Bible Commentaries
John 19

Verse 1

John 19:1

Pilate had originally wondered what the Jews’ justification for bringing Jesus before the governor was (John 18:29). After some questioning, Pilate determined that the charge was an internal Jewish matter of Mosaic Law, and he told the accusers to deal with Jesus themselves (John 18:31). The Jews, however, were intent on killing Jesus (John 19:6) and accused Him of undermining the Roman Empire (Luke 23:2), so Pilate questioned Him (John 18:33-38). Jesus’ answers affected Pilate (1 Timothy 6:13), and the governor declared his intention of letting Jesus go free (Luke 23:14-16, John 19:12, Acts 3:13).

Pilate then discovered a possible way to avoid dealing with the condemnation of Jesus, and he sent Him to Herod. (Luke 23:4-11). Herod didn’t help though, and he sent Jesus back to Pilate (see notes on John 18:38). The governor, painted into a political corner, was then forced to make a decision regarding the case against Jesus.

Jesus had been bound (John 18:12), but He was still only a defendant charged with violating the Jewish codes of conduct. Since Herod refused responsibility in the case, Jesus was once again in Pilate’s Judgment Hall (John 18:28, John 18:33, John 19:9) and protection, but Jesus wasn’t under Roman arrest until the Jews accepted Barabbas (Matthew 27:20-21, Mark 15:11, Luke 23:18, John 18:40) and Pilate “took Jesus.”

Pilate “took” Jesus, that is, he admitted responsibility of dealing with the charge of sedition against Rome and sent the Galilean Prophet to be “scourged.” To be scourged was to be whipped with a scourge. Scourging was such a painful and horrific penalty (Psalms 129:3) that it could result in eliciting any confession the torturer was wishing to hear (Acts 22:24). Although Romans scourged Christ, the use of scourges was not a Roman invention. Scourging was part of the Mosaic Law (Leviticus 19:20), and the Jews were familiar with it before their occupation by Rome. Ironically, Jesus had made a scourge to clean out the temple (John 2:15), and, picturesque of the crucifixion of the Lord, the created was turned upon the creator.

Verse 2

John 19:2

After scourging Jesus (John 19:1) beyond recognition (Isaiah 52:14), they were still sadistically determined to inflict further humiliation and pain. The soldiers ushered our Lord to the Praetorium (Mark 15:16) where they invested the time and effort to braid thorny branches into a circle designed to fit Jesus’ head. The blood drunk band then carried out their evil depiction and forced the crown of thorns onto the Messiah’s head. The concocted effigy of majesty buffooned wasn’t complete though until they secured a purple robe, perhaps the one Herod had given Him (Luke 23:11), and put it on His shoulders.

With their bloody art of a king vestured in a crown and royal purple robe standing before them, they began to antagonistically taunt and scoff at Him (Psalms 22:6-8, Psalms 35:16, Psalms 69:19-20, Proverbs 17:5, Isaiah 49:7, Isaiah 53:3, Micah 5:1, Matthew 27:29, John 19:3). Jesus had prophesied about the mocking Romans (Matthew 20:19, Mark 10:34, Luke 18:32). It is a fearful thing to mock the almighty God (Galatians 6:7).

Added to the unimaginable pain of the thorny crown already setting the nerves in His scalp aflame, the soldiers beat Him on His head with a reed (Matthew 27:29-30). The unchecked brutality continued with slaps across the face (Micah 5:1, John 19:3), pulling hair out of His beard (Isaiah 50:6), and they spit on Him in disgust (Job 30:10, Mark 15:19, Luke 18:32).

Verse 3

John 19:3

Their salute was made in jest (Psalms 35:15-16, Jeremiah 20:7, Matthew 27:29, Mark 15:17-18, Hebrews 12:2-3), and the level of their ridicule was sickening (see notes on John 19:2). They felt no pity towards a man already seriously injured by torture (Psalms 22:6, Psalms 69:19-20, Isaiah 50:6, Isaiah 52:14, Isaiah 53:2-5).

Verse 4

John 19:4

Upon receiving word that the soldiers were finished scourging Jesus, Pilate went back out to where the Jews were waiting (see notes on John 18:29). Having their attention, the governor wanted them to see the results (John 19:2) of Jesus’ punishment (Luke 23:16, Luke 23:22, John 19:1) and he summoned the guard to bring Jesus out. “Surely,” Pilate must of thought, “when they see the scourge’s marks (Psalms 129:3, Isaiah 52:14), they will accept it as enough.” Pilate had found Jesus innocent (John 18:38, John 19:6), and he wanted to let Jesus go (Luke 23:20, John 19:12, Acts 3:13). However, the Jews had persistently shouted in anger for Jesus’ crucifixion (Matthew 27:23, Mark 15:13-14), and Pilate was trying to avoid a possible riot (Matthew 27:24, Mark 15:15).

Verse 5

John 19:5

See notes on John 19:4.

“Behold the man” as though Jesus could barely be recognized any more (Isaiah 52:14). Yes, this is the same man. You may not be able to tell any more, but this is Jesus.

Verse 6

John 19:6

When Jesus came out (see notes on John 19:4) and the Jews saw the carnage from the torture (see notes on John 19:2-3) they were not satisfied. They still wanted Jesus crucified. However, Pilate believed Jesus was a good man and not deserving of execution (John 18:38). The governor told them that if they wanted Jesus crucified so badly, they could do it themselves.

Verse 7

John 19:7

Although Pilate was obviously unimpressed (see notes on John 19:1) with the Jews’ concerns over violation of Mosaic Law (Leviticus 24:16), apparently they thought it might undermine the governor’s confidence in Jesus if he knew Jesus had said some seemingly ridiculous things about Himself.

Verse 8

John 19:8

If the Jews thought that telling Pilate Jesus said He was the Son of God would sour the governor’s opinion of Jesus (see notes on John 19:7), it backfired. Since Pilate’s wife had dreamed warnings about Jesus (Matthew 27:19), and Pilate could find nothing wrong with the Galilean (John 18:38), it added to Pilate’s unease over Jesus’ case to learn He claimed divine beginnings.

To a Roman aristocrat, whose familiarity with Greek mythology was likely and whose emperor claimed divinity, hearing tales of human sons or incarnations of gods was not an alien concept.

Verse 9

John 19:9

Pilate’s question went directly to the heart of his concern (see notes on John 19:8). He didn’t want to know the place of Jesus’ birth. He wanted to know the source of Jesus’ birth. The governor was aware that Jesus was a Jew from Palestine, but Pilate was asking Jesus if He were from a god. Perhaps Jesus chose not to respond, because if Jesus had answered Pilate and given the truth about Himself, Pilate might have released Him despite the Jews’ wishes. Jesus didn’t want released (Matthew 26:51-54). He wanted to go through with God’s will (Matthew 26:39, Mark 14:36, Luke 22:42, John 12:27, John 16:7).

Verse 10

John 19:10

Pilate was frustrated. The Jews frustrated him, and now this Jesus, from whom he was looking for cause enough to release, was giving him the silent treatment. “You were talking,” Pilate must have thought, “Why are you now not answering me? I’m trying to help you!”

Verse 11

John 19:11

In John 10:18, Jesus said that “no man,” not even Pilate, had the power to take Jesus’ life. The authority to slay the Lamb of God (see notes on John 1:29) came from God (Isaiah 53:7-12) and rested in Jesus alone. Pilate may not have been made aware of everything Jesus had taught, but Jesus gently tells him that the trial is itself a gift from God (John 3:16, James 1:17).

Pilate must have been concerned that if he had anything to do with the death of God’s son (see notes on John 19:8), he’d bring an offended God’s vengeance upon his own head. Besides, Pilate had already given the order to scourge Jesus (John 19:1), and the battered and ridiculed frame of an innocent man was standing before him as the result (see notes on John 19:2-3). Surely, if it were true that Jesus was of divine origins, Pilate had sinned in the eyes of God.

Our compassionate savior comforted the besieged governor by telling him that, although he bore some responsibility, the greater guilt belonged to those that delivered Jesus in chains to Pilate and had consequently put both Jesus and Pilate into this situation. The “he that delivered me” is a compound responsibility shared by more than one individual. Caiaphas, Judas, the “band of men,” (John 18:28) the Sanhedrin, the mob outside (Acts 3:13), and even Satan (Luke 22:3) were guilty of the highest treason.

Verse 12

John 19:12

Pilate had been convinced (see notes on John 18:38, John 19:11) by Jesus’ testimony (1 Timothy 6:13) that all charges should be dropped, and he wanted Jesus set free. Upon hearing Pilate’s intention of letting Jesus go, the Jews reminded the governor of the original reason Pilate had agreed to hear the matter (John 18:33). They accused Jesus of treason against the sovereign ruler over the empire (Luke 23:2).

Verse 13

John 19:13

Apparently, outside of the “hall of judgment” (John 18:28) there was a paved outer court with a “judgment seat” from which the governor would make official declarations. John is the only gospel writer to mention “the Pavement” or “Gabbatha.”

Verse 14

John 19:14

The day of “preparation of the passover” is Passover Eve or the day before Passover. The “sixth hour” is noon. John mentioned how close the Passover was, because the Jews would never allow crucifixions to blemish a holy Sabbath Day during the Passover (John 19:31). The timing of events was then causing some urgency to get things moving along. If Jesus was to be crucified, it would have to begin as quickly as possible.

See notes on John 2:13 about the Passover.

Verse 15

John 19:15

The Jews (John 19:12) stuck with the tactic that seemed to work with Pilate; they brought Caesar into it (Luke 23:2, John 18:33). They yelled for Jesus to be condemned and put to death (Psalms 94:21, Matthew 27:22-23, Mark 15:13-14, Luke 23:18, Acts 3:14). Pilate answered them with a question, “Shall I crucify your King?” Whether Pilate intended to ridicule the Jewish leadership with the image of a beaten and bloodied King or not is uncertain, but given Pilate’s strong desire to let Jesus go (see notes on John 18:35, John 18:38, John 18:40, John 19:1, John 19:4, John 19:6, John 19:10), it is unlikely that the governor was making further sport of Jesus (see notes on John 18:39).

Interestingly, Pilate knew that the Jews were fully capable of using the Caesar card and yet he opened the door for them to use it again anyway. Perhaps, Pilate had already decided it was best to bring this matter to its ultimate conclusion sooner rather than later (see notes on John 19:14).

Verse 16

John 19:16

Pilate had assumed responsibility for Jesus’ case when he “took” the charges against Him under consideration as judge (see notes on John 19:1). However, it was evident that Pilate’s decision in the matter held little weight with the agitated mob. Order must be maintained. As the governor, Caesar would surely hold Pilate to account for an uprising that sprung from the grounds of his own house. As Caiaphas had once noted, regarding this same Jesus (John 11:48-51), “it is expedient for us, that one man should die for the people, and that the whole nation perish not.”

Under the circumstances, Pilate finally acquiesced to the Jews’ demands and agreed to have Jesus crucified. As a sign of his unwillingness to bear association with approval for the death sentence however, Pilate ceremoniously washed his hands of the entire unbefitting and disturbing spectacle (Psalms 26:6, Psalms 73:13, Matthew 27:24).

Having finished his role as judge (see notes on John 18:33) in the case before him, Pilate turned Jesus over to the soldiers (John 19:23-24) again. The four soldiers (John 19:23) “took” custody of Jesus and made Him begin to bear the cross He would be crucified on along the route to Golgotha (John 19:17), also called Calvary (Luke 23:33).

Verse 17

John 19:17

Jesus bore the cross as far as He could. Somewhere along the route to Golgotha though, having been severely beaten (see notes on John 19:2-3), He became unable to continue the uphill trek under the weight of the cross without aid. The soldiers conscripted a passerby named Simon to assist in carrying the cross forwith Jesus (Matthew 27:32, Mark 15:21, Luke 23:26). Whether Jesus walked ahead as Simon carried the entire cross after Him or Simon carried the tail end of the cross is uncertain. What is important remains; Jesus walked to Calvary like a lamb to the slaughter (Isaiah 53:7, Jeremiah 11:19, Acts 8:32).

The chosen site for the crucifixion was the “place of a skull.” Golgotha became a vivid metaphor depicting the gloom intended by our enemy (Matthew 13:10, John 13:27, Acts 13:10). A skull is the dead remains of what was a living head separated from a body. Jesus is the head of the church body (Ephesians 1:22-23, Ephesians 4:15-16, Ephesians 5:23, Colossians 1:18), and for awhile (Matthew 12:40, Mark 8:31) it appeared as if the head was dead and permanently separated from the body (Matthew 27:50, Matthew 27:66, Mark 15:37, Mark 15:45-47, Luke 23:46-56, John 19:30, John 19:38-42). Without the head, there are no more words of life (John 6:63, John 6:68), no hearing (Revelation 9:20) from God, the Father (John 5:30), no smelling of our prayerful offerings (Revelation 5:8, Revelation 8:3-4) and there is no vision (Proverbs 29:18).

Verse 18

John 19:18

The Jewish leadership got what they had wanted (Mark 15:13-14, Luke 23:21, John 19:6, John 19:15). They watched as the soldiers (see notes on John 19:16) crucified the colossal threat to their religion (John 11:48-51, John 12:19). The great crescendo of the redemptive course had begun. Jesus was nailed to a cross (John 12:32, Galatians 3:13, 1 Peter 2:24), and He was giving Himself for the sins of us all (Isaiah 53:4-6, Isaiah 53:9-12, Matthew 20:28, Mark 10:45, John 6:51, Romans 3:24-26, Romans 8:3, 1 Corinthians 5:7, 2 Corinthians 5:15-21, Galatians 1:4, Ephesians 1:7, Ephesians 5:2, 1 Timothy 2:6, Titus 2:14, Hebrews 9:12-14, 1 Peter 1:18-19, 1 Peter 3:18, 1 Peter 4:1-2, 1 John 2:2, 1 John 3:16, 1 John 4:10, Revelation 1:5, Revelation 5:9).

The plan that had been laid out before the foundations of the world (Proverbs 8:19-23, Micah 5:2, Matthew 25:34, Romans 16:25-26, Ephesians 1:4, Ephesians 3:9-11, Colossians 1:26, 2 Timothy 1:9-10, Titus 1:2-3, Hebrews 9:26, 1 Peter 1:18-21, Revelation 13:8, Revelation 17:8) was being played out for the world to see. It was both incredible and horrific. The innocent was being slain in place of the wicked (Psalms 94:21, Isaiah 59:7, Jeremiah 22:17, Matthew 27:4). Man would be free from sin and death (Romans 5:21, Romans 8:2, 1 Corinthians 15:56-58), because Jesus conquered both of them at Calvary. Everything was happening according to what had been prophesied (Matthew 5:18, Matthew 21:4, Matthew 26:51-56, Mark 14:49, Luke 21:22, Luke 24:44, John 18:32, Acts 3:18, Acts 13:29).

Although Jesus’ crucifixion had been foretold, nothing could prepare one for the hideous scene blatantly displayed for all passersby. As a result of the torture, Jesus had been disfigured and considerably weakened (Psalms 22:15-17, Psalms 102:3-5, see notes on John 19:5, John 19:17). The bright and morning star (Revelation 22:16) had been reduced to a bloody remnant of a man (Isaiah 52:14). The King of Glory (Psalms 24:7-10, James 2:1) had been hung up to bleed out, as if He were a piece of meat in a butcher’s shop. Barely alive, He struggled for each breath and looked down from the cross to see some of those for whom He was dying make further sport of Him (Psalms 31:11-13, Psalms 35:15-21, Psalms 69:7-12, Psalms 109:25, Lamentations 1:12, Matthew 27:39-42, Mark 15:29-32, Luke 23:39, John 19:24, Hebrews 12:2, 1 Peter 2:23). Despite their ignorance (1 Corinthians 2:8) and inexplicable disregard for Jesus’ worth, He loved them and sought forgiveness for them in the middle of His suffering because of them (Luke 23:34, 1 Peter 2:20-23).

Jesus had been placed center stage, but He didn’t get the stage to Himself. Our Christ shared the moment with two thieves (Matthew 27:38, Mark 15:27-28, Luke 23:32-33). Although John didn’t include some of the interactions Jesus had with the other two men during His crucifixion, Luke showed us how Jesus saved a man even while He was suffering for and with him (Luke 23:39-43).

Look down with Him now. Instead of looking up at the cross, look down from the cross and see the lost as He sees them. He loves them. They are like lost sheep that have gone astray (Psalms 119:176, Isaiah 53:6, Jeremiah 50:6, Ezekiel 34:6-16, Matthew 12:11, Matthew 18:12, Luke 15:4, John 10:15), and He wants to save them from themselves. With Jesus’ love for them in our hearts, we are commanded to “go into all the world and preach the gospel” to the lost (Mark 16:15, Luke 24:46-47, John 20:20, Romans 10:12-15, 1 Corinthians 1:17). Jesus doesn’t want them to perish (1 Timothy 2:3-4, 2 Peter 3:9), and we shouldn’t either (Leviticus 19:18, Matthew 22:39, Mark 12:31, Romans 13:9, Galatians 5:14, James 2:8).

Verse 19

John 19:19

The Title Sign was not simply a means to sneer at the Jews (see notes on John 18:39). It was written in the three most used languages (John 19:20) in Palestine (see notes on John 4:3). The sign signaled to Caesar, and all witnesses that might tattle to Caesar (John 19:12), that such is the fate of any who would be king besides the emperor anywhere under Pilate’s jurisdiction. Pilate had made it abundantly clear that the only reason Jesus was crucified is the claim that Jesus said He is king (Matthew 27:37, Mark 15:26, see notes on John 18:33, John 18:35, John 19:12).

Notice that John said, “Pilate wrote a title...” He didn’t say, “Pilate ordered a title written.” Perhaps Pilate’s feelings were so strong on the matter that he took the time to personally make the sign. It seems that even the Jews were aware that Pilate wrote the sign (John 19:21). However, although he may have filled out the title himself (John 19:22), Pilate had the soldiers nail the sign to the cross (Matthew 27:35-37).

Verse 20

John 19:20

Many people read the sign as Pilate had intended (see notes on John 19:19).

Verse 21

John 19:21

Apparently, both Caiaphas and Annas (Luke 3:2, John 18:13, John 18:24) came before Pilate. Their concern was due to the semantics of the sign. They maintained that Jesus wasn’t truly the King of the Jews, and He wasn’t crucified for being one. Jesus was crucified, because He had said He was King of the Jews (see notes on John 19:19). They didn’t ask; they “said.” They didn’t suggest or request a change to the sign; they commanded, “Write not...”

Verse 22

John 19:22

The High Priests’ mistake was to speak presumptuously that Pilate had acted according to their directives in crucifying Jesus. Although the order of execution had been given in large part to avoid an uprising (Matthew 27:24, Mark 15:15), the governor was not about to allow anyone to usurp his authority a piece at a time. Pilate was the proxy for Caesar in the Palestinian providence, and he required appropriate respect. They thought they could come back with further direction and manipulation of the governor’s fear of Caesar, but their boldness was a blunder of protocol and an overestimation of their political clout. The sign had actually dealt with the Caesar factor (see notes on John 19:19).

Pilate tells the High Priests that he wrote the sign, and the sign won’t be changed. With one bold stroke of the tongue, the governor reasserted and affirmed his power and authority to exclusively oversee Palestine.

Verse 23

John 19:23

A small detachment of four soldiers was assigned to the crucifixion detail at Calvary that day. Apparently, perhaps as a perk of the grizzly duty, the crucified person’s belongings could be obtained by the attending executioners. Jesus had been scourged and spit on (see notes on John 19:1-2). Sometime between His arrest (John 18:12) and His torture, He had been stripped and His clothes collected. The bundle was preserved until it could be returned to the defendant, and Jesus wore His own clothes to Golgotha (Matthew 27:31).

To the Roman soldiers, a Jewish prophet’s celebrity would likely not be enough reason to collect a souvenir, and Jesus’ ministry was ending in shame (Matthew 27:39, Mark 15:29, Hebrews 12:2). Moreover, there is no mention of how the two thieves’ (Matthew 27:38, Mark 15:27-28, Luke 23:32-33, John 19:18) clothes were dealt with, so Jesus must have had desirable garments. To keep peace between the soldiers, a fair division of Jesus’ apparel was allotted to each.

Jesus’ garments that day consisted of five parts. Four parts had been divided between the soldiers, but there was one additional piece. His coat was special. It was one piece of fabric woven into a shirt with no seams at all. Today such a shirt would still be special (see notes on John 19:24).

Verse 24

John 19:24

The coat was so fine that even hardened soldiers couldn’t bear to see it destroyed. Rather than rip it into four parts (see notes on John 19:23), they decided to gamble for it (Psalms 22:18, Matthew 27:35, Mark 15:24, Luke 23:34). Ironically, the true treasure had been ripped (see notes on John 19:2-5, John 19:17), but they were more concerned with the present’s wrapping than the present (John 1:12, John 3:16, John 4:10, John 6:32-33, John 10:11, John 14:27, Acts 8:20, Acts 11:17, Acts 17:25, Romans 5:15-18, Romans 6:23, 1 Corinthians 3:5-7, 1 Corinthians 15:57, 2 Corinthians 9:15, Galatians 1:4, Galatians 2:20, Ephesians 1:22, Ephesians 2:8, Ephesians 4:7, Ephesians 4:8, Ephesians 5:25, 1 Timothy 2:6, 1 Timothy 6:17, Titus 2:14, Hebrews 6:4, James 1:5, James 1:17, James 4:6, 1 Peter 4:10, 1 Peter 5:5, 1 John 5:10, Revelation 22:5).

Although the shirt was something to be highly prized, it wasn’t reason enough to believe that Jesus was monetarily wealthy. It was likely a gift. Jesus is the Son of God (Matthew 8:29, Matthew 14:33, Matthew 27:43, Matthew 27:54, Mark 1:1, Mark 3:11, Mark 15:39, Luke 1:35, Luke 4:41, Luke 8:28, John 1:34, John 1:49, John 3:16-18, John 5:25, John 9:35-37, John 10:36, John 11:4, John 20:31, Romans 1:4, 2 Corinthians 1:19, Galatians 2:20, Hebrews 4:14, 1 John 4:15, 1 John 5:5, 1 John 5:10, 1 John 5:20, Revelation 2:18). As the Son of God, Jesus could claim and use all of God’s wealth (Hebrews 1:2), and God owns everything (Deuteronomy 10:14, 1 Chronicles 29:11-16, Job 41:11, Psalms 24:1, Psalms 50:10, Psalms 104:24, Jeremiah 27:5, Haggai 2:8, 1 Corinthians 10:26-28, Colossians 1:16). However, as we see from Moses (Hebrews 11:24-27), the ability to claim and actually making the claim are two different things (Zechariah 9:9, 2 Corinthians 8:9).

Jesus chose to not live in a large house (Matthew 8:20). He was raised in a carpenter’s home (Matthew 13:53-55, Mark 6:1-3), so Joseph continued working even after the wise men’s gifts (Matthew 2:11). Jesus and His apostles took contributions to their ministry (Luke 8:1-3), and even those funds were gone (John 12:6). The disciples were worried about money (Matthew 6:24-30, Matthew 26:8-9, Mark 14:4-5, Luke 12:22-29, John 12:4-6). On the day that Jesus fed the multitude, the ministry hardly had anything in the treasury (Mark 6:37, John 6:7).

The disciples were not wealthy (Luke 18:28-30), and the ministry had to borrow things.

· They didn’t buy the donkey and colt Jesus rode into Jerusalem on and with (Matthew 21:1-5, Mark 11:1-8, Luke 19:29-36, John 12:12-15).

· They used a donor’s house for the Last Supper (Matthew 26:17-19, Mark 14:12-16, Luke 22:8-13).

· The body of Jesus was buried in a rich man’s tomb that was donated (Matthew 27:57-60, Mark 15:43-47, Luke 23:50-56, John 19:37-42).

Jesus chose to be poor as an example (John 13:15, 1 Peter 2:21) of humility (2 Chronicles 7:14, Job 22:29, Proverbs 15:33, Proverbs 16:19, Proverbs 18:12, Proverbs 22:4, Isaiah 57:15, Matthew 5:5, Matthew 18:4, Matthew 23:12, Mark 9:35, James 4:6-10, 1 Peter 5:5-6) and faith for His disciples (Matthew 7:9-11, Matthew 10:8-12, Luke 11:11-13, Luke 22:35). They didn’t even have enough money to pay their taxes (Matthew 17:24-27). Jesus told us the truth, and He told us to not seek monetary wealth (Matthew 6:31-33, Matthew 6:19-21, Matthew 19:20-24, Mark 10:21-25, Luke 12:15-21, Luke 18:22-25) instead of God.

Verse 25

John 19:25

Many people acquainted with Jesus were watching the hour of our salvation from a safe distance (Luke 23:49), but John listed the ones that loved the Lord enough to cast aside fear and stand with our savior. The small group that gathered around the cross had stayed back in the crowd for awhile too (Matthew 27:55-56, Mark 15:40-41), but love and faith had drawn them to be with Jesus in His final moments.

Although John didn’t list himself as one of the bold believers, he was at the cross with them (John 19:26). Since we can’t be certain who all was in the group or their relationship to each other, it is enough to know that some loved Him enough to stand with Him (Matthew 26:40, Mark 14:37).

Verse 26

John 19:26

With His body racked in throbbing pain and the sins of every person weighing down His perfect and spotless conscience, His thoughts turned away from the agony within Him to the woman that had given Him love and comfort and care. Mary would miss Jesus so. She had other sons to help take care of her after Jesus went back to the Father, but there would be a void in Mary’s motherly heart that would ache to hold Jesus in her arms. Jesus knew that John would help to fill her arms and heart, because John too would miss the savior’s embrace (see notes on John 13:23).

Verse 27

John 19:27

When everyone was powerless to take care of Jesus, He still was thinking of how He might care for others (Matthew 20:28, Mark 10:45, Luke 23:34, Ephesians 5:2). John would miss the close physical contact with his Lord, and Jesus offered His mother as a substitute (see notes on John 19:26). John and Mary would help to fill each others’ arms and hearts that would both miss Jesus.

Verse 28

John 19:28

With the sins (Isaiah 59:2) of every person placed upon Jesus (Isaiah 53:6-12, 2 Corinthians 5:21, 1 Timothy 2:6, Hebrews 9:28, 1 Peter 2:24) the Father severed the spiritual tie between them (Psalms 22:1, Matthew 27:46, Mark 15:34), lest He too become defiled in sin. Jesus, who tasted of and was and had possessed the living water of spiritual life (John 4:14), was now thirsty (Psalms 22:14, John 4:15) in the desert of sin and death (Deuteronomy 21:22-23, Romans 8:2, James 1:15). He experienced, as we all do (Hebrews 4:15), a spiritual thirst.

Everything had happened according to the scriptures which prophesied of Jesus and the things that must transpire because of Him (Matthew 26:54, Luke 18:31, Luke 22:37, Luke 24:44). With His work as mortal man at an end, all that was left to do was to declare His condition, i.e., “I thirst,” (Psalms 69:21) and die upon the cross (John 19:30).

Verse 29

John 19:29

The soldiers’ wanton cruelty towards Jesus had been obscene (see notes on John 19:2-3). Apparently, there was little room for pity upon people from an occupied land snared in the Roman judicial system, so one must wonder why a pitcher of sour wine had been set at Golgotha (Psalms 69:21).

It was sour wine. It was wine that would have been thrown out, if there had been no other use for it. Saving the wine to give it to the crucified must of somewhat eased their conscience’s though. Care had been taken to not only preserve the wine, but ensure it made it to Calvary. Additionally, a hyssop stalk long enough to reach the executed man’s mouth from the ground, and a sponge was all in place to deliver the wine. The difference between the sadistic torture and the merciful kindness of offering wine is schizophrenic. Perhaps the motive was simply to keep the condemned men hydrated thus prolonging their suffering.

They had offered the wine soaked sponge at the end of a hyssop pole (Matthew 27:48, Mark 15:36). The hyssop were unwanted (2 Kings 17:15, Psalms 118:22, Isaiah 53:3, Jeremiah 8:9, Matthew 21:42, Mark 8:31, Mark 12:10, Luke 9:22, Luke 17:25, Luke 20:17, John 1:11, John 12:48, Acts 4:10-11) growths (Isaiah 11:1, Jeremiah 23:5, Jeremiah 33:15, Zechariah 3:8, Zechariah 6:12) springing out of walls (1 Kings 4:33). Ironically, it was pieces of hyssop that were used by the Jews to sprinkle blood (Leviticus 14:4-6, Psalms 51:7, Hebrews 9:19) and water (Numbers 19:18) in purification rituals (Hebrews 9:22-23), and this hyssop was used during the final purification sacrifice (John 19:30, Ephesians 2:13-19, Titus 2:14, Hebrews 9:12-14, Hebrews 13:12). Hyssop was first mentioned in the Bible as the instrument by which the Hebrews were to apply the Passover Lambs’ blood to their doorposts (Exodus 12:22), and Jesus was the Lamb of God (John 1:29, John 1:36, 1 Corinthians 5:7, Revelation 5:6, Revelation 7:17, Revelation 14:10) whose blood (Matthew 26:28, Mark 14:24, Luke 22:20, John 6:53-54, Acts 20:28, Romans 3:25, Romans 5:9, Ephesians 1:7, Colossians 1:14, Colossians 1:20, Hebrews 9:13-15, Hebrews 10:19, Hebrews 13:11-12, Hebrews 13:20, 1 Peter 1:19, 1 John 1:7, 1 John 5:8, Revelation 1:5, Revelation 7:14, Revelation 12:11, Revelation 19:13), sprinkled (Hebrews 9:19-28, Hebrews 10:22, Hebrews 12:24, 1 Peter 1:2) upon the doorposts of our hearts (Psalms 51:7, Psalms 51:10, Jeremiah 4:11, Ezekiel 18:31, Ezekiel 36:25-27, Matthew 5:8, Mark 12:30, Acts 15:9, Romans 2:29, Romans 10:10, Ephesians 6:6, 1 Timothy 1:5, 2 Timothy 2:22, James 4:8, 1 Peter 1:22, 1 John 3:3, 1 John 3:21), saves us from eternal death (John 3:15-17, John 5:24, Romans 5:10, Romans 5:17-21, Romans 6:9-11, Romans 6:23, Romans 8:2, Romans 8:38-39, 1 Corinthians 15:21-26, 1 Corinthians 15:54-57, 2 Corinthians 1:9-10, 2 Timothy 1:10, Hebrews 2:14-15, Revelation 1:18, Revelation 21:8).

Verse 30

John 19:30

“It is finished,” that is, the work of salvation was done and sin’s dominion over man’s destiny was at an end (Lamentations 4:22, Daniel 9:24, Romans 5:10, 2 Corinthians 5:18-19, Colossians 1:20, Colossians 2:14, Hebrews 9:26, Hebrews 10:14, Hebrews 12:2, 1 John 3:8). Praise God! Thank you Jesus!

Jesus’ death on the cross was the final sacrifice for our sins. Sin was defeated, and everything needed to conquer sin had been completed. Soon His resurrection would vanquish death and the grave as well (Acts 2:24, Romans 1:3-4, Romans 5:14, Romans 6:9, 1 Corinthians 15:54-57, Ephesians 2:5-6, Hebrews 2:14-15, Hebrews 7:25, 1 Peter 1:3-12, Revelation 1:18).

After He had shouted the great declaration of victory, “It is finished” (Matthew 27:50, Mark 15:37), He said, “Father, into thy hands I commend my spirit” (Psalms 31:5, Luke 23:46), and He died for us (John 15:13, Romans 5:8, 1 Corinthians 15:3, 1 Thessalonians 5:9-10, 1 Peter 3:18). Jesus’ time in physical life had been spent in submission to God, the Father, and His last words were ones of resignation completely to God’s control. He had given His life (Matthew 20:28, John 10:15, John 15:13, Romans 5:8, Ephesians 5:2, 1 Peter 3:18, 1 John 3:16, Revelation 5:9) and then He gave His spirit over to the Father (Matthew 10:28).

Verse 31

John 19:31

With their focus towards not offending God through marring the holy Sabbath (see notes on John 19:14) with cursed men left hanging on trees (Deuteronomy 21:22-23, Acts 5:30, Acts 10:39, Acts 13:29, Galatians 3:13), the Jews asked Pilate to have the legs of each man broken (only John included this in his gospel). Apparently, the crucified victim would need his legs to push upward and relieve the pressure on his lungs in order to get a breath. Breaking the legs would facilitate a quicker death, but it still might take a little while (Mark 15:44). Ironically, of course, the greater offense was the brutal hard-hearted betrayal of their God by seeking the death of His only begotten son.

Verse 32

John 19:32

Accommodating the Jews’ request (John 19:31), Pilate sent orders to have the executioners break the legs of those being crucified that day. The soldiers began by breaking the legs of the thieves first.

Since their feet had been nailed to their crosses (Psalms 22:16, Luke 7:44-47, Luke 24:39, John 12:3-7), the legs couldn’t be broken by twisting them. Something, perhaps the hammer used to drive the nails or the mallet used to secure the cross in the ground, was likely slammed against the legs with enough force to snap the bone. The practice was another view of the twisted Roman sensibilities. They would mercifully speed the torturous end of the executed man’s pain, not by killing them suddenly, but by inflicting more pain in the form of blunt trauma.

Verse 33

John 19:33

Breaking the legs of a man nailed to the cross would ensure a quicker death (see notes on John 19:31), and the soldiers broke the legs of the thieves (John 19:32). Obviously, it was assumed that crucifixions would take a long time to accomplish the executions, and there wasn’t much time before the Passover (John 19:14). However, Jesus “was dead already.” Based on his experience with crucifixions past, when Pilate learned how quickly Jesus had died, he too was surprised (Mark 15:44).

The torture (see notes on John 19:2, John 19:5, John 19:18,) had taken its toll and significantly weakened Jesus. The scourging rips and cuts had likely caused such a loss of blood that Jesus was barely alive for the grueling trudge up the hill of Calvary (see notes on John 19:17). Consequently, Jesus died relatively quickly, and, like the Paschal Lamb (Exodus 12:46), none of His bones were broken (John 19:36).

Verse 34

John 19:34

The soldiers were ordered by Pilate to break the legs of those on the cross that day to speed up their deaths (see notes on John 19:31-32), but Jesus “was dead already” (see notes on John 19:33). One of the four soldiers (see notes on John 19:23) stabbed Jesus in His side (Zechariah 12:10, John 19:37, John 20:27, Revelation 1:7) with the intention of verifying His death.

Jesus, the fount (Zechariah 13:1) of living water (Jeremiah 2:13, John 4:10, John 7:38), was poured out for us (Exodus 4:9, Psalms 22:14), and His blood saved us (Acts 22:16, Romans 3:24-26, Romans 5:9-11, Ephesians 1:7, Ephesians 2:13-16, Colossians 1:13-14, Hebrews 9:14-18, Hebrews 9:22, 1 Peter 1:18-19, 1 John 1:7, Revelation 5:9). The mixture (1 John 5:6) of blood and water sprayed out from Him and sprinkled upon the Earth rededicating the house of men to the Lord (Leviticus 14:51-52).

Verse 35

John 19:35

John, the writer of this record, was an up-close eye witness of Jesus’ crucifixion (see notes on John 19:25-26), and he declared that he was telling us the truth. His gospel is not the result of distorted recollection or exaggerated tales. He remembered clearly what happened, and he took the time to write it down that we might believe (John 20:31, 1 John 5:13).

We believe through reading John’s testimony, because any prayerfully meditative study into the Gospel of John will illuminate Jesus and reveal His existence to our hearts (see notes on John 14:21) stimulating faith enough to believe (Romans 10:17) without having actually seen Him (John 20:29).

Verse 36

John 19:36

See notes on John 10:35.

The scriptures referenced by the Apostle John in this verse are likely Exodus 12:46 (which referred to the symbolic Paschal Lamb sacrificed at Passover) and Psalms 34:20. Jesus is the sacrificial Lamb of God (see notes on John 1:29, John 1:36).

Verse 37

John 19:37

The scripture that John was referring to is Zechariah 12:10. It is another example of Jesus and the happenings spurred by Jesus’ presence that ultimately fulfilled prophecies (Matthew 5:18, Matthew 21:4, Matthew 26:51-56, Mark 14:49, Luke 21:22, Luke 24:44, John 18:32, John 19:28, Acts 3:18, Acts 13:29).

Verse 38

John 19:38

Joseph was “a disciple of Jesus.” He was a believer and his soul had been illuminated by Jesus and his teachings (Matthew 27:57-58, Luke 23:50), but he kept his light hidden (Matthew 5:15, Luke 11:33). Jesus’ crucifixion was a significant reason and supportive rational for continuing a secret relationship with Christ in order to avoid a similar fate. There was reason to fear not only Pilate but the Jews as well (John 7:13, John 9:22, John 12:42, John 20:19). However, Joseph took a chance (Mark 15:43). It was a covert attempt though, because he wanted to minimize the risk. His perilous exposure was rewarded with Pilate’s approval, and he secured Jesus’ body (Luke 23:53).

I wonder if Pilate’s days were always as busy as they were during the episode with Jesus. Did his days fill with people wanting his judgment and/or his approval on some matter? With such a contentious population of religious people that thought they were better than their occupiers, probably so. The Jews had come to him, after he had given them what they wanted (John 19:16), only to complain about the sign nailed to the cross (John 19:21). It seems to me, Pilate exhibited significant patience and tolerance. In this case, “Pilate gave him leave.” Joseph of Arimathaea was given the gift of continued free movement by Pilate, as though Joseph might have just as easily been taken into custody.

Verse 39

John 19:39

Joseph wasn’t the only believer among the Jews (John 8:30-31, John 11:45, John 12:11, John 12:42). Nicodemus’ love for Jesus had compelled him out of the shadows of night (John 3:1-2, John 7:50) and brought him into the open light of fellowship. Joseph supplied the shroud and the tomb (Matthew 27:59-60, Luke 23:53, Mark 15:46), but Nicodemus joined him with ointments and they prepared the body together (John 19:40). Their love for Jesus was not displayed sparingly. A hundred pounds of anything is a lot.

Verse 40

John 19:40

See notes on John 19:39.

One great facet of Christianity is how believers from various traditions keep elements of their culture while adapting to the ways of the kingdom of God. The two Jews, new to the faith, prepared Jesus four burial the only way they knew how. They prepared to bury a practicing Jew in the manner customary to His people.

Verse 41

John 19:41

Apparently, on the same track of land that contained Calvary there was a cemetery with well kept grounds (John 20:15). Among the grave sites there was at least one as yet unused plot. The tomb was carved out of the rock (Isaiah 22:16, Luke 23:53) and a large stone was there to be placed over the opening (Mark 15:46, Matthew 27:60).

Verse 42

John 19:42

The burial had to be done quickly (see notes on John 19:31), so it was fortunate that Joseph’s tomb (Matthew 27:60) was close by. Jesus’ body was put into the grave (Psalms 49:14, Psalms 88:5, Psalms 89:48, Isaiah 14:19, Isaiah 53:9, Ezekiel 31:15, see notes on John 19:41), but it would only be for as short time (Psalms 30:3, Psalms 49:15, Hosea 13:14, 1 Corinthians 15:55).

Pilate assigned some guards to ensure that the tomb was undisturbed by Jesus’ disciples (Matthew 27:65). The thinking was that perhaps they might try to steal the body and claim Jesus had been resurrected (Matthew 27:63-64) as He had prophesied (Matthew 12:40, Matthew 26:61, Matthew 27:40, Mark 8:31, Mark 14:58, Mark 15:29, John 2:19).