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 19:5 mean?

Explanation

John 19:5 presents a poignant scene where Jesus Christ, after being mocked, beaten, and crowned with thorns by Roman soldiers, is presented by Pilate to the Jewish leaders and the gathered crowd.

The crown of thorns and the purple robe were symbols of mockery, meant to ridicule Jesus' claim to be the King of the Jews.

Pilate's statement, "Behold the man!" is seen as an appeal to the people's compassion and an attempt to present Jesus as a harmless victim who has already suffered enough.

However, on a deeper level, this moment also reveals the irony of the situation - Jesus, indeed a king, is presented in a state of humiliation.

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Historical Context

John 19:5 occurs within the narrative of Jesus' trial before Pontius Pilate, the Roman governor of Judea.

The context is the Feast of Passover, a time when Jerusalem would have been crowded with pilgrims.

The presentation of Jesus to the people follows a night and morning of intense interrogation and brutal treatment by the Jewish authorities and Roman soldiers.

Crucifixion was a common method of execution used by Romans to maintain control through public punishment for crimes against the state.

Theological Insights

There are different theological perspectives on this verse.

From a Christian viewpoint, this moment can be seen as fulfilling Old Testament prophecies about the suffering Messiah (Isaiah 53). It highlights Jesus' acceptance of humiliation for the purpose of salvation.

In a broader sense, "Behold the man" may be interpreted as Pilate unknowingly introducing the true 'new Adam', an archetype for redeemed humanity. Other perspectives, such as Jewish interpretations, may emphasize the historical and political aspects over the messianic significance.

Practical Applications

For contemporary Christians, this verse serves as a reminder of Jesus' suffering for the sake of humanity and as a call to embrace humility and compassion.

It invites believers to examine how they view and treat those who are marginalized or persecuted and challenges them to find Christ in the suffering of others.

Cross-References

Matthew 27:28-31: The mocking of Jesus by the soldiers, who put a scarlet robe on him and later stripped him.
Isaiah 53:3: A prophecy of the suffering servant, describing someone despised and rejected by men.
Mark 15:17-19: Another account of the mocking of Jesus, where he is clothed in purple and crowned with thorns.

Language Study

In the original Greek text, "Behold the man!" is translated from "ἰδοὺ ὁ ἄνθρωπος" (idou ho anthropos). "ἰδοὺ" (idou) is an imperative interjection meaning "look" or "see," used to command attention. "ὁ ἄνθρωπος" (ho anthropos) is a term for "the man" or "mankind" and is used in the New Testament to refer to Jesus as the representative man.

Cultural and Religious Comparisons

In cultural and religious contexts, kingship and suffering are not typically combined.

In contrast to ancient myths and gods who often appeared invincible and majestic, Jesus' portrayal as a suffering servant stands out.

In some religious interpretations, especially within Christianity's theological framework, this juxtaposition serves to underline Jesus' unique role in spiritual kingship.

Scientific Perspectives

Scientific analysis does not usually intersect with the specifics of biblical narratives such as John 19:5.

The scientific study can however shed light on the historicity of certain practices mentioned, such as the Roman custom of crucifixion, or the physiological aspects of Jesus' sufferings like the effects of scourging and crowning with thorns.

Commentaries

Biblical scholars and theologians have offered various interpretations of this verse.

Some focus on the historical figure of Pilate and his political motives in handling Jesus' trial. Others examine the symbolism of the crown of thorns and the purple robe in relation to kingship and suffering.

Many commentaries highlight the dramatic irony in Pilate's statement, where he unintentionally identifies Jesus not just as a man, but as "The Man" according to Christian belief, God incarnate, whose kingship and kingdom are not of this world.

John 19

John 19

What does John 19:5 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 19:5 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?