"See! The man whom you accuse is arrayed in a gorgeous
robe, as if a king. He has been scourged and mocked.
All this he has borne with patience. See! How calm
and peaceful! Behold his countenance! How mild ! His
body scourged, his heard pierced with thorns! Yet in
all this he is meek and patient. This is the man that
you accuse; and he is now brought forth, that you
may see that he is not guilty."
Verse 6. They cried out, saying, Crucify him, &c. The view of the
Saviour's meekness only exasperated them the more. They had
resolved on his death; and as they saw Pilate disposed to acquit him,
they redoubled their cries, and endeavoured to gain by tumult, and
clamour, and terror, what they saw they could not obtain by justice. When
men are determined on evil, they cannot be reasoned with. Every
argument tends to defeat their plans, and they press on in iniquity
with the more earnestness in proportion as sound reasons are urged to
stay their course. Thus sinners go in the way of wickedness down to death.
They make up in firmness of purpose what they lack in reason. They are
more fixed in their plans in proportion as God faithfully warns them
and their friends admonish them.
Take ye him, &c. These are evidently the words of a man weary
with their importunity and with the subject, and yet resolved not to
sanction their conduct. It was not the act of a judge delivering him
up according to the forms of the law, for they did not understand it so.
It was equivalent to this:
"I am satisfied of his innocence, and shall not
pronounce the sentence of death. If you are bent
on his ruin--if you are determined to put to death an
innocent man--if my judgment does not satisfy you--take
him and put him to death on your own responsibility,
and take the consequences. It cannot be done with
my consent, nor in the due form of law; and if done,
it must be by you, without authority, and in the face
of justice."
See Matthew 27:24.
Verse 7. We have a law. The law respecting blasphemy, Leviticus 24:16;
Deuteronomy 13:1-5. They had arraigned Jesus on that charge before the
Sanhedrim, and condemned him for it, Matthew 26:63-65. But this
was not the charge on which they had arraigned him before Pilate.
They had accused him of sedition, Luke 23:2. On this charge
they were now convinced that they could not get Pilate to condemn him.
He declared him innocent. Still bent on his ruin, and resolved to gain
their purpose, they now, contrary to their first intention, adduced the
original accusation on which they had already pronounced him guilty.
If they could not obtain his condemnation as a rebel, they now
sought it as a blasphemer, and they appealed to Pilate to sanction
what they believed was required in their law. Thus to Pilate himself it
became more manifest that he was innocent, that they had attempted to
deceive HIM, and that the charge on which they had arraigned him was
a mere pretence to obtain his sanction to their wicked design.
Made himself. Declared himself, or claimed to be.
The Son of God. The law did not forbid this, but it forbade
blasphemy, and they considered the assumption of this title as
the same as blasphemy (John 10:30,33,36), and therefore condemned
him.
{d} "We have a law" Leviticus 24:16
{e} "because he made himself" John 5:18; 10:33
Verse 8. When Pilate therefore heard that saying. That they had accused
him of blasphemy. As this was not the charge on which they had
arraigned him before his bar, he had not before heard it, and it now
convinced him more of their malignity and wickedness.
He was the more afraid. What was the ground of his fear is not
declared by the evangelist. It was probably, however, the alarm of
his conscience, and the fear of vengeance if he suffered such an
act of injustice to be done as to put an innocent man to death. He was
convinced of his innocence. He saw more and more clearly the design of
the Jews; and it is not improbable that a heathen, who believed that
the gods often manifested themselves to men, dreaded their vengeance
if he suffered one who claimed to be divine, and who might be, to be
put to death. It is clear that Pilate was convinced that Jesus was
innocent; and in this state of agitation between the convictions of his
own conscience, and the clamours of the Jews, and the fear of
vengeance, and the certainty that he would do wrong if he gave him up,
he was thrown into this state of alarm, and resolved again to question
Jesus, that he might obtain satisfaction on the subjects that
agitated his mind.
Verse 9. Whence art thou? See Barnes "John 7:27". Pilate knew
that he was a Galilean, but this question was asked to ascertain
whether he claimed to be the Son of God--whether a mere man, or whether
divine.
Jesus gave him no answer. Probably for the following reasons:
1st. He had already told him his design, and the nature of his kingdom,
John 18:36,37.
2nd. He had said enough to satisfy him of his innocence. Of that
Pilate was convinced. His duty was clear, and if he had had firmness
to do it, he would not have asked this. Jesus, by his silence, there-
fore rebuked him for his want of firmness, and his unwillingness to
do what his conscience told him was right.
3rd. It is not probable that Pilate would have understood him if he had
declared to him the truth about his origin, and about his being the
Son of God.
4th. After what had been done --after he had satisfied Pilate of his
innocence, and then had been beaten and mocked by his permission--he
had no reason to expect justice at his hands, and therefore properly
declined to make any farther defence. By this the prophecy
Isaiah 53:7 was remarkably fulfilled.
{f} "Jesus gave him no" Psalms 33:13; Isaiah 53:7; Matthew 27:12,14; Philippians 1:28
Verse 10. Speakest thou not, &c. This is the expression of a man of
pride. He was not accustomed to be met with silence like this. He
endeavoured, therefore, to address the fears of Jesus, and to
appall him with the declaration that his life was at his disposal, and
that his safety depended on his favour. This arrogance called forth the
reply of the Saviour, and he told him that he had no power except
what was given him from above. Jesus was not, therefore, to be
intimidated by any claim of power in Pilate. His life was not in his
hands, and he could not stoop to ask the favour of a man.
{g} "I have power to crucify" Daniel 3:14,15
Verse 11. No power. No such power as you claim. You have not
originated the power which you have. You have just as much as is
given, and your ability ex tends no farther.
Except it were given thee. It has been conceded or granted to you.
God has ordered your life, your circumstances, and the extent of your
dominion. This was a reproof of a proud man in office, who was forgetful
of the great Source of his authority, and who supposed that by his
own talents or fortune he had risen to his present place. Alas! how
many men in office forget that God gives them their rank, and vainly
think that it is owing to their own talents or merits that they have
risen to such an elevation. Men of office and talent, as well as
others, should remember that God gives them what they have, and that
they have no influence except as it is conceded to them from on high.
From above. From God, or by his direction, and by the arrangements
of his providence. Romans 13:1: "There is no power but of God;
the powers that be are ordained of God." The words "from above" often
refer to God or to heaven, James 1:17;; 3:15,17; John 3:3
(in the Greek). The providence of God was remarkable in so
ordering affairs that a man, flexible and yielding like Pilate, should
be intrusted with power in Judea. Had it been a man firm and unyielding
in his duty--one who could not be terrified or awed by the multitude--
Jesus would not have been delivered to be crucified, Acts 2:23.
God thus brings about his wise ends; and while Pilate was free, and
acted out his nature without compulsion, yet the purposes of God,
long before predicted, were fulfilled, and Jesus made an atonement for
the sins of the world. Thus God overrules the wickedness and folly
of men. He so orders affairs that the true character of men shall be
brought out, and makes use of that character to advance his own great
purposes.
Therefore. On this account.
"You are a magistrate. Your power, as such, is given
you by God. You are not, indeed, guilty for accusing
me, or malignantly arraigning me; but you have power
intrusted to you over my life; and the Jews, who
knew this, and who knew that the power of a magistrate
was given to him by God, have the greater sin for
seeking my condemnation before a tribunal appointed by
God, and for endeavouring to obtain so solemn a
sanction to their own malignant and wicked purposes.
They have endeavoured to avail themselves of the civil
power, the sacred appointment of God, and
on this account their sin is greater."
This does not mean that their sin was greater than that of Pilate,
though that was true; but their sin was greater on account
of the fact that they perseveringly and malignantly endeavoured to
obtain the sanction of the magistrate to their wicked proceedings. Nor
does it mean, because God had purposed his death (Acts 2:23),
and given power to Pilate, that therefore their sin was greater, for
God's purpose in the case made it neither more nor less. It did not
change the nature of their free acts. This passage teaches no such
doctrine, but that their sin was aggravated by malignantly
endeavouring to obtain the sanction of a magistrate who was invested
with authority by God, and who wielded the power that God
gave him. By this Pilate ought to have been convinced, and was
convinced, of their wickedness, and hence he sought more and more to
release him.
He that delivered me. The singular here is put for the plural,
including Judas, the high-priests, and the Sanhedrim.
{h} "thou couldest have no power" Luke 22:53; John 7:30
{i} "except" Psalms 39:9
{k} "he that delivered me" Mark 14:44; John 18:3
{l} "the greater sin" Hebrews 6:4-8; James 4:17
Verse 12. Sought to release him. He was more and more convinced of
his innocence, and more unwilling to yield him to mere malice and
envy in the face of justice.
But the Jews cried out, &c. This moved Pilate to deliver Jesus into
their hands. He feared that he would be accused of unfaithfulness to
the interests of the Roman emperor if he did not condemn a man whom
his own nation had accused of sedition. The Roman emperor then on the
throne was exceedingly jealous and tyrannical, and the fear of losing
his favour induced Pilate to deliver Jesus into their hands.
Caesar's friend. The friend of the Roman emperor. The name of the
reigning emperor was Tiberius. After the time of Julius Caesar all
the emperors were called Caesar, as all the kings of Egypt were
called Pharaoh. This emperor was, during the latter part of his
reign, the most cruel, jealous, and wicked that ever sat on the Roman
throne.
{m} "whosoever maketh himself" Luke 23:2; Acts 17:7
Verse 13. Judgment-seat. The tribunal or place of pronouncing
sentence. He came here to deliver him, in due form of law, into the
hands of the Jews.
Pavement. This was an area or room of the judgment-hall whose floor
was made of small square stones of various colours. This was common in
palaces and houses of wealth and splendour. See Barnes "Matthew 9:2".
Gabbatha. This word is not elsewhere used. It comes from a word
signifying to be elevated. The name given to the place by the Hebrews
was conferred from its being the place of the tribunal, as an elevated
place.
{n} "When Pilate therefore heard" Proverbs 29:25; Acts 4:19
Verse 14. The preparation of the passover. See Barnes "Mark 15:42".
The sixth hour. Twelve o'clock. Mark says (Mark 15:25) that it
was the third hour. See the difficulty explained in the Notes on
that place. See Barnes "Mark 15:42".
{o} "it was the preparation" Matthew 27:62
Verse 15. No Barnes text on this verse.
{p} "We have no king" Genesis 49:10
Verses 16-22. See Barnes "Matthew 27:32"; also Matthew 27:33-37.
{q} "delivered him" Matthew 27:26; Mark 15:15; Luke 23:24
Verse 17. No Barnes text on this verse.
{r} "went forth" Numbers 15:36; Hebrews 13:12
Verse 18. No Barnes text on this verse.
Verse 19. No Barnes text on this verse.
{s} "Pilate wrote a title" Matthew 27:37; Mark 15:26; Luke 23:38
Verse 20. No Barnes text on this verse.
Verse 21. No Barnes text on this verse.
Verse 22. What I have written, &c. This declaration implied that he
would make no change. He was impatient, and weary of their solicitations.
He had yielded to them contrary to the convictions of his own conscience,
and he now declared his purpose to yield no farther.
Verse 23. His garments. The plural here is used to denote the
outer garment. It was made, commonly, so as to be easily thrown on
or off, and when they laboured or walked it was girded about the loins.
See Barnes "Matthew 5:40".
Four parts. It seems, from this, that there were four soldiers
employed as his executioners.
His coat. His under garment, called the tunic.
Was without seam. Josephus (Antiq., b. iii. ch. 8, 4) says of the
garment or coat of the high-priest that
"this vesture was not composed of two pieces, nor was
it sewed together upon the shoulders and the sides;
but it was one long vestment, so woven as to have
an aperture for the neck. It was also parted where
the hands were to come out."
It seems that the Lord Jesus, the great High-priest of his people, had
also a coat made in a similar manner. Comp. Exodus 39:22.
{1} "woven" or, "wrought"
{t} "from the top throughout" Exodus 39:22
Verse 24. Let us not rend it. It would then have been useless.
The outer garment, being composed of several parts--fringes,
borders. &c. Deuteronomy 12:12 could be easily divided.
That the scripture Psalms 22:18.
{u} "They parted my raiment" Psalms 22:18
Verse 25. No Barnes text on this verse.
{2} "Cleophas" or, "Clopas"
{v} "and Mary Magdalene" Luke 24:18
Verse 26. The disciple--whom he loved. See John 13:23.
Woman. This appellation certainly implied no disrespect.
See Barnes "John 2:4".
Behold thy son! This refers to John, not to Jesus himself.
Behold, my beloved disciple shall be to you a son, and provide for
you, and discharge toward you the duties of an affectionate child.
Mary was poor. It would even seem that now she had no home. Jesus, in
his dying moments, filled with tender regard for his mother, secured
for her an adopted son, obtained for her a home, and consoled her grief
by the prospect of attention from him who was the most beloved of all
the apostles. What an example of filial attention! What a model to all
children! And how lovely appears the dying Saviour, thus remembering
his afflicted mother, and making her welfare one of his last cares on
the cross, and even when making atonement for the sins of the world!
{x} "Woman" John 13:23
Verse 27. Behold thy mother! One who is to be to thee as a mother.
The fact that she was the mother of Jesus would secure the kindness of
John, and the fact that she was now intrusted to him demanded of him
affectionate regard and tender care.
From that hour, &c. John seems to have been in better circumstances
than the other apostles. See John 18:16. Tradition says that she
continued to live with him in Judea till the time of her death, which
occurred about fifteen years after the death of Christ.
{y} "thy mother" 1 Timothy 5:2
Verses 28-30. See Barnes "Matthew 27:46", also Matthew 27:47-50.
That the scripture might be fulfilled, saith, I thirst. See
Psalms 69:21. Thirst was one of the most distressing circumstances
attending the crucifixion. The wounds were highly inflamed, and a
raging fever was caused, usually, by the sufferings on the cross, and
this was accompanied by insupportable thirst. See Barnes "Matthew 27:35".
A Mameluke, or Turkish officer, was crucified, it is said in an
Arabic manuscript recently translated, on the banks of the river
Barads, under the castle of Damascus. He was nailed to the cross on
Friday, and remained till Sunday noon, when he died. After giving an
account of the crucifixion, the narrator proceeds:
"I have heard this from one who witnessed it; and he
thus remained till he died, patient and silent,
without wailing, but looking around him to the
right and the left, upon the people. But he begged
for water, and none was given him; and the hearts of
the people were melted with compassion for him,
and with pity on one of God's creatures, who, yet a
boy, was suffering under so grievous a trial. In the
meantime the water was flowing around him, and he
gazed upon it, and longed for one drop of it; and he
complained of thirst all the first day, after which
he was silent, for God gave him strength."
--Wiseman's Lectures, p. 164, 165, ed. Andover.
{a} "scripture might be fulfilled" Psalms 69:21
Verse 29. No Barnes text on this verse.
Verse 30. It is finished. The sufferings and agonies in redeeming man
are over. The work long contemplated, long promised, long expected
by prophets and saints, is done. The toils in the ministry, the
persecutions and mockeries, and the pangs of the garden and the cross,
are ended, and man is redeemed. What a wonderful declaration was this!
How full of consolation to man! And how should this dying declaration
of the Saviour reach every heart and affect every soul!
{b} "It is finished" John 17:4
{c} "gave up the ghost" Isaiah 53:10,12; Hebrews 2:14,15
Verse 31. The preparation. See John 19:4. The law required that
the bodies of those who were hung should not remain suspended during
the night. See Deuteronomy 21:22,23. That law was made when the punishment
by crucifixion was unknown, and when those who were suspended would
almost immediately expire. In the punishment by crucifixion, life was
lengthened out for four, five, or eight days. The Jews therefore
requested that their death might be hastened, and that the land might
not be polluted by their bodies remaining suspended on the Sabbath-day.
Was an high day. It was,
1st. The Sabbath.
2nd. It was the day on which the paschal feast properly commenced. It
was called a high day because that year the feast of the Passover
commenced on the Sabbath. Greek, "Great day."
Their legs might be broken. To hasten their death. The effect of
this, while they were suspended on the cross, would be to increase
their pain by the act of breaking them, and to deprive their body of
the support which it received from the feet, and to throw the whole
weight on the hands. By this increased torment their lives were soon
ended. Lactantius says that this was commonly done by the Romans to
persons who were crucified. The common period to which persons
crucified would live was several days. To compensate for those
lingering agonies, so that the full amount of suffering might
be endure, they increased their sufferings by breaking their
limbs, and thus hastening their death.
Verse 32. No Barnes text on this verse.
Verse 33. Saw that he was dead. Saw by the indications of death on
his person, and perhaps by the testimony of the centurion,
Matthew 27:54. The death of Jesus was doubtless hastened by the
intense agony of the garden, and the peculiar sufferings endured as an
atonement for sin on the cross. Comp. Matthew 27:46.
Verse 34. One of the soldiers. One of those appointed to watch the
bodies till they were dead. This man appears to have doubted whether he
was dead, and, in order to see whether he was not yet sensible, he
pierced him with his spear. The Jews designed that his legs should be
broken, but this was prevented by the providence of God; yet in another
way more satisfactory proof was obtained of his death than would have
been by the breaking of his legs. This was so ordered, no doubt, that
there might be the fullest proof that he was truly dead; that it
could not be pretended that he had swooned away and revived, and so,
therefore, that there could not be the least doubt of his resurrection
to life.
With a spear. The common spear which soldiers used in war. There
can be no doubt that such a stroke from the strong arm of a Roman
soldier would have caused death, if he had not been already dead; and
it was, doubtless, to furnish this conclusive proof that he was
actually dead, and that an atonement had thus been made for mankind,
that John mentions so particularly this fact. Let the following
circumstances be remembered, showing that death must have ensued from
such a wound:
1st. The Saviour was elevated but a little from the ground, so as to be
easily reached by the spear of a soldier.
2nd. The wound must have been transversely upward, so as to have
penetrated into the body, as he could not have stood directly under him.
3rd. It was probably made with a strong arm and with violence.
4th. The spear of the Roman soldier was a lance which tapered very
gently to a point, and would penetrate easily.
5th. The wound was comparatively a large wound. It was so large
as to admit the hand (John 20:27); but for a lance thus
tapering to have made a wound so wide as to admit the hand, it must have
been at least four or five inches in depth, and must have been such
as to have made death certain. If it be remembered that this blow was
probably in the left side, the conclusion is inevitable that death
would have been the consequence of such a blow. To make out this fact
was of special importance, probably, in the time of John, as the reality
of the death of Jesus was denied by the Gnostics, many of whom maintained
that he died in appearance only.
Pierced his side. Which side is not mentioned, nor can it be
certainly known. The common opinion is that it was the left side. Car.
Frid. Gruner (Commentatio Anti-guavia Medica de Jesu Christi Morte,
p. 30-36) has attempted to show that it must have been the left side.
See Wise-man's Lectures, p. 161,162, and Kuinoel on John 19:34,
where the arguments of Gruner are fully stated. It is clear that the
spear pierced to the region of the heart.
And forthwith came, &c. This was evidently a natural effect of
thus piercing the side. Such a flowing of blood and water makes it
probable that the spear reached the heart, and if Jesus had not before
been dead, this would have closed his life. The heart is surrounded by
a membrane called the pericardium. This membrane contains a serous
matter or liquor resembling water, which prevents the surface of the
heart from becoming dry by its continual motion (Webster). It was
this which was pierced and from which the water flowed. The point of
the spear also reached one of the ventricles of the heart, and the
blood, yet warm, rushed forth, either mingled with or followed by the
water of the pericardium, so as to appear to John to be blood and
water flowing together. This was a natural effect, and would follow in
any other case. Commentators have almost uniformly supposed that this
was significant; as, for example, that the blood was an emblem of the
eucharist, and the water of baptism, or that the blood denoted
justification, and the water sanctification; but that this was the
design there is not the slightest evidence. It was strictly a natural
result, adduced by John to establish one fact on which the whole of
Christianity turns --that he was truly dead. On this depends the
doctrine of the atonement, of his resurrection, and all the prominent
doctrines of religion. This fact it was of importance to prove, that it
might not be pretended that he had only suffered a syncope, or had
fainted. This John establishes. He shows that those who were sent to
hasten his death believed that he had expired; that then a soldier
inflicted a wound which would have terminated life if he had not been
already dead; and that the infliction of this wound was followed by the
fullest proof that he had truly expired. On this fact he dwells with
the interest which became a subject of so much importance to the world,
and thus laid the foundation for undoubted assurance that the Lord Jesus
died for the sins of men.
{g} "blood" Hebrews 9:22,23; 1 John 5:6,8
{h} "water" 1 Peter 3:21.
Verse 35. He that saw it. John himself. He is accustomed to speak of
himself in the third person.
His record is true. His testimony is true. Such was the known
character of this writer, such his sacred regard for truth, that he
could appeal to that with full assurance that all would put confidence
in him. He often appeals thus to the fact that his testimony was
known to be true. It would be well if all Christians had such a
character that their word would be assuredly believed.
{i} "And he that saw" John 1:1-3
Verse 36. That the scripture should be fulfilled. See Exodus 12:46.
John here regards the paschal lamb as an emblem of Christ; and as in
the law it was commanded that a bone of that lamb should not be broken,
so, in the providence of God, it was ordered that a bone of the Saviour
should not be broken. The Scripture thus received a complete fulfillment
respecting both the type and the antitype. Some have supposed, however,
that John referred to Psalms 34:20.
Verse 37. Another scripture, Zechariah 12:10. We must here be struck
with the wonderful providence of God, that so many scriptures were
fulfilled in his death. All these things happened without any such
design on the part of the men engaged in these scenes; but whatever
was done by Jew or Gentile tended to the fulfillment of prophecies long on
record, and with which the Jews themselves ought to have been familiar.
Little did they suppose, when delivering him to Pilate--when he was
mocked--when they parted his garments--when they pierced him--that they
were fulfilling ancient predictions, But in this way God had so ordered
it that the firmest foundation should be laid for the belief that he was
the true Messiah, and that the designs of wicked men should all be
overruled to the fulfillment of the great plans which God had in sending
his Son.
{l} "another scripture" Psalms 22:16; Zechariah 12:10; Revelation 1:7
Verses 38-42. See Barnes "Matthew 27:57", also Matthew 27:58-61.
{m} "for fear of the Jews" John 9:22
Verse 39. No notes from Barnes on this verse.
{n} "Nicodemus" John 3:1,2; 7:50
{o} "brought a mixture" 2 Chronicles 16:14
Verse 40. No notes from Barnes on this verse.
{p} "wound it in linen" Acts 5:6
Verse 41. No notes from Barnes on this verse.
Verse 42. No notes from Barnes on this verse.
{q} "laid they Jesus" Isaiah 53:9; 1 Corinthians 15:4
{r} "because of the Jew's" John 19:31
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