jesus, however, was scourged with a Roman flagrum prior to being crucified (John 19:1). This multi-headed whip was woven with lead weights, rocks, glass, or hooks, and could easily kill a victim. When the soldiers come to hurry Jesus’ death, it’s clear He’s already dead (John 19:30). Perhaps at the request of Pilate (Mark 15:44), the Roman executioners will leave no doubt (John 19:34).

Verse 34. But one of the soldiers pierced his side with a spear, and at once there came out blood and water.

Most crucifixion victims died within hours, or days, in unspeakable agony. This could come by infection, thirst, exposure, animals, blood loss, or shock. In most cases, Roman crucifixion ended in suffocation, as victims lost the strength to push against their impaled limbs to breathe. To speed this up, executioners might use a heavy rod to shatter the victim’s shin bones. Jesus has been crucified alongside two men (John 19:18), who suffer this fate (John 19:31–32). Jesus had been savagely maimed before being crucified (John 19:1), however, so He has already died (John 19:30). This is obvious enough to the executioners that they don’t even make the effort to break His legs (John 19:32).

For whatever reason, one of the attending soldiers decides to be sure Jesus is really dead. A spear thrust is much quicker and easier than a messy blow to the legs, especially when one knows the target is already dead. The result of this attack is a gush of blood and water. John, who describes this scene, was very close to Jesus when it happened (John 19:25–27). The gory, graphic image of bodily fluids pouring out of Jesus’ side left no doubt that He was dead. Were Jesus in perfect health prior to this moment, such an injury would have been fatal. In this situation, it’s evidence that Jesus succumbed to blood loss and shock as fluid built up around His heart. There is no question, at all, that He’s dead.

Among the sillier claims made about Jesus is that He survived the crucifixion. Some claim He then pretended to have been resurrected, or simply escaped. What Jesus experienced, however, was enough to kill Him several times over. Scourging victims often died from their injuries (John 19:1). Infection, shock, and blood loss from crucifixion were fatal (John 19:18). Having a spear impaled through the chest, resulting in a gush of fluid, is an immediately lethal wound. A person left locked in a tomb for three days would have succumbed to infection and dehydration (Matthew 28:1–10). There is no reasonable way to suggest that Jesus survived all these things, only to convince people later that He was a victorious, resurrected Messiah.

Having a first-hand look at this graphic scene, and knowing that Jesus is indisputably dead, leads John to emphasize His own account in the next few verses (John 19:35).

Verse 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 does not explicitly name himself, preferring the typical third-person view of ancient literature. However, there are ample clues that he is identified by phrases such as “whom Jesus loved” (John 13:23), “the disciple whom [Jesus] loved,” (John 19:26), and so forth. John began this gospel by declaring that the writer had witnessed these events first-hand (John 1:14). This is a claim John will repeat in his letters (1 John 1:1–2; Revelation 1:1–2).

In this case, the disciple in question was at the foot of the cross (John 19:26) when Jesus died (John 19:30). He was also there to see soldiers break the legs of the other condemned men (John 19:32), but not Jesus, who was already dead (John 19:36). He was there to see a spear stabbed into Jesus’ side, resulting in a gory flood of bodily fluids (John 19:34).

John’s reason for including this declaration seems to have two purposes. In one sense, this expresses the horror of what He saw. Intense awareness that one has seen something awful is part of the trauma eyewitnesses experience. After seeing some significant event, most especially distressing ones, witnesses often emphasize the fact that they saw it: “it happened right in front of me,” “I watched the whole thing,” “I saw everything,” and so forth. John saw His beloved Master maimed and murdered, then watched a soldier mutilate the corpse. That would have been harrowing, to say the least.

The other reason John emphasizes this point is the main purpose of his gospel in the first place (John 20:30–31). The disciples of Christ wanted others to know the truth, and to be confident in it (1 John 5:13). Others might deny some of these events, but John can say with absolute certainty that he was there when it happened (2 Peter 1:16).

Verse 36. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.”

Old Testament prophecy comes up several times in John’s description of the crucifixion. Earlier, as Jesus was dying, soldiers rolled dice to split up His clothes (John 19:23–24). This connects to Psalm 22:18, which depicts an innocent man suffering at the hands of His enemies. Jesus is given a vile liquid in response to His thirst (John 19:28–29). John sees this as an echo of Psalm 69:21.

To speed up execution, the Roman governor gave permission to break the legs of the condemned men (John 19:31–32). Jesus was already dead by then (John 19:33), though a soldier confirmed this by impaling the corpse with a spear (John 19:34).

The reference cited here seems to be Psalm 34:20. That passage speaks of God’s ultimate rescue of those who are righteous. The prior verse (Psalm 34:19) speaks of God delivering the righteous “out of” their suffering. While Jesus is killed on the cross, He will soon be resurrected: a rescue “out of” death that demonstrates His divine nature.

The fact that Jesus did not break any bones also corresponds to His role as the perfect Passover Lamb (1 Corinthians 5:7). Israel sacrificed spotless lambs at Passover (Exodus 12:5), being careful not to break their bones (Exodus 12:46). That a sinless man (Hebrews 4:15) has been killed without broken bones corresponds to these prophetic images.

Verse 37. And again another Scripture says, “They will look on him whom they have pierced.”

At Passover, Israel would sacrifice spotless lambs (Exodus 12:5), being careful not to break any bones (Exodus 12:46). This was symbolic and prophetic. Jesus, the sinless man (1 Peter 2:22) has been executed without His bones being broken (John 19:32–33). This is yet another fulfillment of prophecy (Psalm 34:20). John also noted soldiers gambling for Jesus’ clothes (John 19:24; Psalm 22:18) and giving Him sour wine (John 19:28; Psalm 69:21) as references to the Old Testament.

Among the more traumatic things John witnessed at the foot of the cross (John 19:26) was a soldier impaling Jesus’ side after His death. This resulted in a gruesome rush of fluids (John 19:34–35). Even though Jesus was also “pierced” by the nails used in crucifixion, the spear wound was a dramatic fulfillment of yet another Old Testament prophecy. The passage John has in mind is Zechariah 12:10. This section of prophecy refers to an eventual realization, by all of Israel, that they have “pierced” their own King and Messiah.

The cynical claims of Jerusalem’s religious leaders (John 19:15) and the sarcastic sign placed on Jesus’ cross (John 19:19) contribute to this sense of rejection.

Verse 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.

As in any large group, there was diversity among Jerusalem’s religious leaders. Not every member rejected Christ’s claims. Nicodemus, who came to speak to Jesus in private (John 3:1–2), was a Pharisee and member of the ruling council. He is an example of a traditional leader who maintained a sincere interest in truth (John 7:51). Most likely, such men were deliberately excluded from the hasty, secret midnight meeting which condemned Jesus to death (Matthew 26:57–59; Luke 23:50–51).

Joseph of Arimathea is one of these spiritually open religious leaders. His sincerity does not translate to courage. While Nicodemus was at least willing to challenge his peers (John 7:51), we have no public expressions from Joseph until after Jesus is dead. His fear is understandable, given the hardened views of most of the council (John 9:22) and their murderous approach to Jesus’ ministry (John 11:48–53).

On the other hand, associating with Jesus after His death is still a risky choice (John 20:19). Joseph’s nerve might have come about late (Mark 15:43), but his act demonstrates compassion and bravery. He will be joined by the other known religious leader who believes in Christ, Nicodemus (John 19:39), as they bury Jesus in Joseph’s own tomb (Matthew 27:59). The abnormality of a poor man (Matthew 8:20) being buried in the extravagant crypt of a rich leader (John 19:41) is also a fulfillment of prophecy (Isaiah 53:9).

Context Summary
John 19:38–42 describes Jesus’ hasty burial. A member of the Jewish leadership and secret follower of Jesus, Joseph, gets permission to bury Jesus. He works with Nicodemus, who has also been secretive about his faith. They quickly wrap Jesus in grave cloths and place Him in a borrowed tomb. Parallel passages are Matthew 27:57–61, Mark 15:42–47, and Luke 23:50–56.

Verse 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.

Nicodemus is the only person associated with the Jewish religious leaders who seems to have been open about His views. He visited Jesus in private (John 3:1–2), but also spoke up in Jesus’ defense among his peers (John 7:51). Here, he joins with another council member, Joseph, who has gotten permission to take Jesus’ body for burial (John 19:38). It’s almost certain that the group who condemned Jesus to death in a sham trial deliberately excluded men like these (Matthew 26:57–59; Luke 23:50–51).

Nicodemus brings along common burial materials. Rather than remove organs or embalm a body, Jewish people typically covered the corpse in perfumes to allow a controlled, natural decay. The original Greek of this verse lists these as totaling 100 litras, with each litra being just under 330 grams. This represents roughly 75 modern pounds, or 33 kilograms.

Nicodemus and Joseph have little time to bury Jesus (John 19:31). Fortunately, Joseph’s own personal tomb (Matthew 27:59) is close by (John 19:41) and has been recently completed.

Verse 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.

Joseph of Arimathea and Nicodemus are two members of the Jewish religious council (Luke 23:50–51; John 3:1–2) who are open to Christ’s teachings. With little time to prepare (John 19:31), they work together to hastily bury Jesus. Fortunately, Joseph’s own personal crypt is nearby (John 19:41). Nicodemus has brought along the proper burial spices (John 19:39) and Joseph arranged with the Roman governor to take Jesus’ body (John 19:38).

Wrapping a corpse in cloth was a way to keep the balms in contact with the body and discourage flies and insects. When Lazarus was resurrected by Christ (John 11:43–44), he had to be untied from these grave cloths. In contrast, when Peter and John come to investigate this same tomb, the strips of cloth will be lying there, empty (John 20:1–8).

Jesus’ earthly ministry did not involve great wealth. In fact, Jesus had very little in the way of possessions during His time of active teaching and preaching (Matthew 8:20). Joseph’s burial site is lavish (Matthew 27:59), fulfilling yet another prophecy about Messiah’s death (Isaiah 53:9).

Verse 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.

Joseph of Arimathea is a rich member of the Jewish religious council, and a secret follower of Jesus (John 19:38). He and Nicodemus, another important man (John 3:1–2) have worked to quickly bury Jesus before the onset of a Sabbath (John 19:31).

Scholars cannot positively identify where Jesus was crucified and buried. All we know about the location referred to as Golgotha (John 19:17) is that it was just outside the city and near a major roadway (John 19:20). Most likely, this is a deliberate omission. Humanity has a tragic habit of turning souvenirs into objects of worship (2 Kings 18:4). Sites traditionally associated with Jesus’ life are already revered, despite there being no hard evidence or Scriptural support. The fact that Jesus’ burial site is technically unknown might be an intentional step on God’s part.

Jesus was notably poor during His active ministry (Matthew 8:20). A garden tomb cut out of rock (Luke 23:53), with a secure door (Luke 24:2) was an extravagant luxury. The crypt is borrowed from Joseph (Matthew 27:60). That Jesus is penniless in life, but buried with the rich, fulfills another prophecy from the Old Testament (Isaiah 53:9). That the tomb is easy to guard (Matthew 27:62–66) will add to the miraculous nature of Jesus’ eventual resurrection (John 20:1).

Verse 42. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

Jesus’ burial is hasty (John 19:31; Luke 23:54). Fortunately, Joseph, one of the Jewish religious leaders (Luke 23:50–51), is a secret follower of Christ (John 19:38) and has gotten permission to bury Jesus. He is helped by another council member, Nicodemus (John 3:3; 7:51). Also fortunate is that Joseph has already had his own crypt prepared (Matthew 27:60), which is relatively close to the site of the crucifixion (John 19:41).

Isaiah predicted that the Messiah would be buried with the rich (Isaiah 53:9). This is ironic, in that Jesus was notably poor during His active ministry (Matthew 8:20).

The extravagant, secure location of the tomb will also factor into the miracle of Jesus’ resurrection. The heavy stone door will be sealed and guarded (Matthew 27:62–68). This will be done, at the request of Jesus’ enemies, to make it impossible for grave-robbing disciples to claim He was resurrected (John 2:18–22). Ironically, the fact that the tomb was so well protected against robbery becomes further proof of Jesus’ miraculous rise from the dead (John 20:1–9).

End of Chapter 19.

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