John 19 - NIV Grace and Truth Study Bible

19:1–7 The Romans normally used flogging as a prelude to crucifixion, but here it was another attempt by Pilate to satisfy the Jewish leadership and avoid crucifying Jesus. The flogging was a brutal beating usually performed by someone highly skilled in afflicting the utmost pain but leaving the person short of death. Some people, nevertheless, died during a flogging. The crown of thorns, purple robe, and scornful worship were intended to humiliate Jesus (cf. Isa 50:6). Outside the palace, Pilate declared Jesus innocent for a second time. He presented Jesus to the world in a humiliated and abject condition—battered, abandoned, and completely vulnerable to his enemies. The Jewish leaders responded with cries for Jesus’ crucifixion and introduced another designation for him: “Son of God.” They believed Jesus committed blasphemy and should be executed (Lev 24:16).

19:8–12 Pilate became fearful and anxious when he heard that Jesus claimed to be the Son of God. Pilate and Jesus went back inside the palace. Pilate, the representative of secular authority, brought up the crucial issues of authority and crucifixion. Jesus told Pilate that no human ruler had authority over his life. This bold statement shook Pilate and caused him to determine to release Jesus. Shockingly, the Jewish leadership, not the Romans, introduced the issue of loyalty to Caesar (v. 12).

19:13–15 When Pilate heard the crowd question his loyalty to Caesar, he capitulated to their demand. The solemnity of the moment is captured by John’s detailed description of Pilate sitting on the judge’s seat (giving both its Greek and Aramaic names). Jesus was crucified on Friday of Passover week. The day of Preparation (v. 14) refers to Friday, the day before the Sabbath (Saturday). The day of Preparation was an especially holy day since it took place during the Festivals of Passover and Unleavened Bread. The drama ended just as Jesus had predicted.

19:16–22 Jesus began the journey to Golgotha carrying his own crossbeam. The vertical beam remained at the crucifixion site, but Jesus was made to carry the horizontal part of the cross. John does not mention it, but at some point along the way, Simon of Cyrene was forced to carry the crossbeam the remainder of the distance (Mk 15:21). John refers to the location of Jesus’ crucifixion by both its Greek (“place of the Skull”) and Aramaic (“Golgotha”) names. Golgotha was located outside the city walls. The actual crucifixion is narrated with few details. The brevity of the description, which is similar in each Gospel, may be due to the fact that the brutality of crucifixion was well known. Two criminals were crucified with Jesus (cf. Isa 53:12). It was common practice to include a placard for each condemned man indicating his crime. Pilate had a notice placed on Jesus’ cross, and the wording infuriated the religious leaders. It was written in Aramaic, Latin, and Greek. Aramaic was the language of the Jewish people, Latin the language of the Roman government, and Greek the language spoken by people throughout the empire. What Pilate meant as a taunt to Jesus and the Jews was in reality true, and now Pilate was proclaiming Jesus’ kingship in multiple languages. Even in that dark moment, Jesus was declared to be a king. The Jews demanded that the placard be rewritten, but Pilate stubbornly refused to change it.

19:23–24 John states three times in this larger section that particular events took place to fulfill the Scriptures. The soldiers responsible for policing the crucifixion site got the few possessions of the crucified person. The soldiers divided up Jesus’ outer garments but cast lots for his more expensive inner garment. Only John adds details regarding the inner garment. The fact that it was seamless made it more valuable than Jesus’ other possessions. If the soldiers had divided it, it would have been ruined. Unwittingly, the soldiers’ actions fulfilled Psalm 22:18, which describes the king’s enemies gambling for his garments. This fulfillment reinforces the reality of God’s control over the events down to the seemingly most insignificant details.

19:25–30 As the soldiers gambled for the meager possessions of a dying man, Jesus demonstrated selfless concern for his mother. There can be no more stark contrast in attitude between this world’s kingdoms and Christ’s kingdom. Jesus turned his attention to his mother as death approached. Only John includes this emotional exchange that demonstrates Jesus’ selflessness. Jesus died with the same composure that characterized his entire ministry. He remained in complete control of the events. His cry, “I am thirsty,” is unique to this Gospel as well (v. 28). Jesus, aware that death was near, asked for a drink. Even this request fulfilled the Scriptures (Ps 22:15 or Ps 69:21). John’s mention of the hyssop plant reminds readers of the Passover (Ex 12:22–23; Heb 9:18–20). At the first Passover in Egypt, the Jews used hyssop to brush the Passover lamb’s blood on their doorposts. Jesus is God’s Passover Lamb (Jn 1:29,36), and his blood likewise saves. God provided a new and better exodus by the death of his Son. After taking a drink, Jesus cried out in victory and exhaustion, “It is finished” (19:30). He had accomplished the work the Father had sent him to do. The way John describes Jesus’ death shows again that, though he hung on the cross, Jesus was in control of what was taking place. The fact that he bowed his head as he died demonstrates submission to the Father. He was not fighting to stay alive. The mention that he gave up his spirit indicates that he died at the moment of his choosing. The entire scene depicts the voluntary nature of his death. As he had earlier said, no one took his life from him; he laid it down for his sheep (10:18).

19:31–37 These verses describe the events immediately following Jesus’ death. This scene is unique to John’s Gospel. The Jews did not want bodies languishing on the cross on the Sabbath during a festival. The Jewish leadership requested that the legs of the crucified be broken so that they would die quickly. The soldiers began with the criminals hanging on each side of Jesus. When they came to Jesus, they discovered he was already dead and so did not break his legs. As a final act of brutality, they plunged a sword or spear into his side, and out flowed blood and water. The blood and water confirmed the reality of his death. John felt the incident to be important and comments that it was well attested. Jesus’ unbroken legs and pierced side fulfilled the Scriptures (Ex 12:46; Zec 12:10). Even in death Jesus was fulfilling God’s Word, attesting again to God’s providence over these events.

19:38–42 Joseph of Arimathea requested permission to give Jesus’ body an honorable burial. Joseph was a follower of Jesus but not openly for fear of the Jewish leadership. Surprisingly, Nicodemus joined Joseph. John reminds the reader that Nicodemus first approached Jesus under the cover of darkness (v. 39; 3:1–2). Now Nicodemus was associating himself with Jesus in broad daylight before Jesus’ enemies. Both men were apparently members of the Sanhedrin. Nicodemus provided an enormous amount of aromatic spices for the burial. The Jews did not embalm like the Egyptians, but the aromatic spices lessened the smell of decomposition and showed honor to the deceased. The amount of spices Nicodemus brought was worthy of the burial of a king. Jesus’ body would have likely been placed in the tomb slightly before 6:00 p.m. The tomb was in a garden not far from the crucifixion site. The other Gospels mention that some women attended the burial (Mt 27:61; Mk 15:47; Lk 23:55).