John 19:24

They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. THEY SAID THEREFORE AMONG THEMSELVES, LET US NOT REND IT, BUT CAST LOTS FOR IT, WHOSE IT SHALL BE: THAT THE SCRIPTURE MIGHT BE FULFILLED, WHICH SAITH (PSALMS 22:18 ), THEY PARTED MY RAIMENT AMONG THEM, AND FOR MY VESTURE THEY DID CAST LOTS. THESE THINGS THEREFORE THE SOLDIERS DID. That a prediction so exceedingly specific-distinguishing one piece of dress from others, and announcing that while those should be parted among several, that should be given by lot to one person-that such a prediction should not only be fulfilled to the letter, but by a party of paga...

19-30 Here are some remarkable circumstances of Jesus' death, more fully related than before. Pilate would not gratify the chief priests by allowing the writing to be altered; which was doubtless owing to a secret power of God upon his heart, that this statement of our Lord's character and authority might continue. Many things done by the Roman soldiers were fulfilments of the prophecies of the Old Testament. All things therein written shall be fulfilled. Christ tenderly provided for his mother at his death. Sometimes, when God removes one comfort from us, he raises up another for us, where we looked not for it. Christ's example teaches all men to honour their parents in life and death; to provide for their wants, and to promote their comfort by every means in their power. Especially observe the dying word wherewith Jesus breathed out his soul. It is finished; that is, the counsels of t...

Verse 24. _THAT THE SCRIPTURE MIGHT BE FULFILLED_] These words are found in the common printed text, in Matthew 27:35; but they are omitted by ABDEFGHKLMSU, Mt. BHV, 150 others; the principal _versions, Chrysostom, Titus Bost., Euthymius, Theophylact,_ _Origen, Hilary, Augustin, Juven_. See _Griesbach's_ second edition. But in the text of John they are not omitted by one MS., _version_, or _ancient commentator_. The words are taken from Psalms 22:18, where it appears they were spoken prophetically of this treatment which Jesus received, upwards of a thousand years before it took place! But it should be remarked that this form of speech, which frequently occurs, often means no more than that the thing so fell out that such a portion of Script

LET US NOT REND IT - It would then have been useless. The outer garment, being composed of several parts - fringes, borders, etc. Deuteronomy 12:12 - could be easily divided. THAT THE SCRIPTURE ... - Psalms 22:18....

EXPOSITION JOHN 19:1 (d) [Within the Praetorium.] The unjust scourging, and the crown of thorns. JOHN 19:1 Then PILATE THEREFORE TOOK JESUS, AND SCOURGED HIM. The force of the "therefore" may be seen in the foregoing observations (see especially Luke 23:23). He obviously fancied that the sight of their victim's utter humiliation, his reduction to the lowest possible position, would sate their burning rage. Scourging was the ordinary preliminary of crucifixion, and it might be regarded as Pilate's verdict, or the conclusion of the whole matter. Roman and Greek historians confirm the custom (Josephus, 'Ant.,'...

THEY SAID THEREFORE AMONG THEMSELVES,.... When they saw what a curious piece of work it was, and that it was pity to divide it into parts: and besides, that it would have been rendered entirely useless thereby: they moved it to each other, saying, LET US NOT REND IT, BUT CAST LOTS FOR IT, WHOSE IT SHALL BE, THAT THE SCRIPTURE MIGHT BE FULFILLED: not that they knew anything of the Scripture, or had any intention of fulfilling it hereby, but they were so directed by the providence of God, to take such a step; whereby was literally accomplished the passage in Psalms 22:18 WHICH SAITH, THEY PARTED MY RAIMENT AMONG THEM, AND FOR MY VESTURE THEY DID CAST LOTS. The whole psalm is to be understood of the Messiah, not of David, as some do f; many passages in it cannot be applied to him, such as speak of the dislocation of his bones, the piercing of his hands an

John 19:1. _Then Pilate therefore took Jesus, and scourged him._ This was one of the most terrible punishments to which a man could be sentenced. The Roman scourge was no trifle. It tore off the quivering flesh of the agonized sufferer for it was constructed on purpose to do so. It was generally made of the sinews of oxen, intertwined with the knuckle bones of sheep, and small slivers of bone. This torture our blessed Saviour endured. These are the stripes with which we are healed. John 19:2. _And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,_ Mockery was blended with cruelty. They might have made him a crown, yet surely it need not have been one of thorns unless they intended to put him to the utmost torment that they could c

JOHN 19:24 @h` le,gousa# {C} It is difficult to decide whether h` le,gousa is an explanatory clause added to the text in most witnesses in order to let the reader know that what follows is a citation from Scripture (no similar addition, however, is found in similar cases at John 13:18 and John 19:36), or whether the clause was inadvertently omitted by two early Greek witnesses (a B) and a variety of versions. Taking into account both of these possibilities, the Committee decided to include the clause but to enclose it within square brackets....

CHAPTER 19 _ 1. Behold the Man! (John 19:1 .)_ 2. The Last Question of Pilate and Christ's Last Word. (John 19:8 .) 3. Delivered up and Crucified. (John 19:12 .) 4. The Title upon the Cross. (John 19:19 .) 5. The Parted Garments. (John 19:23 .) 6. Behold Thy Son! Behold Thy Mother! (John 19:25 .) 7. It is Finished! (John 19:28 .) 8. His Legs not B

THE CRUCIFIXION. The statement that Jesus bears His own cross corrects, or at least supplements, the Synoptic story of Simon of Cyrene. It may have been added to show that the Johannine Christ needs no help, or to deprive the Gnostics of support for their theory that it was Simon who really suffered on the Cross. In itself it is in accordance with Roman custom (_cf._ Plutarch, Every malefactor carries his own cross). The incident of the title is certainly effective as depicting the obstinacy of a weak man who has given way on the main point, but it is difficult to see how it promotes the dogmatic aims of the author. John 19:23 f. suggests a very natural way of dealing with the clothes of the condemned malefactors, even if it suits the exact wording of the quotation from Psalms 22:18 *. It is very natural t