The Gospel Of John Chapter 19:1-13
I. Outline: I. Jesus Is Mocked And Scourged: 19:1-6 II. Pilate Learns Jesus Claimed To Be The Son of God: 19:7-12 III. Pilate Caves Into Political Pressure: 19:7-16 IV. Jesus Is Crucified: 19:17-30 V. The Body Of Jesus Is Taken Down And Buried: 19:31-42
II. Introductory Comments: Previous to the events of John chapter 19, Pilate had sent Jesus to Herod (Luke 23:5-15). Even though such a move had patched up things between Herod and Pilate, Herod had sent Jesus back, and Pilate found himself once again in the thick of it. ‘When Herod sent Jesus back to Pilate attired in the royal robes of mockery it was a sign to Pilate that “Herod, who from his position must have known Jesus’ history, had no knowledge of any seditious practices in Galilee, and regarded Him as a harmless man, whose Messianic pretensions were rather to be ridiculed than severely punished. Pilate was convinced that, politically speaking, the Nazarene himself was harmless to Caesar’s throne. In fact, as one reads the account of Pilate’s efforts in this section one is aware that Pilate’s conscience is telling him to release Jesus.’ (Butler p. 382) In addition, Pilate’s attempt to save Jesus through Barabbas had backfired and rather, Barabbas was spared because of Jesus. Barclay notes: ‘The choice of the mob has been the eternal choice. Barabbas was the man of force, the man of blood, the man who chose to reach his end by violent means…It is the tragic fact of history that all through the ages men have chosen the way of Barabbas and refused the way of Jesus.’ (p. 290) Barabbas was trying to bring about a kingdom of force, Jesus was concerned with a kingdom of truth. Barclay is right, and even to this day many religious people who are very zealous would rather be part of a group that “looks successful”, “looks like it is accomplishing something”, “bends the rules to achieve the end goal” than a group which practices the truth.
III. Commentary: John 19:1 ‘Then Pilate therefore took Jesus, and scourged Him.’ ‘and scourged Him’-‘When a man was scourged he was tied to a whipping-post in such a way that his back was fully exposed. The lash was a long leathern thong, studded at intervals with pellets of lead, and sharpened pieces of bone. It literally tore a man’s back into strips. Few remained conscious throughout the ordeal; some died’ (Barclay p. 285) ‘It could make pulp of a man’s back. It is a further example of the reserve of the Gospels that they use but one word to describe this piece of frightfulness. There is no attempt to play on our emotions.’ (Morris p. 790) Points To Note: 1.
‘The body was at times torn and lacerated to such an extent that deep-seated veins and arteries---sometimes even entrails and inner organs—were exposed.’ (Hendriksen p. 414) 2. From Luke 23:16 it seems clear that Pilate, by scourging Jesus was attempting to reason with the Jewish leaders. Jesus wasn’t let go without some form of punishment (thus trying to satisfy the demands of the chief priests) and this punishment was severe, much more painful than any method of punishment, or method of execution which our society presently endorses, at the same time Pilate realized that Jesus hadn’t done anything worthy of death. 3. ‘which makes it appear that it was an attempt to induce the Jews to think that Jesus had been punished enough.’ (Morris p. 790) 4. ‘One can picture Jesus after the scourging, covered with horrible bruises and lacerations, by wales and welts.’ (Hendriksen p. 414) 5. In view of the fact that Pilate is still trying to release Jesus after this scourging, we must conclude that Pilate knows that Jesus is innocent, but Pilate is doing everything He can to avoid a riot or serious trouble with the Jewish rulers.
John 19:2 ‘And the soldiers wove a crown of thorns and put it on His head, and arrayed Him in a purple robe;’ ‘soldiers wove a crown of thorns’-‘Somewhere in the vicinity the soldiers found some thorny twigs. Many commentators, in agreement with the opinion of the crusaders, mention as the plant from which the torture crown was plaited the Spina Christi or Palinrus Shrub, whose branches have ugly spikes and whose leaves resemble ivy which was used in crowning emperors and generals. This plant still thrives in Judea.’ (Hendriksen p. 415) And yet many varieties of thorny plants exist in Palestine.
‘arrayed Him in a purple robe’-‘The purple garment will be the chlamys (Matthew 27:28), a cloak worn by military officers and men in high position. Since it was used by officers they would have had no great difficulty in obtaining one for their fun.’ (Morris p.
791) Nothing is said here concerning whether Pilate approved of or even ordered this mockery. And yet Lenski makes a good argument when he says, ‘When Matthew and Mark report that the soldiers took Jesus into the courtyard of the Praetorium, this can mean only that they did so on an order from Pilate. In his presence they could not move the prisoner about as they might please….’ (p. 1246) The mockery may have been aimed at both the Jews and Jesus, for they were mocking in their minds the supposed king of the Jews. Matthew records other things that the soldiers did to Jesus (Matthew 27:29). ‘It is significant that the verbs are in the imperfect tense, they kept on deriding him and they kept on slapping him with their hands.’ (Woods p. 392) It seems that Pilate is attempting to show how ridiculous their accusation was, ‘Jesus a king? ‘a joke of a king! let them see for themselves! Crucify him? Act as though this dreamer about the truth amounted to anything? The very idea was ridiculous.’ (p. 1247)
John 19:3 ‘and they began to come up to Him, and say, “Hail, King of the Jews!” and to give Him blows in the face.’ ‘blows in the face’-see also Matthew 27:27-31; Mark 15:15-20; Luke 23:1, 20-21. ‘The soldiers made a caricature of Jesus as king, while the truth of it was that He was indeed the only king.’(Barclay p. 289) The reader needs to note that such a mockery and beating was done to a man who has just been tortured. The robe that has been placed on His back will begin to adhere to the opens wounds on His back. This robe would be taken off again, thus reopening the wounds created by the scourging.
John 19:4 ‘And Pilate came out again, and said to them, “Behold, I am bringing Him out to you, that you may know that I find no guilt in Him.”’ ‘that you may know that I find no guilt in Him’-‘It is not clear how Pilate’s bringing of Jesus out will enable the people to know that the governor finds no fault in Him. Perhaps His general demeanor is held to show there is no substance in the charges leveled against Him.’ (Morris p. 792) ‘This is a proceeding that is wholly unjudicial….since when must the judge obtain the consent of the accuser to the verdict he has found? Since when does a judge treat his own finding and verdict as non-final until the accuser gives it his approval? Since when has the accuser the power to make the judge alter his verdict if that verdict does not satisfy the accuser? If Pilate haggles about his own verdict and fails to see what this implies on his part the Jews see it only too clearly and use the advantage Pilate grants them to the fullest extent.’ (Lenski p. 1251)
John 19:5 ‘Jesus therefore came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold, the Man!”’ “Behold, the Man!”-‘John describes the figure…..after the manner of all evangelists, with utmost restraint…..All honor to the many commentators who read pity into Pilate’s proceeding and give him credit for assuming that the hearts of the Jews will be moved just
as his own heart is….Even if we should say, as some do, that Pilate only permitted the mockery, his case is not thereby altered. One word on the part of Pilate would have prevented the latter outrage. This supposed pity on Pilate’s part comes entirely too late… Pilate, indeed, regards Jesus as innocent. But it is less his sense of justice as a judge that prompts his motive in the case of Jesus or at any time, than his pride which refuses to be bowed into the dust before these despicable Jews. He, the great Roman procurator, will not let these Jews dictate his verdict.’ (Lenski pp. 1252-1253) ‘He exposes to their view a pathetic spectacle: Jesus, covered with gashing wounds, blood streaking down his face, neck, back; the horrible “crown” still upon his head; the purple robe still around….Has he not suffered enough? Is it really necessary to inflict more punishment upon him? And does he look like a dangerous rebel?’ (Hendriksen p. 416)
John 19:6 ‘When therefore the chief priests and the officers saw Him, they cried out, saying, “Crucify, crucify!” Pilate said to them, “Take Him yourselves, and crucify Him, for I find no guilt in Him.”’ “Crucify, crucify!”-If Pilate thought that Jesus’ own people would have mercy on one of their own race, he is sadly disappointed. The chief priests and the police force of the Sanhedrin immediately take up a chant, ‘crucify, crucify!’ These men have no pity whatever in their hearts. ‘It was as if they would drown out any plea for justice or mercy; he must die and the means of his death must be the most degrading and cruelest possible.’ (Woods p. 393) Once again, these men are not pre-programmed to deny Christ. At this point, even many dishonest and selfish people would stop and back off. Many outright sinners would have mercy on their enemy at this point. But not these men.
“Take Him yourselves”-Pilate shouts back. ‘Pilate knows very well that without his order they cannot crucify Jesus!’ (Hendriksen p. 416) But it appears that Pilate is shouting back, ‘If you are so bent on crucifying Him, then do it yourselves….if you can!’ Pilate is reminding these Jews that they had lost their right to administer the death penalty, and that without his order, they are powerless. He is reminding them “who” is in charge.
John 19:7 ‘The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.”’ “We have a law’-For the first time, the Jews introduce the real charge. It was a religious charge, it had nothing to do with Roman law. The Jewish rulers seem to be arguing that Pilate was obligated to administer the full extent of the Jewish law, because the Romans had taken away their right to enforce their own laws. See Leviticus 24:16; John 5:18; 8:53; 10:33. That if Pilate were really interested in being their governor and administering justice, that Pilate would respect their laws.
“because He made Himself out to be the Son of God”-This is why the Jewish leaders were so upset at Jesus. He had claimed to be none other than the Son of God.
Points To Note: 1.
Notice how God remains in control of this whole trial. His Son will not be condemned on some false charge. 2. Jesus will die because He claimed to be the Son of God, He will be condemned for saying what was true. 3. By mentioning the above accusation, John demonstrates that he knew the outcome of the Jewish trial before Caiaphas, even though he didn’t include it in this Gospel. He knew that the Jews had condemned Jesus for claiming to be God’s Son. 4. ‘All who today deny the Sonship either in an outright manner or by manipulating or reducing the concept, range themselves alongside of the Jews and consent to their verdict that Jesus was not in reality what under oath he declared himself to be (Matthew 26:63).’ (Lenski p. 1258) 5. Be impressed, never did Pilate or the Jews ask themselves, ‘But is such a claim true?’ What did the evidence say? All the miracles of Jesus are forgotten by this crowd. Here we see that ‘truth’ means nothing to people bent on having their own way.
John 19:8 ‘When Pilate therefore heard this statement, he was the more afraid.’ ‘he was the more afraid’-Pilate appears to be a superstitious sort of person. At some previous point in the trial, his wife has told him that she had suffered much in a dream because of Jesus (Matthew 27:19 ‘Have nothing to do with that RIGHTEOUS MAN’). ‘The pagan Romans had adopted practically all the heathen religions under the sun. Many of these heathen religions taught that the gods often manifested themselves to men in the form of man. Perhaps Pilate began to be fearful that this Galilean might indeed be one of the gods and that vengeance of the gods might come upon him if he allowed this god to be put to death.’ (Butler p. 384) In addition, Pilate learns that the charge is a “religious” charge. He knew the religious zeal or fanaticism of the Jews. All of a sudden Pilate realized that there was much more to this case than he had imagined. This was the type of trial that could start a “holy war”.
John 19:9 ‘and he entered into the Praetorium again, and said to Jesus, “Where are You from?” But Jesus gave him no answer.’ “Where are You from?”-But Jesus had already answered Pilate’s question, He said that His kingdom was not of this world (John 18:36-37). ‘Pilate had rejected Jesus’ first overtures. He was not interested in truth for its own sake, but only as an expedient to save himself. Consequently, Jesus had nothing to say to him, and He remained silent. There can be neither assurance nor comfort for the man who willfully compromises with truth.’ (Tenney p. 263) God owes no explanation to the person who isn’t interested in the truth. Jesus was silent, what fearful words! We can embark upon a course of life where God turns His back on us and doesn’t listen to our prayers (Romans 1:18ff).
‘But Jesus gave him no answer’-‘He had already made clear the nature of his work and the kind of kingdom over which he was to rule (John 18:36)…Pilate knew what he should do and would already have acted but for political and selfish reasons’ (Woods p. 395)
John 19:10 ‘Pilate therefore said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” “You not know that I have authority to release You..” Points To Note: 1.
‘The irony of his statement is plain. If he had the authority to release Jesus, whom he had already pronounced innocent, why did he not exercise it? Theoretically he had the power; practically he was bound by his own sins and by the political commitments he had made.’ (Tenney p. 264) 2. Pilate is not impressed by the silence of Jesus, rather, he is insulted, ‘Don’t you realize who I am?’ 2. ‘One of the common reactions against fear is boasting and bullying….”Hence, in order to conceal his fear he begins to boast!”…’ (Butler p. 384) 3. The whole scene is ironic: A. Pilate boasting of what authority he possessed, before the One who actually held Pilate’s life in His hand. B. Pilate claiming that he possessed complete power, and yet Caiaphas and the other Jewish leaders were having their way with Pilate. ‘Pilate is pitiful, thinking himself so great and mighty and yet being swayed like an unstable reed.’ (Lenski p. 1262) C. Yet, to this day people do the same thing to God. They sit in judgment upon the accuracy of God’s Word or the nature and character of God. Let such people take note that God isn’t impressed by their position or credentials! Never has there been a religious scholar who was more important than the Word of God.
John 19:11 ‘Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me up to you has the greater sin.”’ “You would have no authority over Me, unless it had been given you from above”-‘You have no power whatever of your own’ (Ber). Points To Note: 1.
‘The interest of Jesus is to testify to Pilate and to those present that no human power whatever, whether that of Pilate or of any other ruler, is able to pass on whether God’s Son will live or shall die. Jesus alone has the power to lay down his life if he so wills…(John 10:18). The fact that he is in his present position, suffering
these agonies, and on his way to death, is due to his own volition. Pilate is to know that it is not he who holds Jesus in his hand; a higher hand holds Pilate.’ (Lenski p. 1265) 2. Jesus also reminds Pilate that the small amount of authority which he did possess, was not inherently his, but rather God had allowed him to become governor of Judea (Romans 13:1ff). 3. Like many people in our present society, Pilate needed a reminder concerning ‘Who’ was actually in charge. God rules in the kingdoms of men (Jeremiah 18:6ff; Daniel 5:21). Pilate had no inherent authority over Jesus. ‘Jesus is asserting that God is over all and that an earthly governor can act only as God permits him’ (Morris p. 797). 4. The verse also should remind earthly rulers that no man is born inherently deserving a leadership position, that once such a position is obtained, it doesn’t mean one can never lose it.
“he who delivered Me up to you has the greater sin” Points To Note: 1. The “he” that had delivered Jesus up to Pilate would include Annas, Caiaphas and the other chief priests, including the betrayer, Judas. ‘This does not mean that Pilate is excused. After all “greater sin” implies “lesser sin”.’ (Morris p. 797). 2. These words of Jesus reminded Pilate: A. A Higher Judge was monitoring this trial, ‘that he and his power are on trial before the divine tribunal itself, the judge whom none can deceive… Pilate, the judge, is now judged by a greater judge. Another than Pilate has “greater sin”, and that means that Pilate’s sin is next in greatness…Jesus strikes home in the callous conscience of Pilate. It is the last warning to Pilate. Yet Jesus speaks as though Pilate had already remanded him to the cross. This King’s knowledge is infallible.’ (Lenski p. 1267) 3. Caiaphas and the other Jewish rulers had a greater sin, because they had been entrusted with the oracles of God, they had been given the privileged position to really know the Messiah, they had seen the miracles of Jesus, they had seen and heard all the evidence. And they were the ones who wanted Jesus crucified. ‘Unto whom much is given, from him much will be required!’ (Butler p. 385) Privileges bring with them responsibilities! See also Luke 12:47-48. 4. People who try to find some sort of comfort in a category of “lesser sin” are looking in the wrong place. Pilate didn’t find any comfort in these words! (19:12) Pilate didn’t say, ‘Oh well then, I guess it doesn’t matter what I do with you.’ Greater sin doesn’t necessary mean a particular sin which is greater than all others, rather, the Jewish chief priests were sinning against more truths, they were committing more sins in the process, they were more inexcusable, their hearts were harder. But any sin can threaten your relationship with God and condemn your soul (Isaiah 59”1-2; Romans 6:23; Acts 8:20-22).
John 19:12 ‘As a result of this Pilate made efforts to release Him, but the Jews cried out, saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.”
“made efforts to release Him”-Pilate had been impressed by the words of Jesus. The verb “made efforts” is significant, for it points to repeated attempts on the part of Pilate.
“you are no friend of Caesar”-once again the Jews jump back to the charge of high treason against the empire. Pilate had been moved by the words of Jesus, but he would be even more moved by the statements of the Jews. ‘Tiberias, the reigning Caesar at that time, mean, vicious, sensual, and ever jealous of his power and position, had made treason a crime where the accusation was about all the proof needed and the penalty was death. The Roman historians Tacitus and Suetonius give numerous instances of men in high positions in the Roman empire who, along with their families, were executed because of the suspicion of treason.’ (Woods p. 396) Points To Note: 1.
While the Word of God may temporarily move some people, unfortunately, many people are moved more by a threat to their own personal comfort, than the hope of eternal life. 2. Doing the right thing was kind of important to Pilate, but staying out of trouble was much more important. ‘The very thought that Caesar may get to hear what these Jews now shout into his ears completely unmans him. He sees ruin opening at his feet like a gulf----his position, his liberty, his very life are at stake. He faces the alternative: either he sacrifices Jesus or he sacrifices himself.’ (Lenski p. 1269) 3. Once again, no one bothers to investigate the charge. The evidence would have shown that far from advocating sedition, Jesus had taught a certain amount of loyalty to Caesar (Matthew 22:21). 4. Notice the hypocrisy, the Jewish rulers hated Caesar, and yet at this trial they play the role of being loyal patriots to Caesar. ‘The Jews do not spell out their threat. But there cannot be any doubt but that the mention of Caesar in this way is meant to remind the governor that, if he released Jesus, they could bring a damaging accusation against him at Rome. They could report that he had failed to deal firmly with a man guilty of treason. A man with a good record need not, of course, take notice of such a palpably (unbelievable) false accusation. But Pilate’s record was not one to be subjected to a close scrutiny.’ (Morris pp. 798-799) The last thing that Pilate wanted was some imperial investigation of his administration. In addition, Pilate didn’t want to be in a position like Jesus was. Condemned before any charges or witnesses were brought, every rule of justice ignored in His trials.
John 19:13 ‘When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha.’ ‘the judgment seat’-Pilate’s concern for himself and his immediate future far outweighed in his own mind the value of Jesus’ life, even if he fully knew that Jesus was an innocent man.
‘The Pavement…..Gabbatha’-GAB ah thah. May mean either a stone pavement or a mosaic pavement. The word can also mean ‘an elevated place’ and may refer to an elevated stone platform. ‘This ended the matter with Pilate. A decision had to be made. He must listen to his conscience and release a man not guilty….or, he must, for expediency’s sake, sentence this Nazarene, accused of seditious talk lest these influential Jews spread rumors about his incompetency which would reach the ears of Caesar causing him to forfeit his position, perhaps even his life. He quickly chose the latter.’ (Butler p. 388) Point To Note: While Pilate has become an infamous character, even among non-Christians. We should note that many people in the world are just like him in their attitude and practices. He wanted to do the right thing, but doing the right thing interfered with other things and then there was the cost involved. Pilate could have said, ‘This isn’t worth risking my life, or the lives of my family over’, ‘why take a stand, when nobody else does’, ‘I want to do what is right, but it will have to wait until another day’, or, ‘I did the best I could’. Or how many times have you seen the philosophy, ‘Hey, don’t mess up your future over some “principle”. You are a bright kid, you have a great future, don’t blow it by hanging on to some idealistic moral truth. Pilate wasn’t the worst man who ever lived, in fact, he seemed to have a few more morals than the Jewish rulers of the time. But Pilate was a compromiser, the type of person who likes to hear about religious things, who even will spend time listening to a sermon. The type of person who would argue that they are interesting in spiritual things, but also the type of person who never pay’s the price. Pilate is basically like Felix and Festus, men whom the world would give a good funeral for, community leaders, men who accomplished things in life, and manifested moments of courage, but men who never could bring themselves to submit fully to God.