1#Luke places the mockery of Jesus at the midpoint in the trial when Jesus was sent to Herod. Mark and Matthew place the scourging and mockery at the end of the trial after the sentence of death. Scourging was an integral part of the crucifixion penalty. #a. [19:1–16] Mt 27:27–31; Mk 15:16–20; Lk 23:13–25. Then Pilate took Jesus and had him scourged. 2And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak, 3and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly. 4Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.”#b. [19:4] 18:38. 5So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them, “Behold, the man!”#c. [19:5] Is 52:14. 6When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.”#d. [19:6] 18:31; 19:15. 7#Made himself the Son of God: this question was not raised in John’s account of the Jewish interrogations of Jesus as it was in the synoptic account. Nevertheless, see Jn 5:18; 8:53; 10:36. The Jews answered,#e. [19:7] 10:33–36; Lv 24:16. “We have a law, and according to that law he ought to die, because he made himself the Son of God.” 8Now when Pilate heard this statement, he became even more afraid, 9and went back into the praetorium and said to Jesus, “Where are you from?” Jesus did not answer him.#f. [19:9] 7:28. 10So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?” 11Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.”#g. [19:11] 3:27; 10:18; Rom 13:1. 12Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar.#Friend of Caesar: a Roman honorific title bestowed upon high-ranking officials for merit. Everyone who makes himself a king opposes Caesar.”#h. [19:12] Acts 17:7.
13When Pilate heard these words he brought Jesus out and seated him#Seated him: others translate “(Pilate) sat down.” In John’s thought, Jesus is the real judge of the world, and John may here be portraying him seated on the judgment bench. Stone pavement: in Greek lithostrotos; under the fortress Antonia, one of the conjectured locations of the praetorium, a massive stone pavement has been excavated. Gabbatha (Aramaic rather than Hebrew) probably means “ridge, elevation.” on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha. 14It was preparation day for Passover, and it was about noon.#Noon: Mk 15:25 has Jesus crucified “at the third hour,” which means either 9 A.M. or the period from 9 to 12. Noon, the time when, according to John, Jesus was sentenced to death, was the hour at which the priests began to slaughter Passover lambs in the temple; see Jn 1:29. And he said to the Jews, “Behold, your king!” 15They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.” 16Then he handed him over to them to be crucified.#He handed him over to them to be crucified: in context this would seem to mean “handed him over to the chief priests.” Lk 23:25 has a similar ambiguity. There is a polemic tendency in the gospels to place the guilt of the crucifixion on the Jewish authorities and to exonerate the Romans from blame. But John later mentions the Roman soldiers (Jn 19:23), and it was to these soldiers that Pilate handed Jesus over.
The Crucifixion of Jesus.
So they took Jesus, 17#i. [19:17–22] Mt 27:32–37; Mk 15:21–26; Lk 23:26–35. and carrying the cross himself#Carrying the cross himself: a different picture from that of the synoptics, especially Lk 23:26 where Simon of Cyrene is made to carry the cross, walking behind Jesus. In John’s theology, Jesus remained in complete control and master of his destiny (cf. Jn 10:18). Place of the Skull: the Latin word for skull is Calvaria; hence “Calvary.” Golgotha is actually an Aramaic rather than a Hebrew word. he went out to what is called the Place of the Skull, in Hebrew, Golgotha. 18There they crucified him, and with him two others, one on either side, with Jesus in the middle. 19#The inscription differs with slightly different words in each of the four gospels. John’s form is fullest and gives the equivalent of the Latin INRI = Iesus Nazarenus Rex Iudaeorum. Only John mentions its polyglot character (Jn 19:20) and Pilate’s role in keeping the title unchanged (Jn 19:21–22). Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.” 20Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek. 21So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’”#j. [19:21] 18:33; Lk 19:14. 22Pilate answered, “What I have written, I have written.”
23#While all four gospels describe the soldiers casting lots to divide Jesus’ garments (see note on Mt 27:35), only John quotes the underlying passage from Ps 22:19, and only John sees each line of the poetic parallelism literally carried out in two separate actions (Jn 19:23–24). When the soldiers had crucified Jesus,#k. [19:23–27] Mt 27:38–44; Mk 15:27–32; Lk 23:36–43. they took his clothes and divided them into four shares, a share for each soldier.#l. [19:23–24] Ps 22:19; Mt 27:35; Mk 15:24; Lk 23:34. They also took his tunic, but the tunic was seamless, woven in one piece from the top down. 24So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be,” in order that the passage of scripture might be fulfilled [that says]:
“They divided my garments among them,
and for my vesture they cast lots.”
This is what the soldiers did. 25#It is not clear whether four women are meant, or three (i.e., Mary the wife of Cl[e]opas [cf. Lk 24:18] is in apposition with his mother’s sister) or two (his mother and his mother’s sister, i.e., Mary of Cl[e]opas and Mary of Magdala). Only John mentions the mother of Jesus here. The synoptics have a group of women looking on from a distance at the cross (Mk 15:40). #m. [19:25] Mt 27:55; Mk 15:40–41; Lk 8:2; 23:49. Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala. 26When Jesus saw his mother#This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled. and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.”#n. [19:26] 13:23. 27Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.
28#o. [19:28–30] Mt 27:45–56; Mk 15:33–41; Lk 23:44–49. After this, aware that everything was now finished, in order that the scripture might be fulfilled,#The scripture…fulfilled: either in the scene of Jn 19:25–27, or in the I thirst of Jn 19:28. If the latter, Ps 22:16; 69:22 deserve consideration. Jesus said, “I thirst.”#p. [19:28] Ps 22:16; 69:22. 29There was a vessel filled with common wine.#Wine: John does not mention the drugged wine, a narcotic that Jesus refused as the crucifixion began (Mk 15:23), but only this final gesture of kindness at the end (Mk 15:36). Hyssop, a small plant, is scarcely suitable for carrying a sponge (Mark mentions a reed) and may be a symbolic reference to the hyssop used to daub the blood of the paschal lamb on the doorpost of the Hebrews (Ex 12:22). So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth. 30#Handed over the spirit: there is a double nuance of dying (giving up the last breath or spirit) and that of passing on the holy Spirit; see Jn 7:39 which connects the giving of the Spirit with Jesus’ glorious return to the Father, and Jn 20:22 where the author portrays the conferral of the Spirit. When Jesus had taken the wine, he said, “It is finished.”#q. [19:30] 4:34; 10:18; 17:4; Lk 23:46. And bowing his head, he handed over the spirit.
The Blood and Water.
31Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.#r. [19:31] Ex 12:16; Dt 21:23. 32So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus. 33But when they came to Jesus and saw that he was already dead, they did not break his legs, 34#John probably emphasizes these verses to show the reality of Jesus’ death, against the docetic heretics. In the blood and water there may also be a symbolic reference to the Eucharist and baptism. #s. [19:34] Nm 20:11; 1 Jn 5:6. but one soldier thrust his lance into his side, and immediately blood and water flowed out. 35An eyewitness has testified, and his testimony is true; he knows#He knows: it is not certain from the Greek that this he is the eyewitness of the first part of the sentence. May [come to] believe: see note on Jn 20:31. that he is speaking the truth, so that you also may [come to] believe.#t. [19:35] 7:37–39; 21:24. 36For this happened so that the scripture passage might be fulfilled:
“Not a bone of it will be broken.”#u. [19:36] Ex 12:46; Nm 9:12; Ps 34:21.
37And again another passage says:
“They will look upon him whom they have pierced.”#v. [19:37] Nm 21:9; Zec 12:10; Rev 1:7.
The Burial of Jesus.
#In the first three gospels there is no anointing on Friday. In Matthew and Luke the women come to the tomb on Sunday morning precisely to anoint Jesus. 38#w. [19:38–42] Mt 27:57–60; Mk 15:42–46; Lk 23:46–49. After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body. 39Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.#x. [19:39] 3:1–2; 7:50; Ps 45:9. 40They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom. 41Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried. 42So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.
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