Then Pilate
The word "Then" indicates a continuation of the narrative, following the events of John 18, where Jesus is brought before Pontius Pilate, the Roman governor. Pilate's involvement is crucial, as he represents Roman authority and the political tension of the time. Historically, Pilate is known for his role in the trial and crucifixion of Jesus, a decision that has been debated for its legal and moral implications. The Greek name "Pilate" (Πιλᾶτος) suggests a man of Roman heritage, tasked with maintaining order in Judea, a region fraught with unrest and religious fervor.

took Jesus
The act of taking Jesus signifies a transfer of custody and authority. In the Greek, the verb "took" (ἔλαβεν) implies a deliberate action, underscoring Pilate's role in the unfolding events. Jesus, the central figure of the Gospels, is portrayed here as a passive recipient of human judgment, fulfilling the prophecies of the suffering servant in Isaiah 53. This moment is pivotal, as it sets the stage for the Passion narrative, where divine purpose and human action intersect.

and had Him flogged
Flogging, or scourging, was a brutal form of Roman punishment, often preceding crucifixion. The Greek term used here, "ἐμαστίγωσεν," refers to a severe beating with a whip, typically embedded with metal or bone. This act of violence fulfills the prophetic imagery of the suffering Messiah, as seen in passages like Isaiah 50:6 and Psalm 129:3. Historically, flogging was intended to weaken the condemned, making the subsequent crucifixion more expedient. For Christians, this moment is deeply significant, as it reflects the physical and spiritual suffering Jesus endured for humanity's redemption.

The soldiers
This phrase refers to the Roman soldiers who were responsible for carrying out the crucifixion of Jesus. Historically, Roman soldiers were known for their discipline and brutality. In this context, they are acting under the authority of Pontius Pilate, the Roman governor. The soldiers' actions reflect the fulfillment of prophecy and the unfolding of God's redemptive plan, despite their intentions being mockery and cruelty.

twisted together
The Greek word used here is "πλέκω" (pleko), which means to weave or braid. This action of twisting together a crown of thorns was not just a simple act of mockery but a deliberate and painful process. It symbolizes the intertwining of sin and suffering that Jesus bore on behalf of humanity. The act of twisting together also reflects the soldiers' intent to inflict pain and humiliation, yet it inadvertently fulfills the prophecy of the suffering servant.

a crown of thorns
The crown of thorns is a poignant symbol of mockery, suffering, and kingship. Thorns, in biblical symbolism, often represent sin and the curse of the fall (Genesis 3:18). By placing a crown of thorns on Jesus' head, the soldiers unknowingly crown Him as the King who bears the curse of sin for all mankind. This act is rich in irony, as it mocks Jesus' claim to kingship while simultaneously affirming His role as the suffering Messiah.

put it on His head
This phrase indicates the physical act of placing the crown on Jesus' head, causing Him pain and humiliation. The head, being the seat of thought and identity, signifies that Jesus bore the weight of humanity's sin and shame. This act of placing the crown on His head is a fulfillment of the prophecy in Isaiah 53:3, where the Messiah is described as "despised and rejected by men."

and dressed Him
The Greek word "περιτίθημι" (peritithemi) means to put on or clothe. This act of dressing Jesus in a robe is another layer of mockery, as the soldiers attempt to ridicule His claim to kingship. However, in a deeper spiritual sense, it signifies Jesus taking on the role of the High Priest, who intercedes for humanity. The act of dressing Him is a visual representation of His sacrificial role.

in a purple robe
Purple was a color associated with royalty and wealth in the ancient world, often reserved for kings and high officials. By dressing Jesus in a purple robe, the soldiers mock His claim to be the King of the Jews. Yet, this act of mockery is laden with irony, as it visually affirms Jesus' true identity as the King of Kings. The robe symbolizes the majesty and authority of Christ, even in the midst of His suffering and humiliation.

They kept coming up to Him
This phrase indicates a continuous action, suggesting that the mockery was relentless and ongoing. The Greek verb used here, "ἤρχοντο" (ērchonto), is in the imperfect tense, emphasizing the repeated and sustained nature of the soldiers' actions. Historically, this scene takes place during Jesus' trial before Pilate, where Roman soldiers, known for their brutality, would have been accustomed to mocking those they considered beneath them. This relentless approach underscores the depth of humiliation Jesus endured, fulfilling the prophecy of the suffering servant in Isaiah 53.

and saying, 'Hail, King of the Jews!'
The phrase "Hail, King of the Jews!" is deeply ironic. The soldiers mockingly use the title "King of the Jews," which is a title of honor and messianic expectation. The Greek word "Χαῖρε" (chaire) translates to "Hail" or "Rejoice," a greeting of respect and honor, yet here it is used sarcastically. This mockery fulfills the prophecy of Psalm 22:7, where it is foretold that the Messiah would be scorned and ridiculed. The soldiers' mockery unwittingly acknowledges Jesus' true identity, as He is indeed the King, not only of the Jews but of all creation.

And they slapped Him in the face
The act of slapping Jesus in the face is a profound insult and a physical manifestation of their contempt. The Greek word "ῥαπίσματα" (rhapismata) refers to a slap or a blow, often used to demean and humiliate. In the cultural and historical context of the time, such an act was a severe affront to one's dignity. This physical abuse is a fulfillment of the prophecy in Isaiah 50:6, where the suffering servant offers His back to those who beat Him and His cheeks to those who pull out His beard. This act of violence against Jesus highlights His willingness to endure suffering and humiliation for the sake of humanity's redemption.

Once again Pilate went out
This phrase indicates Pilate's repeated efforts to communicate with the Jewish leaders and the crowd. The Greek word for "went out" (ἐξῆλθεν, exēlthen) suggests a deliberate action, emphasizing Pilate's role as a mediator between Jesus and the accusers. Historically, Pilate was the Roman governor of Judea, and his actions reflect the political tension of maintaining order while dealing with a controversial figure like Jesus. Pilate's repeated engagement shows his reluctance to condemn an innocent man, highlighting the moral and ethical dilemmas faced by leaders.

and said to them
The act of speaking to the crowd underscores Pilate's attempt to assert his authority and communicate his decision. The Greek verb "said" (λέγει, legei) is in the present tense, indicating a continuous or repeated action. This suggests Pilate's ongoing dialogue with the people, reflecting his struggle to balance justice with political expediency. In a broader scriptural context, this moment illustrates the fulfillment of prophecy and the unfolding of God's redemptive plan through Jesus' trial and crucifixion.

Look
The word "Look" (Ἴδε, Ide) is an imperative, drawing attention to what Pilate is about to present. It serves as a call for the crowd to observe and consider the situation carefully. This command highlights Pilate's attempt to appeal to the crowd's sense of justice and reason. In a spiritual sense, it invites readers to contemplate the significance of Jesus' innocence and the injustice of His condemnation, prompting reflection on the nature of truth and righteousness.

I am bringing Him out to you
Pilate's action of bringing Jesus out (φέρων, pherōn) signifies a public display meant to elicit a response from the crowd. This phrase emphasizes the transparency of the proceedings and Pilate's desire to demonstrate Jesus' harmlessness. Historically, Roman trials were public affairs, and this act aligns with the legal customs of the time. Spiritually, it symbolizes the revelation of Christ to the world, foreshadowing His ultimate sacrifice for humanity's sins.

to let you know
This phrase indicates Pilate's intention to inform or convince the crowd of his judgment. The Greek word for "know" (γνῶτε, gnōte) implies understanding or realization. Pilate seeks to convey his conclusion that Jesus is not guilty of any crime deserving death. This moment reflects the broader theme of revelation in the Gospel of John, where Jesus is consistently revealed as the truth and the light, despite human misunderstanding and rejection.

that I find no basis for a charge against Him
Pilate's declaration of finding "no basis for a charge" (οὐδεμίαν αἰτίαν, oudemian aitian) underscores Jesus' innocence. The legal terminology used here reflects the Roman judicial system, where a charge required substantial evidence. Pilate's repeated assertion of Jesus' innocence highlights the injustice of the trial and the fulfillment of Old Testament prophecies regarding the suffering servant. From a theological perspective, this statement affirms Jesus as the spotless Lamb of God, who takes away the sin of the world, despite being unjustly condemned by human authorities.

So Jesus came out
This phrase marks a pivotal moment in the Passion narrative. The Greek word for "came out" is "ἐξῆλθεν" (exēlthen), which implies a movement from one place to another. In this context, it signifies Jesus being brought forth from the place of scourging to be presented to the crowd. This act of coming out is symbolic of Jesus' willingness to face the suffering and humiliation that lay ahead, fulfilling His role as the sacrificial Lamb. Historically, this moment is laden with the tension of Roman authority and Jewish expectation, as Jesus is presented to the people who awaited a Messiah.

wearing the crown of thorns
The "crown of thorns" is a poignant symbol of mockery and suffering. The Greek word "στέφανον" (stephanon) refers to a crown, often associated with victory or royalty. However, this crown is made of thorns, turning the symbol of victory into one of pain and humiliation. The thorns, likely from a local plant, were sharp and would have caused significant pain, symbolizing the curse of sin (Genesis 3:18) that Jesus bore on behalf of humanity. This act of mockery by the Roman soldiers was intended to ridicule Jesus' claim to kingship, yet it ironically affirmed His true kingship in a spiritual sense.

and the purple robe
The "purple robe" further emphasizes the mockery of Jesus' kingship. Purple was a color associated with royalty and wealth, derived from expensive dyes. The Greek word "πορφυροῦν" (porphyroun) indicates a garment of significant status. By clothing Jesus in this robe, the soldiers intended to deride His claim to be the King of the Jews. However, from a theological perspective, this act unwittingly acknowledges Jesus' true royal identity as the King of Kings, who reigns not through earthly power but through sacrificial love.

And Pilate said to them
Pontius Pilate, the Roman governor, plays a crucial role in the trial and crucifixion of Jesus. The Greek "λέγει" (legei) indicates a formal declaration. Pilate's words are significant as they reflect his attempt to appease the crowd while expressing his own ambivalence about Jesus' guilt. Historically, Pilate was known for his pragmatic approach to governance, often caught between maintaining Roman order and placating the local Jewish leaders. His statement here is both a presentation and a question, challenging the crowd to reconsider their demands.

Here is the man!
The phrase "Here is the man!" (Greek: "Ἰδοὺ ὁ ἄνθρωπος," Idou ho anthrōpos) is loaded with irony and depth. Pilate presents Jesus in His humiliated state, hoping to evoke pity and perhaps diffuse the situation. The term "man" underscores Jesus' humanity, emphasizing His suffering and vulnerability. Yet, from a theological standpoint, this declaration points to the profound mystery of the Incarnation—God made flesh. Jesus, fully human and fully divine, stands before the world as the representative of all humanity, bearing its sin and shame. This moment invites reflection on the nature of true kingship and the sacrificial love that defines Jesus' mission.

When the chief priests and officers saw Him
The phrase highlights the religious leaders and temple guards who were responsible for maintaining order and upholding Jewish law. The Greek word for "chief priests" is "ἀρχιερεῖς" (archiereis), indicating those of high priestly rank, who were influential in the Sanhedrin, the Jewish ruling council. Historically, these leaders were often in conflict with Jesus due to His teachings and actions, which challenged their authority and interpretations of the law. The "officers" or "ὑπηρέται" (hypēretai) were temple guards, tasked with enforcing the decisions of the Sanhedrin. Their presence underscores the official nature of the proceedings against Jesus.

they shouted, 'Crucify Him! Crucify Him!'
The repetition of "Crucify Him!" emphasizes the intensity and urgency of their demand. The Greek verb "σταυρόω" (stauroō) means to crucify, a method of execution reserved for the most heinous criminals and a symbol of utter humiliation and suffering. This cry for crucifixion reveals the depth of their rejection of Jesus as the Messiah. Historically, crucifixion was a Roman form of execution, indicating the Jewish leaders' willingness to collaborate with Roman authorities to achieve their goal.

'You take Him and crucify Him,'
Pilate's response, "You take Him and crucify Him," reflects his reluctance to be involved in the execution of Jesus. The Greek word "λαμβάνω" (lambanō) means to take or receive, suggesting Pilate's attempt to distance himself from the responsibility of Jesus' death. This statement highlights the tension between Roman authority and Jewish leadership, as Pilate, the Roman governor, tries to avoid direct involvement in what he perceives as a religious dispute.

'for I find no basis for a charge against Him.'
Pilate's declaration, "for I find no basis for a charge against Him," underscores his belief in Jesus' innocence. The Greek word "αἰτία" (aitia) means cause or reason, indicating that Pilate found no legal grounds for Jesus' execution. This statement is significant in the Gospel narrative, as it highlights the injustice of Jesus' trial and crucifixion. From a scriptural perspective, it fulfills the prophecy of the suffering servant in Isaiah 53, who was "oppressed and afflicted, yet He did not open His mouth" (Isaiah 53:7, BSB), pointing to Jesus' role as the innocent Lamb of God who takes away the sin of the world.

We have a law
This phrase refers to the Jewish religious laws found in the Torah, particularly those that govern blasphemy. The Jews are invoking Leviticus 24:16, which states that anyone who blasphemes the name of the Lord must be put to death. The use of "law" here underscores the deep commitment of the Jewish leaders to their religious traditions and legal system. It highlights the tension between the Jewish authorities and Jesus, who they perceive as a threat to their religious order.

answered the Jews
The term "Jews" in the Gospel of John often refers to the Jewish leaders or authorities, rather than the Jewish people as a whole. This distinction is important for understanding the narrative context. The Jewish leaders are responding to Pilate, the Roman governor, who is hesitant to execute Jesus. Their answer is a legal justification for their demand, emphasizing their authority and the seriousness of the charge against Jesus.

and according to that law
This phrase reinforces the idea that the Jewish leaders are appealing to their religious legal system. It suggests a sense of inevitability or obligation, as if they are bound by their own laws to seek the death penalty for Jesus. This appeal to the law is a strategic move to pressure Pilate into complying with their wishes, as it frames the issue as a matter of legal necessity rather than personal vendetta.

He must die
The phrase "He must die" is a stark and definitive statement of the Jewish leaders' intentions. It reflects their belief that Jesus' actions and claims are not only blasphemous but also deserving of the ultimate punishment. This phrase also foreshadows the crucifixion, highlighting the gravity of the situation and the fulfillment of Jesus' own predictions about His death.

because He declared Himself to be the Son of God
This is the crux of the accusation against Jesus. The claim to be the "Son of God" is seen as blasphemous by the Jewish leaders, as it implies equality with God. In the Jewish context, such a claim was considered a direct challenge to the monotheistic belief in one God. Theologically, this statement is central to Christian belief, as it affirms Jesus' divine identity and mission. The tension between Jesus' self-identification and the Jewish leaders' rejection of it is a key theme in the Gospel of John, highlighting the conflict between divine revelation and human misunderstanding.

When Pilate heard this statement
The phrase refers to the preceding context where the Jewish leaders accused Jesus of claiming to be the Son of God. The Greek word for "heard" is "ἀκούω" (akouō), which implies not just hearing but understanding and processing the information. Pilate, a Roman governor, was already in a precarious position, balancing Roman authority with Jewish customs. The statement that Jesus claimed divine sonship would have been alarming, as it introduced a theological dimension to what Pilate likely considered a political issue. Historically, Roman leaders were often superstitious, and claims of divinity could evoke fear of offending the gods or dealing with supernatural forces.

he was even more afraid
The Greek word for "afraid" is "φοβέω" (phobeō), which can mean fear, reverence, or respect. Pilate's fear was compounded by the claim of Jesus' divine nature. This fear was not just political but also spiritual. In the Roman world, the divine and the mortal were often intertwined, and the idea of a god walking among men was not entirely foreign. Pilate's fear could have been a mix of concern over potential divine retribution and the political ramifications of mishandling a case involving a figure with such claims. Scripturally, this fear highlights the tension between earthly authority and divine sovereignty, a theme prevalent throughout the Bible. Pilate's reaction serves as a reminder of the power and authority of Jesus, even in His humility and suffering.

He went back into the Praetorium
The term "Praetorium" refers to the official residence of a Roman governor. In this context, it is where Pontius Pilate, the Roman governor of Judea, conducted his official duties. The historical significance of the Praetorium is profound, as it was a place of Roman authority and power. Pilate's return to the Praetorium signifies a moment of decision and confrontation. The Greek word "praitorion" underscores the Roman influence and the tension between Roman authority and the divine mission of Jesus. This setting highlights the clash between earthly power and the spiritual kingdom Jesus represents.

and asked Jesus, 'Where are You from?'
Pilate's question, "Where are You from?" delves into the mystery of Jesus' identity. This inquiry is not merely about Jesus' earthly origin but hints at a deeper, existential curiosity about His divine nature. The Greek phrase "pothen ei su" suggests a search for understanding beyond the physical realm. Pilate, confronted with the calm and composed demeanor of Jesus, is drawn to question the source of His authority and essence. This moment reflects the universal human quest for understanding the divine and the origins of truth and righteousness.

But Jesus gave no answer
Jesus' silence in response to Pilate's question is profound and deliberate. The Greek word "apokrinomai" (to answer) is notably absent here, emphasizing the intentionality of Jesus' silence. This silence fulfills the prophecy of Isaiah 53:7, where the suffering servant does not open His mouth. It is a powerful testament to Jesus' submission to the Father's will and His understanding of the necessity of His sacrifice. In a world that often demands answers and explanations, Jesus' silence speaks volumes about His divine purpose and the fulfillment of prophecy. It challenges believers to trust in God's plan, even when answers are not immediately apparent.

So Pilate said to Him
This phrase introduces us to the Roman governor, Pontius Pilate, who plays a pivotal role in the trial and crucifixion of Jesus. Pilate's position as a Roman authority is significant, as it fulfills the prophecy of Jesus being handed over to the Gentiles (Matthew 20:19). Historically, Pilate was known for his harsh rule and was often in conflict with the Jewish leaders. His interaction with Jesus is a profound moment where earthly power confronts divine authority. The Greek word for "said" (εἶπεν, eipen) indicates a direct and authoritative speech, reflecting Pilate's frustration and bewilderment at Jesus' silence.

Do You refuse to speak to me?
This question highlights Pilate's incredulity and impatience. In the Greek, the phrase "refuse to speak" (οὐκ λαλεῖς, ouk laleis) suggests a deliberate choice of silence by Jesus. This silence fulfills the prophecy of Isaiah 53:7, where the suffering servant is described as being oppressed and afflicted, yet not opening His mouth. Pilate's question underscores the tension between human authority and divine purpose. Jesus' silence is not a sign of weakness but a powerful testament to His submission to the Father's will and His role as the sacrificial Lamb. In a broader scriptural context, this moment invites believers to reflect on the power of silence and the strength found in trusting God's plan, even when faced with worldly power and intimidation.

Jesus answered
In this phrase, we see the calm and composed response of Jesus amidst His trial. The Greek word for "answered" is "ἀπεκρίθη" (apekrithē), which implies a thoughtful and deliberate response. Jesus, even in the face of suffering, demonstrates His divine wisdom and authority. This moment reflects His fulfillment of prophecy and His role as the sacrificial Lamb, willingly submitting to the Father's will.

You would have no authority over Me
The term "authority" comes from the Greek "ἐξουσία" (exousia), meaning power or jurisdiction. Jesus acknowledges Pilate's earthly power but clarifies its limitations. This statement underscores the sovereignty of God over human affairs. It serves as a reminder that all earthly authority is subordinate to divine authority, a comforting truth for believers facing worldly challenges.

if it were not given to you from above
Here, "from above" signifies divine origin, pointing to God's ultimate control over the events unfolding. The phrase emphasizes that Pilate's power is not inherent but permitted by God. This reflects the biblical theme of God's providence, where He orchestrates history according to His purpose, even using human actions to fulfill His divine plan.

Therefore the one who handed Me over to you
This phrase refers to Judas Iscariot and the Jewish leaders who conspired against Jesus. The act of "handing over" is significant in the passion narrative, highlighting the betrayal and rejection Jesus faced. It serves as a sobering reminder of human sinfulness and the gravity of turning away from God's truth.

is guilty of greater sin
The concept of "greater sin" suggests a hierarchy of sin based on knowledge and intent. The Greek word for "sin" is "ἁμαρτία" (hamartia), meaning to miss the mark. Jesus indicates that those who knowingly rejected Him and orchestrated His arrest bear a heavier moral responsibility. This teaches that with greater revelation comes greater accountability, urging believers to live in the light of God's truth.

From then on
This phrase indicates a pivotal moment in the narrative. The Greek word "ἐκ τούτου" (ek toutou) suggests a transition or a change in Pilate's approach. Historically, this marks the point where Pilate, having been warned by his wife and recognizing Jesus' innocence, begins to actively seek a way to release Him. This reflects Pilate's internal conflict and the increasing pressure he faces from the Jewish leaders.

Pilate tried to release Him
The Greek verb "ἐζήτει" (ezētei) implies a continuous effort or desire. Pilate's attempts to release Jesus show his recognition of Jesus' innocence and his struggle with the moral and political implications of the situation. Pilate's actions are a testament to the Roman legal system's complexity and the political tensions of the time, as he tries to balance justice with maintaining order.

but the Jews kept shouting
The phrase "οἱ Ἰουδαῖοι ἔκραζον" (hoi Ioudaioi ekrazon) highlights the persistent and loud demands of the Jewish leaders. The verb "ἔκραζον" (ekrazon) suggests a continuous, vehement outcry, reflecting the intensity of their opposition to Jesus. This persistent shouting underscores the leaders' determination to see Jesus condemned, revealing their fear of His influence and the threat they perceived to their authority.

If you release this man
This conditional statement, "ἐὰν τοῦτον ἀπολύσῃς" (ean touton apolysēs), is a direct challenge to Pilate's authority. The Jewish leaders are leveraging political pressure, implying that releasing Jesus would be a dereliction of duty. This reflects the high stakes of the situation, as Pilate is caught between justice and political expediency.

you are not a friend of Caesar
The phrase "οὐκ εἶ φίλος τοῦ Καίσαρος" (ouk ei philos tou Kaisaros) is a politically charged accusation. Being a "friend of Caesar" was a title of honor and political significance in the Roman Empire. The Jewish leaders are threatening Pilate's standing with Rome, suggesting that releasing Jesus would be seen as disloyalty to the emperor. This accusation places Pilate in a precarious position, as loyalty to Caesar was paramount for maintaining power and position.

Anyone who declares himself a king
The phrase "πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν" (pas ho basilea heauton poiōn) refers to the claim of kingship, which was a direct challenge to Roman authority. The Jewish leaders are framing Jesus' claim as a political threat, knowing that any claim to kingship would be seen as rebellion against Caesar. This highlights the political manipulation at play, as they use Roman concerns about insurrection to achieve their aims.

is defying Caesar
The phrase "ἀντιλέγει τῷ Καίσαρι" (antilegei tō Kaisari) means to oppose or speak against Caesar. This accusation is the crux of their argument, as it frames Jesus as a political insurgent. The Jewish leaders are exploiting Roman fears of rebellion to ensure Jesus' condemnation. This reflects the broader context of Roman rule, where maintaining order and loyalty to Caesar was crucial, and any perceived threat was swiftly dealt with.

When Pilate heard this
This phrase indicates a pivotal moment in the narrative. Pilate, the Roman governor, is responding to the escalating pressure from the Jewish leaders and the crowd. The Greek word for "heard" (ἀκούσας, akousas) implies not just the act of hearing but also understanding and processing the implications of the situation. Pilate is caught between his own judgment of Jesus' innocence and the political and social pressures surrounding him.

he brought Jesus out
The act of bringing Jesus out signifies a public display, a transition from private deliberation to public judgment. The Greek verb used here (ἐξήγαγεν, exēgagen) suggests a leading out, emphasizing Pilate's role in presenting Jesus to the people. This action foreshadows the ultimate sacrifice Jesus is about to make, as He is brought forth as the Lamb of God.

and sat down on the judgment seat
The "judgment seat" (βῆμα, bēma) is a place of authority and decision-making. In Roman culture, the bēma was a raised platform where officials would pronounce legal decisions. Pilate's sitting down symbolizes the exercise of his judicial authority, yet it also highlights the irony of the situation: the true Judge of the world is being judged by human standards.

at a place called The Stone Pavement
The "Stone Pavement" (Λιθόστρωτον, Lithostrōton) refers to a specific location in Jerusalem, likely a paved area used for official proceedings. Archaeological findings suggest it was a place of Roman governance, adding historical weight to the narrative. This setting underscores the gravity of the moment, as Jesus stands before earthly power structures.

which in Aramaic is Gabbatha
The term "Gabbatha" (Γαββαθᾶ, Gabbatha) is an Aramaic word meaning "elevated" or "raised place." This dual naming in both Greek and Aramaic highlights the cultural and linguistic diversity of the region, as well as the universality of the Gospel message. The elevation of the place serves as a metaphor for the exaltation of Christ through His impending crucifixion and resurrection.

It was the day of Preparation
The "day of Preparation" refers to the day before the Sabbath, particularly significant during the Passover week. In Jewish tradition, this was a time of meticulous preparation, ensuring that all was ready for the sacred observance of the Passover. The Greek term "paraskeuē" underscores the importance of readiness and anticipation. This phrase sets the stage for the unfolding of divine events, highlighting the providential timing of Christ's crucifixion as the ultimate Passover Lamb, fulfilling the typology of the Old Testament sacrifices.

for the Passover
The Passover, or "Pascha" in Greek, commemorates the Israelites' deliverance from Egyptian bondage, as described in Exodus 12. This feast is central to Jewish identity and faith, symbolizing redemption and divine intervention. In the context of John 19:14, the mention of Passover underscores the profound theological significance of Jesus' sacrifice. As the true Passover Lamb, His death brings about a new exodus, delivering humanity from the bondage of sin and death.

about the sixth hour
The "sixth hour" in Jewish timekeeping corresponds to approximately noon. This detail is crucial, as it situates the events of Jesus' trial and crucifixion within a specific temporal framework. The timing is significant, as it aligns with the preparation of the Passover lambs, drawing a parallel between Jesus and the sacrificial lambs. This hour marks the culmination of Jesus' earthly ministry and the beginning of His sacrificial act of redemption.

And he said to the Jews
The phrase "he said to the Jews" refers to Pontius Pilate, the Roman governor, addressing the Jewish leaders and crowd. This interaction highlights the tension between Roman authority and Jewish expectation. The term "Jews" in the Gospel of John often represents the religious leaders who opposed Jesus, rather than the Jewish people as a whole. This moment is pivotal, as it reflects the rejection of Jesus by His own people, fulfilling prophetic scriptures such as Isaiah 53.

Here is your King!
Pilate's declaration, "Here is your King!" is laden with irony and prophetic truth. While Pilate likely intended this statement as a mockery, it inadvertently affirms Jesus' true identity as the King of the Jews. The Greek word "basileus" (king) evokes the messianic expectations rooted in the Hebrew Scriptures, where the coming Messiah is portrayed as a king who would reign with justice and righteousness. This proclamation, though spoken in derision, points to the reality of Jesus' kingship, not only over Israel but over all creation. His kingdom, however, is not of this world, as He had previously stated (John 18:36), emphasizing a spiritual reign that transcends earthly power and authority.

Away with Him, they shouted
The phrase "Away with Him" is a powerful expression of rejection and dismissal. In the Greek, the word "ἆρον" (aron) is used, which means to take away or remove. This reflects the intense desire of the crowd to eliminate Jesus from their midst. Historically, this moment is charged with the tension of a people who, despite witnessing Jesus' miracles and teachings, choose to reject Him. This rejection fulfills the prophetic words of Isaiah 53:3, where the Messiah is described as "despised and rejected by men."

Away with Him! Crucify Him!
The repetition of "Away with Him" emphasizes the crowd's fervor and determination. The call to "Crucify Him" is a demand for the most brutal form of Roman execution, reserved for the worst criminals. The Greek word "σταύρωσον" (staurōson) means to crucify, highlighting the severity of the punishment they sought for Jesus. This reflects the depth of human sin and the blindness of the people to the true identity of Christ as the Messiah. It also underscores the fulfillment of Jesus' own predictions about His death (Matthew 20:19).

Shall I crucify your King? Pilate asked
Pilate's question, "Shall I crucify your King?" is laden with irony and political tension. The term "King" (βασιλέα, basilea) is significant, as it acknowledges Jesus' claim to kingship, albeit in a mocking tone. Pilate's question exposes the hypocrisy of the Jewish leaders, who are willing to deny their messianic hopes to achieve their goal. Historically, this moment reveals the complex interplay of Roman authority and Jewish expectation, as well as Pilate's struggle to maintain order while grappling with the innocence of Jesus.

We have no king but Caesar, the chief priests answered
The declaration "We have no king but Caesar" is a profound statement of allegiance to Roman rule, which is shocking given the Jewish hope for a Messiah who would deliver them from foreign oppression. The chief priests' response reveals their political expediency and spiritual blindness. In the Greek, "Καίσαρα" (Kaisara) refers to Caesar, the Roman emperor, symbolizing earthly power and authority. This statement is a tragic renunciation of God's kingship over Israel, highlighting the chief priests' rejection of Jesus as the true King and their preference for worldly power. This moment is pivotal in the narrative, illustrating the ultimate rejection of Jesus by the religious leaders and setting the stage for the crucifixion.

So then he handed Him over
This phrase marks a pivotal moment in the Passion narrative. The "he" refers to Pontius Pilate, the Roman governor, who, despite his initial reluctance, ultimately succumbs to the pressure of the Jewish leaders and the crowd. The Greek word for "handed over" is "παρέδωκεν" (paredōken), which conveys the act of delivering or betraying someone into the hands of another. This act of handing over is laden with irony and tragedy, as Pilate, representing Roman authority, relinquishes Jesus to the will of the people, fulfilling the divine plan of salvation. Historically, this moment underscores the tension between Roman political power and Jewish religious authority, both of which play a role in the unfolding of God's redemptive work.

to them
The "them" in this context refers to the Jewish leaders and the crowd that demanded Jesus' crucifixion. This transfer of custody signifies the culmination of the Jewish leaders' plot against Jesus, as they now have the authority to proceed with the crucifixion. Theologically, this moment highlights the collective responsibility of humanity in the rejection of Christ, as both Jew and Gentile play a part in His death. It also reflects the fulfillment of Old Testament prophecies regarding the Messiah's suffering at the hands of His own people.

to be crucified
Crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. The Greek word "σταυρωθῇ" (staurōthē) indicates the act of being nailed to a cross. This form of execution was not only physically excruciating but also symbolically significant, as it represented the curse of the law (Deuteronomy 21:23). In the context of the Gospel, Jesus' crucifixion is the ultimate act of obedience and sacrifice, fulfilling the prophecies of a suffering servant (Isaiah 53) and demonstrating the depth of God's love for humanity. Theologically, it is through the crucifixion that Jesus bears the sins of the world, offering redemption and reconciliation with God.

Carrying His own cross
This phrase highlights the immense physical and emotional burden Jesus bore. The Greek word for "carrying" is "bastazō," which implies not just carrying a physical object but also bearing a heavy load or responsibility. In the context of Roman crucifixion, the condemned were often required to carry the crossbeam to the site of execution, symbolizing the weight of their punishment. For Jesus, this act was not just a physical burden but a profound spiritual one, as He bore the sins of humanity. This imagery fulfills the prophecy of Isaiah 53:4, "Surely He took on our infirmities and carried our sorrows."

He went out
The phrase "He went out" signifies Jesus' journey from the city to the place of crucifixion. The Greek word "exerchomai" means to go out or depart, often used in the New Testament to describe leaving a place of safety or comfort. Jesus' departure from Jerusalem symbolizes His willingness to leave the security of His divine nature and enter into the suffering of humanity. This act of going out is a powerful testament to His obedience to the Father's will and His love for mankind.

to the place of the Skull
The "place of the Skull" is a translation of the Greek "kraniou topos," which refers to the location outside Jerusalem where executions were carried out. The name likely derives from the shape of the hill, resembling a skull. This site, known as Golgotha in Aramaic, holds significant historical and theological importance. It is a place of death, yet through Christ's sacrifice, it becomes a place of life and redemption. The stark imagery of a skull reminds us of the reality of death, which Jesus came to conquer.

which in Aramaic is called Golgotha
The use of the Aramaic term "Golgotha" connects the narrative to the cultural and linguistic context of the time. Aramaic was the common language spoken by the Jewish people in Jesus' day, and its inclusion here emphasizes the historical authenticity of the account. Golgotha, meaning "skull," is a poignant reminder of the grim reality of crucifixion. Yet, it is at Golgotha that the greatest act of love and redemption occurs, transforming a place of death into a symbol of hope and salvation for all who believe.

There they crucified Him
The word "crucified" comes from the Greek "σταυρόω" (stauroō), which means to fasten to a cross. Crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. The location, "there," refers to Golgotha, the place of the Skull, a site outside Jerusalem's walls. This act fulfilled Old Testament prophecies, such as Isaiah 53, which foretold the suffering of the Messiah. The crucifixion of Jesus is central to Christian theology, symbolizing the atonement for humanity's sins and the ultimate act of love and sacrifice.

and with Him two others
The presence of "two others" highlights the fulfillment of Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors." These two individuals were likely insurrectionists or thieves, emphasizing the injustice of Jesus' execution alongside common criminals. This juxtaposition underscores the innocence of Christ and the depth of His humility, as He willingly subjected Himself to such a death for the sake of humanity.

one on each side
This phrase indicates the positioning of the two criminals, one on either side of Jesus. This arrangement not only fulfills prophecy but also symbolizes the division of humanity in response to Christ. One thief would later repent and receive the promise of paradise (Luke 23:43), while the other would not, illustrating the choice each person faces regarding acceptance or rejection of Jesus.

with Jesus in the middle
The central position of Jesus signifies His role as the mediator between God and humanity. In the Greek, "μέσος" (mesos) means "middle" or "in the midst," emphasizing that Christ is the focal point of salvation history. His position between the two criminals also reflects His unique role as the bridge between sinful humanity and a holy God. This centrality is a powerful reminder of His sacrificial love and the pivotal nature of His death and resurrection in the Christian faith.

Pilate also had a notice posted on the cross
The act of posting a notice, or "titulus," on the cross was a Roman custom to declare the crime for which the condemned was being executed. The Greek word for "notice" is "titlos," which signifies an official inscription. This practice was not only a legal formality but also served as a public deterrent. Pilate's decision to write this notice himself underscores his authority and the political tension surrounding Jesus' crucifixion. Historically, this act reflects Pilate's complex relationship with the Jewish leaders and his attempt to assert Roman dominance while mocking the Jewish expectations of a Messiah.

It read JESUS OF NAZARETH
The phrase "JESUS OF NAZARETH" identifies Jesus by His earthly origin. "Nazareth" was a small, seemingly insignificant town in Galilee, and its mention here emphasizes Jesus' humble beginnings. The Greek term "Nazarenos" is used, which connects Jesus to the prophecies of the Messiah coming from a place of lowly stature (Matthew 2:23). This identification also fulfills the prophetic expectation that the Messiah would be despised and rejected, as Nazareth was often looked down upon by other regions in Israel.

THE KING OF THE JEWS
This title, written in Greek, Latin, and Hebrew (as noted in the subsequent verses), was meant to be a public declaration of the charge against Jesus. The Greek word "Basileus" for "King" signifies a ruler or sovereign. Pilate's inscription was both a political statement and a theological declaration. While intended as a mockery, it inadvertently proclaimed a profound truth about Jesus' identity. Historically, this title was contentious, as it challenged both Roman authority and Jewish religious expectations. Scripturally, it aligns with the messianic prophecies that foretold a king from the line of David who would reign eternally (2 Samuel 7:12-13). This phrase encapsulates the irony of the crucifixion: the true King of the Jews was being rejected by His own people and executed by the ruling empire.

Many of the Jews
This phrase highlights the significant presence of Jewish people in Jerusalem, especially during Passover. Historically, Jerusalem was a central hub for Jewish worship and pilgrimage. The crucifixion of Jesus occurred during Passover, a time when Jews from various regions would gather in the city, thus ensuring that many would witness the events surrounding Jesus' death. The Greek word for "many" (πολλοί, polloi) emphasizes the widespread nature of this audience, indicating that the message of the crucifixion was not hidden but publicly displayed.

read this sign
The act of reading the sign indicates the importance of written communication in the Roman world. The sign, or "titulus," was a common Roman practice to declare the crime of the condemned. The Greek word for "read" (ἀνέγνωσαν, anegnōsan) suggests an active engagement with the text, implying that the message was accessible and intended to be understood by the public. This public reading underscores the transparency of the Roman legal system and the fulfillment of prophecy, as Jesus' identity as "King of the Jews" was proclaimed openly.

because the place where Jesus was crucified was near the city
The proximity of the crucifixion site to the city of Jerusalem is significant both historically and theologically. Archaeologically, Golgotha is believed to be just outside the city walls, aligning with Jewish customs that required executions to occur outside the city limits. Theologically, this location near the city symbolizes the intersection of divine redemption and human civilization. The Greek word for "near" (ἐγγύς, engys) conveys the closeness of this pivotal event to the heart of Jewish life and worship, emphasizing the accessibility of Jesus' sacrifice to all who were present.

and it was written in Aramaic, Latin, and Greek
The trilingual inscription reflects the diverse cultural and linguistic context of the Roman Empire. Aramaic was the common language of the Jewish people, Latin was the official language of the Roman authorities, and Greek was the lingua franca of the Eastern Mediterranean. This multilingual inscription ensured that the message of Jesus' kingship was communicated to a broad audience, symbolizing the universal nature of His mission. The use of these three languages highlights the inclusivity of the Gospel message, transcending cultural and linguistic barriers to reach all people. The Greek word for "written" (γεγραμμένον, gegrammenon) indicates a completed action, signifying the finality and authority of the declaration made on the cross.

So the chief priests of the Jews
The phrase highlights the religious leaders' authority and their role in the events leading to Jesus' crucifixion. The "chief priests" were part of the Sanhedrin, the highest Jewish council, responsible for religious decisions. Historically, these leaders were often seen as protectors of Jewish law and tradition, yet in this context, they are depicted as opposing Jesus, whom they viewed as a threat to their authority and the status quo. Their actions fulfill the prophecies of the Messiah being rejected by His own people (Isaiah 53:3).

said to Pilate
Pontius Pilate, the Roman governor, held the power to execute or release Jesus. The interaction between the Jewish leaders and Pilate underscores the political tension of the time. Pilate's role is crucial as he represents Roman authority, yet he is depicted as somewhat reluctant, indicating the complexity of the situation. The Jewish leaders' appeal to Pilate reflects their inability to carry out capital punishment under Roman rule, thus needing Pilate's cooperation to achieve their aims.

Do not write
This command reveals the chief priests' dissatisfaction with the inscription Pilate had ordered for Jesus' cross. The inscription was meant to state the crime for which Jesus was being executed. Their insistence on changing the wording indicates their concern over the perception of Jesus' claim to kingship, which they saw as blasphemous and politically dangerous. This moment highlights the tension between truth and perception, as the leaders sought to control the narrative surrounding Jesus' identity.

‘The King of the Jews,’
This title, written by Pilate, ironically affirms Jesus' true identity, even as it was intended to mock. In the Roman context, such a title would denote a political insurgent, yet for Christians, it signifies Jesus' messianic role and fulfillment of Old Testament prophecies (e.g., Zechariah 9:9). The title's public display on the cross serves as a divine proclamation of Jesus' kingship, despite the intentions of those who sought to undermine it.

but only that He said, ‘I am the King of the Jews.’
The chief priests' request to alter the inscription reflects their desire to distance themselves from any acknowledgment of Jesus' kingship. By emphasizing that Jesus "said" He was king, they attempt to portray Him as delusional or deceitful, rather than acknowledging any legitimacy to His claim. This distinction underscores their rejection of Jesus as the Messiah and their attempt to delegitimize His authority. Theologically, this moment highlights the irony of human attempts to suppress divine truth, as God's purposes are ultimately fulfilled despite human opposition.

Pilate answered
The phrase "Pilate answered" indicates a response to a challenge or question. In the context of John 19, the Jewish leaders were objecting to the inscription Pilate had placed on the cross, which read "Jesus of Nazareth, the King of the Jews." Pilate's response is firm and final, reflecting his authority as the Roman governor. The Greek word for "answered" (ἀπεκρίθη, apekrithe) suggests a definitive reply, emphasizing Pilate's role in the unfolding events. Historically, Pilate was known for his often harsh and unyielding governance, and this response is consistent with his character as depicted in historical records.

What I have written
This phrase underscores the permanence and authority of Pilate's decision. The act of writing in the ancient world was significant, as written words were considered binding and authoritative. The Greek verb "written" (γέγραφα, gegrapha) is in the perfect tense, indicating a completed action with ongoing effects. This reflects the unchangeable nature of the inscription, symbolizing the fulfillment of God's sovereign plan through human actions. In a broader scriptural context, the written word often signifies divine authority and truth, as seen in the Scriptures themselves.

I have written
The repetition of "I have written" serves to emphasize Pilate's resolve and the finality of his decision. It suggests a sense of inevitability and destiny, as if Pilate, perhaps unknowingly, is participating in a divine narrative. Theologically, this can be seen as a moment where human free will and divine sovereignty intersect. Pilate's insistence on the inscription highlights the truth of Jesus' identity as King, a truth that transcends Pilate's understanding and intentions.

When the soldiers had crucified Jesus
This phrase marks a pivotal moment in the narrative of the crucifixion. The act of crucifixion was a Roman method of execution, reserved for the most heinous criminals and slaves. It was designed to be a public spectacle, a deterrent to others. The Greek word used here for "crucified" is "σταυρόω" (stauroō), which means to fasten to a cross. This word carries with it the weight of immense suffering and shame, as crucifixion was not only physically excruciating but also socially humiliating. The soldiers, Roman by nationality, were executing a sentence that was both a fulfillment of prophecy and a demonstration of the world's rejection of Christ. This moment is a profound intersection of divine sovereignty and human sinfulness.

they divided His garments into four parts
The division of Jesus' garments among the soldiers is a fulfillment of Psalm 22:18, which says, "They divide my garments among them and cast lots for my clothing." The act of dividing the garments signifies the complete stripping away of Jesus' earthly dignity and possessions. In the cultural context, a person's clothing was a significant part of their identity and status. By dividing His garments, the soldiers were not only fulfilling prophecy but also symbolizing the world's attempt to strip Jesus of His identity and authority. The number four, often representing completeness in the Bible, suggests that nothing was left to Him; He was entirely given over to the will of the Father and the cruelty of man.

one for each soldier
This phrase indicates that there were four soldiers involved in the crucifixion, which was typical for a Roman execution squad. Each soldier taking a part of Jesus' garments underscores the personal involvement and complicity of humanity in the crucifixion. It also reflects the Roman practice of allowing executioners to claim the possessions of the condemned as part of their payment. This detail highlights the stark contrast between the soldiers' material gain and the spiritual riches that Jesus was securing for humanity through His sacrifice.

with the tunic remaining
The tunic, or "χιτών" (chitōn) in Greek, was a seamless garment worn next to the skin. It was a valuable piece of clothing, often woven in one piece from top to bottom. The seamless nature of the tunic is significant, as it symbolizes the unity and perfection of Christ's priesthood. In the Old Testament, the high priest wore a seamless garment, and Jesus, as our High Priest, embodies this role perfectly. The tunic's remaining intact also points to the unbroken and undivided nature of Christ's mission and His kingdom, which cannot be torn apart by human hands.

This garment was seamless, woven in one piece from top to bottom
The seamless tunic is a powerful symbol of Christ's divine nature and His role as the perfect High Priest. The Greek word for "seamless" is "ἄρραφος" (arraphos), meaning without seam, which emphasizes the garment's integrity and wholeness. This detail is not merely about the physical garment but speaks to the spiritual reality of Christ's ministry. Just as the tunic was woven in one piece, so too is the plan of salvation—a single, unbroken narrative from creation to redemption. The phrase "from top to bottom" suggests divine origin and purpose, indicating that Christ's work is initiated and completed by God Himself. This imagery invites believers to trust in the completeness and sufficiency of Christ's atoning work on the cross.

So they said to one another
This phrase introduces the dialogue among the Roman soldiers who were present at the crucifixion of Jesus. The soldiers, likely accustomed to dividing the possessions of those they executed, are depicted here in a moment of decision-making. The Greek word for "said" (εἶπον, eipon) indicates a verbal exchange, highlighting the collaborative nature of their actions. This moment reflects the fulfillment of prophecy and the unfolding of divine plans, even through seemingly mundane human interactions.

Let us not tear it
The soldiers decide not to tear Jesus' seamless tunic. The Greek word for "tear" (σχίσωμεν, schisōmen) suggests a violent action, which they choose to avoid. This decision is significant because it preserves the garment intact, symbolizing the unity and wholeness of Christ's mission and the Church. The seamless tunic can be seen as a metaphor for the unbroken and perfect nature of Jesus' ministry and the unity He desires for His followers.

but instead
This phrase indicates a contrast and a decision to take an alternative action. The soldiers' choice to cast lots rather than tear the garment shows a moment of restraint and deliberation. This decision, while seemingly trivial, aligns with the fulfillment of Old Testament prophecy, demonstrating how God's sovereignty operates through human choices.

let us cast lots to see who will get it
Casting lots was a common practice in ancient times to make decisions or divide goods. The Greek word for "cast lots" (λαγχάνω, lanchanō) implies leaving the decision to chance, or more accurately, to divine providence. This act fulfills the prophecy found in Psalm 22:18, which speaks of dividing garments and casting lots for clothing. The soldiers' actions, though driven by self-interest, inadvertently fulfill Scripture, underscoring the divine orchestration of events surrounding Jesus' crucifixion.

This was to fulfill the Scripture
This phrase explicitly connects the soldiers' actions to the fulfillment of biblical prophecy. The use of the Greek word "πληρωθῇ" (plērōthē) for "fulfill" emphasizes the completion or bringing to fullness of what was foretold. It highlights the reliability and divine inspiration of Scripture, showing that even in moments of human ignorance or indifference, God's word is accomplished.

They divided My garments among them
This part of the verse directly quotes Psalm 22:18, a messianic psalm that vividly describes the suffering of the righteous one. The act of dividing garments symbolizes the humiliation and degradation Jesus endured. Yet, it also serves as a testament to the accuracy and foresight of biblical prophecy, reinforcing the belief that Jesus is the promised Messiah who fulfills the Scriptures.

and cast lots for My clothing
The casting of lots for Jesus' clothing is a specific fulfillment of prophecy, further validating the messianic identity of Jesus. The act of casting lots, while a method of decision-making, also signifies the randomness and impartiality of the soldiers' actions, which paradoxically align with God's predetermined plan. This moment serves as a powerful reminder of God's sovereignty and the fulfillment of His promises through Christ.

Now near the cross of Jesus
The phrase "near the cross of Jesus" sets the scene at the crucifixion, a pivotal moment in Christian theology. The Greek word for "cross" is "stauros," which historically refers to a stake or post used for execution. This moment is central to the Christian faith, symbolizing the sacrificial love of Christ. The proximity of these women to the cross highlights their courage and devotion, as they remain close to Jesus in His suffering, despite the danger and stigma associated with being near a crucified person.

stood His mother
The presence of Jesus' mother, Mary, at the crucifixion is deeply significant. The Greek word "histemi," translated as "stood," implies a firm, resolute stance. Mary’s presence fulfills the prophecy of Simeon in Luke 2:35, where he foretold that a sword would pierce her soul. Her steadfastness at the cross exemplifies her unwavering faith and maternal love, even in the face of unimaginable sorrow.

and His mother’s sister
The identity of "His mother’s sister" is debated among scholars, with some suggesting she could be Salome, the mother of James and John, based on cross-referencing with other Gospel accounts. This familial connection underscores the close-knit community of Jesus' followers and the support system surrounding Him, even in His final hours.

Mary the wife of Clopas
Mary, the wife of Clopas, is a lesser-known figure, yet her mention here signifies the presence of faithful disciples beyond the more prominent apostles. The name "Clopas" may be a variant of "Cleopas," suggesting a possible connection to the disciple mentioned in Luke 24:18. Her inclusion in this scene highlights the role of women in the early Christian community, who were often the first witnesses to key events in Jesus' life and ministry.

and Mary Magdalene
Mary Magdalene is a prominent figure in the Gospels, known for her deliverance from seven demons and her devoted following of Jesus. Her presence at the crucifixion, and later at the resurrection, underscores her role as a key witness to the pivotal events of the Christian faith. The name "Magdalene" indicates her origin from Magdala, a town known for its fishing industry. Her unwavering support and witness to Jesus' death and resurrection make her a model of discipleship and faithfulness.

When Jesus saw
The phrase begins with Jesus' perception, indicating His awareness and compassion even amidst His suffering. The Greek word for "saw" is "εἶδεν" (eiden), which implies not just a physical seeing but an understanding and recognition. This highlights Jesus' divine ability to perceive the needs of those around Him, even in His final moments on the cross.

His mother
Mary, the mother of Jesus, is present at the crucifixion, demonstrating her unwavering devotion and love. Her presence fulfills the prophecy of Simeon in Luke 2:35, where he foretold that a sword would pierce her soul. This moment is a profound testament to her faith and the deep sorrow she endures as she witnesses her Son's suffering.

and the disciple whom He loved
This phrase refers to John, the author of the Gospel, who is often identified as the "beloved disciple." The Greek word for "loved" is "ἠγάπα" (ēgapa), derived from "agape," which signifies a selfless, unconditional love. This relationship exemplifies the deep spiritual bond between Jesus and His followers, emphasizing the love that should characterize Christian relationships.

standing nearby
The proximity of Mary and John to the cross signifies their courage and loyalty. Despite the danger and fear surrounding the crucifixion, they remain close to Jesus, embodying the call to discipleship that requires steadfastness and bravery in the face of adversity.

He said to His mother
Jesus addresses Mary directly, showing His concern for her well-being. The Greek word "λέγει" (legei) indicates a deliberate and thoughtful communication. Even in His agony, Jesus fulfills His duty as a son, ensuring that Mary is cared for after His death.

Woman, here is your son
The term "Woman" (Greek: "γύναι," gynai) is respectful and affectionate, not dismissive. Jesus uses this address to gently shift Mary's role from His earthly mother to a spiritual mother for John. By entrusting Mary to John, Jesus establishes a new family bond, symbolizing the creation of a new spiritual family among His followers. This act reflects the broader Christian teaching that believers are united as a family in Christ, transcending biological ties.

Then He said
This phrase marks a pivotal moment in the narrative, emphasizing the direct speech of Jesus. The Greek word for "said" is "λέγει" (legei), which is a present tense verb, indicating a continuous or repeated action. This suggests the authority and intentionality behind Jesus' words. In the context of the crucifixion, every word spoken by Jesus carries profound significance, as He is fulfilling His earthly mission even in His final moments.

to the disciple
The term "disciple" here refers to John, the beloved disciple, who is traditionally understood to be the author of the Gospel. The Greek word "μαθητής" (mathētēs) means a learner or follower, highlighting the close relationship between Jesus and John. This moment underscores the trust and responsibility Jesus places on John, entrusting him with the care of His mother, Mary.

Here is your mother
In this phrase, Jesus is redefining familial relationships, extending the concept of family beyond biological ties to include spiritual kinship. The Greek word for "mother" is "μήτηρ" (mētēr), which not only denotes a biological mother but also a figure of nurturing and care. Jesus' statement is a profound act of love and provision, ensuring that Mary is cared for after His death. This act reflects the broader Christian teaching of the Church as a family united in Christ.

So from that hour
The phrase "from that hour" indicates an immediate response and a decisive moment. The Greek word "ὥρα" (hōra) can mean a specific time or a significant moment. This highlights the urgency and importance of Jesus' command, as John does not delay in fulfilling Jesus' request. It signifies the beginning of a new relationship and responsibility for John.

this disciple took her into his home
The act of taking Mary into his home signifies acceptance and obedience. The Greek word "ἔλαβεν" (elaben) means to receive or accept, indicating John's willingness to embrace this new role. The phrase "into his home" suggests not just a physical space but also a place of belonging and care. This action reflects the early Christian community's emphasis on hospitality and mutual support, embodying the love and unity that Jesus taught.

After this
This phrase marks a transition in the narrative, indicating a sequence of events. In the context of the crucifixion, "after this" refers to the events that have just transpired, including Jesus' interactions with His mother and the beloved disciple. It signifies a moment of reflection and fulfillment of His earthly mission. The Greek word "meta" (μετά) used here implies a change or a shift, suggesting that Jesus is moving towards the culmination of His sacrificial act.

knowing that everything had now been accomplished
The word "knowing" (Greek: εἰδώς, eidōs) indicates Jesus' divine awareness and understanding of His mission. This is not mere human knowledge but a profound recognition of the divine plan. "Everything" encompasses the entirety of His earthly ministry and the prophecies concerning the Messiah. "Accomplished" (Greek: τετέλεσται, tetelestai) is a powerful term meaning completed or fulfilled. It signifies that Jesus' work on earth, particularly His redemptive mission, has reached its intended goal. This reflects the fulfillment of Old Testament prophecies and the divine plan of salvation.

and to fulfill the Scripture
This phrase underscores the importance of prophecy in the life and mission of Jesus. The Greek word "πληρωθῇ" (plērōthē) means to fill up or complete. Jesus' actions are in direct fulfillment of the Scriptures, specifically Psalm 69:21, which speaks of the suffering of the righteous. This highlights the continuity and reliability of God's Word, as Jesus' life and death are in perfect alignment with prophetic Scripture.

Jesus said
The simplicity of this phrase belies its profound significance. Jesus, even in His suffering, speaks with authority and purpose. His words are deliberate and fulfill divine prophecy. The act of speaking here is an assertion of His identity as the Word made flesh (John 1:14), who communicates God's love and redemption to humanity.

I am thirsty
This statement, "I am thirsty" (Greek: διψῶ, dipsō), is both a literal expression of physical suffering and a symbolic representation of spiritual longing. Physically, it reflects the intense dehydration and agony of crucifixion. Spiritually, it echoes the deep yearning for the completion of His mission and the reconciliation of humanity with God. This thirst also connects to the imagery of Jesus as the Living Water (John 4:10), who offers eternal satisfaction to those who believe in Him. In His thirst, Jesus identifies with human suffering, fulfilling His role as the compassionate Savior who fully experiences the human condition.

A jar of sour wine was sitting there
This phrase sets the scene for a poignant moment in the crucifixion narrative. The "jar of sour wine" refers to a common drink of the Roman soldiers, known as "posca," which was a cheap, vinegary wine mixed with water. This detail highlights the humility and suffering of Christ, who, in His final moments, was offered a drink associated with the lower classes and soldiers. The Greek word for "sour wine" is "oxos," which underscores the bitterness of the moment, both literally and metaphorically. Historically, this act fulfills the prophecy found in Psalm 69:21, "They gave me vinegar for my thirst," demonstrating the meticulous fulfillment of Scripture in the life and death of Jesus.

So they soaked a sponge in the wine
The act of soaking a sponge in the wine is significant. Sponges were commonly used in the ancient world for various purposes, including cleaning and as a tool for applying liquids. The use of a sponge here is practical, allowing the soldiers to offer the drink to Jesus without removing Him from the cross. This action reflects the Roman practice of offering a form of crude relief to those being crucified, albeit in a manner that was more mocking than merciful. The Greek word "baptō," meaning to dip or immerse, is used here, symbolizing the immersion of Christ into the depths of human suffering.

put it on a stalk of hyssop
The mention of "hyssop" is rich with symbolic meaning. Hyssop is a plant associated with purification and sacrifice in the Old Testament. It was used during the Passover to apply the blood of the lamb to the doorposts (Exodus 12:22), symbolizing deliverance and protection. In this context, the use of hyssop connects Jesus' sacrifice to the Passover lamb, emphasizing His role as the ultimate sacrifice for sin. The Greek word "hyssōpos" is used, which directly links this moment to the themes of cleansing and redemption found throughout Scripture.

and lifted it to His mouth
The act of lifting the sponge to Jesus' mouth is both practical and symbolic. It fulfills Jesus' statement in John 19:28, "I am thirsty," highlighting His humanity and the physical agony of crucifixion. This moment also serves as a fulfillment of prophecy and a demonstration of Jesus' obedience to the Father's will, even in suffering. The Greek word "pherō," meaning to carry or bring, is used here, indicating the deliberate action of offering the drink to Jesus. This act, though seemingly small, is a profound reminder of the humility and love of Christ, who endured such suffering for the sake of humanity.

When Jesus had received the sour wine
The phrase begins with Jesus' acceptance of the sour wine, a fulfillment of Psalm 69:21, which states, "They gave me vinegar for my thirst." The Greek word for "sour wine" is "oxos," a cheap, vinegary wine commonly consumed by Roman soldiers. This act signifies the completion of His earthly suffering and the fulfillment of prophecy, demonstrating Jesus' awareness and control over the events leading to His death.

He said, 'It is finished.'
The Greek term "tetelestai," translated as "It is finished," is a perfect passive indicative verb, indicating a completed action with ongoing effects. This declaration signifies the completion of Jesus' mission to atone for humanity's sins. In a historical context, "tetelestai" was used in commerce to denote a debt paid in full. Spiritually, this signifies the fulfillment of Old Testament prophecies and the completion of the sacrificial system, as Jesus becomes the ultimate Passover Lamb.

And bowing His head
The act of bowing His head is a voluntary gesture, symbolizing submission and peace. In the Greek, "klinas" suggests a deliberate action, indicating that Jesus willingly laid down His life. This reflects His earlier statement in John 10:18, "No one takes it from Me, but I lay it down of My own accord." It emphasizes His sovereignty even in death.

He yielded up His spirit
The phrase "yielded up" comes from the Greek "paredōken," meaning to hand over or deliver. This indicates that Jesus consciously and willingly surrendered His spirit to the Father, fulfilling His role as the obedient Son. This act is not one of defeat but of triumph, as it marks the completion of His redemptive work. Theologically, it underscores the belief in Jesus' divine authority over life and death, as He entrusts His spirit to God, signifying the restoration of the broken relationship between God and humanity.

It was the day of Preparation
The "day of Preparation" refers to the day before the Sabbath, a time when Jews would prepare for the day of rest by completing all necessary work. In Greek, the term is "παρασκευή" (paraskeuē), which directly translates to "preparation." This day was particularly significant because it was not just any Sabbath, but a "High Sabbath," indicating a special observance, possibly coinciding with the Passover. The preparation involved ensuring that no work would be done on the Sabbath, aligning with the commandment to keep the Sabbath holy (Exodus 20:8-11). This context underscores the urgency and the religious fervor of the Jewish leaders in ensuring that the crucifixion did not defile the Sabbath.

and the next day was a High Sabbath
A "High Sabbath" is a term used to describe a Sabbath that coincides with a festival, making it more significant than a regular weekly Sabbath. The Greek word "μεγάλη" (megalē) means "great" or "high," emphasizing the importance of this particular Sabbath. In this context, it likely refers to the Passover Sabbath, a time of great religious significance for the Jewish people. The High Sabbath underscores the intersection of Jesus' crucifixion with the Passover, symbolically linking Jesus as the ultimate Passover Lamb, a theme deeply rooted in Christian theology (1 Corinthians 5:7).

So the Jews asked Pilate
The Jewish leaders approached Pilate, the Roman governor, to request an action that would ensure compliance with their religious laws. The Greek verb "ἠρώτησαν" (ērōtēsan) indicates a formal request or petition. This interaction highlights the complex relationship between the Jewish authorities and the Roman government, where the Jews had to navigate their religious laws within the constraints of Roman rule. It also reflects the Jewish leaders' concern for ritual purity, as leaving bodies on the cross during the Sabbath would defile the land (Deuteronomy 21:22-23).

to have the legs broken
The practice of breaking the legs of those crucified, known as "crurifragium," was a method to hasten death. The Greek term "κατεαγῶσιν" (kateagōsin) means "to break." This brutal act prevented the crucified from pushing up to breathe, leading to a quicker death by asphyxiation. The request to break the legs of those crucified with Jesus reflects the urgency to remove the bodies before the Sabbath began, adhering to Jewish law and customs.

and the bodies removed
The removal of bodies before the Sabbath was a matter of religious law and cultural practice. The Greek word "ἀρθῶσιν" (arthōsin) means "to take away" or "to remove." According to Jewish law, a body should not remain hanging overnight, especially on a Sabbath or festival day (Deuteronomy 21:22-23). This request underscores the Jewish leaders' desire to maintain ritual purity and avoid defilement of the land, even as they were complicit in the crucifixion of Jesus. This act of removal also sets the stage for the fulfillment of prophecy regarding Jesus' burial and resurrection.

So the soldiers came
This phrase sets the scene for a pivotal moment in the crucifixion narrative. The soldiers, Roman by nationality, were tasked with ensuring the death of those crucified. Historically, Roman soldiers were known for their discipline and adherence to orders, reflecting the might and authority of the Roman Empire. The Greek word for "soldiers" here is "στρατιῶται" (stratiōtai), indicating their role as enforcers of Roman law. This moment underscores the fulfillment of prophecy and the unfolding of divine plans through human actions.

and broke the legs
The act of breaking the legs, known as "crurifragium," was a common practice to hasten death during crucifixion. The Greek term "ἔθραυσαν" (ethrausan) means to shatter or crush, emphasizing the brutality of the act. This was done to prevent the crucified from pushing up with their legs to breathe, leading to a quicker death by asphyxiation. This detail highlights the harsh reality of crucifixion and the suffering endured by those subjected to it.

of the first
The phrase "of the first" indicates the sequence in which the soldiers carried out their orders. The Greek word "πρῶτος" (prōtos) signifies the first in order or importance. This methodical approach by the soldiers reflects their efficiency and the grim routine of their duties. It also sets the stage for the fulfillment of Scripture concerning Jesus, who was crucified alongside two others.

and of the other
This phrase continues the sequence, referring to the second criminal crucified with Jesus. The Greek word "ἄλλος" (allos) means another or the other, indicating the second individual. The mention of both criminals emphasizes the completeness of the soldiers' task and the shared fate of those crucified with Christ, yet it also contrasts with the unique treatment of Jesus, as prophesied.

who had been crucified with Him
This phrase identifies the individuals subjected to the same fate as Jesus. The Greek "συσταυρωθέντων" (sustaurōthentōn) means "crucified with," highlighting their shared experience of suffering. This detail fulfills the prophecy of Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors." It underscores the depth of Jesus' identification with sinners, bearing the weight of humanity's sin even in His death.

But when they came to Jesus
This phrase marks a pivotal moment in the crucifixion narrative. The Roman soldiers, tasked with ensuring the death of those crucified, approach Jesus. The Greek word for "came" (ἦλθον, ēlthon) implies a deliberate action, highlighting the soldiers' duty to confirm death. This moment fulfills the divine plan, as Jesus' death is not by human intervention but by His own volition, aligning with His declaration in John 10:18, "No one takes it from Me, but I lay it down of My own accord."

and saw that He was already dead
The soldiers' observation that Jesus was "already dead" is crucial. The Greek word for "saw" (εἶδον, eidon) suggests a careful examination, indicating that the soldiers were experienced in recognizing death. This detail underscores the reality of Jesus' death, countering any claims that He merely swooned or fainted. Historically, Roman executioners were skilled in their craft, ensuring that crucifixion victims were indeed dead before being taken down.

they did not break His legs
The decision not to break Jesus' legs fulfills Old Testament prophecy and typology. The practice of breaking legs, known as crurifragium, was a method to hasten death by preventing the victim from pushing up to breathe. The Greek word for "break" (κατέαξαν, kateaxan) indicates a violent action. However, in Jesus' case, this was unnecessary, fulfilling Psalm 34:20, "He protects all his bones; not one of them will be broken." This also aligns with the Passover lamb typology in Exodus 12:46, where no bone of the sacrificial lamb was to be broken, symbolizing Jesus as the perfect, unblemished Lamb of God.

Instead
This word indicates a contrast or an alternative action. In the context of the crucifixion, the soldiers were breaking the legs of those crucified to hasten death. However, Jesus was already dead, so "instead" of breaking His legs, they pierced His side. This fulfills the prophecy that not one of His bones would be broken (Psalm 34:20), highlighting the divine orchestration of events even in His death.

one of the soldiers
The Roman soldiers were executors of the crucifixion, representing the authority of the Roman Empire. Their actions were routine and methodical, yet this particular soldier's action was significant in fulfilling prophecy and revealing deeper theological truths. The soldier's unwitting participation in God's redemptive plan underscores the sovereignty of God over human affairs.

pierced His side
The act of piercing Jesus' side is rich with symbolism and fulfills the prophecy found in Zechariah 12:10, "They will look on Me, the One they have pierced." The piercing signifies the depth of Jesus' suffering and the reality of His death. In a broader theological sense, it represents the opening of a new covenant, as His side, like the side of Adam, brings forth life—symbolizing the birth of the Church.

with a spear
The spear, a weapon of war, becomes an instrument of revelation. It is through this violent act that the truth of Jesus' humanity and divinity is revealed. The spear's penetration into Jesus' side is a physical confirmation of His death, countering any claims that He merely swooned or fainted. It also serves as a metaphor for the piercing of the human heart by the truth of the Gospel.

and immediately
The immediacy of the blood and water flowing out emphasizes the certainty and reality of Jesus' death. It also suggests the urgency and importance of the event, as if to draw the observer's attention to the significance of what is happening. This immediate flow is a divine sign, pointing to the fulfillment of Scripture and the inauguration of a new era in salvation history.

blood and water
The flow of blood and water has been interpreted in various ways throughout Christian history. Blood represents the atoning sacrifice of Jesus, the Lamb of God who takes away the sin of the world (John 1:29). Water symbolizes purification and the outpouring of the Holy Spirit. Together, they signify the sacraments of the Eucharist and Baptism, foundational elements of Christian life and worship. This dual flow from Jesus' side is a profound testament to the completeness of His redemptive work.

flowed out
The flowing out of blood and water is a vivid image of life and cleansing emanating from Jesus. It signifies the outpouring of grace and the establishment of a new covenant between God and humanity. This flow is not just a physical phenomenon but a spiritual reality, inviting believers to partake in the life-giving and cleansing power of Jesus' sacrifice. The continuous flow suggests the ongoing availability of His grace to all who believe.

He who saw it
This phrase refers to the Apostle John, the beloved disciple, who is traditionally understood to be the author of the Gospel. The Greek word for "saw" is "ὁράω" (horao), which implies not just a casual glance but a deep, perceptive observation. John's eyewitness account is crucial, as it provides a firsthand testimony of the events surrounding Jesus' crucifixion. In the historical context, eyewitness testimony was highly valued and considered reliable, especially in Jewish and Greco-Roman cultures.

has testified
The Greek word "μαρτυρέω" (martyreo) is used here, which means to bear witness or to testify. This word is the root of the English word "martyr," indicating the seriousness and potential cost of bearing witness to the truth. John's testimony is not just a recounting of events but a solemn declaration of their significance. In the scriptural context, testimony is a key theme in John's Gospel, emphasizing the importance of bearing witness to the truth of Jesus Christ.

and his testimony is true
The word "true" in Greek is "ἀληθινός" (alethinos), which means genuine, real, or authentic. This assurance of truth underscores the reliability of John's account. In a world where falsehoods and half-truths abound, the affirmation of truth is vital for faith. Historically, the early church faced many challenges and heresies, making the affirmation of true testimony essential for maintaining doctrinal purity.

He knows that he is telling the truth
The repetition of the concept of truth here emphasizes the certainty and confidence John has in his testimony. The Greek word for "knows" is "οἶδα" (oida), which implies a deep, intuitive knowledge. This is not mere intellectual assent but a profound conviction. In the broader scriptural context, knowing the truth is linked to spiritual insight and revelation, as seen in John 8:32, "Then you will know the truth, and the truth will set you free."

so that you also may believe
The purpose of John's testimony is evangelistic, aiming to lead others to faith in Jesus Christ. The Greek word for "believe" is "πιστεύω" (pisteuo), which means to trust or have faith in. This is a central theme in John's Gospel, where belief is not just intellectual agreement but a wholehearted trust in Jesus as the Son of God. The historical context of the early church, with its mission to spread the Gospel, underscores the importance of belief as the response to the truth of Christ's life, death, and resurrection.

Now these things happened
This phrase indicates the unfolding of events that were not random but divinely orchestrated. The Greek word for "happened" is "ἐγένετο" (egeneto), which implies coming into being or occurring. This suggests that the events surrounding Jesus' crucifixion were part of a divine plan, emphasizing God's sovereignty and the fulfillment of prophecy.

so that the Scripture would be fulfilled
The fulfillment of Scripture is a recurring theme in the Gospel of John, underscoring the belief that Jesus' life and death were in accordance with God's predetermined plan. The Greek word "πληρωθῇ" (plērōthē) means to make full or complete, indicating that Jesus' actions and experiences were the culmination of Old Testament prophecies. This highlights the continuity between the Old and New Testaments and the reliability of God's word.

'Not one of His bones will be broken.'
This phrase is a direct reference to Old Testament prophecy, specifically Psalm 34:20 and the Passover lamb regulations in Exodus 12:46 and Numbers 9:12. The Greek word for "bones" is "ὀστέον" (osteon), and the concept of unbroken bones symbolizes wholeness and purity. In the context of the Passover, the lamb's unbroken bones signified its perfection as a sacrifice. Similarly, Jesus, as the Lamb of God, remained unbroken, signifying His perfect and complete sacrifice for humanity's sins. This fulfillment of prophecy serves as a testament to Jesus' identity as the Messiah and the ultimate sacrificial Lamb, whose death brings redemption and reconciliation with God.

And, as another Scripture says
This phrase introduces a fulfillment of prophecy, a common theme in the Gospel of John, which emphasizes Jesus as the Messiah foretold in the Hebrew Scriptures. The Greek word for "Scripture" here is "γραφή" (graphē), indicating the sacred writings of the Old Testament. This phrase underscores the continuity and divine inspiration of the Bible, affirming that the events of Jesus' crucifixion were not random but part of God's sovereign plan.

They will look
The verb "look" in Greek is "ὄψονται" (opsontai), which implies more than just a physical act of seeing. It suggests a deeper, spiritual perception or recognition. This looking is prophetic, indicating a future realization and acknowledgment of Jesus' true identity. Historically, this reflects the moment when people will recognize Jesus as the Messiah, the one whom they have rejected and crucified.

on the One
This phrase refers directly to Jesus Christ, emphasizing His unique and singular role in salvation history. The Greek word "εἰς" (eis) used here can denote direction or purpose, highlighting that the focus of this prophecy is on Jesus alone. It points to His centrality in God's redemptive plan and the necessity of recognizing Him as the Savior.

they have pierced
The word "pierced" comes from the Greek "ἐξεκέντησαν" (exekentēsan), which means to pierce or stab. This is a direct reference to the physical act of Jesus being pierced by a spear, as recorded in John 19:34. Theologically, it connects to Zechariah 12:10, where the piercing is a cause for mourning and repentance. Historically, this act fulfilled the prophecy and symbolized the rejection and suffering of the Messiah. It serves as a powerful reminder of the cost of sin and the depth of Christ's love and sacrifice for humanity.

Afterward
This word indicates a sequence of events following the crucifixion of Jesus. It marks a transition from the public spectacle of the crucifixion to the more intimate and private act of burial. The Greek word used here, "meta," often signifies a change or a new phase, suggesting that the events following Jesus' death are part of a divine plan unfolding.

Joseph of Arimathea
Joseph is introduced as a significant figure in the burial of Jesus. Arimathea is believed to be a town in Judea, though its exact location is uncertain. Joseph's role is crucial as he fulfills the prophecy of Isaiah 53:9, which speaks of the Messiah being with a rich man in His death. Historically, Joseph is portrayed as a wealthy and respected member of the Sanhedrin, which adds weight to his actions and courage.

who was a disciple of Jesus
This phrase highlights Joseph's allegiance to Jesus, despite his secretive approach. The Greek term "mathētēs" implies a learner or follower, indicating that Joseph had accepted Jesus' teachings. His discipleship, though secret, is genuine and becomes evident through his actions.

(but secretly for fear of the Jews)
Joseph's fear reflects the tense and dangerous environment for Jesus' followers. The Jewish leaders were hostile towards Jesus, and association with Him could lead to persecution. This phrase underscores the courage required for Joseph to step forward, as well as the internal conflict between his faith and fear.

asked Pilate to let him remove the body of Jesus
Joseph's request to Pilate is significant. Roman law typically left crucified bodies to decay as a deterrent, but Joseph's bold request shows his devotion and respect for Jesus. The Greek verb "aiteō" implies a formal request, indicating Joseph's status and the seriousness of his petition.

Pilate gave him permission
Pilate's consent is crucial, as it allows for the fulfillment of Jewish burial customs. The Roman governor's decision may reflect his own ambivalence about Jesus' execution, as seen earlier in the Gospels. This permission also highlights the providence of God in ensuring Jesus' proper burial.

So he came and removed His body
Joseph's actions are immediate and decisive. The Greek verb "ēlthen" (came) and "ēren" (removed) suggest a sense of urgency and determination. This act of removing Jesus' body is an expression of love and reverence, fulfilling the Jewish law of burial before sundown and ensuring Jesus' dignity in death.

He was accompanied by Nicodemus
This phrase introduces Nicodemus, a Pharisee and a member of the Jewish ruling council, who previously visited Jesus at night (John 3:1-21). The Greek word for "accompanied" (συνέρχομαι, synerchomai) implies a coming together or assembling, indicating Nicodemus's willingness to be publicly associated with Jesus, a significant step given his earlier secretive approach. This act of accompaniment signifies a transformation in Nicodemus's faith journey, moving from curiosity to commitment.

the man who earlier had visited Jesus at night
This reference to Nicodemus's earlier encounter with Jesus highlights his initial caution and curiosity. The phrase "at night" (νυκτός, nyktos) suggests secrecy and perhaps fear of being seen with Jesus. However, his presence at Jesus' burial demonstrates a shift from fear to boldness, reflecting a deeper understanding and acceptance of Jesus' teachings.

Nicodemus brought a mixture of myrrh and aloes
The act of bringing "myrrh and aloes" (σμύρνα καὶ ἀλόη, smyrna kai aloe) is significant. Myrrh and aloes were expensive spices used in Jewish burial customs to honor the deceased and mask the odor of decay. This gesture indicates Nicodemus's respect and reverence for Jesus, treating Him with the honor due to a king. The use of these spices also fulfills the prophetic symbolism of Jesus' death and burial, as myrrh was one of the gifts brought by the Magi at Jesus' birth (Matthew 2:11), symbolizing His future suffering and death.

about seventy-five pounds
The mention of "seventy-five pounds" (lit. "a hundred litras," λίτρας ἑκατόν, litras hekaton) emphasizes the lavishness and generosity of Nicodemus's offering. This large quantity of spices was typically reserved for royalty, underscoring the honor and dignity Nicodemus attributed to Jesus. Historically, this amount of spices would have been costly, indicating Nicodemus's willingness to sacrifice materially for the sake of honoring Jesus. This act of devotion reflects a profound transformation in Nicodemus's understanding of who Jesus is, recognizing Him as the King of Kings even in death.

They took the body of Jesus
This phrase marks a significant moment in the Gospel narrative, where the physical body of Jesus, the incarnate Word, is handled by His followers. The Greek word for "body" here is "sōma," which emphasizes the tangible, human aspect of Jesus. This act of taking His body signifies the deep love and respect His followers had for Him, even in death. Historically, this was a courageous act, as associating with a crucified person could bring social and religious repercussions. It reflects the fulfillment of prophecy and the devotion of His disciples.

wrapped it in linen cloths
The use of "linen cloths" is significant, as linen was a material often associated with purity and was used in the garments of the priests in the temple. The Greek word "othonion" refers to strips of linen, indicating a careful and respectful preparation of Jesus' body. This act of wrapping is reminiscent of the swaddling clothes of His birth, symbolizing the full circle of His earthly life. Archaeological findings have shown that linen was commonly used in Jewish burials, underscoring the authenticity of the Gospel account.

with the spices
Spices were used in Jewish burial customs to honor the deceased and to mask the odor of decay. The Greek word "arōmata" refers to aromatic substances, which were costly and signified the high regard in which Jesus was held. This act of anointing with spices also echoes the anointing of kings and priests, pointing to Jesus' royal and priestly roles. The use of spices fulfills the prophecy of Isaiah 53:9, which speaks of the Messiah being with the rich in His death.

according to the Jewish burial custom
This phrase highlights the adherence to Jewish traditions and laws, even in the burial of Jesus. The Greek word "ethos" refers to a custom or habit, indicating that this was a well-established practice. The Jewish burial custom involved washing the body, anointing it with spices, and wrapping it in linen, all of which were acts of respect and care. This adherence to custom underscores the continuity of Jesus' life and mission within the Jewish context, fulfilling the Law and the Prophets. It also sets the stage for the resurrection, as the careful burial ensures that there is no doubt about the reality of His death and subsequent resurrection.

Now there was a garden
The mention of a "garden" is significant, as it evokes imagery of the Garden of Eden, where humanity's fall began. The Greek word for garden, "kēpos," suggests a cultivated area, a place of life and growth. This setting contrasts with the death of crucifixion, symbolizing hope and new beginnings. Theologically, it points to the restoration and redemption that Jesus' death and resurrection bring, transforming a place of death into a symbol of life.

in the place where Jesus was crucified
The proximity of the garden to the crucifixion site underscores the immediacy of Jesus' sacrifice and its redemptive power. Historically, crucifixions were carried out outside city walls, in places of shame and public humiliation. Yet, this location becomes sacred, as it is where the ultimate act of love and redemption occurred. Theologically, it signifies that even the most desolate places can be transformed by Christ's presence.

and in the garden a new tomb
The "new tomb" signifies purity and the fulfillment of prophecy. In Jewish tradition, a new tomb, one that had not been used, was considered clean and appropriate for a dignified burial. The Greek word "kainos" implies something fresh and unused, highlighting the honor given to Jesus even in death. This newness also symbolizes the new covenant and the new life believers receive through Christ's resurrection.

in which no one had yet been laid
This detail emphasizes the uniqueness of Jesus' burial. The tomb, untouched by death, becomes the stage for the resurrection, underscoring the miracle of Jesus rising from the dead. It fulfills the prophecy of Isaiah 53:9, which speaks of the Messiah being with a rich man in His death, as Joseph of Arimathea, a wealthy man, provided the tomb. Theologically, it highlights the sanctity and divine purpose of Jesus' burial and resurrection, setting the stage for the victory over death.

Because it was the Jewish day of Preparation
The "Jewish day of Preparation" refers to the day before the Sabbath, a time when Jews would prepare for the day of rest by completing all necessary work. In Greek, the word for "Preparation" is "παρασκευή" (paraskeuē), which underscores the urgency and necessity of completing tasks before the Sabbath began at sundown. This context highlights the meticulous observance of Jewish customs and laws, even in the midst of the extraordinary events surrounding Jesus' crucifixion. It serves as a reminder of the fulfillment of the law through Christ, who respected and fulfilled the law perfectly.

and the tomb was nearby
The proximity of the tomb is significant both logistically and symbolically. Archaeologically, tombs in the vicinity of Jerusalem have been discovered, often hewn out of rock, which aligns with the Gospel accounts. The Greek word for "nearby" is "ἐγγύς" (engys), indicating not just physical closeness but also the divine orchestration of events. The nearness of the tomb allowed for a swift burial, adhering to Jewish customs that required burial before nightfall, especially on the eve of the Sabbath. This detail underscores God's providence in ensuring that Jesus' body was laid to rest with dignity and according to the law.

they laid Jesus there
The act of laying Jesus in the tomb is rich with theological significance. The Greek verb "ἔθηκαν" (ethēkan) is used here, which means "they placed" or "they laid." This action was performed by Joseph of Arimathea and Nicodemus, both secret followers of Jesus, who boldly stepped forward to care for His body. This moment fulfills the prophecy of Isaiah 53:9, which states that the Messiah would be with the rich in His death. The laying of Jesus in the tomb marks the completion of His earthly suffering and the beginning of the anticipation of His resurrection. It is a moment of solemnity and hope, as the Savior rests in the grave, having accomplished the work of redemption.