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 19:4 mean?

Explanation

John 19:4 speaks of a moment when Pontius Pilate, the Roman governor of Judea, presents Jesus Christ to the crowd following Jesus' trial and before His crucifixion.

Pilate has examined Jesus and has found Him to be without guilt in relation to the accusations brought against Him by the Jewish authorities.

This declaration is crucial because it highlights the tension between Roman and Jewish perceptions of Jesus' actions and the innocence attributed to Jesus despite the insistence of the Jewish leaders that He is deserving of death.

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Historical Context

At the time of this event, Judea was a province under Roman control, and the Romans had the ultimate authority in legal matters, including capital punishment. The Jewish authorities wanted Jesus executed but lacked the legal authority to carry out a death sentence.

Hence, they presented their case to Pilate, hoping he would pronounce a verdict of guilt and authorize Jesus' execution.

Pilate's statement reflects his position as a Roman official torn between maintaining justice as he sees it and managing the political and social pressures from the Jewish leaders and the crowd.

Theological Insights

From a theological perspective, this verse is significant in several ways.

It highlights the innocence of Jesus, underscoring the point that He is without sin, a key belief in Christian theology about the nature of Jesus as the perfect sacrificial lamb.

Pilate's declaration also fulfills Old Testament prophecies about the Messiah being unjustly suffering (e.g., [Isaiah 53:7-9](/old-testament/isaiah/53/7/what-does-isaiah-53-7-mean)) and may be seen as a symbol of the divine judgment versus human judgment.

Theologically, this juxtaposition serves to further validate Jesus' identity and mission.

Practical Applications

In practical terms, this verse can serve as a lesson on justice, ethics, and standing for truth.

Pilate's struggle can encourage individuals to maintain integrity in the face of social pressure and to seek the truth when making judgments about others.

It also invites reflection on how one evaluates accusations and testimonies, especially when they are laced with political or societal biases.

Cross-References

Luke 23:14-15: “Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.”
Isaiah 53:7: “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.”
Matthew 27:24: “When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.”

Language Study

In this verse, "find no fault" is translated from the Greek words "οὐδεμίαν εὑρίσκω αἰτίαν," where "οὐδεμίαν" (oudemian) means "no," "εὑρίσκω" (heuriskō) means "find," and "αἰτίαν" (aitian) means "accusation" or "cause." This phrase emphasizes Pilate's thorough investigation and his firm conclusion of Jesus' innocence.

Cultural and Religious Comparisons

In other ancient legal systems, trial outcomes could also be swayed by public opinion or the influence of powerful groups, similar to the pressure exerted by the Jewish authorities on Pilate.

The concept of an innocent person being wrongly accused or suffering on behalf of others can also be found in various myths and religious narratives predating Christianity, but Christian theology attributes a unique salvific significance to Jesus' trial and crucifixion.

Scientific Perspectives

There is no direct intersection with modern scientific understandings in this verse. The passage is historical and theological in nature and does not make claims pertaining to areas that would typically involve scientific inquiry.

However, forensics and the principles of modern judicial processes can be tangentially related to an evaluation of evidence and judgment, reflecting Pilate's declaration of Jesus' innocence.

Commentaries

Biblical scholars and theologians have commented on this verse, noting Pilate's political dilemma and his role in the Passion narrative.

Some scholars suggest that Pilate's actions were not solely out of a concern for justice but also an attempt to appease the crowd to a degree while avoiding responsibility for Jesus' death, as seen in his repeated statements of Jesus' innocence and his eventual hand washing (Matthew 27:24).

Commentators often highlight the irony of the situation: the one whom the Jewish leaders accuse is found blameless by the Roman authority, yet is still condemned to be crucified.

John 19

John 19

What does John 19:4 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 19:4 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?