Seventh-day Adventist Bible CommentaryJohn 19

Scourged him. Chapter 19 continues the narrative begun in ch. 18:39. This was the first flogging. Jesus was flogged again in connection with the sentence of crucifixion (see on Matt. 27:26). The purpose of the first flogging was to elicit, if possible, the compassion of the bloodthirsty mob (see DA 735).

Ellen G. White

I find no fault. Compare John 18:38; 19:6; 1 Peter 2:21, 22. By these words Pilate revealed his weakness. If Jesus was innocent, he should not have permitted Him to be

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Jn 13:1). Washington, D.C.: Review and Herald Publishing Association.

scourged. One violation of conscience led to another until Pilate surrendered every particle of justice.

Behold the man! Pilate’s object in this exclamation was doubtless to excite the pity of the multitude. There stood Jesus before them in His mock kingly robes, crowned with a crown of thorns, bleeding and pale from His recent flogging, yet of kingly mien. Surely, Pilate felt, the demands of the Jewish leaders would be satisfied. But in this he was deceived. Precisely why Pilate chose to use the term “man” cannot be known. Innocently he uttered a great truth. The One before him, the eternal Word (see on ch. 1:1), had become man (see on ch. 1:14). He was, indeed, the Son of man (see on Matt. 1:1; Mark 2:10), but also the Son of God (see on Luke 1:35). His incarnation and death won for us eternal salvation.

Take ye him. The added words “and crucify him” show that Pilate was not turning the matter over to the Sanhedrin, for crucifixion was a Roman form of capital punishment. Had the Jews inflicted the death penalty it would have been by stoning (see on ch. 18:32). Pilate seems to be speaking in exasperation and in angry sarcasm: “If you demand crucifixion you [emphatic in the Greek] must carry out the sentence; I find no guilt in him.” No fault. This is the third time Pilate mentions the fact (see chs. 18:38; 19:4).

By our law. See on John 18:32; cf. Lev. 24:16. Son of God. See on chs. 5:18; 10:33.

The more afraid. The letter from his wife informing Pilate of her dream (Matt. 27:19) was the earlier occasion of fear. The implication that Jesus was a supernatural being filled him with foreboding.

Judgment hall. See on Matt. 27:2. Whence art thou? Fear at the suggestion that Jesus was some supernatural being elicited Pilate’s further inquiry into Jesus’ origin. He was not interested in the country of Christ’s origin; with that he was already familiar (Luke 23:6, 7). But a mysterious fear gripped him at the thought that the noble being standing before him might be divine. No answer. Compare the silence before Caiaphas (Matt. 26:63) and before Herod (Luke 23:9). Pilate had had his opportunity to learn the truth (see on John 18:38). Further enlightenment would have availed nothing. Jesus knew when to speak and when to keep silent.

Speakest thou not? Pilate was provoked at what might be termed contempt of court. Power. Gr. exousia, “authority.”

Ellen G. White

Given thee. See on Dan. 4:17; Rom. 13:1. He that delivered. This is not Judas (chs. 6:71; 12:4; 13:2; 18:2), for Judas did not deliver Jesus to the Roman authorities. Caiaphas as high priest and highest official representative of the Jews is the one here indicted (cf. ch. 18:35). Greater sin. Caiaphas exercised delegated authority, but at the same time he presumed to be a worshiper of the God who delegated authority and the interpreter of divine law to the people. His guilt was therefore greater. He also sinned against the greater light. Jesus had given repeated evidences of divinity, but the Jewish leaders had steeled their hearts against every ray of light.

The fact that Caiaphas had the “greater sin” did not mean that Pilate was without guilt. The Roman governor bore his share of the responsibility. He might have refused to deliver Jesus. The Saviour would have died, but the guilt would not have rested upon Pilate.

To release him. The answer of Jesus (v. 11) heightened Pilate’s fears. The hardened governor was deeply impressed by the words and conduct of the mysterious person before him. Cæsar’s friend. That is, a stanch supporter of Caesar. The Jews had at last struck upon an argument that was to prove successful. Their reply was a threat, for if the emperor should learn that Pilate had attempted to shield a pretender to the title of king, the governor’s position would be in danger. Fear for his safety led Pilate to forget the religious awe with which he had regarded the prisoner. The reply of the leaders was conspicuously hypocritical. Were the accusers friends of Caesar? Of all peoples none were more bitter than the Jews against the Roman yoke, and yet they had the duplicity to feign zealous honor for Caesar, whom they so heartily despised.

Brought Jesus. That is, from the Praetorium into which Pilate had conducted Jesus for a private interview (v. 9). The Jewish leaders would not enter the Praetorium lest they be defiled and prevented from eating the Passover (ch. 18:28). Judgment seat. Perhaps an improvised chair made ready outside, inasmuch as the Jews would not enter the judgment hall. Pavement. Gr. lithostrōton, meaning a mosaic pavement, probably of marble. Gabbatha. A word of uncertain derivation. Some derive it from the Aramaic geba’, “to be high,” and hence describe it as an elevated place. The location was probably immediately outside the Praetorium. For the location of the latter see on Matt. 27:2.

Preparation of the passover. Gr. paraskeuē tou pascha. This phrase is doubtless equivalent to the Heb. ‘ereb happesach, “eve of the Passover,” a common term in rabbinical literature designating the 14th of Nisan (see Mishnah Pesaḥim 4. 1, 5, 6; 5. 1; 10. 1, Soncino ed. of the Talmud, pp. 243, 271, 273; 287; 532; cf. Pesaḥim 1. 1, 3; 3. 6; 4. 7; 5. 4, 9; 7. 9, Soncino ed. of the Talmud, pp. 1, 46; 232; 275; 317, 318; 430). The expression may be compared with “eve” of the Sabbath, by which the Jews designated the day before the Sabbath, for which the equivalent Greek expression is paraskeuē (Mark 15:42; Luke 23:54). Paraskeuē is still the name for Friday in modern Greek. In the crucifixion year the paraskeuē for the Passover coincided with the paraskeuē, or “preparation” for the Sabbath (John 19:31, 42). Thus, John seems to designate the crucifixion day as the 14th of Nisan. Those who hold that the crucifixion took place on the 15th of Nisan explain “preparation of the passover” to mean the Friday of the Passover week. Such a usage cannot be demonstrated elsewhere. For the day before the Sabbath, John elsewhere uses paraskeuē (vs. 31, 42). For a discussion of the problem of the day of the crucifixion see Additional Notes on Matthew 26, Note 1.

The Talmudic reference to the death of Jesus reads thus: “On the eve of the Passover Yeshu [Jesus] was hanged. … Since nothing was brought forward in his favour he was hanged on the eve of the Passover!” (Sanhedrin 43a, Soncino ed., p. 281). Sixth hour. Probably Roman time, that is, about 6:00 o’clock in the morning. John’s Gospel was written near the close of the century, and chiefly for Gentile believers (see on ch. 1:38). Here he gives the time in terms familiar to them (see on Matt. 27:45). Elsewhere, he seems to reckon the hours of the day from sunrise rather than from midnight (see chs. 4:6, 52; 11:9). Behold your King! Doubtless an ironical thrust at the Jews.

Ellen G. White

No king but Caesar. These words were not carefully weighed, for the Jews were not ready to throw away their Messianic hope or formally to repudiate God as their king (see Judges 8:23; 1 Sam. 8:7; 12:12). Their subterfuge reflects their anxiety to get rid of Jesus. Nevertheless, by this declaration they withdrew from the covenant relationship with God and ceased longer to be His chosen people (see DA 737, 738).

Ellen G. White

Delivered he him. John does not mention the incident of the washing of hands (Matt. 27:24). The handling over was not to the Jews but to the Roman authorities responsible for carrying out the sentence of crucifixion.

Ellen G. White

Bearing his cross. [The Crucifixion, John 19:17–37=Matt. 27:31b–56=Mark 15:20–41=Luke 23:26–49. Major comment: Matthew and John. See Betrayal, Trial and Crucifixion of Jesus; Crucifixion In Relation To Passover, Passion Week, Resurrection to Ascension.] For incidents on the way to Calvary see Luke 23:26–32.

Crucified him. See on Matt. 27:33–35.

Ellen G. White

Ellen G. White

Write not. Only John records this protest. For the implications see on Matt. 27:37.

I have written. Pilate was greatly vexed with the Jews and resolved not to gratify them further. Through their pressure, against his wife’s warning and against his own better judgment, he had condemned an innocent man. He showed that he could be firm if he chose.

Made four parts. The clothing became the property of the executioners. Only John mentions the number of the soldiers. The following division has been suggested, the headgear, the sandals, the girdle, and the tallith, the outer garment with fringes (Robertson). What was done with the clothing of the crucified robbers is not disclosed. Coat. Gr. chitōn, an inner garment (see on Matt. 5:40). Without seam. The garment may have been woven similarly to that of the high priest, which Josephus describes as follows, “But this tunic is not composed of two pieces, to be stitched at the shoulders and at the sides: it is one long woven cloth, with a slit for the neck” (Antiquities iii. 7. 4 [161]; Loeb ed., vol. 4, p. 393).

Might be fulfilled. The passage may be rendered, “as a result the Scripture was fulfilled” (see on Matt. 1:22; John 9:3; cf. on John 11:4; 12:38). They parted. The quotation is from Ps. 22:18.

His mother. John does not mention her name in his Gospel. In his bodily pain and mental suffering Jesus did not forget His mother. He saw her standing there, at the foot of the cross. He well knew her distress, and commended her to the care of John. And his mother’s sister. It is not clear whether, in this verse, John mentions three or four women. It is possible that the phrases “his mother’s sister” and “Mary the wife of Cleophas” are in apposition. Cleophas may possibly be the Cleophas of Luke 24:18 (see comment there). With our present knowledge exact identity is impossible.

Mary Magdalene. For her identity see Additional Note on Luke 7.

Ellen G. White

Whom he loved. See on ch. 13:23. Woman. For this form of address see on ch. 2:4. Behold thy son! The relationship between John and Jesus was more intimate than that between Jesus and the other disciples (see pp. 891, 892), and John could therefore carry out the duties of a son more faithfully than they. That Jesus entrusted His mother to a disciple is acknowledged as evidence that Joseph no longer lived, and is thought by some to indicate that Mary had no other sons of her own, at least in a position to care for her. Jesus’ older brothers, sons of Joseph by a former marriage (see on Matt. 12:46), did not, at this time, believe in Him, and He may have felt that their attitude toward Mary would have been critical and unsympathetic, as it had been toward Him (see on John 7:3–5).

Now accomplished Compare Acts 13:29. Might be fulfilled. See Ps. 69:20, 21.

Vinegar. This was the second drink offered Jesus (see on Matt. 27:34, 48).

It is finished. Jesus had completed the work His Father had given Him to do (ch. 4:34). Every step in the plan of redemption, laid before the foundation of the world, had been completed according to schedule (see on Luke 2:49). Satan had been unsuccessful in his attempts to overthrow the plan. Christ’s victory assured the salvation of man. See DA 758–764. 31. Preparation. Gr. paraskeuē (see on v. 14). Remain upon the cross. According to Deut. 21:22, 23, bodies were not to remain upon a “tree” overnight, but were to be buried on the same day. The following day, being the Sabbath, would make even more imperative the carrying out of the command. High day. Doubtless called “high day” because that Sabbath was also the first day of unleavened bread (Lev. 23:6; see Additional Notes on Matthew 26, Note 1). This use of the term “high day” cannot be demonstrated from contemporary Jewish literature. Those who hold that Jesus was crucified on Nisan 15 contend that that Sabbath was a high day because the weekly Sabbath coincided with the day of the waving of the first fruits (Lev. 23:9–14). However, Jesus rose on the day the first fruits were offered, in precise fulfillment of the types (see Additional Notes on Matthew 26, Note 1; cf. DA 785, 786). Legs might be broken. That is, to hasten death.

Ellen G. White

Dead already. It was most unusual to have death come so soon after crucifixion. Some victims lived for several days. Origen, who lived in the time when crucifixion was still practiced, mentions that the majority of the victims lived through the night and through the next day (Origen, Commentary on Matthew, “Series Veteris Interpretationis,” sec. 140, in J. P. Migne, Patrologia Graeca, vol. 13, col. 1793; cf. Eusebius Ecclesiastical History viii. 8).

Blood and water. Various explanations have been offered for this phenomenon. As early as 1847 Dr. W. Stroud (Physical Cause of the Death of Christ) proposed that the blood and water was evidence that Jesus died of a physical rupture of the heart. This theory lacks verification. That Jesus died of a broken heart as a result of the awful pressure of the weight of the sins of the world is evident (see DA 772), but to attempt a precise physical diagnosis from the meager details of the gospel narrative is precarious. The flow of blood and water was indeed remarkable, inasmuch as blood does not normally flow from a corpse, at least not copiously. John calls especial attention to the flow and solemnly attests it (vs. 34, 35). It has been suggested that he notes the fact in

order to set forth the true humanity of Jesus, thus to combat the Docetic heresy of his day which claimed that Jesus became incarnate in appearance only. The Church Fathers gave a highly allegorical interpretation to the passage.

Not be broken. See on Ex. 12:46.

Whom they pierced. See on Zech. 12:10.

Joseph of Arimathaea. [The Burial, John 19:38–42=Matt. 27:57–61=Mark 15:42–47=Luke 23:50–56. Major comment: Matthew and Mark.] All four Gospels describe Joseph’s part in the burial of Jesus. John alone observes that he was secretly a disciple.

Ellen G. White

Nicodemus See on ch. 3:1. Myrrh. See on Matt. 2:11. Aloes. An aromatic resin from the tree Aquilaria agallocha. The product is mentioned only here in the NT. In the OT it is mentioned in Num. 24:6; Ps. 45:8; S. of Sol. 4:14. Pound. Gr. litra, about 11 1/2 oz. (see on ch. 12:3). “An hundred pound weight” would therefore be about 72 lb. The large quantity was doubtless purchased at considerable cost.

Garden. Only John mentions this.

Preparation. Gr. paraskeuē (see on v. 14).