John 19 - ESV MacArthur Study Bible

19:1 flogged. Pilate appears to have flogged Jesus as a strategy to set him free (see vv. 4–6). He was hoping that the Jews would be appeased by this action and that sympathy for Jesus’ suffering would result in their desire that he be released (see Luke 23:13–16). Flogging was a horribly cruel act in which the victim was stripped, tied to a post, and beaten by several torturers, i.e., soldiers who alternated when exhausted. For victims who were not Roman citizens, the preferred instrument was a short wooden handle to which several leather thongs were attached. Each leather thong had pieces of bones or metal on the end. The beatings were so savage that sometimes victims died. The body could be torn or lacerated to such an extent that muscles, veins, or bones were exposed. Such flogging often preceded execution in order to weaken and dehumanize the victim (Isa. 53:5). Apparently, however, Pilate intended this to create sympathy for Jesus.

19:2 crown of thorns. This “crown” was made from the long spikes (up to 12 inches) of a date palm formed into an imitation of the radiating crowns that oriental kings wore. The long thorns would have cut deeply into Jesus’ head, adding to the pain and bleeding. purple robe. The color represented royalty. The robe probably was a military cloak flung around Jesus’ shoulders, intended to mock his claim to be King of the Jews.

19:4 I find no guilt in him. See note on 18:38.

19:5 Behold the man! Pilate dramatically presented Jesus after his torturous treatment by the soldiers. Jesus would have been swollen, bruised, and bleeding. Pilate displayed Jesus as a beaten and pathetic figure hoping to gain the people’s choice of Jesus for release. Pilate’s phrase is filled with sarcasm since he was attempting to impress upon the Jewish authorities that Jesus was not the dangerous man that they had made him out to be.

19:6 Take him yourselves and crucify him. The pronouns “yourselves” and “him” have an emphatic force indicating Pilate’s disgust and indignation at the Jews for their callousness toward Jesus.

19:7 We have a law. This probably refers to Lev. 24:16: “Whoever blasphemes the name of the LORD shall surely be put to death.” The charge of blasphemy (John 5:18; 8:58–59; 10:33,36) was central in Jesus’ trial before Caiaphas (see Matt. 26:57–68).

19:8 more afraid. Many Roman officials were deeply superstitious. While Jews interpreted Jesus’ claims as messianic, to the Greco-Roman person, the title “Son of God” would place Jesus in the category of “divine men” who were gifted with supernatural powers. Pilate was afraid because he had just whipped and tortured someone who, in his mind, could bring down a curse or vengeance upon him.

19:9 Where are you from? Pilate was concerned about Jesus’ origins. His superstitious mind was wondering just what kind of person was he dealing with.

19:11 Jesus’ statement here indicates that even the most heinous acts of wickedness cannot circumvent the sovereignty of God. Pilate had no real control (vv. 10–11), yet still stood as a responsible moral agent for his actions. When confronted with opposition and evil, Jesus often found solace in the sovereignty of his Father (e.g., 6:43–44,65; 10:18, 28–29). he who delivered me over to you has the greater sin. This could refer either to Judas or Caiaphas. Since Caiaphas took such an active part in the plot against Jesus (11:49–53) and presided over the Sanhedrin, the reference may center on him (18:30,35). The critical point is not the identity of the person but guilt because of the deliberate, high-handed, and coldly calculated act of handing Jesus over to Pilate, after having seen and heard the overwhelming evidence that he was the Messiah and Son of God. Pilate had not been exposed to that. See notes on 9:41; 15:22–24; Heb. 10:26–31.

19:12 not Caesar’s friend. This statement by the Jews was loaded with irony, for the Jews’ hatred of Rome certainly indicated they too were no friends of Caesar. But they knew Pilate feared Tiberius Caesar (the Roman emperor at the time of Jesus’ crucifixion) since he had a highly suspicious personality and exacted ruthless punishment. Pilate had already created upheaval in Jerusalem by several foolish acts that had infuriated the Jews, and so was under the scrutiny of Rome to see if his ineptness continued. The Jews were intimidating him by threatening another upheaval that could spell the end of his power in Jerusalem, if he did not execute Jesus.

19:13 the judgment seat. Pilate broke under pressure and prepared to render judgment on the initial accusation of sedition against Rome. This “judgment seat” was the place Pilate sat to render the official verdict. The seat was placed on an area paved with stones known as the “The Stone Pavement.” The irony is that Pilate rendered judgment on the One who would one day render a just condemnation of Pilate (5:22).

19:14 day of Preparation of the Passover. This refers to the day before the Passover (according to the Judean calendar) when preparation for the Passover was done. In God’s timing, Jesus was being sentenced to death around the same time that lambs were being slain for the Passover. For the chronology of the week, see Introduction: Interpretive Challenges. about the sixth hour. John is here reckoning time by the Roman method of the day beginning at midnight. See note on Mark 15:25. Behold your King! That was Pilate’s mockery—that such a brutalized and helpless man was a fitting king for them. This mockery continued in the placard on the cross (John 19:19–22).

19:17 bearing his own cross. This refers to the horizontal bar of the cross. Condemned prisoners were required to carry the heavy crossbeam to the execution site. Jesus carried his cross as far as the city gate, but due to the effects of the previous brutal beating, someone else had to eventually carry it for him, i.e., Simon of Cyrene (Matt. 27:32; Mark 15:21; Luke 23:26). Golgotha. This term is an English transliteration of the Greek that, in turn, is a translation of the Aramaic word meaning “skull.” The place probably derived its name from its appearance. The precise location of the site today is uncertain.

19:18 crucified him. Jesus was forced to lie down while his arms were stretched out and nailed to the horizontal beam that he carried. The beam was then raised up and affixed to the vertical post. His feet were nailed to the vertical post. Sometimes a small wooden board was added to create a makeshift seat that provided partial support for the victim’s weight. The latter, however, prolonged the agony, instead of alleviating it. Victims were stripped naked, beaten, and then hung outside where they would be exposed to both the mockery of the crowds and the elements of nature. Breathing was only possible by pushing up with the legs and straining the arms. It caused excruciating pain, but it was necessary to avoid asphyxiation (see note on Matt. 27:31). two others. Matthew (Matt. 27:38) and Luke (Luke 23:33) use the same word for these two as John used for Barabbas, i.e., guerrilla fighters. See note on John 18:40.

19:19–22 wrote an inscription. A placard listing his crimes was often placed around the neck of the victim as he was taken to the execution site. The placard would then be nailed to the victim’s cross (see Matt. 27:37; Mark 15:26; Luke 23:38). Pilate used this opportunity for mocking revenge on the Jews who had so intimidated him into this execution (see note on John 19:12).

19:23 his garments . . . also his tunic. By custom, the clothes of the condemned person were the property of the executioners. The division of the garments suggests that the execution squad was made up of four soldiers (cf. Acts 12:4). The tunic was worn next to the skin. The plural “garments” probably refers to other clothes, including an outer garment, belt, sandals, and head covering.

19:24 John cites Ps. 22:18. In the psalm, David, beset by physical distress and mockery by his opponents, used the symbolism of the common practice in an execution scene in which the executioner divided the victim’s clothes to portray the depth of his trouble. It is notable that David precisely described a form of execution that he had never seen. The passage was typologically prophetic of Jesus, David’s heir to the messianic throne (see Matt. 27:46; Mark 15:34).

19:25 Although the exact number of women mentioned here is questioned, John probably refers to four women rather than three, i.e., two by name and two without naming them: (1) “his mother” (Mary); (2) “his mother’s sister” (probably Salome [Mark 15:40] the sister of Mary and mother of James and John, the sons of Zebedee [Matt. 27:56–57; Mark 15:40]); (3) “Mary the wife of Cleopas” (the mother of James the younger and Joses—Matt. 27:56); and (4) Mary Magdalene (“Magdalene” signifies “Magdala,” a village on the west shore of Galilee, two or three miles north of Tiberias). Mary Magdalene figures prominently in the resurrection account (see John 20:1–18; cf. Luke 8:2–3 where Jesus healed her from demon possession).

19:26 the disciple whom he loved. This is a reference to John (see note on 13:23; cf. Introduction: Author and Date). Jesus, as the firstborn son of Mary, did not give the responsibility to his brothers because they were not sympathetic to his ministry nor did they believe in him (7:3–5) and they likely were not present at the time (i.e., their home was in Capernaum—see 2:12).

19:29 The drink here is not the same as the wine “mixed with gall” offered to him as he arrived at Golgotha (Matt. 27:34), which was intended to lessen the pain. The purpose of this cheap, sour wine (cf. Mark 15:36) was to prolong life and increase the torture. It was a cheap, sour wine used by soldiers. The use of this word recalls Ps. 69:21 where the same noun is found in the Septuagint. Hyssop is a little plant that is ideal for sprinkling (see Ex. 12:22).

19:30 It is finished. The verb here carries the idea of fulfilling one’s mission and religious obligations (see 17:4). The entire work of redemption had been brought to completion. The single Greek word here (translated “It is finished”) has been found in the papyri being placed on receipts for taxes meaning “paid in full” (see Col. 3:13–14). he . . . gave up his spirit. The sentence signaled that Jesus “handed over” his spirit as an act of his will. No one took his life from him, for he voluntarily and willingly gave it up (see John 10:17–18).

19:31 day of Preparation. This refers to Friday, the day before or the “preparation” day for the Sabbath. See Introduction: Interpretive Challenges. would not remain on the cross on the Sabbath. Though the Romans had no problem leaving crucified victims hanging on crosses long after they died (allowing their corpses to rot or be eaten by birds), the Jewish leaders insisted that Jesus’ body be taken down. The Mosaic law stipulated that a person hanged on a tree should not remain there overnight (Deut. 21:22–23). They would have been especially wary of this in light of the Passover celebration. their legs might be broken. In order to hasten death for certain reasons, soldiers would break the legs of the victim with an iron mallet. Doing so inhibited the dying man’s ability to push up with his legs in order to breathe (see note on John 19:18). Death by asphyxiation soon followed.

19:34 The soldier’s stabbing of Jesus’ side caused significant penetration because of the sudden flow of blood and water. Either the spear pierced Jesus’ heart or the chest cavity was pierced at the bottom. In either event, John mentioned the outflow of “blood and water” to emphasize that Jesus was unquestionably dead.

19:35 He who saw it. This has reference to John the apostle who was an eyewitness of these events (v. 26; 13:23; 20:2; 21:7,20; cf. 1 John 1:1–4).

19:36–37 John quoted from either Ex. 12:46 or Num. 9:12, since both stipulate that the bones of the Passover lamb must not be broken. Since the NT portrays Jesus as the Passover Lamb who takes away the sins of the world (John 1:29; cf. 1 Cor. 5:7; 1 Pet. 1:19), these verses have special typologically prophetic significance for him. The quote in John 19:37 comes from Zech. 12:10. The anguish and contrition of the Jews in the Zechariah passage, because of their wounding of God’s Shepherd, is typologically prophetic of the time of the coming of the Son of God, Messiah, when at his return, Israel shall mourn for the rejection and killing of their King (cf. Rev. 1:7).

19:38 Joseph of Arimathea. This man appears in all four Gospels, only in connection with Jesus’ burial. The Synoptics relate that he was a member of the Sanhedrin (Mark 15:43), he was rich (Matt. 27:57), and he was looking for the kingdom of God (Luke 23:51). John treated the idea of secret disciples negatively (see 12:42–43), but since Joseph publicly risked his reputation and even his life in asking for the body of Jesus, John pictured him in a more positive light.

19:39 Nicodemus. See notes on 3:1–10. about seventy-five pounds. An inaccurate understanding of the term used in the original, this mixture of spices weighed closer to 65 pounds. Myrrh was a very fragrant, gummy resin that the Jews turned into a powdered form and mixed with aloes, a powder from the aromatic sandalwood. The Jews did not embalm but did this procedure to suppress the odor of decay (see note on 11:39).

19:40 linen cloths . . . spices. The spices most likely were spread along the full length of the cloth strips, which were then wrapped around Jesus’ body. Additional spices were placed underneath the body and set around it. The sticky resin would help the cloth adhere.

19:41–42 garden . . . new tomb. Only John relates that the tomb was near the place where Jesus was crucified. Since the Sabbath, when no more work was allowed, was nearly upon them (6:00 p.m., sunset), the close proximity of the tomb was helpful. For the time of the Lord’s death and burial, see note on Matt. 27:45.