John 19:13 - Printer Friendly

ESV: So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha.

NIV: When Pilate heard this, he brought Jesus out and sat down on the judge's seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha).

NASB: Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement—but in Hebrew, Gabbatha.

CSB: When Pilate heard these words, he brought Jesus outside. He sat down on the judge's seat in a place called the Stone Pavement (but in Aramaic, Gabbatha).

NLT: When they said this, Pilate brought Jesus out to them again. Then Pilate sat down on the judgment seat on the platform that is called the Stone Pavement (in Hebrew, Gabbatha).

KJV: When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

NKJV: When Pilate therefore heard that saying, he brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha.

The Roman governor, Pontius Pilate, had more than enough information to render judgment when Jesus was first brought in for trial. He was aware of Jesus' popularity with the people (Matthew 21:10–11). He could see through the transparent jealousy of Jesus' enemies (Matthew 27:18). A short conversation made it clear Jesus was no political revolutionary (John 18:36–38). And yet, the people have demanded Jesus face a brutal death (John 19:6–7). Pilate's only reason for humoring the mob (John 19:1–5) has been his desire to avoid unrest during this busy, overcrowded religious holiday.

Once the Jewish religious leaders make it clear there will be a riot if Jesus is not executed (Matthew 27:24), Pilate makes his choice. The Roman Empire has zero concern for Jewish blasphemy laws (John 18:28–31). It does care when conquered subjects reject Roman authority. To save face, Pilate will repeatedly refer to Jesus as "your King" as a way of connecting His death to anti-Roman rebellion. This also allows Pilate a way to sneer in the face of the Jewish people.

John describes Pilate coming to a place of official judgment. He will maintain as much pomp as he can, even making a show of taking no responsibility for the sentence (Matthew 27:24). That won't change the fact that this political leader sacrificed an innocent person for a perverse kind of "peace."

John 19:1–16 continues Jesus' interrogation by the Roman governor, Pilate. Pilate has already recognized Jesus' innocence and continues to look for ways to release Him without an execution. Religious leaders refuse this, using the threat of a riot to coerce the governor. Eventually, Pilate gives in and orders Jesus to be crucified. Parallel accounts are found in Matthew 27:24–30, Mark 15:12–15, and Luke 23:20–25.

Pilate recognizes Jesus' innocence, but fears the mob assembled by Jewish religious leaders. He attempts to satisfy them by having Jesus viciously whipped and mocked. This only results in more cries for Jesus' death. The governor then shifts to protect his own reputation, ordering Jesus to be crucified on a charge of being "King of the Jews." John is directly present as Jesus is executed. He notes the fulfillment of several prophecies as Jesus dies. Once He is confirmed to be dead, Jesus' body is taken by two friendly members of the ruling council. They hastily bury Him in the borrowed crypt of a rich man.

When Jesus was first brought to Pilate, His innocence was obvious (John 18:36–38). However, the mob refuses to be satisfied with anything less than crucifixion. Pilate gives in to these demands. John, who is present for the entire gory spectacle, notes several instances of fulfilled prophecy (Psalm 22:18; Psalm 69:21; Exodus 12:46; Zechariah 12:10). Jesus is then buried in the borrowed tomb of a rich man (Isaiah 53:9) to complete yet another Old Testament prediction. A guard will be posted to ensure no one steals the body (Matthew 27:62–68), which will only serve to confirm that Jesus' eventual resurrection was a true miracle (John 20:1–8).

The gospel of John was written by the disciple John, decades later than the gospels of Matthew, Mark, and Luke. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls “signs”—in order to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in all of the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.