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 19:37 mean?

Explanation

John 19:37 references a moment of realization and mourning that occurs as a result of witnessing Christ’s crucifixion.

It reads, "And again another scripture saith, They shall look on him whom they pierced." The verse highlights the fulfillment of Old Testament prophecy within a New Testament context.

Literally, it speaks to the act of Jesus being pierced during the crucifixion, where the Roman soldiers spear him in the side to ensure his death.

On a deeper level, it speaks to the recognition of Jesus as the Messiah by those who had previously dismissed or attacked him.

This verse is laden with sorrow but also with the recognition of Jesus' sacrificial role.

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Historical Context

This verse comes from the Gospel of John, which was written in the first century AD, likely between AD 90-100. John presents Jesus as the divine Son of God and emphasizes the fulfillment of Old Testament prophecies through his life and actions.

Historically, the piercing of Jesus' body by the Roman soldier would have been a common practice to confirm death. The proclamation that Jesus fulfills Old Testament prophecy also serves to rhetorically bind the early Christian claims to the Jewish Scriptures.

Theological Insights

There are multiple theological strands associated with this verse.

From a Christian viewpoint, it showcases the divinity of Christ and God’s providence in having foretold of this event centuries before it happened, underscoring the sovereignty of God in salvation history.

Some theologians may see it as an invitation to repent and believe in Jesus. Others might interpret the piercing as symbolizing the exposure of the heart and the eliciting of compassion and belief from onlookers and future believers.

The verse indicates a profound paradox where the act of brutal violence against Jesus serves as a pivotal point for salvation.

Practical Applications

This verse can have several practical applications in daily life.

First, it can serve as a reminder of prophecy fulfillment and the importance of faith in what may seem impossible.

It also serves as a call to reflection on the depth of sacrifice and pain endured for the sake of humanity's redemption, inspiring gratitude and humility.

This moment can evoke empathy and a reminder to see and acknowledge the suffering of others, moving from mere spectators to compassionate participants in the human experience.

Cross-References

Zechariah 12:10: "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced..."
Revelation 1:7: "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him..."
Psalm 22:16: "For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet."

Language Study

The original Greek text uses the word "ἐξεκέντησαν" (exekentēsan) for "pierced," derived from "κεντέω" (kenteō), meaning "to pierce" or "thrust through." The significance of this word in the original language is its vividness; it's not a mere scratch but a deep, penetrating injury.

Understanding this intensifies the ordeal Christ went through and the gravity of the prophecy.

Cultural and Religious Comparisons

In ancient cultures, the piercing of a body, especially in a sacrificial context, could have varied meanings such as punishment, sacrifice, or ritualistic practice.

In the context of Judeo-Christian culture, this piercing goes beyond punishment into a redemptive act, which contrasts with purely punitive acts like those seen in some ancient myths.

Comparatively, the act of looking upon the one pierced holds a different significance in Christianity, centering on realization, repentance, and salvation.

Scientific Perspectives

From a scientific perspective, the piercing of Jesus' side, which is said to have released a flow of blood and water, corresponds to what might occur in a post-mortem procedure if the pericardial sac around the heart or the pleural cavity around the lungs were punctured.

This is often cited as evidence of the historical accuracy of Jesus's crucifixion, implying the biblical narrative coincides with medical knowledge.

Commentaries

Various biblical scholars and theologians provide insight into this verse.

Matthew Henry's commentary refers to this event as a fulfillment of prophecy and an important testament to the truth of the Gospel.

Adam Clarke notes the significance of the fulfillment of Zechariah's prophecy as instrumental to a call for mourning over the crucified Christ.

Contemporary scholars might focus on the universality of the image of Jesus on the cross and the inclusive nature of the salvation it offers, as it is portrayed in the Gospel of John as an event with global significance.

John 19

John 19

What does John 19:37 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 19:37 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?