Then Pilate took Jesus
Pilate, the Roman governor of Judea, played a crucial role in the trial of Jesus. His authority was representative of Roman rule over the Jewish people, highlighting the political tension of the time. Pilate's involvement fulfills the prophecy of Jesus being delivered to the Gentiles (Matthew 20:19). The act of taking Jesus signifies the transfer of custody from Jewish religious leaders to Roman political authority, emphasizing the collaboration between the two groups in the events leading to the crucifixion.

and had Him flogged.
Flogging, or scourging, was a brutal Roman punishment often preceding crucifixion. It involved whipping the victim with a flagrum, a whip with multiple leather thongs embedded with metal or bone, causing severe physical trauma. This act fulfilled the prophecy of the suffering servant in Isaiah 53:5, "by His stripes we are healed." The flogging of Jesus is a type of His sacrificial suffering, prefiguring the atonement for sin. It also reflects the fulfillment of Jesus' own prediction of His suffering (Mark 10:34). The severity of Roman flogging underscores the physical and emotional agony Jesus endured, highlighting His willingness to suffer for humanity's redemption.

The soldiers twisted together a crown of thorns
This phrase highlights the mockery and suffering Jesus endured. Thorns, a symbol of the curse from Genesis 3:18, represent sin and the fallen world. The soldiers' act of twisting a crown of thorns signifies the mockery of Jesus' claim to kingship, as thorns were not only painful but also a parody of a royal crown. This act fulfills the prophecy of the suffering servant in Isaiah 53:3, who was "despised and rejected by men." The crown of thorns also symbolizes Jesus bearing the curse of sin on behalf of humanity.

set it on His head
Placing the crown on Jesus' head was an act of humiliation and physical torment. The head, being the most sensitive part of the body, would have caused intense pain. This act of setting the crown on His head is reminiscent of the anointing of kings in the Old Testament, but here it is done in derision. It also foreshadows the ultimate victory of Christ, who, despite this mockery, is the true King of Kings (Revelation 19:16).

and dressed Him in a purple robe
Purple, a color associated with royalty and wealth, was used here to mock Jesus' claim to be the King of the Jews. The robe, likely a faded military cloak, was used to ridicule His kingship. This act of dressing Him in a purple robe is a stark contrast to the true majesty and glory of Christ, as seen in Revelation 1:13-16, where He is depicted in His divine splendor. The mockery of the robe also fulfills the prophecy of Psalm 22:18, where the garments of the suffering servant are divided and cast lots upon.

And they went up to Him again and again
This phrase highlights the repeated and relentless nature of the mockery Jesus endured. The Roman soldiers, who were likely Gentiles, did not understand the significance of Jesus' kingship. Their actions fulfilled the prophecy of Isaiah 53:3, which speaks of the Messiah being despised and rejected. The repetition underscores the intensity of the humiliation, as Jesus was subjected to continuous scorn.

saying, “Hail, King of the Jews!”
The soldiers' mockery of Jesus as "King of the Jews" is deeply ironic. While they intended to ridicule, they inadvertently acknowledged a profound truth. This title was also used by the Magi in Matthew 2:2 when they sought the newborn Jesus, indicating His royal lineage as a descendant of David. The phrase "Hail" mimics the Roman salute to Caesar, further mocking Jesus' claim to kingship. This mockery fulfills the prophecy of Psalm 22:7, where the suffering servant is scorned by those around Him.

and slapping Him in the face.
The act of slapping Jesus was a physical manifestation of the contempt and rejection He faced. In the cultural context of the time, striking someone on the face was a severe insult, signifying utter disrespect. This act of violence fulfills the prophecy in Isaiah 50:6, where the servant of the Lord offers His back to those who beat Him and His cheeks to those who pull out His beard. The physical abuse Jesus suffered is a type of the suffering servant, illustrating His role as the sacrificial Lamb who endures humiliation and pain for the sake of humanity.

Once again Pilate came out
Pilate, the Roman governor, is depicted as moving between the inside of the Praetorium, where Jesus was being held, and the outside, where the Jewish leaders and crowd were gathered. This movement highlights the tension between Roman authority and Jewish religious leaders. Pilate's repeated actions suggest his reluctance and the pressure he faced from the Jewish leaders.

and said to the Jews,
The term "Jews" here refers primarily to the Jewish religious leaders and those who were instigating the call for Jesus' crucifixion. This reflects the complex relationship between the Roman authorities and the Jewish leadership, who were seeking to maintain their religious and social order.

“Look, I am bringing Him out to you
Pilate presents Jesus to the crowd, emphasizing his role as a mediator between Roman law and Jewish demands. This act of bringing Jesus out is symbolic of Pilate's attempt to publicly demonstrate his judgment and to appease the crowd without resorting to execution.

to let you know that I find no basis for a charge against Him.”
Pilate's declaration of Jesus' innocence is significant, as it underscores the unjust nature of the trial. Despite the lack of evidence for any crime under Roman law, the pressure from the Jewish leaders and the crowd ultimately leads to Jesus' crucifixion. This statement fulfills the prophetic theme of the innocent suffering servant, as seen in Isaiah 53:9, which speaks of the Messiah being without deceit or violence.

When Jesus came out
This moment occurs during Jesus' trial before Pontius Pilate, the Roman governor. Jesus had been arrested and brought before Pilate after being tried by the Jewish leaders. The phrase indicates a public presentation, suggesting a formal and significant moment in the proceedings. This event takes place in Jerusalem, likely at the Praetorium, the governor's residence.

wearing the crown of thorns
The crown of thorns was a cruel mockery of Jesus' claim to kingship. Thorns, a symbol of the curse from Genesis 3:18, highlight the suffering and humiliation Jesus endured. This act of mockery by Roman soldiers was intended to ridicule Jesus' claim to be the "King of the Jews" (John 19:3). The crown of thorns also serves as a type of the suffering servant prophesied in Isaiah 53.

and the purple robe
Purple was a color associated with royalty and wealth, further mocking Jesus' kingship. The robe was likely a faded military cloak, used to deride Jesus' claim to authority. This act of mockery fulfills the prophecy of Isaiah 50:6, where the servant of the Lord is humiliated and scorned.

Pilate said to them
Pontius Pilate, the Roman governor, is a central figure in the trial of Jesus. His role is complex, as he finds no guilt in Jesus (John 18:38) but ultimately succumbs to the pressure of the crowd. Pilate's statement is an attempt to placate the Jewish leaders and the crowd, showing Jesus as harmless and pitiable.

“Here is the man!”
Pilate's declaration, "Here is the man," is significant. It emphasizes Jesus' humanity and vulnerability, contrasting with the divine nature recognized by believers. This statement can be seen as an unwitting fulfillment of Zechariah 6:12, where the "man" is a messianic figure. Pilate's words also echo the theme of Jesus as the second Adam, representing humanity in its fallen state yet poised for redemption.

As soon as the chief priests and officers saw Him
The chief priests and officers were part of the Jewish religious leadership and temple guard. Their immediate reaction upon seeing Jesus highlights their determination to eliminate Him. This reflects the fulfillment of prophecies such as Psalm 2:2, where rulers take counsel against the Lord's Anointed. The religious leaders' hostility towards Jesus had been building throughout His ministry, as He challenged their authority and exposed their hypocrisy (Matthew 23).

they shouted, “Crucify Him! Crucify Him!”
The call for crucifixion was a demand for the most severe form of Roman execution, reserved for the worst criminals. This reflects the depth of their rejection of Jesus as the Messiah. The repetition of "Crucify Him" emphasizes their fervor and determination. This moment fulfills Isaiah 53:3, where the Suffering Servant is despised and rejected by men. The crowd's demand also echoes the scapegoat ritual in Leviticus 16, where the sins of the people are placed upon one to be sent away.

“You take Him and crucify Him,” Pilate replied
Pilate's response indicates his reluctance to be responsible for Jesus' death. Historically, Pilate was the Roman governor of Judea, known for his political maneuvering. His statement reflects his attempt to distance himself from the decision, despite having the authority to release Jesus. This moment highlights the tension between Roman authority and Jewish leadership, as well as Pilate's internal conflict, seen in his earlier attempts to release Jesus (John 18:38-39).

“for I find no basis for a charge against Him.”
Pilate's declaration of Jesus' innocence is significant, as it underscores the injustice of the crucifixion. Despite multiple examinations, Pilate could not find any legal grounds for Jesus' execution. This aligns with the prophecy in Isaiah 53:9, which speaks of the Servant having done no violence nor deceit. Pilate's acknowledgment of Jesus' innocence further highlights the fulfillment of God's redemptive plan, where the sinless Lamb of God is sacrificed for the sins of the world (John 1:29).

We have a law,
The Jewish leaders refer to the Mosaic Law, which was central to Jewish life and governance. This law, given by God to Moses, includes commandments and regulations found in the Torah, particularly in books like Leviticus and Deuteronomy. The law was not only religious but also civil, governing various aspects of life. The Jewish leaders' appeal to the law highlights their attempt to maintain religious authority and order, even under Roman occupation.

answered the Jews,
The term "the Jews" in the Gospel of John often refers to the Jewish religious leaders, such as the Pharisees and Sadducees, rather than the Jewish people as a whole. These leaders were responsible for maintaining religious orthodoxy and were often in conflict with Jesus due to His teachings and actions, which they perceived as threats to their authority and interpretation of the law.

and according to that law He must die,
The specific law they refer to is likely Leviticus 24:16, which prescribes death for blasphemy. The Jewish leaders believed that Jesus' claim to divinity constituted blasphemy, a serious offense warranting capital punishment. However, under Roman rule, the Jewish authorities did not have the power to execute someone, which is why they brought Jesus to Pilate.

because He declared Himself to be the Son of God.
This declaration is central to the identity and mission of Jesus. Throughout the Gospels, Jesus refers to Himself as the Son of God, a title that signifies His unique relationship with the Father and His divine nature. This claim fulfills Old Testament prophecies about the Messiah, such as those found in Isaiah 9:6 and Psalm 2:7. The Jewish leaders' rejection of this claim highlights their misunderstanding of the Messianic prophecies and their expectation of a political rather than a spiritual savior.

When Pilate heard this statement
Pilate, the Roman governor of Judea, was responsible for maintaining order and administering justice. The statement he heard was likely related to the claims about Jesus' identity, particularly that He was the Son of God. This would have been alarming to Pilate, as Roman culture was deeply intertwined with religion and the divine status of their leaders. The idea of a divine figure being judged by him would have been unsettling. Additionally, Pilate's wife had warned him about Jesus in a dream (Matthew 27:19), adding to his apprehension.

he was even more afraid
Pilate's fear was compounded by several factors. Firstly, the political tension in Jerusalem during Passover was high, and any unrest could lead to repercussions from Rome. Secondly, the Jewish leaders were insistent on Jesus' execution, and Pilate was aware of their influence over the people. Thirdly, the supernatural elements surrounding Jesus, such as His miracles and the claims of His divine nature, would have been intimidating to a Roman who believed in omens and divine retribution. Pilate's fear reflects the internal conflict between his role as a Roman official and the unsettling nature of Jesus' identity and mission.

and he went back into the Praetorium.
The Praetorium was the official residence of the Roman governor in Jerusalem, likely located in the Antonia Fortress or Herod's palace. This setting underscores the Roman authority over Judea and the political tension of the time. Pilate's return to the Praetorium signifies a shift from public to private questioning, highlighting the gravity of the situation. The Roman governance system allowed for such private interrogations, reflecting the legal procedures of the time.

“Where are You from?” he asked.
Pilate's question reflects a deeper inquiry into Jesus' identity, possibly influenced by the claims of Jesus' divine origin. This question is not merely about Jesus' earthly hometown but hints at the rumors of His divine nature. In the cultural context, understanding one's origin was crucial for determining authority and legitimacy. This question also echoes earlier inquiries about Jesus' identity (John 7:27-28) and fulfills the prophetic anticipation of a Messiah with divine origins (Isaiah 9:6).

But Jesus gave no answer.
Jesus' silence fulfills the prophecy of Isaiah 53:7, where the suffering servant does not open His mouth in defense. This silence can be seen as a demonstration of His submission to God's will and His role as the sacrificial Lamb. In the cultural context, silence in the face of accusation could be interpreted as a sign of innocence or a refusal to dignify the question with a response. Jesus' silence also contrasts with His earlier dialogues, emphasizing the fulfillment of His mission and the inevitability of His path to the cross.

So Pilate said to Him,
Pontius Pilate was the Roman governor of Judea, serving under Emperor Tiberius. His role was to maintain order and enforce Roman law. Pilate's interaction with Jesus is significant as it highlights the tension between Roman authority and the Jewish leaders' demands. Pilate's question reflects his frustration and confusion over Jesus' silence, as he was accustomed to dealing with criminals who would plead for their lives.

“Do You refuse to speak to me?
Jesus' silence before Pilate fulfills the prophecy of Isaiah 53:7, which describes the Messiah as being oppressed and afflicted, yet not opening His mouth. This silence can be seen as a demonstration of Jesus' submission to God's will and His understanding of the necessity of His sacrifice. It also contrasts with the typical behavior of those accused, who would usually defend themselves vigorously.

Do You not know that I have authority to release You
Pilate's assertion of authority reflects the Roman legal system, where governors had significant power over life and death decisions. This statement underscores the political dynamics at play, as Pilate attempts to assert his control over the situation. However, it also reveals Pilate's misunderstanding of the true nature of authority, as Jesus later clarifies that any power Pilate has is granted from above (John 19:11).

and authority to crucify You?”
Crucifixion was a Roman method of execution reserved for the most serious offenders, particularly those who threatened Roman order. It was a brutal and public form of punishment designed to deter rebellion. Pilate's mention of crucifixion highlights the severity of the charges against Jesus and the gravity of the situation. This moment foreshadows the fulfillment of Jesus' own predictions about His death (e.g., John 3:14, John 12:32-33) and serves as a pivotal point in the Passion narrative, where divine purpose intersects with human authority.

Jesus answered
This phrase indicates Jesus' response to Pontius Pilate, the Roman governor. It highlights Jesus' composure and authority even in the face of unjust trial. Jesus often used questions and answers to reveal deeper truths, as seen throughout the Gospels.

You would have no authority over Me
Here, Jesus acknowledges Pilate's earthly authority but implies its limitations. This reflects the biblical theme that all earthly power is subordinate to divine sovereignty, as seen in Romans 13:1, which states that all authority is established by God.

if it were not given to you from above
This phrase underscores the belief in God's ultimate control over human affairs. It suggests that Pilate's power is permitted by God, aligning with Daniel 2:21, where God is described as the one who sets up and deposes kings. It also reflects Jesus' submission to the Father's will, as seen in His prayer in the Garden of Gethsemane (Matthew 26:39).

Therefore the one who handed Me over to you
This refers to Judas Iscariot, who betrayed Jesus, as well as the Jewish leaders who orchestrated His arrest. It highlights the culpability of those who knowingly acted against Jesus, fulfilling prophecies such as Psalm 41:9, which speaks of betrayal by a close friend.

is guilty of greater sin
Jesus distinguishes between levels of sin, suggesting that those with greater knowledge and intent bear more responsibility. This aligns with Luke 12:47-48, where Jesus teaches that those who know their master's will and do not do it will receive a harsher punishment. It emphasizes the gravity of rejecting Jesus, who is the fulfillment of Old Testament prophecies and the embodiment of God's revelation.

From then on, Pilate tried to release Him
Pilate's attempts to release Jesus highlight the Roman governor's internal conflict and political pressure. Pilate, aware of Jesus' innocence (John 18:38), sought to avoid condemning Him. This reflects the Roman legal system's emphasis on justice, yet Pilate's actions also reveal his fear of unrest. Historically, Pilate's tenure as governor was marked by tension with the Jewish population, making him cautious of any potential uprising. This phrase underscores Pilate's struggle between justice and political expediency.

but the Jews kept shouting
The Jewish leaders' persistent demands for Jesus' crucifixion demonstrate their rejection of Him as the Messiah. This reflects the broader theme of Jesus' rejection by His own people, as prophesied in Isaiah 53:3. The leaders' insistence also highlights the tension between Jewish expectations of a political Messiah and Jesus' spiritual mission. The crowd's shouting indicates the intensity of the situation, as public opinion could sway Roman decisions.

“If you release this man, you are no friend of Caesar.
The Jewish leaders' appeal to Pilate's loyalty to Caesar is a strategic move, leveraging Roman political dynamics. The title "friend of Caesar" was an honorific for those loyal to the emperor, and any suggestion of disloyalty could have severe consequences for Pilate. This phrase reveals the leaders' manipulation, using political pressure to achieve their goal. It also reflects the broader theme of earthly power versus divine authority, as Pilate is caught between his duty to Rome and the truth of Jesus' innocence.

Anyone who declares himself a king is defying Caesar.”
This accusation against Jesus is a distortion of His claim to be the King of the Jews. The Jewish leaders present Jesus as a political threat to Rome, knowing this would alarm Pilate. Historically, Roman authorities were vigilant against any potential insurrection, making this charge particularly serious. This phrase connects to the broader biblical theme of Jesus as the true King, whose kingdom is not of this world (John 18:36). It also highlights the irony of the situation: Jesus, the true King, is rejected and condemned by those He came to save.

When Pilate heard these words
This phrase refers to the preceding accusations and demands from the Jewish leaders, who insisted that Jesus claimed to be the Son of God, a charge that alarmed Pilate. The Roman governor was already uneasy about the situation, and this claim added a layer of religious and political tension. Pilate's role as a Roman official required him to maintain order, and the mention of Jesus' divine claim would have been particularly troubling, given the Roman pantheon and the emperor's own divine status.

he brought Jesus out
Pilate's action of bringing Jesus out signifies a public display, emphasizing the gravity of the situation. This act was meant to show the crowd that he was taking their accusations seriously. It also highlights the Roman practice of public trials and judgments, which were often conducted in open spaces to ensure transparency and maintain public order.

and sat on the judgment seat
The judgment seat, or "bema," was a raised platform where officials would sit to pronounce legal decisions. This setting underscores the formal and legal nature of the proceedings. The bema was a symbol of Roman authority and justice, and Pilate's position there indicates his role as the arbiter of life and death in this case. This moment is pivotal, as it represents the official Roman judgment on Jesus, fulfilling the legal requirement for a death sentence.

at a place called the Stone Pavement
The Stone Pavement, or "Lithostrotos" in Greek, refers to a paved area used for official gatherings and judgments. Archaeological evidence suggests that such pavements were common in Roman administrative centers. This location would have been significant for its association with Roman authority and governance, providing a stark contrast to the spiritual kingdom Jesus proclaimed.

which in Hebrew is Gabbatha
Gabbatha, the Aramaic term for the Stone Pavement, connects the Roman legal proceedings to the Jewish cultural context. This dual naming highlights the intersection of Roman and Jewish worlds in Jerusalem. The use of both names underscores the universality of the events taking place, as they were significant to both Jewish and Gentile audiences. This moment fulfills the prophecy of Jesus being rejected by His own people and judged by the Gentiles, as seen in Psalm 2 and Isaiah 53.

It was the day of Preparation for the Passover
The "day of Preparation" refers to the day before the Sabbath, particularly significant during the Passover week. This was a time when Jews prepared for the Passover meal, ensuring all leaven was removed from their homes and that everything was ready for the sacred observance. The Passover commemorates the Israelites' deliverance from Egypt, as described in Exodus 12. This timing underscores the sacrificial nature of Jesus' death, aligning with the slaughter of the Passover lambs, symbolizing Jesus as the Lamb of God (John 1:29).

about the sixth hour
The "sixth hour" in Jewish timekeeping is around noon. This timing is significant as it places Jesus' trial and crucifixion in the context of the busiest time of day, when many would be present in Jerusalem for the Passover. The Gospel of Mark mentions the crucifixion occurring at the third hour (Mark 15:25), suggesting different timekeeping methods or a focus on different aspects of the timeline. The sixth hour also aligns with the time of day when darkness fell over the land during the crucifixion (Mark 15:33).

And Pilate said to the Jews, “Here is your King!”
Pilate's declaration is laden with irony and political tension. By presenting Jesus as "your King," Pilate mocks the Jewish leaders and the notion of Jesus as a political threat. This statement fulfills the prophecy of the suffering servant and king, as seen in Isaiah 53 and Zechariah 9:9, where the Messiah is depicted as a humble king. The Jewish leaders' rejection of Jesus as their king highlights the spiritual blindness and fulfillment of Jesus' own predictions about His rejection (John 1:11). This moment also foreshadows the ultimate recognition of Jesus as King of Kings (Revelation 19:16).

At this, they shouted, “Away with Him! Away with Him! Crucify Him!”
The crowd's demand for Jesus' crucifixion reflects the intense rejection He faced from His own people. This moment fulfills the prophecy in Isaiah 53:3, where the Messiah is described as "despised and rejected by men." The repetition of "Away with Him!" emphasizes the crowd's vehement desire to see Jesus removed and executed. This scene is set during the Passover festival, a time when Jerusalem was filled with Jewish pilgrims, heightening the tension and urgency of the situation. The call for crucifixion, a Roman method of execution, underscores the severity of their demand, as crucifixion was reserved for the most heinous criminals and was considered a curse under Jewish law (Deuteronomy 21:23).

“Shall I crucify your King?” Pilate asked.
Pilate's question highlights the political and religious tension of the moment. By referring to Jesus as "your King," Pilate is both mocking the Jewish leaders and probing their loyalty. This question underscores the irony of the situation: the Roman governor recognizes the claim of kingship, yet the Jewish leaders reject it. Pilate's reluctance to crucify Jesus is evident throughout the trial, as he repeatedly finds no fault in Him (John 18:38; 19:4, 6). This moment also reflects the fulfillment of Jesus' own prediction of His death by crucifixion (John 12:32-33).

“We have no king but Caesar,” replied the chief priests.
The chief priests' declaration is a profound statement of their rejection of Jesus as the Messiah. By professing allegiance to Caesar, they deny the kingship of God over Israel, which is a significant departure from Jewish expectation and tradition. This statement is laden with irony, as the Jewish leaders, who despised Roman rule, now claim loyalty to Caesar to ensure Jesus' execution. This moment fulfills the prophecy of Psalm 2, where the nations and rulers conspire against the Lord's Anointed. The chief priests' rejection of Jesus as King contrasts with the earlier acclamation of Jesus as King during His triumphal entry into Jerusalem (John 12:13).

Then Pilate handed Jesus over to be crucified
Pilate's decision to hand Jesus over marks the culmination of a series of trials and interrogations. Despite finding no fault in Jesus, Pilate succumbs to the pressure of the Jewish leaders and the crowd (John 19:12-16). This act fulfills the prophecy of Isaiah 53:7, where the Messiah is described as being led like a lamb to the slaughter. Pilate's role highlights the tension between Roman authority and Jewish leadership, as well as the fulfillment of God's sovereign plan. The act of handing over signifies a legal transfer of custody, emphasizing the Roman responsibility for the execution.

and the soldiers took Him away
The Roman soldiers' involvement underscores the Roman method of execution, crucifixion, which was reserved for the most severe criminals and was a symbol of Roman power and control. This phrase indicates the beginning of the physical journey to Golgotha, the place of crucifixion. The soldiers' actions fulfill Jesus' own predictions about His death (Mark 10:33-34) and align with the typology of the suffering servant. The soldiers' role also reflects the fulfillment of Psalm 22, which describes the suffering and mockery the Messiah would endure.

Carrying His own cross
This phrase highlights the Roman practice of requiring condemned criminals to carry the crossbeam of their own cross to the site of execution, symbolizing the weight of their punishment. It reflects the fulfillment of Jesus' earlier words in Luke 9:23, where He calls His followers to take up their cross daily. The act of carrying the cross signifies submission to God's will and the bearing of burdens. It also fulfills the prophecy of Isaiah 53:4, where the Suffering Servant bears the iniquities of others. This moment underscores Jesus' role as the sacrificial Lamb, willingly taking on the sins of the world.

He went out
This indicates Jesus leaving the city of Jerusalem, as executions were carried out outside the city walls to maintain ceremonial cleanliness (Hebrews 13:12). The act of going out also symbolizes Jesus being cast out of the community, bearing the reproach and shame of sin. It connects to the scapegoat ritual in Leviticus 16, where the sins of the people were symbolically placed on a goat that was sent out into the wilderness.

to The Place of the Skull
The Place of the Skull, or Golgotha, is traditionally identified as a hill outside Jerusalem's walls. The name may derive from the hill's shape or from its association with death and execution. This location is significant as it fulfills the typology of the Old Testament sacrifices, which were made outside the camp (Leviticus 4:12). The site is a reminder of the cost of sin and the ultimate sacrifice Jesus made for humanity.

which in Hebrew is called Golgotha
The use of the Hebrew name Golgotha emphasizes the Jewish context of Jesus' crucifixion. It connects to the Aramaic-speaking Jewish population of the time and highlights the fulfillment of Jewish prophecy and law. The name itself, meaning "skull," may also symbolize the place of death and the victory over sin and death that Jesus' crucifixion would achieve. This moment is a pivotal point in salvation history, where the prophecies of the Old Testament converge in the person and work of Jesus Christ.

There they crucified Him
The act of crucifixion was a Roman method of execution reserved for the most heinous criminals and slaves, highlighting the humiliation and suffering Jesus endured. This fulfills the prophecy in Psalm 22:16, "They pierced my hands and my feet." The location, Golgotha, was outside the city walls, aligning with the requirement for sin offerings to be burned outside the camp (Hebrews 13:11-12), symbolizing Jesus as the ultimate sin offering.

and with Him two others
The presence of two others, identified in other Gospels as criminals, fulfills Isaiah 53:12, which states, "He was numbered with the transgressors." This emphasizes Jesus' association with sinners, despite His innocence, and His role as the Savior for all humanity.

one on each side
The positioning of the two criminals, one on each side of Jesus, underscores the centrality of Christ in the narrative of salvation. It also reflects the choice every person faces regarding Jesus, as one criminal mocked Him while the other sought mercy (Luke 23:39-43).

with Jesus in the middle
Jesus being in the middle signifies His role as the mediator between God and humanity (1 Timothy 2:5). This central position also symbolizes His pivotal role in history and the fulfillment of God's redemptive plan. The scene foreshadows the ultimate reconciliation of humanity with God through Christ's sacrifice.

Pilate also had a notice posted on the cross.
This phrase highlights the Roman practice of posting the charges against a criminal above their head during crucifixion. It served as a public declaration of the crime for which the person was being executed. In the case of Jesus, this notice was written by Pontius Pilate, the Roman governor, who found no fault in Jesus but succumbed to the pressure of the Jewish leaders and the crowd. The act of posting the notice underscores the legal and political dynamics at play during the crucifixion. It also fulfills the Roman legal requirement to publicly display the reason for execution, which in this case was a claim to kingship.

It read: JESUS OF NAZARETH,
The mention of "Nazareth" identifies Jesus with His hometown, a small and seemingly insignificant village in Galilee. This detail emphasizes Jesus' humble origins, which were often a point of contention and skepticism among His contemporaries (John 1:46). The reference to Nazareth also fulfills the prophecy that the Messiah would be called a Nazarene (Matthew 2:23), highlighting the fulfillment of Old Testament prophecies in the life of Jesus.

THE KING OF THE JEWS.
This title is both a declaration and an accusation. It was intended by Pilate to mock the Jewish leaders and to signify the charge of treason against Rome, as claiming to be a king was seen as a direct challenge to Caesar's authority. However, from a theological perspective, this title is profoundly significant. It acknowledges Jesus' true identity as the Messiah and King prophesied in the Hebrew Scriptures (e.g., Zechariah 9:9). The title "King of the Jews" connects to the Davidic Covenant, where God promised that David's throne would be established forever (2 Samuel 7:16). Jesus, as a descendant of David, fulfills this promise, and His kingship is affirmed in the New Testament (Revelation 19:16). The irony of the inscription is that while it was meant to be a charge, it proclaimed a profound truth about Jesus' divine kingship.

Many of the Jews read this sign
The sign referred to is the inscription placed above Jesus on the cross, which read "Jesus of Nazareth, the King of the Jews." This was a common practice in Roman crucifixions to display the charge against the condemned. The fact that many Jews read it indicates the public nature of the crucifixion and the significant number of people present. This event took place during Passover, a time when Jerusalem was filled with Jewish pilgrims from various regions, increasing the number of witnesses.

because the place where Jesus was crucified was near the city
Jesus was crucified at Golgotha, also known as "the Place of the Skull," which was located just outside the city walls of Jerusalem. Roman executions were typically held in prominent locations to serve as a public deterrent. The proximity to the city ensured that many people, including those entering and leaving Jerusalem, would see the crucifixion and the sign. This location fulfills the typology of Jesus as the sacrificial lamb, as sacrifices were made outside the camp in the Old Testament (Hebrews 13:11-12).

and it was written in Hebrew, Latin, and Greek
The trilingual inscription highlights the universality of Jesus' kingship. Hebrew was the language of the Jewish people and their religious texts, Latin was the official language of the Roman Empire, and Greek was the lingua franca of the Eastern Mediterranean. This ensured that the message could be understood by a diverse audience, symbolizing the reach of Jesus' message to all nations. The use of these three languages also reflects the cultural and political context of the time, with Roman authority, Jewish religious tradition, and Greek cultural influence all intersecting in Jerusalem.

So the chief priests of the Jews said to Pilate
The chief priests were part of the Sanhedrin, the Jewish ruling council, which held significant religious authority. Their involvement in Jesus' trial highlights the tension between Jewish leaders and Jesus, who challenged their authority and interpretations of the Law. Pilate, the Roman governor, was responsible for maintaining order and had the authority to execute criminals. This interaction underscores the political and religious dynamics at play, as the Jewish leaders sought to influence Roman authority to achieve their aims.

“Do not write, ‘The King of the Jews,’
The title "King of the Jews" was a politically charged term. It implied a challenge to Roman authority, as any claim to kingship could be seen as a threat to Caesar. The Jewish leaders were concerned that this title, if left unchallenged, might validate Jesus' claim and incite unrest. This reflects their rejection of Jesus as the Messiah, despite the prophecies and signs that pointed to His identity. The title also fulfills the prophecy of a suffering servant who would be misunderstood and rejected by His own people (Isaiah 53:3).

but only that He said, ‘I am the King of the Jews.’”
The Jewish leaders wanted to emphasize that Jesus' claim to kingship was self-proclaimed and not recognized by them. This distinction was crucial for them to distance themselves from any implication of supporting a rival king. It also highlights their attempt to discredit Jesus' authority and mission. This phrase echoes the theme of misunderstanding and rejection found throughout the Gospels, where Jesus' true identity and mission were often misconstrued by both religious leaders and the general populace.

Pilate answered
Pontius Pilate was the Roman governor of Judea from AD 26-36. His role in the trial and crucifixion of Jesus is significant, as he was the one who ultimately authorized Jesus' execution. Pilate's interactions with Jesus are recorded in all four Gospels, highlighting his struggle between political pressure and his own judgment. In this context, Pilate's response is to the Jewish leaders who objected to the inscription he placed on the cross, "Jesus of Nazareth, the King of the Jews" (John 19:19). This phrase reflects Pilate's authority and his decision to stand by his actions despite the protests.

“What I have written,
The inscription on the cross was written in Hebrew, Latin, and Greek, ensuring that it was understood by all who passed by. This trilingual inscription signifies the universal nature of Jesus' kingship, as these were the major languages of the time. Pilate's statement here indicates a finality and a refusal to alter the declaration, which inadvertently affirms the truth of Jesus' identity as King, despite Pilate's likely intention to mock.

I have written.”
This phrase underscores the permanence of Pilate's decision. In a broader theological context, it reflects the unchangeable nature of God's plans and purposes. Pilate's words, though spoken in a moment of political maneuvering, align with the divine narrative of Jesus as the prophesied Messiah and King. This echoes the fulfillment of Old Testament prophecies regarding the Messiah's suffering and kingship, such as in Isaiah 53 and Psalm 22. The statement also serves as a type of Christ's unalterable role as the Savior, whose mission and identity are fixed and eternal.

When the soldiers had crucified Jesus
The act of crucifixion was a Roman method of execution reserved for the most serious offenders, such as rebels and slaves. It was a brutal and public form of punishment intended to deter others. The soldiers involved were likely Roman, as they were responsible for carrying out executions. This fulfills the prophecy in Psalm 22:16, "They pierced my hands and my feet," highlighting the messianic nature of Jesus' suffering.

they divided His garments into four parts
Dividing the garments of the crucified was a common practice among Roman soldiers, as the executed had no further need for their possessions. This act fulfills the prophecy found in Psalm 22:18, "They divide my garments among them." The division into four parts suggests there were four soldiers present, which was typical for a Roman execution squad.

one for each soldier
Each soldier received a portion of Jesus' clothing, which was likely a tunic, a cloak, a belt, and sandals. This reflects the Roman custom of sharing the spoils among those who carried out the execution. It also underscores the humiliation and degradation Jesus faced, stripped of His dignity and possessions.

with the tunic remaining
The tunic was an inner garment worn close to the skin. It was often considered the most valuable piece of clothing due to its craftsmanship. The mention of the tunic remaining indicates its significance and sets the stage for the next detail about its construction.

It was seamless, woven in one piece from top to bottom
A seamless tunic was a sign of quality and craftsmanship, often more expensive and durable. This detail may symbolize the unity and perfection of Christ's ministry and person. The seamless nature of the tunic can also be seen as a type of Christ's priesthood, as the high priest's garment was also seamless (Exodus 28:31-32). This connection emphasizes Jesus as the ultimate High Priest, offering Himself as a sacrifice for humanity.

So they said to one another,
This phrase indicates a conversation among the Roman soldiers present at the crucifixion. Roman soldiers were often tasked with executing criminals and dividing any possessions among themselves. This practice was common and reflects the soldiers' indifference to the suffering of those they crucified.

“Let us not tear it.
The garment in question was likely a seamless tunic, a valuable piece of clothing at the time. Seamless garments were considered high-quality and tearing it would diminish its value. This decision reflects the practical mindset of the soldiers, who sought to maximize their gain from the situation.

Instead, let us cast lots to see who will get it.”
Casting lots was a common ancient practice used to make decisions or divide goods, similar to drawing straws or rolling dice today. This method was often seen as leaving the decision to fate or divine will. The act of casting lots for Jesus' clothing fulfills a specific prophecy, highlighting the divine orchestration of events even in seemingly mundane actions.

This was to fulfill the Scripture:
This phrase underscores the belief that the events surrounding Jesus' crucifixion were not random but were in accordance with divine prophecy. It emphasizes the fulfillment of Old Testament prophecies, reinforcing the view of Jesus as the Messiah.

“They divided My garments among them, and cast lots for My clothing.”
This is a direct reference to Psalm 22:18, a messianic psalm that describes the suffering of a righteous individual. The psalm is often seen as a prophetic depiction of Jesus' crucifixion, and this specific verse is cited to show the precise fulfillment of prophecy in the New Testament narrative.

So that is what the soldiers did.
This concluding phrase confirms the actions of the soldiers, emphasizing the literal fulfillment of the prophecy. It serves to highlight the sovereignty of God in the unfolding of redemptive history, even through the actions of those who were unaware of their role in the divine plan.

Near the cross of Jesus stood His mother
This phrase highlights the presence of Mary, the mother of Jesus, at the crucifixion. 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 devotion, as she witnesses the suffering of her son. The location, Golgotha, is outside the city walls of Jerusalem, a place of execution, emphasizing the shame and suffering Jesus endured.

and her sister
The identity of Mary's sister is debated among scholars. Some suggest she could be Salome, the mother of James and John, making them Jesus' cousins. This familial connection underscores the close-knit relationships among Jesus' followers and highlights the support system present even in His final moments.

as well as Mary the wife of Clopas
Mary, the wife of Clopas, is a lesser-known figure, but her presence at the crucifixion indicates her devotion to Jesus. Clopas is sometimes identified with Cleopas, one of the disciples who encountered the risen Christ on the road to Emmaus (Luke 24:18). This connection suggests a broader network of disciples and followers who were deeply impacted by Jesus' ministry.

and Mary Magdalene
Mary Magdalene is a prominent figure in the Gospels, known for her deliverance from seven demons (Luke 8:2) and her role as a devoted follower of Jesus. Her presence at the crucifixion and later at the resurrection (John 20:1-18) highlights her significant role in the early Christian community. Her loyalty and witness to both Jesus' death and resurrection make her a key figure in the Gospel narrative.

When Jesus saw His mother and the disciple whom He loved standing nearby
This phrase highlights the presence of Mary, the mother of Jesus, and the beloved disciple, traditionally understood to be John. The scene takes place at the crucifixion, a pivotal moment in Christian theology. The presence of Mary fulfills the prophecy of Simeon in Luke 2:35, where he foretold that a sword would pierce her soul. The "disciple whom He loved" is a unique designation found in John's Gospel, emphasizing a special relationship with Jesus. This moment underscores the personal and relational aspects of Jesus' ministry, even in His final hours.

He said to His mother, “Woman, here is your son.”
Addressing Mary as "Woman" is not disrespectful but rather a term of endearment and respect in the cultural context of the time. Jesus' words signify a transfer of responsibility, entrusting the care of His mother to John. This act reflects the importance of familial duty and care within the Jewish tradition, as well as the broader Christian principle of community and support. It also symbolizes the formation of a new spiritual family, united not by blood but by faith in Christ. This moment can be seen as a type of Jesus' provision and care for His followers, ensuring they are not left alone.

Then He said to the disciple
In this phrase, "the disciple" refers to John, the beloved disciple, who is traditionally understood to be the author of the Gospel of John. This moment occurs during the crucifixion of Jesus, highlighting the intimate relationship between Jesus and John. The presence of John at the crucifixion is significant, as most of the other disciples had fled. This demonstrates John's loyalty and courage, as well as his close relationship with Jesus.

“Here is your mother.”
Jesus addresses John, entrusting him with the care of His mother, Mary. This act is significant in several ways. Culturally, it was customary for the eldest son to ensure the care of his mother, especially if she was widowed. Jesus, in His final moments, fulfills this duty, showing His concern for Mary's well-being. Theologically, this moment can be seen as a symbolic act, where Mary represents the new family of believers, and John represents the Church. This act of entrustment also reflects Jesus' role as the compassionate Savior who cares for His followers.

So from that hour
The phrase "from that hour" indicates the immediacy and urgency of John's response to Jesus' command. It underscores the importance of obedience and the readiness to fulfill Jesus' wishes without delay. This moment marks a transition in the relationship between John and Mary, as they begin to live as family.

this disciple took her into his home.
John's action of taking Mary into his home signifies his acceptance of the responsibility given by Jesus. It reflects the early Christian practice of communal living and mutual support among believers. This act of hospitality and care is a practical demonstration of love and obedience to Jesus' command. It also highlights the importance of the Christian community in providing for one another's needs, as seen in the early Church in Acts 2:44-47.

After this
This phrase indicates a sequence of events following the crucifixion of Jesus. It refers to the moments after Jesus had ensured the care of His mother by entrusting her to the disciple John (John 19:26-27). This highlights Jesus' attention to fulfilling His earthly responsibilities even in His final moments.

knowing that everything had now been accomplished
Jesus' awareness that His mission was complete reflects His divine knowledge and purpose. This fulfillment includes His teachings, miracles, and the establishment of the New Covenant. It also signifies the completion of His sacrificial work, as foretold in the Old Testament, such as in Isaiah 53, which speaks of the suffering servant.

and to fulfill the Scripture
This phrase underscores the importance of prophecy in the life and death of Jesus. The specific Scripture being fulfilled here is likely Psalm 69:21, which mentions vinegar given for thirst. Jesus' actions consistently align with Old Testament prophecies, affirming His identity as the Messiah.

Jesus said, “I am thirsty.”
This statement highlights Jesus' humanity and physical suffering on the cross. It also fulfills the prophecy mentioned earlier. The expression of thirst is significant in the context of His crucifixion, as it demonstrates His real human needs and suffering. Additionally, it can be seen as a metaphor for spiritual thirst, pointing to the deeper spiritual needs of humanity that Jesus came to address.

A jar of sour wine was sitting there.
Sour wine, also known as vinegar wine, was a common drink among Roman soldiers and the lower classes in ancient times. It was inexpensive and readily available, often used to quench thirst. This detail highlights the fulfillment of Psalm 69:21, which prophesies that the Messiah would be given vinegar to drink. The presence of the jar indicates the proximity to the Roman soldiers, who were responsible for the crucifixion, and their indifference to the suffering of Jesus.

So they soaked a sponge in the wine,
The use of a sponge was practical, as it could absorb the liquid and be easily lifted to Jesus' mouth. Sponges were common in the Roman world, often used for cleaning purposes. This act of offering wine to Jesus can be seen as a moment of both cruelty and unintended mercy, as it momentarily alleviated His thirst. It also fulfills the prophecy of Psalm 22:15, which speaks of the Messiah's intense thirst.

put it on a stalk of hyssop,
Hyssop is a plant mentioned frequently in the Bible, often associated with purification and sacrifice. In Exodus 12:22, hyssop was used to apply the blood of the Passover lamb to the doorposts, symbolizing protection and deliverance. The use of hyssop here connects Jesus' crucifixion to the Passover, emphasizing His role as the ultimate sacrificial Lamb who takes away the sins of the world (John 1:29).

and lifted it to His mouth.
This act of lifting the sponge to Jesus' mouth signifies the fulfillment of His statement in John 19:28, "I am thirsty." It underscores His humanity and the physical suffering He endured on the cross. The lifting of the sponge also symbolizes the elevation of Jesus' sacrifice, as He is lifted up for the salvation of humanity, echoing His earlier words in John 3:14-15 about being lifted up like the serpent in the wilderness.

When Jesus had received the sour wine
This phrase indicates the fulfillment of Psalm 69:21, which prophesies that the Messiah would be given vinegar to drink. The sour wine, or vinegar, was a common drink for Roman soldiers and the poor, highlighting the humility and suffering of Jesus. This act also signifies the completion of His physical suffering, as He fulfills the last of the prophecies concerning His passion.

He said, “It is finished.”
The Greek term "tetelestai" used here means "paid in full" or "completed." This declaration signifies the completion of Jesus' earthly mission and the fulfillment of all Old Testament prophecies concerning the Messiah. It marks the end of the sacrificial system, as Jesus' death provides the ultimate atonement for sin. This statement also connects to Hebrews 10:12-14, where Christ's single offering perfects believers for all time.

And bowing His head
This action indicates a voluntary and peaceful submission to death. In the cultural context, bowing the head can symbolize respect or completion. Jesus' control over His own death is emphasized here, as He chooses the moment to surrender His life, aligning with His earlier statement in John 10:18 that He lays down His life of His own accord.

He yielded up His spirit
This phrase underscores the voluntary nature of Jesus' death. Unlike typical crucifixion victims who succumb to exhaustion or asphyxiation, Jesus consciously gives up His spirit, demonstrating His divine authority over life and death. This act fulfills His earlier promise in John 2:19-21 about raising the temple of His body, pointing to His resurrection. It also reflects the trust and obedience to the Father, as seen in Luke 23:46, where Jesus commits His spirit into God's hands.

It was the day of Preparation
The "day of Preparation" refers to the day before the Sabbath, when Jews would prepare for the day of rest by completing tasks that could not be done on the Sabbath itself. This preparation included cooking, cleaning, and other necessary activities. In the context of Passover, this day was particularly significant as it involved preparing for the Passover meal. The timing underscores the urgency and solemnity of the events surrounding Jesus' crucifixion, as the Jewish leaders were eager to ensure that all was in accordance with the Law before the Sabbath began.

and the next day was a High Sabbath
A "High Sabbath" refers to a Sabbath that coincides with a festival, making it more significant than a regular weekly Sabbath. In this case, it was the Sabbath during the Passover week, which was a major Jewish festival commemorating the Israelites' exodus from Egypt. This highlights the importance of the events and the heightened religious observance during this period. The High Sabbath emphasizes the fulfillment of Old Testament typology, as Jesus, the Lamb of God, was crucified during Passover, symbolizing the ultimate sacrifice for sin.

In order that the bodies would not remain on the cross during the Sabbath
According to Jewish law, as stated in Deuteronomy 21:22-23, a body should not remain hanging overnight, especially not on the Sabbath, as it would defile the land. This law was taken seriously, and the Jewish leaders were concerned about maintaining ritual purity during the holy day. The removal of the bodies was a matter of religious duty and cultural practice, reflecting the Jewish leaders' adherence to the Law even amidst the crucifixion of Jesus.

the Jews asked Pilate to have the legs broken and the bodies removed
Breaking the legs of those crucified was a method used to hasten death. Crucifixion victims relied on their legs to push up and breathe; breaking them would lead to asphyxiation. The request to Pilate indicates the Jewish leaders' desire to expedite the process due to the approaching Sabbath. This act also fulfills the prophecy in Psalm 34:20, which states that none of the Messiah's bones would be broken, as Jesus' legs were not broken, distinguishing Him from the others crucified. This request and its outcome further illustrate the divine orchestration of events surrounding Jesus' death, aligning with scriptural prophecy and typology.

So the soldiers came
Roman soldiers were responsible for carrying out crucifixions, a common method of execution in the Roman Empire. Their presence underscores the Roman authority over Judea and the fulfillment of Jesus' prediction about His death at the hands of Gentiles (Mark 10:33).

and broke the legs
Breaking the legs, or crurifragium, was a method used to hasten death during crucifixion. By breaking the legs, the victim could no longer push up to breathe, leading to asphyxiation. This act fulfilled the necessity of removing the bodies before the Sabbath, as per Jewish law (Deuteronomy 21:22-23).

of the first man who had been crucified with Jesus
The two men crucified alongside Jesus are described as criminals (Luke 23:32-33). Their presence fulfills Isaiah 53:12, which prophesied that the Messiah would be "numbered with the transgressors."

and those of the other
The breaking of the legs of both criminals highlights the thoroughness of Roman execution practices. It also sets the stage for the fulfillment of prophecy regarding Jesus, as His legs were not broken (John 19:36), aligning with the Passover lamb's requirements (Exodus 12:46).

But when they came to Jesus
This phrase refers to the Roman soldiers who were responsible for ensuring the crucifixion was carried out to completion. The soldiers' approach to Jesus signifies the final stages of the crucifixion process. In Roman practice, crucifixion was a method of execution designed to prolong suffering, and the soldiers were tasked with confirming the death of those crucified.

and saw that He was already dead
The soldiers observed that Jesus had already died, which was unusual given the typical duration of crucifixion. This early death fulfills Jesus' own prediction of His death and aligns with the Gospel accounts that describe His final moments on the cross, including His declaration, "It is finished" (John 19:30). The fact that Jesus was already dead also fulfills the prophecy in Psalm 34:20, which states that none of His bones would be broken.

they did not break His legs
Breaking the legs of those crucified was a common practice to hasten death, as it prevented the victim from pushing up to breathe, leading to asphyxiation. The decision not to break Jesus' legs is significant in fulfilling Old Testament prophecy, specifically Exodus 12:46 and Numbers 9:12, which describe the Passover lamb, a type of Christ, whose bones were not to be broken. This detail underscores Jesus as the ultimate Passover Lamb, sacrificed for the sins of humanity.

Instead, one of the soldiers pierced His side with a spear
This action fulfilled the prophecy found in Zechariah 12:10, which speaks of looking on the one they have pierced. The piercing of Jesus' side by a Roman soldier was a customary practice to ensure death, especially in crucifixions, where breaking the legs was another method to hasten death. The Roman soldiers were experts in execution, and this act confirmed Jesus' death, countering any claims that He merely swooned. The spear's use also aligns with the Roman military practices of the time, where soldiers carried spears as part of their standard equipment.

and immediately blood and water flowed out
The flow of blood and water has been interpreted both medically and theologically. Medically, it suggests the rupture of the pericardium, the sac surrounding the heart, indicating that Jesus was truly dead. Theologically, the blood and water symbolize the sacraments of the Eucharist and Baptism, representing purification and the new covenant. This imagery connects to 1 John 5:6-8, which speaks of the Spirit, the water, and the blood as witnesses. The immediate flow signifies the completeness and finality of Jesus' sacrificial death, fulfilling His mission to atone for sin.

The one who saw it has testified to this
This phrase refers to the apostle John, who is traditionally understood to be the author of the Gospel. As an eyewitness to the events of Jesus' crucifixion, John provides a firsthand account, which is crucial for establishing the credibility of the narrative. In the context of Jewish law, the testimony of an eyewitness was highly valued (Deuteronomy 19:15). John's presence at the crucifixion is also supported by his mention in John 19:26-27, where Jesus entrusts the care of His mother to him.

and his testimony is true
The emphasis on the truthfulness of the testimony underscores the reliability of the Gospel account. In a historical context, the early church faced various heresies and false teachings, making the affirmation of truth essential. This statement aligns with the broader biblical theme of truth, as seen in John 14:6, where Jesus declares Himself to be "the way, the truth, and the life." The insistence on truth also reflects the Johannine theme of light versus darkness, where truth is associated with light.

He knows that he is telling the truth
This phrase highlights the confidence and certainty of the eyewitness. It suggests an intimate knowledge and conviction about the events described. In a cultural context, the assurance of truth was vital for the early Christian community, which relied on the apostles' teachings as the foundation of their faith. This assurance is echoed in 1 John 1:1-3, where the author speaks of proclaiming what was seen and heard.

so that you also may believe
The purpose of the testimony is evangelistic, aiming to lead others to faith in Jesus Christ. This aligns with the overall purpose of the Gospel of John, as stated in John 20:31: "But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name." The call to belief is central to the Christian message, emphasizing faith as the means of receiving eternal life. This phrase also connects to the broader biblical narrative of salvation history, where belief in God's promises is a recurring theme, as seen in the faith of Abraham (Genesis 15:6).

Now these things happened
This phrase refers to the events surrounding the crucifixion of Jesus. The Gospel of John emphasizes that the occurrences during the crucifixion were not random but part of a divine plan. The phrase underscores the sovereignty of God in orchestrating events to fulfill His purposes. The crucifixion, a central event in Christian theology, is seen as the culmination of God's redemptive plan for humanity.

so that the Scripture would be fulfilled:
This highlights the importance of prophecy in the biblical narrative. The fulfillment of Scripture is a recurring theme in the New Testament, demonstrating that Jesus' life and death were in accordance with Old Testament prophecies. This phrase assures readers that the events of Jesus' crucifixion were anticipated and foretold by the prophets, reinforcing the divine inspiration and authority of Scripture.

“Not one of His bones will be broken.”
This is a direct reference to Old Testament prophecy, specifically Psalm 34:20, which states, "He protects all his bones, not one of them will be broken." Additionally, it echoes the instructions for the Passover lamb in Exodus 12:46, where it is commanded that no bones of the sacrificial lamb should be broken. This connection establishes Jesus as the ultimate Passover Lamb, whose sacrifice brings deliverance from sin. The unbroken bones symbolize the perfection and completeness of His sacrifice, fulfilling the typology of the Passover lamb and affirming Jesus as the Messiah.

And, as another Scripture says:
This phrase indicates the fulfillment of Old Testament prophecy, a common theme in the Gospel of John. The author often highlights how Jesus' life and death fulfill the Hebrew Scriptures, underscoring the continuity between the Old and New Testaments. This particular reference points to the prophetic nature of Jesus' crucifixion, emphasizing that it was not a random event but part of God's divine plan.

“They will look on the One they have pierced.”
This is a direct reference to Zechariah 12:10, which speaks of a future time when the inhabitants of Jerusalem will mourn for the one they have pierced. In its original context, this prophecy is about the restoration and repentance of Israel. In the New Testament, it is applied to Jesus, highlighting His role as the suffering Messiah. The piercing refers to the crucifixion, where Jesus' side was pierced by a Roman soldier's spear (John 19:34). This act fulfills the prophecy and signifies the recognition of Jesus as the Messiah, even by those who initially rejected Him. The imagery of looking upon the pierced one also suggests a future acknowledgment and repentance, pointing to eschatological themes where all will recognize Jesus' true identity.

Afterward
This term indicates the events following the crucifixion of Jesus. It sets the stage for the burial process, which was a significant aspect of Jewish customs and fulfilled the prophecy of Jesus being buried.

Joseph of Arimathea
Joseph is identified as a wealthy member of the Sanhedrin, the Jewish ruling council. Arimathea is believed to be a town in Judea, though its exact location is uncertain. Joseph's wealth and status are significant, as they fulfill the prophecy in Isaiah 53:9 that the Messiah would be with the rich in His death.

who was a disciple of Jesus
Joseph's discipleship is noteworthy because it highlights that followers of Jesus came from various social and economic backgrounds. His role as a disciple, despite his position, shows the diverse nature of Jesus' followers.

(but secretly for fear of the Jews)
This phrase indicates the tension and danger associated with being a follower of Jesus at the time. The Jewish leaders were hostile towards Jesus and His followers, which is why Joseph kept his discipleship secret. This fear reflects the broader context of persecution faced by early Christians.

asked Pilate to let him remove the body of Jesus
Joseph's request to Pilate demonstrates his courage and commitment to Jesus, despite his previous secrecy. Roman law typically left crucified bodies to decay on the cross, but Joseph's request aligns with Jewish burial customs, which required prompt burial.

Pilate gave him permission
Pilate's granting of permission is significant, as it shows a level of respect or at least neutrality towards Jesus, despite the Jewish leaders' demands for His crucifixion. This act allowed for the fulfillment of Jewish burial customs and prophecies regarding Jesus' death.

so he came and removed His body
Joseph's actions fulfill the prophecy of Isaiah 53:9 and demonstrate his devotion. The removal of Jesus' body was an act of reverence and ensured that Jesus received a proper burial, which was crucial for the resurrection narrative.

Nicodemus, who had previously come to Jesus at night
Nicodemus is a Pharisee and a member of the Jewish ruling council, the Sanhedrin. His initial encounter with Jesus is recorded in John 3, where he visits Jesus under the cover of night, possibly to avoid being seen by other Jewish leaders. This nighttime visit symbolizes his initial spiritual darkness and uncertainty. By coming to Jesus now, openly, Nicodemus demonstrates a significant transformation in his faith and understanding of Jesus' identity. His actions here contrast with his earlier secretive approach, indicating a move from fear to boldness.

also brought a mixture of myrrh and aloes
Myrrh and aloes were expensive spices used in Jewish burial customs to anoint the body and mask the odor of decay. Myrrh, a resin from certain trees, was also one of the gifts brought by the Magi to Jesus at His birth (Matthew 2:11), symbolizing His future suffering and death. Aloes, derived from a fragrant wood, were used for embalming. The use of these spices signifies honor and respect for Jesus, acknowledging His kingship and the sacredness of His body. This act of anointing is reminiscent of the anointing of kings and priests in the Old Testament, further emphasizing Jesus' role as the Anointed One.

about seventy-five pounds
The large quantity of spices indicates the high regard Nicodemus and Joseph of Arimathea had for Jesus. This amount is far greater than what would typically be used for a common burial, suggesting a burial fit for royalty. The use of such a substantial amount of spices aligns with the burial customs of the wealthy and noble, as seen in the burial of kings in the Old Testament (2 Chronicles 16:14). This act fulfills the prophecy of Isaiah 53:9, which states that the Messiah would be with the rich in His death, highlighting the honor and reverence given to Jesus even in His burial.

So they took the body of Jesus
This phrase indicates the actions of Joseph of Arimathea and Nicodemus, who were responsible for the burial of Jesus. Joseph was a wealthy member of the Sanhedrin and a secret disciple of Jesus, while Nicodemus was a Pharisee who had previously visited Jesus at night. Their involvement fulfills the prophecy in Isaiah 53:9, which states that the Messiah would be with a rich man in His death. The act of taking Jesus' body signifies their courage and devotion, as they risked their reputations and possibly their positions to honor Him.

and wrapped it in linen cloths
The use of linen cloths for burial was a common Jewish practice, signifying respect and care for the deceased. Linen, a fine and costly fabric, was often used for the burial of the wealthy or honored individuals, which aligns with the prophecy of Jesus being buried with the rich. This act also prefigures the resurrection, as the linen cloths are later found in the empty tomb, symbolizing Jesus' victory over death.

with the spices
Spices were used in Jewish burial customs to anoint the body and mask the odor of decay. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds, which was an extravagant amount, indicating the high regard in which they held Jesus. This act of anointing with spices is reminiscent of the anointing of kings and foreshadows Jesus' role as the King of Kings. It also connects to the earlier anointing by Mary of Bethany, who anointed Jesus' feet with costly perfume, preparing Him for burial.

according to the Jewish burial custom
Jewish burial customs were rooted in the Torah and emphasized the dignity of the deceased. The body was to be buried as soon as possible, usually within 24 hours, to honor the dead and comply with Deuteronomic law. The preparation of Jesus' body according to these customs highlights the fulfillment of the Law and the Prophets in His life and death. It also underscores the humanity of Jesus, who experienced death and burial like any other human, yet His resurrection would transcend these customs, pointing to the new covenant.

Now there was a garden in the place where Jesus was crucified
The mention of a garden is significant, as gardens in biblical times were often places of beauty and tranquility, contrasting with the brutality of crucifixion. Theologically, the garden setting evokes the Garden of Eden, where sin entered the world, and now, in this garden, redemption is being accomplished. Geographically, this garden was near Golgotha, the site of the crucifixion, which was outside the city walls of Jerusalem. The proximity of the garden to the crucifixion site suggests that it was a private garden, possibly owned by a wealthy individual, as gardens were not common in urban areas.

and in the garden a new tomb
The new tomb signifies that it was unused, which fulfills the Jewish customs of purity and the prophecy that the Messiah would be buried with the rich (Isaiah 53:9). The newness of the tomb also symbolizes the new covenant and the new creation that Jesus' resurrection would inaugurate. Archaeologically, tombs in this period were often hewn out of rock and sealed with a large stone, indicating that this was a tomb of some importance and expense.

in which no one had yet been laid
This detail emphasizes the purity and sanctity of the tomb, as it was not defiled by previous bodies, aligning with Jewish burial customs. It also underscores the fulfillment of prophecy and typology, as Jesus, the sinless Lamb of God, was laid in a tomb that had not been used, symbolizing His unique role in salvation history. Theologically, this points to Jesus as the firstfruits of those who have fallen asleep (1 Corinthians 15:20), as He is the first to rise from the dead, paving the way for the resurrection of believers.

And because it was the Jewish day of Preparation
The Jewish day of Preparation refers to the day before the Sabbath, which is Friday. This day was significant because all work, including burial preparations, needed to be completed before the Sabbath began at sundown. The urgency to bury Jesus before the Sabbath highlights the adherence to Jewish customs and laws. This day was also the preparation for the Passover, adding further significance as Jesus is seen as the Passover Lamb, fulfilling the typology of the sacrificial lamb whose blood brings deliverance.

and the tomb was nearby
The proximity of the tomb is important due to the time constraints imposed by the approaching Sabbath. The tomb belonged to Joseph of Arimathea, a member of the Sanhedrin who secretly followed Jesus. The location of the tomb in a garden near the crucifixion site, Golgotha, aligns with archaeological findings that suggest the presence of rock-cut tombs in the area. This fulfills Isaiah 53:9, which prophesies that the Messiah would be buried with the rich, as Joseph was a wealthy man.

they placed Jesus there
The act of placing Jesus in the tomb signifies the completion of His earthly suffering and the beginning of the fulfillment of His resurrection prophecy. The use of "they" indicates that Joseph of Arimathea and Nicodemus, another secret disciple, were responsible for the burial. This fulfills the Jewish custom of a proper burial and sets the stage for the resurrection, which is central to Christian faith. The burial in a new tomb, where no one had been laid, underscores the purity and uniqueness of Jesus' sacrifice and resurrection.