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 19:6 mean?

Explanation

John 19:6 is a crucial verse in the Christian narrative of the crucifixion of Jesus Christ.

In this verse, the chief priests and officers, who were Jewish religious leaders, present Jesus to Pontius Pilate, the Roman governor of Judea, demanding that Jesus be crucified.

Despite their cries for execution, Pilate responds by stating he finds no fault in Jesus, indicating his belief that Jesus is not guilty of any crime worthy of death.

This interaction highlights the tension between the Jewish authorities' insistence on punishment and Pilate's reluctance to sentence an innocent man.

It also sets the stage for the eventual crucifixion, underscoring the dramatic irony that the innocent is condemned despite the acknowledgment of his innocence.

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Historical Context

At the time this verse was written, Judea was a Roman province, and the Jewish population was allowed a degree of religious autonomy under Roman rule.

However, capital punishment was a power reserved for the Roman authorities.

The chief priests and officers mentioned were likely part of the Sanhedrin, the Jewish ruling council, which held significant influence but lacked the authority to execute someone without Roman approval.

Pontius Pilate, as the Roman prefect, was the only figure who could order an execution.

The demand for crucifixion, a Roman method of execution, reflects the intersection between Roman and Jewish jurisdictions and the complexities of governance in Roman-occupied territories.

Theological Insights

From a Christian theological perspective, the verse serves several purposes:

Divine Plan: The calls for Jesus’ crucifixion, despite his innocence, are seen as part of God's divine plan for salvation.

Jesus’s death is interpreted as a necessary sacrifice for the atonement of humanity's sins.

Injustice and Sin: The insistence on punishing the innocent Jesus symbolizes the corrupt state of humanity and the flawed nature of human justice systems.
Reflection of Jesus' Teachings: Jesus’ calm in the face of unjust accusations exemplifies his teachings on non-violence and forgiveness, reinforcing his moral and spiritual authority.

Many denominations may interpret the verse differently, but central to most interpretations is the idea of Jesus as the innocent suffering servant prophesied in Isaiah 53.

Practical Applications

John 19:6 raises issues of justice, governance, and the role of individuals in the face of a wider societal consensus which may be immoral. Practically, this can be applied in several ways:

Courage in Convictions: Believers are encouraged to maintain their integrity and innocence even when facing unjust demands or pressures from society.
Justice and Advocacy: The verse can inspire activism against wrongful convictions and inspire efforts to correct injustices within legal systems.
Forgiveness: Pilate’s attempt to release Jesus can prompt believers to show mercy and seek to forgive rather than to condemn hastily.

Cross-References

Matthew 27:22-24: Pilate again declares he finds no fault in Jesus but washes his hands to imply he is not responsible for Jesus’s death.
Luke 23:4: Pilate declares to the chief priests and the crowds that he does not find Jesus guilty of any of their charges.
Isaiah 53:7: A prophecy often linked to Jesus that describes an innocent man suffering silently before his accusers.
Acts 3:13-14: Peter speaks to the people about Pilate's decision to release a murderer instead of Jesus, whom he found innocent.

Language Study

Crucify: The original Greek term is “σταυρόω” (stauroō), which means to crucify or to stake. This method of execution was particularly brutal and shameful, reserved for the worst criminals.
Chief priests: This refers to the "ἀρχιερείς" (archiereis), who were likely members of the Sanhedrin, the high-ranking religious leaders in Jewish society.
Officers: Translated from the Greek “ὑπηρέται” (hypēretai), this term often refers to assistants or attendants, possibly temple guards or officials in this context.
Find no fault: The Greek phrase is “οὐδὲν εὕρισκω α��τιον” (ouden heurisko aition), which indicates Pilate’s judgment that Jesus was not guilty of any crime deserving death.

Cultural and Religious Comparisons

In other ancient myths and religious texts, there are narratives of gods or figures who suffer unjustly, such as the story of the Sumerian god Dumuzid or the Greek tale of Prometheus.

These figures often undergo suffering or punishment as part of a greater cosmic narrative or as a means to bring some form of enlightenment or benefit to humanity, echoing themes found in the Christian tradition.

Scientific Perspectives

This verse does not directly intersect with scientific understandings as it deals with historical and theological themes; however, science may shed light on the historical accuracy of crucifixion as a Roman method of execution, providing context for Jesus's sentence and physical suffering.

Commentaries

Commentators have offered various perspectives on John 19:6:

Historical-critical scholars might emphasize the political and social dynamics at play, highlighting the tension between Roman authority and Jewish religious leaders.
Theological commentators often focus on the fulfillment of prophecy and the significance of Jesus's innocence in the plan of salvation.
Social justice advocates find in Pilate's reluctance an example of the struggle to uphold justice in the face of systemic injustice and the power of the state.

John 19

John 19

What does John 19:6 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 19:6 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?