Book of John · Chapter 19 of 21
42 verses · 50 video commentaries from 9 courses · Berean Standard Bible
1Then Pilate took Jesus and had Him flogged.
2The soldiers twisted together a crown of thorns, set it on His head, and dressed Him in a purple robe.
3And they went up to Him again and again, saying, “Hail, King of the Jews!” and slapping Him in the face.
4Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.”
5When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!”
6As soon as the chief priests and officers saw Him, they shouted, “Crucify Him! Crucify Him!” “You take Him and crucify Him,” Pilate replied, “for I find no basis for a charge against Him.”
7“We have a law,” answered the Jews, “and according to that law He must die, because He declared Himself to be the Son of God.”
8When Pilate heard this statement, he was even more afraid,
9and he went back into the Praetorium. “Where are You from?” he asked. But Jesus gave no answer.
10So Pilate said to Him, “Do You refuse to speak to me? Do You not know that I have authority to release You and authority to crucify You?”
11Jesus answered, “You would have no authority over Me if it were not given to you from above. Therefore the one who handed Me over to you is guilty of greater sin.”
12From then on, Pilate tried to release Him, but the Jews kept shouting, “If you release this man, you are no friend of Caesar. Anyone who declares himself a king is defying Caesar.”
13When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place called the Stone Pavement, which in Hebrew is Gabbatha.
14It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!”
15At this, they shouted, “Away with Him! Away with Him! Crucify Him!” “Shall I crucify your King?” Pilate asked. “We have no king but Caesar,” replied the chief priests.
16Then Pilate handed Jesus over to be crucified, and the soldiers took Him away.
17Carrying His own cross, He went out to The Place of the Skull, which in Hebrew is called Golgotha.
18There they crucified Him, and with Him two others, one on each side, with Jesus in the middle.
19Pilate also had a notice posted on the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.
20Many of the Jews read this sign, because the place where Jesus was crucified was near the city, and it was written in Hebrew, Latin, and Greek.
21So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but only that He said, ‘I am the King of the Jews.’”
22Pilate answered, “What I have written, I have written.”
23When the soldiers had crucified Jesus, they divided His garments into four parts, one for each soldier, with the tunic remaining. It was seamless, woven in one piece from top to bottom.
24So they said to one another, “Let us not tear it. Instead, let us cast lots to see who will get it.” This was to fulfill the Scripture: “They divided My garments among them, and cast lots for My clothing.” So that is what the soldiers did.
25Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.
26When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, here is your son.”
27Then He said to the disciple, “Here is your mother.” So from that hour, this disciple took her into his home.
28After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.”
29A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth.
30When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit.
31It was the day of Preparation, and the next day was a High Sabbath. In order that the bodies would not remain on the cross during the Sabbath, the Jews asked Pilate to have the legs broken and the bodies removed.
32So the soldiers came and broke the legs of the first man who had been crucified with Jesus, and those of the other.
33But when they came to Jesus and saw that He was already dead, they did not break His legs.
34Instead, one of the soldiers pierced His side with a spear, and immediately blood and water flowed out.
35The one who saw it has testified to this, and his testimony is true. He knows that he is telling the truth, so that you also may believe.
36Now these things happened so that the Scripture would be fulfilled: “Not one of His bones will be broken.”
37And, as another Scripture says: “They will look on the One they have pierced.”
38Afterward, Joseph of Arimathea, who was a disciple of Jesus (but secretly for fear of the Jews), asked Pilate to let him remove the body of Jesus. Pilate gave him permission, so he came and removed His body.
39Nicodemus, who had previously come to Jesus at night, also brought a mixture of myrrh and aloes, about seventy-five pounds.
40So they took the body of Jesus and wrapped it in linen cloths with the spices, according to the Jewish burial custom.
41Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid.
42And because it was the Jewish day of Preparation and the tomb was nearby, they placed Jesus there.
John 19:16-22
Historically, the Roman soldiers killed Jesus through crucifixion. While Jewish authorities in Jerusalem, specifically the high priest and possibly the Sanhedrin, charged Jesus before Pilate, it was Pilate who put him on trial and the Romans who carried out the execution. The gospels consistently depict Roman involvement in Jesus' death.
Summarized by AI · Bart D. Ehrman · YouTube · Must Christians Keep Kosher? Decoding Matthew��s Answer · watch the clip
John 19:17-37
Another biblical perspective on suffering is that it can lead to good or have redemptive value. The teaching of the Cross, for instance, exemplifies how suffering can ultimately bring about redemption, suggesting a deeper purpose behind hardship.
Summarized by AI · Bart D. Ehrman · YouTube · Why Doesn't Bart Believe in God? · watch the clip
John 19:38-42
The Gospels emphasize Jesus receiving a proper burial and being taken down from the cross early, which was not typical for crucifixion victims. This detail highlights the extraordinary nature of Jesus' death compared to common ancient practices, where bodies were often left to decompose publicly.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 5: Studying the Gospels | Mark as a Work of Literature · watch the clip
The story of Joseph of Arimathea requesting Jesus' body from Pilate for burial is historically implausible. Roman practice for crucified victims was to leave bodies on the cross for days to decompose, serving as a deterrent. Pilate was known for his brutality and disregard for Jewish customs, making it unlikely he would grant such a request, especially for an insurrectionist.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
A forged letter, allegedly by an Essene eyewitness in Jerusalem, describes Jesus's life and crucifixion without supernatural elements. In this account, Jesus did not die on the cross but was rescued by Joseph of Arimathea and Nicodemus, both Essenes, and survived for another six months before succumbing to his wounds.
Summarized by AI · Bart D. Ehrman · YouTube · BREAKING NEWS: Lost Sermon of Jesus Found in Egypt! · watch the clip
The historicity of Joseph of Arimathea, who is mentioned in all four canonical Gospels as the one who buried Jesus, is doubted by many scholars. There is no external evidence for his existence outside the Gospels. Roman policy typically left crucified individuals on their crosses to decompose, making it unlikely that Pilate would grant an exception for burial, especially for someone accused of insurrection.
Summarized by AI · Bart D. Ehrman · YouTube · Hidden Wisdom or Heresy? The Enigma of the Gospel of Thomas · watch the clip
According to the Gospels, after Jesus died on the cross, Joseph of Arimathea requested his body from Pilate. Pilate granted the request, and Joseph took the body down and placed it in a rock-hewn tomb.
Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip
The Gospel accounts of Joseph of Arimathea burying Jesus on the afternoon of his death are likely not historical. Roman policy for crucifixion victims was to leave bodies on crosses to decompose, serving as a public humiliation. The narrative of a burial that day likely emerged from later storytellers to explain the empty tomb three days later, rather than reflecting actual historical practice.
Summarized by AI · Bart D. Ehrman · YouTube · Stories about Jesus Before the Gospels: Oral Traditions in the Early Church · watch the clip
Archaeological evidence concerning Jewish burial practices in the time of Jesus, particularly among wealthy Jews, is largely consistent with the Gospel accounts of Jesus's burial by Joseph of Arimathea. This consistency suggests that the sources for the Gospel narratives were familiar with contemporary burial customs, though it does not definitively prove the historicity of the event itself.
Summarized by AI · Bart D. Ehrman · YouTube · Archaeology in the Time of Jesus - The Fascinating World of Biblical Archeaology with Jodi Magness · watch the clip
John 19:1
Historically, most scholars believe the Romans were responsible for Jesus' death, contradicting the traditional accusation that Jews were 'Christ killers.' This historical understanding challenges the basis for centuries of anti-Jewish sentiment and raises questions about why such accusations persist without similar claims against Italians, given Roman involvement.
Summarized by AI · Bart D. Ehrman · YouTube · Does Biblical Scholarship Destroy Faith? · watch the clip
P52, a small papyrus fragment of John's Gospel, is often cited by apologists as the earliest New Testament manuscript, dated around 125 CE. They use this to argue that John's Gospel was written only 30 years after the original composition, supporting its reliability and refuting claims of a later 2nd-century authorship. However, dating papyri is imprecise, with a margin of plus or minus 25 years, and recent re-examinations suggest a later date in the 2nd or even early 3rd century. Furthermore, a small fragment does not confirm the entire Gospel's content or authorship.
Summarized by AI · Bart D. Ehrman · YouTube · How Apologists Use (and Misuse) Manuscripts · watch the clip
John 19:2
There are specific points of contact between the Synoptic Gospels and John, even if less extensive than among the Synoptics themselves. An example is the detail of Jesus being clothed in a purple coat and hailed as 'King of the Judeans' during his passion, which appears in Mark, Matthew, and John.
Summarized by AI · Bart D. Ehrman · YouTube · Think the synoptic problem is 3 gospels? Think again · watch the clip
John 19:4-6
The New Testament gospels, when viewed chronologically, show an increasing trend towards exonerating Pontius Pilate in Jesus's trial. Mark's Gospel portrays Pilate as somewhat cooperative with Jewish authorities, while Matthew's Gospel has Pilate washing his hands and the Jewish crowd accepting responsibility for Jesus's blood. Luke's Gospel goes further, with Pilate declaring Jesus innocent three times, and John's Gospel also has Pilate declaring innocence three times before handing Jesus over.
Summarized by AI · Bart D. Ehrman · YouTube · Pontius Pilate in a Different Light: A Little Known Apocryphal Gospel · watch the clip
John 19:4
In both Luke and John's passion narratives, Pilate repeatedly declares, 'I find no case against him' (or similar phrasing) three times. The Greek verb 'find' (heuriskō) in this forensic context is characteristic of Luke's writing, appearing multiple times in Luke-Acts. John's use of this specific phrasing, particularly in the same repeated manner and context, suggests a literary dependence on Luke's distinctive redaction.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
Ehrman says the burden of proof is on anyone who wants to say one gospel used another, and short phrases like 'take up your pallet and walk' or 'Satan entered him' are not the kind of thing that settles it. Goodacre comes back to Pilate's 'I find no case against this man', said three times in exactly the same context in Luke and John; since Luke added it to his Markan account, he finds its appearance in John a striking literary embellishment. Ehrman agrees it is one of Goodacre's best examples but still not compelling: people retelling the trial could easily say Pilate found nothing wrong with Jesus, and only a whole identical sentence, not a little phrase, would persuade him.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
John 19:5
In John 19:5, during Jesus's trial before Pilate, the earliest and best manuscripts indicate Pilate said, 'Behold a man,' referring to Jesus as merely a human. Later scribes, uncomfortable with this implication, added a definite article to change it to 'Behold the man.' This subtle alteration, a single letter in Greek, reflects a scribal tendency to emphasize Jesus's divine status and avoid any suggestion of him being solely human.
Summarized by AI · Bart D. Ehrman · YouTube · John's Rewritten Gospel: What Did Scribes Change? · watch the clip
John 19:6
In both Luke and John's passion narratives, Pilate repeatedly declares, 'I find no case against him' (or similar phrasing) three times. The Greek verb 'find' (heuriskō) in this forensic context is characteristic of Luke's writing, appearing multiple times in Luke-Acts. John's use of this specific phrasing, particularly in the same repeated manner and context, suggests a literary dependence on Luke's distinctive redaction.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
Ehrman says the burden of proof is on anyone who wants to say one gospel used another, and short phrases like 'take up your pallet and walk' or 'Satan entered him' are not the kind of thing that settles it. Goodacre comes back to Pilate's 'I find no case against this man', said three times in exactly the same context in Luke and John; since Luke added it to his Markan account, he finds its appearance in John a striking literary embellishment. Ehrman agrees it is one of Goodacre's best examples but still not compelling: people retelling the trial could easily say Pilate found nothing wrong with Jesus, and only a whole identical sentence, not a little phrase, would persuade him.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
John 19:14
The Gospel of John states that Jesus died on the day of preparation for Passover, specifically on the afternoon when Passover lambs were being slaughtered in the temple. In contrast, Mark's Gospel depicts Jesus having a Passover meal as his last supper, dying the morning after the meal. These explicit datings present a contradiction regarding the exact day of Jesus' death.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Final Observations: Dr. Bart D. Ehrman · watch the clip
Jesus' death around the time of Passover is a historically confident detail, multiply attested in all gospels. Paul's metaphorical description of Jesus as a Passover lamb in 1 Corinthians 5:7 further supports this. It is also contextually credible that Jesus, attending the Passover feast in Jerusalem and preaching his message, would attract Roman attention and face crucifixion during this significant Jewish festival.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip
The Gospels offer differing timelines for Jesus's crucifixion relative to the Passover meal. John states Jesus died on the day preparations were made for the Passover meal, while Mark indicates Jesus ate the Passover meal with his disciples and died the following morning.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 1: A Bird's Eye View · watch the clip
Another significant contradiction in the Gospels concerns the timing of Jesus's death. The Gospel of John explicitly states that Jesus dies a day earlier than he does in the Gospel of Mark. Both Gospels provide specific dates for the crucifixion, leading to an irreconcilable difference in their accounts.
Summarized by AI · Bart D. Ehrman · YouTube · 8 Bible Myths Many Christians Believe · watch the clip
The speaker, as an evangelical, believed the original biblical manuscripts (autographs) were without error, including no contradictions, historical inaccuracies, or scientific mistakes. Apparent contradictions, such as the differing accounts of Jesus' death in John and Mark, were reconciled by positing different calendars were used, rather than accepting them as actual errors.
Summarized by AI · Bart D. Ehrman · YouTube · 5 Evangelical Truisms that Aren't True · watch the clip
The Gospels of John and Mark provide contradictory accounts of the day Jesus was crucified. John 19:14 explicitly states Jesus was executed on the Day of Preparation for the Passover meal, before noon. Mark's Gospel, however, indicates that Jesus lived through the Day of Preparation, ate the Passover meal, and died the morning after the Passover meal, making these accounts irreconcilable.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Filled with Fiction? · watch the clip
John's Gospel places Jesus' death on the same day the Passover lambs were being sacrificed in the temple, a detail not found in Mark. This change appears to be a theological alteration, as John is the only Gospel to identify Jesus as 'the Lamb of God who takes away the sin of the world,' thereby making a symbolic connection between Jesus' death and the Passover sacrifice.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Filled with Fiction? · watch the clip
The Gospels of John and Mark present contradictory dates for Jesus' crucifixion. John states Jesus died on the Day of Preparation for Passover, before the Passover meal was eaten. Mark, however, indicates Jesus ate the Passover meal and was crucified the following morning. This difference is significant, as John's dating aligns Jesus' death with the slaughter of the Passover lambs, emphasizing a theological point.
Summarized by AI · Bart D. Ehrman · YouTube · Why the Doctrine of Inerrancy Contradicts the Gospels · watch the clip
John 19:16
John's Gospel, while having a different and longer account, also features Pilate declaring Jesus innocent multiple times. Most strikingly, John states that Pilate handed Jesus over to the chief priests to be crucified, directly attributing the responsibility for the crucifixion to the Jewish leaders, even if historically they couldn't perform crucifixions.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 6: Embracing the Differences · watch the clip
In the New Testament, Pontius Pilate is depicted as the one responsible for sentencing Jesus to death by crucifixion. This was a necessary portrayal because crucifixion was a state punishment, requiring a Roman official to authorize it, even though the narrative is set in Judea with Jewish figures.
Summarized by AI · Bart D. Ehrman · YouTube · Why Is Pontius Pilate More ��Innocent�� in the Gospel of Peter? · watch the clip
The portrayal of Pontius Pilate's innocence in Jesus' death increases across the Gospels chronologically. Mark shows Pilate agreeing to the crucifixion, Matthew has him declaring Jesus innocent and washing his hands, Luke has him declare Jesus innocent three times, and John depicts him handing Jesus over for the Jews to crucify. This suggests a theological agenda to exonerate Romans and blame Jews, rather than historical accuracy.
Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip
John 19:17-18
The Gospel of Truth describes Jesus as crucified by 'error,' transforming the cross into Eden's tree. Eating Jesus, or the 'fruit of the knowledge of the Father,' conveys saving knowledge. This reinterprets Genesis and the passion narratives, where eating the forbidden fruit led to sin and death, and the crucifixion was an act of malfeasance. For Valentinus, Jesus' crucifixion on a tree makes him the fruit that brings knowledge and revelation of true identity.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 6: Christians, the High God, and the Jews | Valentinus, Ptolemy, and the God of this Age · watch the clip
John 19:17
In the Gospel of Mark, Simon of Cyrene, who was compelled to carry Jesus' cross, is identified as the father of Rufus and Alexander. This detail is notable because the Gospel of John states that Jesus carried his cross the entire way himself, presenting a discrepancy. Mark's mention of Rufus and Alexander might indicate that these individuals were known to his community, or it could be an attempt to add verisimilitude to the narrative.
Summarized by AI · Bart D. Ehrman · YouTube · Was Paul an Eyewitness of Jesus’ Resurrection? · watch the clip
John 19:19
Jesus' crucifixion by Pilate, his identification as 'king of the Jews,' and his execution alongside 'brigands' (insurrectionists) all converge to suggest a political offense as the reason for his death. Crucifixion was a Roman punishment reserved for those perceived as threats to imperial authority, particularly insurrectionists.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 3: Beginnings | From Jesus to Christ · watch the clip
It is highly probable that Jesus believed himself to be the Messiah. This is supported by the universal early Christian confession of Jesus as Messiah, the symbolic choice of twelve disciples to rule the twelve tribes of Israel (implying Jesus as king), and the Roman mockery of him as 'King of the Jews' at his crucifixion, which suggests this was his perceived claim.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip
Most historians are comfortable with the idea that Jesus understood himself as the Messiah. Multiple Gospels attest to this, and he was even mockingly identified as the 'King of the Jews' at his death, a title for the Messiah. This belief was universally held by early Christian groups and is contextually credible, as other individuals in that period also claimed to be the Messiah. His having 12 disciples further supports this, as a Messiah would envision himself as the leader of Israel.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip
A key difference between John the Baptist and Jesus was Jesus' belief that he was the Messiah, the appointed king of the coming kingdom. This self-identification as the 'king of the Jews' was a primary reason for his execution, a charge not leveled against John the Baptist.
Summarized by AI · Bart D. Ehrman · YouTube · Why Do the Gospels Downplay John the Baptist? (Q&A) · watch the clip
The Gospels consistently portray Jesus as being crucified for claiming to be the 'king of the Jews.' This charge aligns with Roman practices, as crucifixion was a severe punishment reserved for insurrectionists and those challenging Roman authority, making the punishment historically plausible for the alleged crime.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
John 19:25
Joseph is notably absent from Jesus' public ministry narratives, while Mary appears on several occasions, even at Jesus' death. The common explanation for this is that Joseph had likely died before Jesus began his public work. Given the short life expectancy for lower-class laborers in rural areas and the likelihood of Joseph being older than Mary, his early death is a plausible reason for his disappearance from the Gospel accounts.
Summarized by AI · Bart D. Ehrman · YouTube · Joseph, the "Father" of Jesus. · watch the clip
John 19:26-27
The 'beloved disciple' in John's Gospel is best understood as a literary invention rather than a specific historical figure. This character serves to authorize the text by presenting an insider's perspective, amplifying the narrative's authority and lending veracity to the story, rather than being a verifiable eyewitness.
Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip
Another scholarly view suggests the beloved disciple is a symbolic, invented character, embodying ideal discipleship. Unlike the Synoptics where all disciples abandon Jesus, in John, the beloved disciple remains with Jesus through his crucifixion, symbolizing unwavering loyalty and true discipleship.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip
In the Gospel of John, Jesus entrusts the care of his mother, Mary, to the disciple John while on the cross. This action supports the idea that Joseph was no longer alive, as women in that cultural context were dependent on male relatives for support and protection. As the eldest son, Jesus would have been responsible for Mary, and upon his impending death, he transferred this responsibility to John.
Summarized by AI · Bart D. Ehrman · YouTube · Joseph, the "Father" of Jesus. · watch the clip
Mary is present at Jesus's death, along with Mary Magdalene and other women. Jesus's words, 'Son, behold your mother,' are interpreted not symbolically, but as Jesus, the elder son, entrusting the care of his mother to the 'beloved disciple,' who is identified as James, his brother. This act signifies the transfer of family leadership to James, who later becomes a prominent leader of the early Christian movement.
Summarized by AI · Bart D. Ehrman · YouTube · The Real Mary: History vs Christmas Legend · watch the clip
John 19:26
The 'beloved disciple' in the Gospel of John is a figure whose identity is debated. The most common theory identifies this disciple as John, son of Zebedee, due to his prominence in the other Gospels and the beloved disciple's pairing with Peter in John. Arguments against Mary Magdalene being the beloved disciple include the consistent use of masculine pronouns for the disciple, his presence at the Last Supper (implying one of the Twelve), and Mary Magdalene being distinguished from the disciples at the end of John's Gospel.
Summarized by AI · Bart D. Ehrman · YouTube · Were the Apostles of Jesus All Martyred? · watch the clip
The popular concept of the 'seven last words of Jesus' is a harmonization, combining sayings from Matthew, Mark, Luke, and John. These sayings are not presented as a single unit in any individual gospel. This harmonization obscures the distinct portrayals of Jesus's final moments, such as Mark's depiction of Jesus feeling abandoned by God versus John's portrayal of a comfortable and direct conversation with God.
Summarized by AI · Bart D. Ehrman · YouTube · Christians Have Known About Gospel Contradictions for 1,800 Years · watch the clip
John 19:30
Proto-Orthodox figures like Tertullian argued against Docetism by pointing to gospel accounts of Jesus's human experiences. They emphasized that Jesus ate, got tired, shed blood, and died, all of which are actions only possible for someone with a real, physical body. Therefore, for Jesus's death to bring salvation, he had to be genuinely human and capable of dying.
Summarized by AI · Earliest Christian Heresies · Lecture 3: Docetic Writings · watch the clip
The Gospels present different last words of Jesus on the cross, each reflecting the author's portrayal of Jesus. Matthew and Mark record Jesus crying out from Psalm 22, 'My God, my God, why have you forsaken me?', conveying a sense of anguish. Luke's Jesus, portrayed as noble and in control, says, 'Into your hands I commend my spirit.' John's Jesus, aware of his mission from the start, declares, 'It is finished.'
Summarized by AI · Bart D. Ehrman · YouTube · Gospel contradictions terrified me. Now I love them. · watch the clip
John 19:34-35
The passage in John 19:34-35 describes a soldier piercing Jesus' side, from which blood and water flow. The text states, 'He who saw it has borne witness, his testimony is true, and he knows that he tells you the truth.' This 'he' refers to the Beloved Disciple, who was present at the cross. However, the author speaks about this witness in the third person, indicating that the author is not claiming to be the Beloved Disciple himself, but rather is relaying the testimony of another.
Summarized by AI · Bart D. Ehrman · YouTube · Who Really Wrote the Gospel of John? · watch the clip
John 19:35
The passages in John 19:35 and 21:24 refer to the 'disciple whom Jesus loved' in the third person, stating that 'he who saw this has testified' and 'this is the disciple who is testifying to these things and has written them.' The author is presenting the testimony of this beloved disciple, not claiming to be him.
Summarized by AI · Did Matthew, Mark, Luke, and John Actually Write Matthew, Mark, Luke, and John? · Did Matthew, Mark, Luke, and John Actually Write Matthew, Mark, Luke, and John? · watch the clip
A key piece of evidence suggesting the author's invention of Jesus' speeches in John is the striking similarity between Jesus' language and the narrator's own voice. For instance, Jesus' statement about 'another who testifies' in John 5:32 is echoed by the narrator's comment about 'he who saw this has testified' in John 19:35. This linguistic congruence implies that the narrator has significantly shaped Jesus' dialogue.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 11: John | Reimagining Jesus · watch the clip
In John 19:35, after Jesus' side is pierced, the text states, 'He who saw this has testified so that you may also believe. His testimony is true. He knows that he tells the truth so that you may also continue to believe.' This passage refers to an unnamed individual who witnessed the event and provided testimony, but it does not explicitly identify the author of the Gospel of John as that eyewitness.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 4: Jesus Before the Gospels | Oral Traditions & The Problems of Memory · watch the clip
The Gospel of John implies that the 'disciple whom Jesus loved' is the author. John 19:35 states, "He who saw this has borne witness - his testimony is true, and he knows that he tells the truth so that you also may believe." This verse, given in the third person, suggests the narrator is intimately aware of this disciple's mind and purpose, aligning the disciple's testimony with the narrator's stated goal in John 20:31 for readers to believe.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Gospel of John a Forgery? · watch the clip
Chapter 21 of John is widely considered a later addition to the Gospel, as chapter 20 already provides a fitting conclusion. This added chapter reinforces the idea that the Beloved Disciple is the author. John 21:24-25 explicitly states, "This is the disciple who is bearing witness to these things, and who has written these things, and we know that his testimony is true." The author of chapter 21 combines language from earlier parts of the Gospel to solidify the Beloved Disciple's authorial claim.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Gospel of John a Forgery? · watch the clip
John 19:38
There is no independent historical record of a person named Joseph of Arimathea outside of the Gospels, nor is there a known place called Arimathea at the time. Furthermore, the Gospels' portrayal of Joseph, a member of the Sanhedrin who voted for Jesus' crucifixion but then sought to bury him, presents an internal inconsistency.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip