John 19 John 19:1–4 Jesus is scourged, crowned with thorns, mocked, and buffeted by the soldiers. John 19:5–7 Pilate declareth his innocence: the Jews charge him with assuming the title of the Son of God.

It was the custom of the Romans, when any one was to be crucified, first to scourge him; but (as it appears) Pilate ordered it, hoping that, though he could not prevail by any other art with them, yet by this he might; and they might possibly be satisfied with this lighter punishment; for it…

The other evangelists also mention a reed put into his right hand. The crown, and the purple robe, and a sceptre, are all regal ensigns; they give them to Christ in derision of his pretence to a kingdom, and in the mean time themselves proclaim what he had said, that his kingdom was not of this…

They mocked him when they said, Hail, King of the Jews! But yet spake a great truth, though not in their sense. The other evangelists speak of more indignities offered him: See Poole on “Mark 15:19”.

Pilate appeareth convinced in his own conscience that Christ had done nothing worthy either of death or bonds, and a great while resisted that strong temptation which he was under to please the people, and to secure his own station, lest any complaint made to the Roman emperor against him should…

He therefore, after Jesus had been scourged, and dressed up in this mock dress, brings him out again to the people to move their pity.

Our Lord finds more compassion from Pilate, though a heathen, than he found from those of his own nation; yea, those that pretended highest to religion amongst them: Pilate would have saved him; they cry out for his blood.

The law they mean, is the law for putting false prophets to death, Deut. 18:20. By the Son of God here, they mean the eternal Son of God, in all things equal with his Father; otherwise it was a term applicable to themselves, whom God calls his son, his firstborn, &c.

It should seem that the Romans permitted judgments to the Jews according to their own laws, which the Roman governor was to see executed; or else, seeing the rabble in such a heat and disorder, he feared some breaking out.

Our Lord, who knew the secrets of all men’s hearts, very well knew, that though Pilate had for some time withstood his temptations, yet he would at last yield: he also was ready to lay down his life, as he knew was determined for him; having therefore made a reasonable defence, he thinks fit to add…

Pilate seemeth something displeased that Christ would be no more free: men in worldly power are too prone to forget from whom they derive it.

Our Lord checks Pilate modestly for boasting of his authority as a judge to absolve or condemn him; declaring, that all the power he had was derived from God, who in his eternal counsels had determined this thing, which must therefore come to pass: but withal lets him know, that this neither…

He sought all fair and plausible means to release him, being convinced in his own conscience that he was an innocent man: but the Jews double their clamours, and (according to the usual acts of sycophants) quit their charge as to religion, though that was the true and real cause of all their…

That saying, that if he let Jesus go he was not Caesar’s friend. Pilate was a man that loved the honour that was from men more than the honour and praise which is from God; he was more afraid of losing his place than his soul, and could no longer resist the temptation he was under.

The preparation to any feast signifies the day before it, because on that day they prepared whatsoever according to the law was necessary for the solemnization.

The more Pilate sought to quiet them, the more they rage, contrary to all dictates of reason; when God hath determined a thing, all things shall concur to bring it about.

This must be at or about twelve of the clock, for that must be signified by the sixth hour, John 19:14. Pilate condemned him, and delivered him to the executioner, who (as the manner is in such cases) led him away.

See Poole on “Matt. 27:31”, and following verses to Matt. 27:33, where whatsoever needs expounding in this verse may be found, and this text is reconciled to that, which telleth us, that one Simon, a man of Cyrene, bore his cross.

See Poole on “Matt. 27:38”.

See Poole on “Matt. 27:37”.

The place where Jesus was crucified was nigh to the city; as all their places of execution were, within two furlongs, or thereabouts. It was written in Hebrew, and Greek, and Latin; it was written in all three languages, that not the Jews only, but all such strangers as were come up to the feast,…

The Jews thought it would be a disgrace to them, that Christ should be reported abroad as their king, therefore they desire an alteration of the writing.

But Pilate refuseth to gratify them, and lets them know he would not be directed by them what to write, nor alter any thing of it.

Both Matthew, Matt. 27:35, Mark 15:24, mention this parting of Christ’s garments amongst them, which must be understood of his inward garments; which some tell us might easily be done, because their garments were made up of four parts.

This made them choose rather to cast lots for that, than to divide it, as they had done his inward garments. But there was something more in it than the soldiers knew; Christ hereby proved a true Antitype to David, who said of himself figuratively, Ps.

These words the wife are not in the Greek, but supplied by our translators; which leaves it doubtful whether that Mary was the wife, or the mother, or the daughter of Cleophas.

We have often heard that John was the beloved disciple, and usually expressed under the notion of him whom Jesus loved. Our Lord commendeth his mother to the care of John, whom he had ordered to take care of her, as if he had been her own son: this letteth us know that Joseph was at this time dead,…

He also reciprocally commendeth his mother to John, to be cared for as his own mother. From that time Mary went home, and lived with John.

David said, Ps. 69:21, to signify his enemies multiplying afflictions upon him, They gave me also gall for my meat; and in my thirst they gave me vinegar to drink; which he spake metaphorically.

When Christ had tasted the vinegar, he said, It is finished; that is, I have now done and suffered all things which lay upon me in this life to do and suffer. Having said this, he bowed his head, and gave up the ghost.

It was the preparation; not to the passover, (for that was celebrated the night before), but to the weekly sabbath; and they judged according to the law, Deut.

They brake the two other malefactors’ legs, but not Christ’s, because they found him dead. It is very possible in a natural course, that of three men dying in the same manner, one may die sooner than another; but it is but rationally presumed, that the cause of our Saviour’s quicker death, was not…

But one of the soldiers, to make sure of him, pierced his side, out of which it is said that there presently came forth blood and water. That there should come out blood is no wonder, nor yet that there should come forth water.

Nor was this a fable, for John saw it, and bare record, and knew it to be true; and published it, that men might believe that it was him in whom all the legal types and figures had their completion.

Now was there any thing of this but in fulfilling of the Scripture; for it was God’s law about the passover, Ex. 12:46, Num. 9:12, concerning the paschal lamb, (which was a type of Christ, John 1:29, 1 Cor. 5:7), that a bone of it should not be broken.

So also by seeing Christ’s side pierced, (a thing not very usual), they might have understood, that he was the person mentioned, Zech. 12:10.

See Poole on “Matt. 27:57”, and following verses to Matt. 27:59.

The history of Nicodemus coming by night to our Saviour, and of their discourse together, we had John 3:1–21. We again heard of him standing up for Christ in the sanhedrim, John 7:50.

That is, persons of fashion.

As all their gardens were out of the city, so also their burial places, which usually were vaults, or caves within the earth.

There they immediately buried Christ, because the time strictly called the preparation (for the whole day was so called) was nigh at hand. See a fuller account of the history of our Saviour’s passion, death, and burial: See Poole on “Matt. 27:1”, and following verse to Matt.