Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh19.rwp

Text File | 1993-03-13 | 23KB | 421 lines

19:1 {Took and scourged} (\elaben kai emastigôsen\). First aorist
active indicative of \lambanô\ and \mastigoô\ (from \mastix\,
whip). For this redundant use of \lambanô\ see also verse #6|. It
is the causative use of \mastigoô\, for Pilate did not actually
scourge Jesus. He simply ordered it done, perhaps to see if the
mob would be satisfied with this penalty on the alleged pretender
to royalty (#Lu 23:22|) whom Pilate had pronounced innocent (#Joh
18:38|), an illegal act therefore. It was a preliminary to
crucifixion, but Jesus was not yet condemned. The Sanhedrin had
previously mocked Jesus (#Mr 14:65; Mt 26:67f.; Lu 22:63ff.|) as
the soldiers will do later (#Mr 15:16-19; Mt 27:27-30|). This
later mock coronation (Mark and Matthew) was after the
condemnation. {Plaited a crown of thorns} (\plexantes stephanon
ex akanthôn\). Old verb \plekô\, to weave, in the N.T. only here,
#Mr 15:17; Mt 27:19|. Not impossible for the mock coronation to
be repeated. {Arrayed him} (\periebalon auton\). "Placed around
him" (second aorist active indicative of \periballô\). {In a
purple garment} (\himation porphuroun\). Old adjective
\porphureos\ from \porphura\, purple cloth (#Mr 15:17,20|), dyed
in purple, in the N.T. only here and #Re 18:16|. Jesus had been
stripped of his outer garment \himation\ (#Mt 27:28|) and the
scarlet cloak of one of the soldiers may have been put on him
(#Mt 27:28|).

19:3 {They came} (\êrchonto\). Imperfect middle of repeated
action, "they kept coming and saying" (\elegon\) in derision and
mock reverence with \Ave\ (\chaire\, Hail!) as if to Caesar. Note
\ho basileus\ (the king) in address. {They struck him with their
hands} (\edidosan autôi rapismata\). Imperfect of \didômi\,
repetition, "they kept on giving him slaps with their hands." See
on »18:22| for this use of \rapisma\.

19:4 {I bring him out to you} (\agô humin auton exô\). Vividly
pictures Pilate leading Jesus out of the palace before the mob in
front. {That ye may know} (\hina gnôte\). Final clause with
\hina\ and the second aorist active subjunctive of \ginôskô\,
"that ye may come to know," by this mockery the sincerity of
Pilate's decision that Jesus is innocent (#18:38|). It is a
travesty on justice and dignity, but Pilate is trying by a bit of
humour to turn the mob from the grip of the Sanhedrin.

19:5 {Wearing} (\phorôn\). Present active participle of \phoreô\,
an early frequentative of \pherô\, denoting a continual wearing,
though not true here (only temporary). Jesus bore the mockery
with kingly dignity as part of the shame of the Cross (#Heb
12:2|). {Behold, the man} (\Idou ho anthrôpos\). _Ecce Homo!_ by
Pilate. This exclamatory introduction of Jesus in mock coronation
robes to the mob was clearly intended to excite pity and to show
how absurd the charge of the Sanhedrin was that such a pitiable
figure should be guilty of treason. Pilate failed utterly in this
effort and did not dream that he was calling attention to the
greatest figure of history, the Man of the ages.

19:6 {Crucify him, crucify him} (\staurôson, staurôson\). First
aorist active imperative of \stauroô\ for which verb see #Mt
29:19|, etc. Here the note of urgency (aorist imperative) with no
word for "him," as they were led by the chief priests and the
temple police till the whole mob takes it up (#Mt 27:22|). {For I
find no crime in him} (\egô gar ouch heuriskô\). This is the
third time Pilate has rendered his opinion of Christ's innocence
(#18:38; 19:4|). And here he surrenders in a fret to the mob and
gives as his reason (\gar\, for) for his surrender the innocence
of Jesus (the strangest judicial decision ever rendered). Perhaps
Pilate was only franker than some judges!

19:7 {Because he made himself the Son of God} (\hoti huion theou
heauton epoiêsen\). Here at last the Sanhedrin give the real
ground for their hostility to Jesus, one of long standing for
probably three years (#Joh 5:18|) and the one on which the
Sanhedrin voted the condemnation of Jesus (#Mr 14:61-64; Mt
27:23-66|), but even now they do not mention their own decision
to Pilate, for they had no legal right to vote Christ's death
before Pilate's consent which they now have secured.

19:8 {He was the more afraid} (\mallon ephobêthê\). First aorist
passive indicative of \phobeomai\. He was already afraid because
of his wife's message (#Mt 27:19|). The claim of Jesus to deity
excited Pilate's superstitious fears.

19:9 {Whence art thou?} (\pothen ei su;\). Pilate knew that Jesus
was from Galilee (#Lu 23:6f.|). He is really alarmed. See a like
question by the Jews in #8:25|. {Gave him no answer} (\apokrisin
ouk edôken autôi\). See same idiom in #1:22|. \Apokrisis\ (old
word from \apokrinomai\) occurs also in #Lu 2:47; 20:26|. The
silence of Jesus, like that before Caiaphas (#Mr 14:61; Mt
26:63|) and Herod (#Lu 23:9|), irritates the dignity of Pilate in
spite of his fears.

19:10 {Unto me} (\emoi\). Emphatic position for this dative. It
amounted to contempt of court with all of Pilate's real
"authority" (\exousia\), better here than "power."

19:11 {Thou wouldest have} (\ouk eiches\). Imperfect active
indicative without \an\, but apodosis of second-class condition
as in #15:22,24|. {Except it were given thee} (\ei mê ên
dedomenon\). Periphrastic past perfect indicative of \didômi\ (a
permanent possession). {From above} (\anôthen\). From God (cf.
#3:3|), the same doctrine of government stated by Paul in #Ro
13:1f|. Pilate did not get his "authority" from the Sanhedrin,
but from Caesar. Jesus makes God the source of all real
"authority." {Hath greater sin} (\meizona hamartian echei\). The
same idiom in #9:41|. Caiaphas has his authority from God also
and has used Pilate for his own base end.

19:12 {Sought} (\ezêtei\). Imperfect active, "kept on seeking,"
"made renewed efforts to release him." He was afraid to act
boldly against the will of the Jews. {If thou release this man}
(\ean touton apolusêis\). Condition of third class, a direct
threat to Pilate. He knew all the time that the Sanhedrin might
tell Caesar on him. {Thou art not Caesar's friend} (\ouk ei
philos tou kaisaros\). Later to Vespasian this was an official
title, here simply a daring threat to Pilate. {Speaketh against
Caesar} (\antilegei tôi kaisari\). Caesar brooks no rival. Jesus
had allowed himself to be acclaimed king of Israel in the
Triumphal Entry (#Joh 12:13; Mr 11:10; Lu 19:38|). The Sanhedrin
have caught Pilate in their toils.

19:13 {Sat down on the judgement seat} (\ekathisen epi bêmatos\).
"Took his seat upon the \bêma\" (the raised platform for the
judge outside the palace as in #Ac 7:5|). The examination is over
and Pilate is now ready for the final stage. {The Pavement}
(\Lithostrôton\). Late compound from \lithos\, stone, and the
verbal adjective \strôtos\ form \strônnumi\, to speak, a mosaic
or tesselated pavement, spread with stones, in #2Ch 7:3|,
Josephus, Epictetus, papyri. The Chaldean name \Gabbathâ\, an
elevation, was apparently given because of the shape.

19:14 {The Preparation of the passover} (\paraskeuê tou pascha\).
That is, Friday of passover week, the preparation day before the
Sabbath of passover week (or feast). See also verses #31,42; Mr
15:42; Mt 27:62; Lu 23:54| for this same use of \paraskeuê\ for
Friday. It is the name for Friday today in Greece. {About the
sixth hour} (\hôs hektê\). Roman time, about 6 A.M. (a little
after 6 no doubt) when Pilate rendered his final decision. Mark
(#Mr 15:25|) notes that it was the third hour (Jewish time),
which is 9 A.M. Roman time, when the crucifixion began. Why
should John give Jewish time writing at the close of the first
century when Jerusalem and the Jewish state passed away in A.D.
70? He is writing for Greek and Roman readers. {Behold your king}
(\Ide ho basileus humôn\). \Ide\ is here an exclamation with no
effect on the case of \basileus\ just as in #1:29|. The sarcasm
of Pilate is aimed at the Jews, not at Jesus.

19:15 {Away with him, away with him} (\âron, âron\). First aorist
active imperative of \airô\. See \aire\ in #Lu 23:18|. This thing
has gotten on the nerves of the crowd. Note the repetition. In a
second-century papyrus letter (Moulton and Milligan's
_Vocabulary_) a nervous mother cries "He upsets me; away with
him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your
king shall I crucify?} (\Ton basilea humôn staurôsô;\). {But
Caesar} (\ei mê kaisara\). The chief priests (\hoi archiereis\)
were Sadducees, who had no Messianic hope like that of the
Pharisees. So to carry their point against Jesus they renounce
the principle of the theocracy that God was their King (#1Sa
12:12|).

19:16 {He delivered} (\paredôken\). Kappa aorist active of
\paradidômi\, the very verb used of the Sanhedrin when they
handed Jesus over to Pilate (#18:30,35|). Now Pilate hands Jesus
back to the Sanhedrin with full consent for his death (#Lu
23:25|). {To be crucified} (\hina staurôthêi\). Purpose clause
with \hina\ and the first aorist passive subjunctive of
\stauroô\. John does not give the dramatic episode in #Mt
27:24f.| when Pilate washed his hands and the Jews took Christ's
blood on themselves and their children. But it is on Pilate also.

19:17 {They took} (\parelabon\). Second aorist active indicative
of \paralambanô\, they took Jesus from Pilate. Cf. #1:11; 14:3|.
This is after the shameful scourging between 6 A.M. and 9 A.M.
when the soldiers insult Jesus _ad libitum_ (#Mr 15:16-19; Mt
27:27-30|).

{Bearing the cross for himself} (\bastazôn hautôi ton stauron\).
Cf. #Lu 14:27| for this very picture in the words of Jesus. The
dative case of the reflexive pronoun \hautôi\ "for himself" is in
strict accord with Roman custom. "A criminal condemned to be
crucified was required to carry his own cross" (Bernard). But
apparently Jesus under the strain of the night before and the
anguish of heart within him gave out so that Simon of Cyrene was
impressed to carry it for Jesus (#Mr 15:21f.; Mt 27:32f.; Lu
23:26|). See #Mr 15:22f.; Mt 27:33f.; Lu 23:33| for the meaning
of "place of a skull" or Calvary and Golgotha in Hebrew
(Aramaic). Luke has simply \Kranion\ (Skull), a skull-looking
place.

19:18 {They crucified} (\estaurôsan\). The soldiers just as in
#Ac 22:24f.|; the scourging of Paul was to be done by the
soldiers. {And Jesus in the midst} (\meson de ton Iêsoun\).
Predicate adjective \meson\. A robber (\lêistês\, not a thief,
\kleptês\) was on each side of Jesus (#Mr 15:27; Mt 27:38|) like
Barabbas (#Joh 18:40|) and probably members of his band,
malefactors (\kakourgoi\) Luke terms them (#Lu 23:32|).

19:19 {Pilate wrote a title also} (\egrapsen kai titlon ho
Peilatos\). Only John tells us that Pilate himself wrote it and
John alone uses the technical Latin word _titlon_ (several times
in inscriptions), for the board with the name of the criminal and
the crime in which he is condemned; Mark (#Mr 15:26|) and Luke
(#Lu 23:28|) use \epigraphê\ (superscription). Matthew (#Mt
27:37|) has simply \aitian\ (accusation). The inscription in John
is the fullest of the four and has all in any of them save the
words "this is" (\houtos estin\) in #Mt 27:37|.

19:20 {Read} (\anegnôsan\). Second aorist active indicative of
\anaginôskô\. It was meant to be read. Latin was the legal and
official language; Aramaic (Hebrew) was for the benefit of the
people of Jerusalem; Greek was for everybody who passed by who
did not know Aramaic. Many of the Jews mocked as they read the
accusation. This item alone in John.

19:21 {But that he said} (\all' hoti ekeinos eipen\). The chief
priests were uneasy for fear that the joke in the mock title was
on them instead of on Jesus. They were right in their fear.

19:22 {What I have written I have written} (\ho gegrapha
gegrapha\). With emphasis on the permanence of the accusation on
the board. Pilate has a sudden spirit of stubbornness in this
detail to the surprise of the chief priests. Technically he was
correct, for he had condemned Jesus on this charge made by the
chief priests.

19:23 {Four parts} (\tessera merê\). There were four soldiers,
the usual quaternion (\tetradion\, #Ac 12:9|) besides the
centurion (#Mr 15:39; Mt 27:54; Lu 23:47|). The clothes
(\himatia\, outer clothes) of the criminal were removed before
the crucifixion and belonged to the soldiers. Luke (#Lu 23:34|)
mentions the division of the garments, but not the number four.
The four pieces would be the head gear, the sandals, the girdle,
the \tallith\ (outer garment with fringes). {The coat was without
seam} (\ho chitôn araphos\). For \chitôn\ (the inner garment) see
#Mt 5:40|. \Araphos\ is compound of \a\ privative and \raptô\, to
sew together, and so seamless (unsewed together), only here in
N.T. It occurs elsewhere in Josephus, _Ant_. III. 6, 4. {Woven}
(\huphantos\). Verbal (old word) from \huphainô\ (some MSS. in
#Lu 12:27|), only here in N.T.

19:24 {Let us not rend it} (\mê schisômen auton\). \Mê\ with
first aorist active volitive subjunctive of \schizô\, to split.
It was too valuable to ruin. {Cast lots} (\lachômen\). Second
aorist active volitive subjunctive of \lagchanô\. The usual
meaning is to obtain by lot (#Lu 1:9; Ac 1:17|). Field (_Ot.
Norv_. 72) holds that no example has been found where it means
"cast lots" as here, but Thayer cites _Isocrates_, p. 144b and
_Diod_. 4, 63. John here quotes with the usual formula #Ps 22:18|
(LXX verbatim) and finds a fulfilment here. The enemies of the
Lord's Anointed treated him as already dead (Westcott) and so
cast lots (\elabon klêron\, the common phrase as in #Mt 27:35|).

19:25 {Were standing by the cross of Jesus} (\histêkeisan para
tôi staurôi tou Iêsou\). Perfect of \histêmi\, to place, used as
imperfect (intransitive) with \para\ (beside) and the locative
case. Vivid contrast this to the rude gambling of the soldiers.
This group of four (or three) women interests us more. Matt. (#Mt
27:55f.|) spoke of women beholding from afar and names three
(Mary Magdalene, Mary the mother of James the less and of Joses,
and the mother of the sons of Zebedee). Mark also (#Mr 15:40|)
names three (Mary Magdalene, Mary the mother of James the less
and of Joses, and Salome). They have clearly drawn near the Cross
by now. John alone mentions the mother of Jesus in the group. It
is not clear whether the sister of the mother of Jesus is Salome
the mother of the sons of Zebedee or the wife of Clopas. If so,
two sisters have the name Mary and James and John are cousins of
Jesus. The point cannot be settled with our present knowledge.

19:26 {His mother} (\tên mêtera\). Common Greek idiom, the
article as possessive. {Standing by} (\parestôta\). Perfect
active (intransitive) participle of \paristêmi\, vivid and
picturesque scene. The dying Saviour thinks of the comfort of his
mother. {Whom he loved} (\hon êgapa\). Imperfect active. Surely
John is justified in inserting this phrase here. If John were his
cousin, that helps explain why Jesus turns the care of his mother
over to him. But the brothers of Jesus are not present and
disbelieved his claims. John is the only one of the apostles with
courage enough to take his stand with the women by the Cross.
There is no disrespect in the use of "Woman" (\Gunai\) here as
there was not in #2:4|. This trust is to John, though Salome,
John's own mother, was standing there.

19:27 {Unto his own home} (\eis ta idia\). See this same idiom
and sense in #1:11; 16:32; Ac 21:6|. John had a lodging in
Jerusalem, whether a house or not, and the mother of Jesus lived
with him there.

19:28 {Are now finished} (\êdê tetelestai\). Perfect passive
indicative of \teleô\. See same form in verse #30|. As in #13:1|,
where Jesus is fully conscious (knowing, \eidôs\) of the meaning
of his atoning death. {Might be accomplished} (\teleiôthêi\).
First aorist passive subjunctive of \teleioô\ rather than the
usual \plêrôthêi\ (verse #24|) with \hina\. John sees the thirst
of Jesus in #Ps 69:21f|. Jesus, of course, did not make the
outcry in any mechanical way. Thirst is one of the severest
agonies of crucifixion. For the "perfecting" of the Messiah by
physical suffering see #Heb 2:10; 5:7ff|.

19:29 {Was set} (\ekeito\). Imperfect middle. John, as
eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not
vinegar drugged with myrrh (#Mr 15:23|) and gall (#Mt 27:34|)
which Jesus had refused just before the crucifixion. {Sponge}
(\spoggon\). Old word, in N.T. only here, #Mr 15:36; Mt 27:48|,
our "sponge." {They put} (\perithentes\). Second aorist active
participle of \peritithêmi\, to place around. {Upon hyssop}
(\hussôpôi\). {A reed} (\kalamôi\) as Mark and Matthew have it.
The reed of the hyssop bush was only three or four feet long.

19:30 {Had received} (\elaben\). Second aorist active indicative
of \lambanô\. Jesus took the vinegar (a stimulant), though he had
refused the drugged vinegar. It is finished (\tetelestai\). Same
for as in verse #28|. A cry of victory in the hour of defeat like
\nenikêka\ in #16:33|. Jesus knew the relation of his death to
redemption for us (#Mr 10:45; Mt 20:28; 26:28|). {Bowed his head}
(\klinas tên kephalên\). First aorist active participle of
\klinô\. This vivid detail only in John. {Gave up his spirit}
(\paredôken to pneuma\). With the quotation of #Ps 31:5|
according to #Lu 23:46|, "Father, into thy hands I commend my
spirit" (the last of the seven sayings of Jesus on the Cross that
are preserved for us). Jesus died with the words of this Psalm
upon his lips. The apostle John had come back to the Cross.

19:31 {The Preparation} (\paraskeuê\). Friday. See verse #14|.
{Might not remain} (\mê meinêi\). Negative final clause with
\hina mê\ and first aorist active (constative) subjunctive of
\menô\. {A high day} (\megalê\). A "great" day, since "the
sabbath day following synchronized with the first day of
unleavened bread which was a 'great' day" (Bernard). A double
reason therefore for wanting the bodies removed before sunset
when the Sabbath began. {That their legs might be broken} (\hina
kateagôsin auton ta skelê\). Purpose clause with \hina\ and the
second aorist passive subjunctive of \katagnumi\ with the augment
retained in the subjunctive, a "false augment" common in later
Greek as in the future in #Mt 12:20| with this verb (Robertson,
_Grammar_, p. 365). This _crurifragium_ was done with a heavy
mallet and ended the sufferings of the victim. {Legs} (\skelê\).
Old word, here only in N.T. {Might be taken away} (\arthôsin\).
First aorist passive subjunctive of \airô\ with \hina\ also.

19:32 {Which was crucified with him} (\tou sunstaurôthentos
autôi\). First aorist passive articular participle of
\sunstauroô\ with associative instrumental case. Cf. Paul's
\Christôi sunestaurômai\ (#Ga 2:19|).

19:33 {Already dead} (\êdê tethnêkota\). Perfect active
participle of \thnêskô\. So then Jesus died before the robbers,
died of a broken heart. {They brake not} (\ou kateaxan\). The
augment is proper here (see #32|).

19:34 {With a spear} (\logchêi\). Instrumental case of this old
word, here only in the N.T. {Pierced his side} (\autou tên
pleuran enuxen\). First aorist active indicative of \nussô\, old
word to pierce, here only in N.T., and \pleuran\ (side), another
old word, occurs in N.T. only here and #Joh 20:20,25,27|. {Blood
and water} (\haima kai hudôr\). Dr. W. Stroud (_Physical Cause of
the Death of Christ_) argues that this fact proves that the spear
pierced the left side of Jesus near the heart and that Jesus had
died literally of a broken heart since blood was mixed with
water.

19:35 {He that hath seen} (\ho heôrakôs\). Perfect active
articular participle of \horaô\. John the Apostle was there and
saw this fact (still sees it, in fact). This personal witness
disproves the theory of the Docetic Gnostics that Jesus did not
have a real human body. {He knoweth} (\ekeinos oiden\). That is
John does like #9:37|. It is possible that \ekeinos\ may be a
solemn appeal to God as in #1:33| or Christ as in #1Jo 3:5|.
Bernard argues that the final editor is distinguishing the
Beloved Disciple from himself and is endorsing him. But the
example of Josephus (_War_. III. 7, 16) is against this use of
\ekeinos\. John is rather referring to himself as still alive.

19:36 {Be broken} (\suntribêsetai\). Second future passive of
\suntribô\, to crush together. A free quotation of #Ex 12:46|
about the paschal lamb.

19:37 {They pierced} (\exekentêsan\). First aorist active of
\ekkenteô\, late verb, correct translation of the Hebrew of #Zec
12:10|, but not like the LXX, in N.T. only here and #Re 1:7|.

19:38 {But secretly for fear of the Jews} (\kekrummenos de dia
ton phobon tôn Ioudaiôn\). Perfect passive participle of
\kruptô\. An example of the rulers described in #12:41-43| who
through cowardice feared to own their faith in Jesus as the
Messiah. But it must be put down to the credit of Joseph that he
showed courage in this darkest hour when the majority had lost
heart. {That he might take away} (\hina arêi\). Final clause with
\hina\ and the first aorist active subjunctive of \airô\. Else
the body of Jesus might have gone to the potter's field. Pilate
gladly consented.

19:39 {Nicodemus also} (\kai Nikodêmos\). The Synoptics tell
about Joseph of Arimathea, but only John adds the help that
Nicodemus gave him in the burial of Jesus, these two timid
disciples, Nicodemus now at last taking an open stand. {At the
first} (\to prôton\). Adverbial accusative and reference to
#3:1ff|. {Mixture} (\migma\). Late word from \mignumi\, to mix,
only here in the N.T. Many old MSS. have here \heligma\ (roll),
from \helissô\ (#Heb 1:12|), another late word here only in N.T.
It was common to use sweet-smelling spices in the burial (#2Ch
16:14|). {Pound} (\litras\). Late word for twelve ounces, in N.T.
only here and #12:3|. Nicodemus was a rich man and probably
covered the entire body with the spices.

19:40 {In linen cloths} (\othoniois\). Late diminutive for the
old \othonê\, used for ships' sails, in N.T. here and #Lu 24:12|.
Case here either locative or instrumental. {With the spices}
(\meta tôn arômatôn\). Late word \arôma\ for spices, from fumes.
{To bury} (\entaphiazein\). Late verb, from \entaphia\ (\en,
taphos\) the burial preparations of all sorts (flowers, perfumes,
etc.), in N.T. only here and #Mt 26:12|.

19:41 {A garden} (\kêpos\). See #18:1,26|. {New} (\kainon\).
Fresh, unused. {Was never yet laid} (\oudepô ên tetheimenos\).
Periphrastic past perfect passive of \tithêmi\. It was Joseph's
mausoleum, a rock tomb hewn out of the mountain side (#Mr 15:56;
Mt 27:60; Lu 23:53|), a custom common with the rich then and now.
For royal tombs in gardens see #2Ki 21:18,26; Ne 3:16|.

19:42 {Was nigh at hand} (\eggus ên\). This tomb was outside of
the city, near a road as the Cross was, and in a garden. The hill
looked like a skull and was probably Gordon's Calvary seen from
the Mount of Olives today.