John 19

Then Pilate therefore took Jesus, and scourged him.

And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,

And said, Hail, King of the Jews! and they smote him with their hands.

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

When Pilate therefore heard that saying, he was the more afraid;

And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

Pilate answered, What I have written I have written.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

But when they came to Jesus, and saw that he was dead already, they brake not his legs:

But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

And again another scripture saith, They shall look on him whom they pierced.

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

What does John 19:3 mean?

Explanation

John 19:3 describes an event during the Passion of Jesus where the Roman soldiers are mocking Jesus after his trial by Pilate.

The Roman soldiers, who had just placed a crown of thorns on Jesus' head and draped him in a purple robe to mockingly portray him as the "King of the Jews," then greet him with a sneering salutation and physically assault him.

The phrase "Hail, King of the Jews!" is laden with irony and contempt, as the soldiers are not genuinely paying homage to Jesus but rather ridiculing him for the claims that led to his condemnation.

While on the surface it seems like a straightforward account of mockery and physical abuse, it also carries deeper meanings, such as the juxtaposition of Jesus' true kingship and the debasement he willingly endured.

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Historical Context

The event in John 19:3 is situated in the context of the Roman occupation of Judea during the 1st century AD, under the rule of Emperor Tiberius.

At this time, Judea was a Roman province with varying degrees of political tension and expectations of a messianic deliverer.

Roman soldiers were often disdainful of local customs and could be brutal in their treatment of those they governed.

Crucifixion was a method of Roman capital punishment reserved for slaves and insurrectionists, and it was designed as much for humiliation as for death.

Jesus' trial and subsequent mockery by the soldiers reflect the Roman approach to those they viewed as threats to their authority and the peace of the empire.

Theological Insights

From a theological perspective, John 19:3 is rich with significance:

Christ’s Kingship: The soldiers' declaration "Hail, King of the Jews!" is a true statement made in jest, which from a Christian point of view is ironically prophetic, recognizing Jesus' spiritual kingship.
Fulfillment of Prophecy: Some Christian theologians may see this verse as fulfilling Old Testament prophecies regarding the Messiah's suffering, such as Psalm 22 and Isaiah 53.
Nature of Suffering: The verse also reflects the nature of Jesus’ mission; he suffered not as a victim but as someone who willingly submitted to suffering for a greater purpose.
Redemptive Suffering: Many Christian scholars discuss the notion of redemptive suffering in this context, as Jesus’ humiliations and physical torments are seen as part of the salvific act.

Practical Applications

The passage has several practical applications for believers:

Empathy with the Suffering: It reminds individuals to empathize with those who are mocked and to be wary of the ways in which they may participate in the dehumanization of others.
Humility: Followers of Jesus might draw from this verse the importance of humility and the strength found in enduring hardships with grace.
Resilience in Faith: It can also serve to encourage believers to remain steadfast in their faith and convictions, despite ridicule or persecution.

Cross-References

Matthew 27:29 - "And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!"
Mark 15:18-19 - "And began to salute him, Hail, King of the Jews! And they smote him on the head with a reed, and did spit upon him, bowing their knees worshipped him."
Isaiah 53:3 - "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

The original Greek text uses the phrase "Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων!" for "Hail, King of the Jews!" "Χαῖρε" (chaire) is a greeting that can mean "hail" or "rejoice," while "βασιλεὺς" (basileus) means "king." The mock salutation uses a title that the Jewish authorities and Roman rulers would have recognized as signifying messianic claims and political aspirations, thus intensifying the irony of the situation.

Cultural and Religious Comparisons

In many ancient cultures, including the Roman Empire, the mocking of prisoners was a common practice, and the public humiliation of criminals served as a warning to others.

The act of mocking someone claiming to be a king can also be compared to similar instances in ancient myths where a character's true identity is not recognized until later, such as with Odysseus in Homer's "Odyssey" when he returns home in disguise.

Scientific Perspectives

While not directly related to the scientific realm, the verse might evoke interest in the psychological aspects of mockery and humiliation, common themes in social and behavioral studies.

Modern research in the science of pain might also shed light on the physical and mental effects of the abuse described in this verse.

Commentaries

Biblical scholars and commentators offer varied insights on this verse:

**Raymond E.

Brown** points out the role of this passage in the broader Johannine Passion narrative, emphasizing Jesus' regal dignity in the face of mockery.

**Craig S.

Keener** discusses the historical and social contexts of Roman soldiers' behavior towards those they deemed insurrectionists.

**N.T.

Wright** often speaks to the ironic truth of Jesus' kingship in such verses, seeing the soldiers' mockery as unwittingly acknowledging the true nature of Jesus' authority.

William Barclay highlights the cruelty of the mocking but also points to the strength and restraint Jesus showed, setting an example for Christian conduct under persecution.

John 19

John 19

What does John 19:3 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 19:3 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?