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Commentary on John 19 verses 31–37
This passage concerning the piercing of Christ's side after his death is recorded only by this evangelist.
I. Observe the superstition of the Jews, which occasioned it (Joh 19:31): Because it was the preparation for the sabbath, and that sabbath day, because it fell in the passover-week, was a high day, that they might show a veneration for the sabbath, they would not have the dead bodies to remain on the crosses on the sabbath-day, but besought Pilate that their legs might be broken, which would be a certain, but cruel dispatch, and that then they might be buried out of sight. Note here, 1. The esteem they would be thought to have for the approaching sabbath, because it was one of the days of unleavened bread, and (some reckon) the day of the offering of the first-fruits. Every sabbath day is a holy day, and a good day, but this was a high day, megalē hēmera - a great day. Passover sabbaths are high days; sacrament-days, supper-days, communion-days are high days, and there ought to be more than ordinary preparation for them, that these may be high days indeed to us, as the days of heaven. 2. The reproach which they reckoned it would be to that day if the dead bodies should be left hanging on the crosses. Dead bodies were not to be left at any time (Deu 21:23); yet, in this case, the Jews would have left the Roman custom to take place, had it not been an extraordinary day; and, many strangers from all parts being then at Jerusalem, it would have been an offence to them; nor could they well bear the sight of Christ's crucified body, for, unless their consciences were quite seared, when the heat of their rage was a little over, they would upbraid them. 3. Their petition to Pilate, that their bodies, now as good as dead, might be dispatched; not by strangling or beheading them, which would have been a compassionate hastening of them out of their misery, like the coup de grace (as the French call it) to those that are broken upon the wheel, the stroke of mercy, but by the breaking of their legs, which would carry them off in the most exquisite pain. Note, (1.) The tender mercies of the wicked are cruel. (2.) The pretended sanctity of hypocrites is abominable. These Jews would be thought to bear a great regard for the sabbath, and yet had not regard to justice and righteousness; they made no conscience of bringing an innocent and excellent person to the cross, and yet scrupled letting a dead body hang upon the cross.
II. The dispatching of the two thieves that were crucified with him, Joh 19:32. Pilate was still gratifying the Jews, and gave orders as they desired; and the soldiers came, hardened against all impressions of pity, and broke the legs of the two thieves, which, no doubt, extorted from them hideous outcries, and made them die according to the bloody disposition of Nero, so as to feel themselves die. One of these thieves was a penitent, and had received from Christ an assurance that he should shortly be with him in paradise, and yet died in the same pain and misery that the other thief did; for all things come alike to all. Many go to heaven that have bands in their death, and die in the bitterness of their soul. The extremity of dying agonies is no obstruction to the living comforts that wait for holy souls on the other side death. Christ died, and went to paradise, but appointed a guard to convey him thither. This is the order of going to heaven - Christ, the first-fruits and forerunner, afterwards those that are Christ's.
III. The trial that was made whether Christ was dead or no, and the putting of it out of doubt.
1.They supposed him to be dead, and therefore did not break his legs, Joh 19:33. Observe here, (1.) That Jesus died in less time than persons crucified ordinarily did. The structure of his body, perhaps, being extraordinarily fine and tender, was the sooner broken by pain; or, rather, it was to show that he laid down his life of himself, and could die when he pleased, though his hands were nailed. Though he yielded to death, yet he was not conquered. (2.) That his enemies were satisfied he was really dead. The Jews, who stood by to see the execution effectually done, would not have omitted this piece of cruelty, if they had not been sure he was got out of the reach of it. (3.) Whatever devices are in men's hearts, the counsel of the Lord shall stand. It was fully designed to break his legs, but, God's counsel being otherwise, see how it was prevented.
2.Because they would be sure he was dead they made such an experiment as would put it past dispute. One of the soldiers with a spear pierced his side, aiming at his heart, and forthwith came thereout blood and water, Joh 19:34.
(1.)The soldier hereby designed to decide the question whether he was dead or no, and by this honourable wound in his side to supersede the ignominious method of dispatch they took with the other two. Tradition says that this soldier's name was Longinus, and that, having some distemper in his eyes, he was immediately cured of it, by some drops of blood that flowed out of Christ's side falling on them: significant enough, if we had any good authority for the story.
(2.)But God had a further design herein, which was,
[1.]To give an evidence of the truth of his death, in order to the proof of his resurrection. If he was only in a trance or swoon, his resurrection was a sham; but, by this experiment, he was certainly dead, for this spear broke up the very fountains of life, and, according to all the law and course of nature, it was impossible a human body should survive such a wound as this in the vitals, and such an evacuation thence.
[2.]To give an illustration of the design of his death. There was much of mystery in it, and its being solemnly attested (Joh 19:35) intimates there was something miraculous in it, that the blood and water should come out distinct and separate from the same wound; at least it was very significant; this same apostle refers to it as a very considerable thing, Jo1 5:6, Jo1 5:8.
First, the opening of his side was significant. When we would protest our sincerity, we wish there were a window in our hearts, that the thoughts and intents of them might be visible to all. Through this window, opened in Christ's side, you may look into his heart, and see love flaming there, love strong as death; see our names written there. Some make it an allusion to the opening of Adam's side in innocency. When Christ, the second Adam, was fallen into a deep sleep upon the cross, then was his side opened, and out of it was his church taken, which he espoused to himself. See Eph 5:30, Eph 5:32. Our devout poet, Mr. George Herbert, in his poem called The Bag, very affectingly brings in our Saviour, when his side was pierced, thus speaking to his disciples: -
If ye have any thing to send, or write
(I have no bag, but here is room),
Unto my Father's hands and sight
(Believe me) it shall safely come.
That I shall mind what you impart,
Look, you may put it very near my heart;
Or, if hereafter any of my friends
Will use me in this kind, the door
Shall still be open; what he sends
I will present, and somewhat more,
Not to his hurt. Sighs will convey
Any thing to me. Hark, Despair, away.
Secondly, The blood and water that flowed out of it were significant. 1. They signified the two great benefits which all believers partake of through Christ - justification and sanctification; blood for remission, water for regeneration; blood for atonement, water for purification. Blood and water were used very much under the law. Guilt contracted must be expiated by blood; stains contracted must be done away by the water of purification. These two must always go together. You are sanctified, you are justified, Co1 6:11. Christ has joined them together, and we must not think to put them asunder. They both flowed from the pierced side of our Redeemer. To Christ crucified we owe both merit for our justification, and Spirit and grace for our sanctification; and we have as much need of the latter as of the former, Co1 1:30. 2. They signified the two great ordinances of baptism and the Lord's supper, by which those benefits are represented, sealed, and applied, to believers; they both owe their institution and efficacy to Christ. It is not the water in the font that will be to us the washing of regeneration, but the water out of the side of Christ; not the blood of the grape that will pacify the conscience and refresh the soul, but the blood out of the side of Christ. Now was the rock smitten (Co1 10:4), now was the fountain opened (Zac 13:1), now were the wells of salvation digged, Isa 12:3. Here is the river, the streams whereof make glad the city of our God.
IV. The attestation of the truth of this by an eye-witness (Joh 19:35), the evangelist himself. Observe,
1.What a competent witness he was of the matters of fact. (1.) What he bore record of he saw; he had it not by hearsay, nor was it only his own conjecture, but he was an eyewitness of it; it is what we have seen and looked upon (Jo1 1:1; Pe2 1:16), and had perfect understanding of, Luk 1:3. (2.) What he saw he faithfully bore record of; as a faithful witness, he told not only the truth, but the whole truth; and did not only attest it by word of mouth, but left it upon record in writing, in perpetuam rei memoriam - for a perpetual memorial. (3.) His record is undoubtedly true; for he wrote not only from his own personal knowledge and observation, but from the dictates of the Spirit of truth, that leads into all truth. (4.) He had himself a full assurance of the truth of what he wrote, and did not persuade others to believe that which he did not believe himself: He knows that he saith true. (5.) He therefore witnessed these things, that we might believe; he did not record them merely for his own satisfaction or the private use of his friends, but made them public to the world; not to please the curious nor entertain the ingenious, but to draw men to believe the gospel in order to their eternal welfare.
2.What care he showed in this particular instance. That we may be well assured of the truth of Christ's death, he saw his heart's blood, his life's blood, let out; and also of the benefits that flow to us from his death, signified by the blood and water which came out of his side. Let this silence the fears of weak Christians, and encourage their hopes, iniquity shall not be their ruin, for there came both water and blood out of Christ's pierced side, both to justify and sanctify them; and if you ask, How can we be sure of this? You may be sure, for he that saw it bore record.
V. The accomplishment of the scripture in all this (Joh 19:36): That the scripture might be fulfilled, and so both the honour of the Old Testament preserved and the truth of the New Testament confirmed. Here are two instances of it together: -
1.The scripture was fulfilled in the preserving of his legs from being broken; therein that word was fulfilled, A bone of him shall not be broken. (1.) There was a promise of this made indeed to all the righteous, but principally pointing at Jesus Christ the righteous (Psa 34:20): He keepeth all his bones, not one of them is broken. And David, in spirit, says, All my bones shall say, Lord, who is like unto thee? Psa 35:10. (2.) There was a type of this in the paschal lamb, which seems to be specially referred to here (Exo 12:46): Neither shall you break a bone thereof; and it is repeated (Num 9:12), You shall not break any bone of it; for which law the will of the law-maker is the reason, but the antitype must answer the type. Christ our Passover is sacrificed for us, Co1 5:7. He is the Lamb of God (Joh 1:29), and, as the true passover, his bones were kept unbroken. This commandment was given concerning his bones, when dead, as of Joseph's, Heb 11:22. (3.) There was a significancy in it; the strength of the body is in the bones. The Hebrew word for the bones signifies the strength, and therefore not a bone of Christ must be broken, to show that though he be crucified in weakness his strength to save is not at all broken. Sin breaks our bones, as it broke David's (Psa 51:8); but it did not break Christ's bones; he stood firm under the burden, mighty to save.
2.The scripture was fulfilled in the piercing of his side (Joh 19:37): They shall look on me whom they had pierced; so it is written, Zac 12:10. And there the same that pours out the Spirit of grace, and can be no less than the God of the holy prophets, says, They shall look upon me, which is here applied to Christ, They shall look upon him. (1.) It is here implied that the Messiah shall be pierced; and here it had a more full accomplishment than in the piercing of his hands and feet; he was pierced by the house of David and the inhabitants of Jerusalem, wounded in the house of his friends, as it follows, Zac 13:6. (2.) It is promised that when the Spirit is poured out they shall look on him and mourn. This was in part fulfilled when many of those that were his betrayers and murderers were pricked to the heart, and brought to believe in him; it will be further fulfilled, in mercy, when all Israel shall be saved; and, in wrath, when those who persisted in their infidelity shall see him whom they have pierced, and wail because of him, Rev 1:7. But it is applicable to us all. We have all been guilty of piercing the Lord Jesus, and are all concerned with suitable affections to look on him.
But the Jews, on the other hand, who swallowed the camel and strained at the gnat, having wrought so atrocious a deed, are very precise concerning the day. "Because it was the Preparation, that the bodies should not remain upon the cross - they besought Pilate that their legs might be broken." Seest thou how strong a thing is truth? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected with them, receives its accomplishment. For the soldiers when they came, brake the legs of the others, but not those of Christ. Yet these to gratify the Jews pierced His side with a spear, and now insulted the dead body. O abominable and accursed purpose! Yet, beloved, be not thou confounded, be not thou desponding; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance, "They shall look on Him whom they pierced." (Zech. xii. 10.) And not this only, but the deed then dared was a demonstration of the faith, to those who should afterwards disbelieve; as to Thomas, and those like him. With this too an ineffable mystery was accomplished. For "there came forth water and blood." Not without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consisteth. And the initiated know it, being by water indeed regenerate, and nourished by the Blood and the Flesh. Hence the Mysteries take their beginning; that when thou approachest to that awful cup, thou mayest so approach, as drinking from the very side.
"And he that saw it bare record, and his record is true." That is, "I heard it not from others, but was myself present and saw it, and the testimony is true." As may be supposed. For he relates an insult done; he relates not anything great and admirable, that thou shouldest suspect his narrative; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding the treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled, "A bone of Him shall not be broken." (Ex. xii. 46; Num. ix. 12.) For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, "A bone of Him shall not be broken." Again he confirms the Prophet's words by his own witness. "These things," saith he, "I have told you, that ye might learn that great is the connection of the type with the reality." Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should insult even the dead body, was far worse than being crucified. "But still, even these things," he saith, "I have told, and told with much earnestness, 'that ye might believe.' Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very venerable records of our good things."
(Hom. lxxxv) The Jews who strained at a gnat and swallowed a camel, after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the sabbath.
(Hom. lxxxv. 3) How forcible is truth: their own devices it is that accomplish the fulfilment of prophecy: Then came the soldiers and brake the legs of the first, and of the other which was crucified with Him. But when they came to Jesus, and saw that He was dead already, they brake not His legs: but one of the soldiers with a spear pierced His side.
(Hom. lxxxv) This being the source whence the holy mysteries are derived, when thou approachest the awful cup, approach it as if thou wert about to drink out of Christ's side.
(Hom. lxxxv. 3) As if to say, I did not hear it from others, but saw it with mine own eyes. And his record is true, he adds, not as if he had mentioned something so wonderful that his account would be suspected, but to stop the mouths of heretics, and in contemplation of the deep value of those mysteries which he announces.
And he knoweth that he saith true, that ye might believe.
The Evangelist alludes to himself, because he always talks about himself without mentioning his name. From this it is clear that John was present at these events. It seems also that he wants to suggest the emission of blood and water did not occur so that everybody might see it but that it remained invisible to many. Indeed, he points out this by saying, “He who saw this has testified,” and he means that he only saw and testified to this event. But he was worthy to be believed about this, even though he said that he only saw and testified. Therefore he also recalled the words of Scripture. Indeed, those events happened just like they had been written. So the death of our Lord happened in this manner.
"And he that saw it," he says, "bare record, and his record is true; and he knoweth that he saith true, that ye also might believe." He said not, That ye also might know, but "that ye might believe;" for he knoweth who hath seen, that he who hath not seen might believe his testimony. And believing belongs more to the nature of faith than seeing. For what else is meant by believing than giving to faith a suitable reception?
(Tr. cxx) He that saw it knoweth; let him that saw not believe his testimony.
To please the Jews, they pierce Christ, thus insulting even His lifeless body. But the insult issues in a miracle: for a miracle it is that blood should flow from a dead body.
Shame then upon them who mix not water with the wine in the holy mysteries: they seem as if they believed not that the water flowed from the side. Had blood flowed only, a man might have said that there was some life left in the body, and that that was why the blood flowed. But the water flowing is an irresistible miracle, and therefore the Evangelist adds, And he that saw it bare record.
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SUMMARY
John 19:35 serves as a crucial authorial interjection, where the Apostle John, an eyewitness to the crucifixion, emphatically affirms the veracity of his account, particularly the piercing of Jesus' side. This declaration is not merely a historical note but a profound theological statement, ensuring readers that the events surrounding Christ's death are factual and reliable, thereby providing a firm foundation for their belief in Jesus as the Son of God and the source of eternal life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 19:35 employs several powerful literary devices. The most prominent is Eyewitness Testimony, where the author directly interjects to validate his own account, lending an unparalleled sense of authenticity and authority to the narrative. This is reinforced by Assertion and Affirmation, as John uses strong declarative statements ("his record is true," "he knoweth that he saith true") to underscore the factual basis of his Gospel. The inclusion of a Purpose Clause ("that ye might believe") functions as a rhetorical device, directly addressing the reader and revealing the evangelistic intent behind the meticulous historical reporting. This direct address creates a sense of urgency and personal invitation for the audience to respond in faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 19:35 is a cornerstone verse for understanding the nature of biblical truth and the foundation of Christian faith. Theologically, it asserts that the Gospel message is not based on myths or fables, but on verifiable historical events witnessed by reliable individuals. This emphasis on the objective truth of Christ's passion, particularly the unique detail of blood and water from His side, connects to profound doctrines such as the reality of Christ's physical death, the atonement, and the New Covenant. The verse grounds faith in historical fact, inviting a reasoned belief rather than a blind leap. It affirms the divine inspiration and reliability of Scripture, as God uses human witnesses to convey His truth for the salvation of humanity.
REFLECTION AND APPLICATION
John 19:35 offers profound assurance and a direct challenge to every reader. In a world often skeptical of truth claims, this verse reminds us that the bedrock of our Christian faith is not subjective experience alone, but the objective, historically attested reality of Jesus Christ's life, death, and resurrection. John's unwavering certainty, rooted in his firsthand experience, invites us to trust the Gospel narrative as a faithful record of God's saving work. For us today, this means our faith is not a mere intellectual exercise or a cultural tradition, but a confident reliance on the Person and work of Jesus, whose story is true. It calls us to examine the evidence, to believe in the one whom John testified about, and to live out the implications of that belief. The ultimate goal remains the same: "that ye might believe," leading to a transformative relationship with God.
Questions for Reflection
FAQ
Why does John interrupt his narrative to make this emphatic statement?
Answer: John's interruption serves several crucial purposes. First, it highlights the immense theological significance of the preceding event—the piercing of Jesus' side and the outflow of blood and water (John 19:34). This detail was not merely a physical occurrence but fulfilled prophecy and carried deep symbolic meaning (e.g., the new covenant, cleansing, life). Second, it underscores the historical veracity of his account. By explicitly stating his eyewitness status and the truthfulness of his record, John counters potential skepticism and establishes the reliability of his Gospel as a foundation for faith. Third, it directly addresses the reader, inviting them to believe in the reality of Jesus' death and its implications, which is the overarching purpose of his entire Gospel (John 20:30-31).
What is the significance of John's repeated emphasis on "true" and "knoweth that he saith true"?
Answer: The repetition emphasizes the absolute, undeniable authenticity and reliability of John's testimony. The Greek words used for "true" (alēthinós and alēthḗs) convey genuineness and transparency, asserting that his account is not fabricated or embellished. His statement "he knoweth that he saith true" further reinforces his personal, settled conviction based on direct observation. This strong affirmation serves to build trust in the reader, assuring them that the extraordinary events he describes are not myths but historical facts, providing a firm and trustworthy basis for their faith in Jesus. It also subtly distinguishes his account from potential false testimonies or rumors circulating at the time.
CHRIST-CENTERED FULFILLMENT
John 19:35, while a statement about the veracity of the Gospel, finds its ultimate Christ-centered fulfillment in the Person and work of Jesus Himself. John's testimony about the historical reality of Christ's death, particularly the piercing of His side, points directly to the atoning sacrifice of the Lamb of God, who takes away the sin of the world. The "blood and water" that flowed from Jesus' side, attested by John, are often interpreted as symbolic of the cleansing power of Christ's sacrifice and the life-giving Spirit, both flowing from His finished work on the cross. John's purpose in recording this truth—"that ye might believe"—is fully realized in the reader's faith in Jesus as the resurrected Lord and Savior. It is through believing in this historically attested Christ, who truly died and rose again, that one receives eternal life. Thus, John's faithful witness serves to reveal the true Christ, whose death and resurrection are the bedrock of our salvation and the very object of our faith. The truth of John's record is the truth of Christ's redemptive work, inviting all to come to Him and find abundant life.