John 19 - NIV Biblical Theology Study Bible

19:1 flogged. Probably the least severe form of Roman flogging because Pilate has not sentenced Jesus to be crucified and because he aims to release Jesus. He thinks that punishing Jesus will satisfy the Jews and perhaps evoke a little sympathy for him (cf. Luke 23:13–16). Jesus received a second flogging after Pilate sentenced him to crucifixion (cf. v. 16) that was probably the most severe form (Matt 27:26; see Mark 15:15; Acts 22:24 and notes).

19:1–16a Jesus Sentenced to Be Crucified. Pilate attempts to release Jesus but ends up condemning him.

19:2 crown of thorns. A mock royal crown, probably twisted together from the long spikes of the date palm or some other thorny plant. purple robe. A mock royal robe.

19:2–3 The soldiers mock Jesus as a “king” (Isa 50:6; 1 Pet 2:22–23). See note on 18:31.

19:3 Hail, king of the Jews! The irony is that they speak truer than they know (cf. note on 11:51), for Jesus is the true king of Israel (1:49; 3:3,5; 18:36). slapped. Cf. 18:22.

19:4 no basis for a charge against him. See note on 18:38.

19:5 Pilate presents Jesus to the Jews as a beaten, harmless, pitiful man (see note on v. 1).

19:6 You take him and crucify him. A sarcastic taunt expressing frustration and disgust: “You brought him to me for trial, but you will not accept my judgment.” Pilate knows that Rome does not grant the Jews authority to carry out the death penalty in this situation (18:31). no basis for a charge against him. See note on 18:38.

19:7 law. Probably Lev 24:16. The Jewish authorities think that Jesus’ Messianic pretensions are both religious and political in nature, but they have been emphasizing the political elements to Pilate (see note on 18:31). Now they emphasize the religious elements: they think that Jesus is guilty of blasphemy (see notes on 5:17–18; 8:59; 10:33–36; cf. Mark 14:63–64). A Roman prefect was responsible not only for keeping the peace but for maintaining local law. Son of God. See “Sonship.”

19:8 even more afraid. Or “more afraid than ever.” Pilate was evidently superstitious (cf. Matt 27:19).

19:9 no answer. Cf. Mark 14:61; 15:5. See Isa 53:7.

19:10 Jesus’ silence irritates Pilate, who has final judicial authority.

19:11 it. The event of Jesus’ betrayal. from above. From God, who is sovereign over even the worst evil (Acts 2:23; 4:27–28). On compatibilism, see note on 6:40. the one who handed me over to you. Possibly Judas (6:64, 70–71; 13:2, 10–11,18, 21–22, 27–30; 18:2–5), probably Caiaphas (see note on Matt 26:1–16; cf. 14:61–64). greater sin. Taking the initiative to betray Jesus. Pilate is guilty for his spineless, politically motivated decision in v. 16, but he is less blameworthy because his role is relatively passive: he did not engineer and initiate the betrayal that brought Jesus into court.

19:12 From then on. Or “for this reason.” tried to set Jesus free. Pilate is convinced that Jesus did nothing worthy of death. no friend of Caesar. A shrewd political move (see note on 18:31) with an implied threat: the Jewish leaders will ruin Pilate’s career by reporting him to Caesar if he does not punish Jesus, who “opposes Caesar.” Pilate’s status with Caesar may have been precarious at the time, so this threat would concern him. The Jewish leaders pretend to be more loyal to Caesar than Pilate, but Jesus is far less of a threat to Caesar than the Jews are (about 40 years later the Jews unsuccessfully revolt against Rome).

19:14 day of Preparation. Friday, when Jews typically prepared for the Sabbath (v. 31). Passover. Can refer to the Passover meal (which Jesus and his disciples already observed on Thursday evening), the day of the Passover meal, or more probably (as here) the entire Passover week. about noon. Lit. “about the sixth hour.” Mark 15:25 says that Jesus was crucified at “nine in the morning” (lit. “the third hour”). It is possible that Mark’s Gospel contains a copyist’s error or that John was using Roman time or simply that the times are only approximate since people did not keep precise time. your king. See note on v. 3.

19:15 Shall I crucify your king? Mock concern and taunting. no king but Caesar. Blasphemy (see “The Kingdom of God”).

19:16a to them. I.e., to satisfy the Jews (see Luke 23:24). Roman soldiers crucified Jesus (vv. 16b, 23–24; see note on 18:32).

19:16b At this point the Roman soldiers probably administered the terrible flogging (see note on v. 1).

19:16b–27 The Crucifixion of Jesus. The Roman soldiers unknowingly fulfill Scripture as they crucify Jesus.

19:17 Carrying his own cross. See notes on Mark 15:21; Luke 23:26. he went out. The Mosaic law required that executions take place outside the camp or city (Lev 24:14,23; cf. Heb 13:12). Golgotha. See notes on Matt 27:33; Mark 15:22; Luke 23:33.

19:18 There. In public, where all could see him. In the ancient world, this most terrible of punishments is always associated with shame and horror. crucified. See note on Matt 27:22. two others. Probably guerrilla fighters (see note on 18:40; cf. Isa 53:12; Luke 23:32–33, 39–43).

19:19 notice. A placard stating the crime for which someone was executed. THE KING OF THE JEWS. Jesus’ alleged crime is sedition (see note on 18:31).

19:20 Aramaic. Judea’s common language (along with Hebrew). Latin. Rome’s official language. Greek. The Roman Empire’s common language. The sign’s trilingual inscription may account for the slight differences in wording in the four Gospels (Matt 27:37; Mark 15:26; Luke 23:38).

19:21 See note on 18:31.

19:22 Pilate probably worded the mocking sign as an act of revenge against the Jewish leaders (see note on v. 12). But see note on v. 3.

19:23 took. A customary privilege of executioners. clothes. Probably Jesus’ outer robe, belt, sandals, and head covering. four. The number of soldiers in the execution squad (cf. Acts 12:4). undergarment. Tunic, a shirt reaching from the neck to the knees or ankles. seamless. Thus too valuable to cut up.

19:24 scripture. Ps 22:18. fulfilled. Jesus repeats David’s experience in Ps 22 at a deeper, climactic level in the history of salvation (see notes on 13:18; 15:25). Ps 22 refers to the righteous sufferer’s thirst (cf. v. 28 with Ps 22:15) and pierced hands and feet (cf. vv. 18,34,37; 20:25–27 with Ps 22:16). Jesus himself drew attention to Ps 22 by quoting Ps 22:1 while on the cross (see Matt 27:46; Mark 15:34 and note).

19:25 Many women were at the cross (Matt 27:55–56; Mark 15:40; Luke 23:49). Mary Magdalene. Appears in the crucifixion and resurrection story in all four Gospels, but apart from that appears only in Luke 8:2.

19:26 disciple whom he loved. Probably John (see note on 13:23). Woman. See NIV text note.

19:26–27 Jesus thoughtfully cares for his mother by entrusting a disciple to look after her.

19:28 knowing . . . so that. Others may unconsciously play their part in God’s plan (see Acts 13:29), but Jesus obediently carries out his Father’s plan even to this point of painful death (4:34; 8:29; 14:31; 15:10; see notes on 5:19–30). Scripture. Possibly Ps 22:15 (see note on v. 24) but probably Ps 69:21, a psalm that John quotes in 2:17 and 15:25 (see notes there) and apparently alludes to in vv. 29–30. fulfilled. See note on v. 24.

19:28–37 The Death of Jesus. Jesus’ death fulfills Scripture.

19:29 wine vinegar. Probably not the “wine mixed with myrrh” that charitable people offered Jesus on the way to the cross to function as a mild sedative and pain reliever (see Mark 15:23 and note). The incident here concerning the wine parallels Matt 27:34; Mark 15:36; Luke 23:36. Far from being a sedative, this thirst-quenching drink would prolong life and therefore prolong pain.

19:30 received the drink. Matthew says that “after tasting it, he refused to drink it” (Matt 27:34), which is simply a more detailed way at arriving at the same conclusion. It is finished. Jesus accomplished the mission the Father assigned him up to this point (see 17:4 and note). gave up. See 10:18 and note. spirit. Cf. Luke 23:46.

19:31 day of Preparation. See note on v. 14. special Sabbath. On the most likely chronology, that Sabbath was special because the second day of the Passover festival fell on it, which was also the first day of the Festival of Unleavened Bread. did not want the bodies left on the crosses during the Sabbath. The Romans normally left crucified people on the cross until they died (which could take days) and then left their rotting bodies hanging there for vultures to devour. But the Mosaic law says not to leave a body hanging on a pole overnight because that would desecrate the land (Deut 21:22–23). On the irony, see note on 18:28. have the legs broken. To hasten death because then the victim could not put any weight on their legs; asphyxiation would follow when arm strength failed.

19:33 did not break his legs. See v. 36 and note.

19:34 pierced. Probably to confirm that Jesus is dead (see v. 37 and note). sudden flow of blood and water. Evidence that Jesus died and is fully human (see Introduction to 1–3 John: Gnosticism). It also reminds readers of how they are to “drink” Jesus’ blood (6:53–56) and thereby receive life from him (see note on 6:53–54).

19:35 man. Probably John (see vv. 26–27 and note on v. 26; see also Introduction: Author). so that you also may believe. We appropriate the benefits that flow from Jesus’ death by faith (see 20:31).

19:36 These things. The events in vv. 31–33. scripture. Probably Exod 12:46 and Num 9:12 (and/or possibly Ps 34:20). Jesus is the Passover lamb slain for his people (1 Cor 5:7; 1 Pet 1:19; see “Sacrifice”). As the Passover lamb brought life to the Israelite firstborn males, so Jesus brings eternal life to all for whom he dies. fulfilled. See note on v. 24.

19:37 scripture. Zech 12:10 (see note there); also cited in Rev 1:7. pierced. See Isa 53:5.

19:38 Joseph of Arimathea. See Matt 27:57; Mark 15:43 and notes.

19:38–42 The Burial of Jesus. Joseph and Nicodemus bury Jesus.

19:39 Nicodemus. See 3:1–15; 7:50–52. myrrh and aloes. To stifle the smell of putrefaction.

19:41 new tomb. Probably an artificial cave. That Jesus was buried in a rich man’s tomb (Matt 27:57) fulfills Isa 53:9.

19:42 day of Preparation. See note on v. 14. nearby. Convenient since it was near sunset on Friday evening, when the Sabbath would start and they could not work.