The Meaning of John 19:11 Explained

John 19:11

KJV: Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

YLT: Jesus answered, 'Thou wouldest have no authority against me, if it were not having been given thee from above; because of this, he who is delivering me up to thee hath greater sin.'

Darby: Jesus answered, Thou hadst no authority whatever against me if it were not given to thee from above. On this account he that has delivered me up to thee has the greater sin.

ASV: Jesus answered him, Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin.

KJV Reverse Interlinear

Jesus  answered,  Thou couldest have  no  power  [at all] against  me,  except  it were  given  thee  from above:  therefore  he that delivered  me  unto thee  hath  the greater  sin. 

What does John 19:11 Mean?

Study Notes

sin
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

Jesus reminded the bullying governor that there was a higher authority than his. Pilate only had authority because God had given it to him (cf. Romans 13:1). Apparently the authority over him that came to Pilate"s mind was Caesar. He immediately sought to set this just man free and thereby avoid trouble with the Emperor over a breach of justice ( John 19:12).
"Typical of biblical compatibilism, even the worst evil cannot escape the outer boundaries of God"s sovereignty-yet God"s sovereignty never mitigates the responsibility and guilt of moral agents who operate under divine sovereignty, while their voluntary decisions and their evil rebellion never render God utterly contingent (e.g. Genesis 50:19-20; Isaiah 5:10 ff.; Acts 4:27-28)" [1]
Who did Jesus have in mind when He spoke of the one who had handed Him over to Pilate? Some interpreters believe that Jesus meant Caiaphas. [2] This seems most probable since it was Caiaphas who had sent Jesus bound to Pilate (18:28). Another possibility is Judas Iscariot (cf6:71; 13:21; 18:2). However, Judas did not hand Jesus over directly to Pilate but to the Jewish authorities. Obviously Jesus did not mean that God was responsible since He viewed the act of handing Him over as a blameworthy sin. Satan might be in view, but Jesus was apparently speaking of another human being. The Jewish rulers do not qualify because Jesus spoke of one other person delivering Him to Pilate.
Both Pilate and Caiaphas were guilty because they treated Jesus as they did. However, Caiaphas was guilty of a worse sin since Caiaphas had received greater power from God than Pilate had. God had given Caiaphas the authority to lead God"s people as Israel"s high priest. Pilate had only received power (Gr. exousia) to govern politically. Specifically Jesus seems to have been referring to Pilate"s power to judge Him. Thus the reason for the greater sin of Caiaphas was his abuse of the greater privilege and power that God had given him.

Context Summary

John 19:10-17 - The Rejection Of The King
Pilate's pride was touched by that silence. In His reply our Lord refers to the relative responsibility of those who shared in His condemnation. It was as if He said, "Great as your sin is, in forfeiting your position, it is less than the sin of those who have put Me into your power." Pilate then became aware of the coil of evil in which he was caught. He was dealing with a matter that touched the unseen and eternal, but the threat to report him to Caesar suddenly brought him back to the earthly and human aspects of the case. With ill-concealed irritation he adopted the phraseology of the priests and cried, Behold your King! The Jews touched the lowest depth of degradation when, trampling under foot their national pride, they cried, We have no king but Caesar! Pilate signed the necessary documents and retired to his palace as having been himself sentenced. [source]

Chapter Summary: John 19

1  Jesus is scourged, crowned with thorns, and beaten
4  Pilate is desirous to release him,
15  but being overcome with the outrage of the crowd, he delivers him to be crucified
23  They cast lots for his garments
25  He commends his mother to John
28  He dies
31  His side is pierced
38  He is buried by Joseph and Nicodemus

Greek Commentary for John 19:11

Thou wouldest have [ουκ ειχες]
Imperfect active indicative without αν — an but apodosis of second-class condition as in John 15:22, John 15:24. Except it were given thee Periphrastic past perfect indicative of διδωμι — didōmi (a permanent possession). From above From God (cf. John 3:3), the same doctrine of government stated by Paul in Romans 13:1. Pilate did not get his “authority” from the Sanhedrin, but from Caesar. Jesus makes God the source of all real “authority.” Hath greater sin The same idiom in John 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end. [source]
He that delivered []
Caiaphas. [source]

Reverse Greek Commentary Search for John 19:11

John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 1:12 Power [ἐξουσίαν]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
John 3:27 Except it have been given him from heaven [εαν μη ηι δεδομενον αυτωι εκ του ουρανου]
See the same idiom in John 6:65 (cf. John 19:11). Condition of third class, undetermined with prospect of determination, αποστελλω — ean mē with the periphrastic perfect passive subjunctive of didōmi The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, “unless it be granted him from heaven.” See 1 Corinthians 4:7 where Paul says the same thing. [source]
James 1:17 Gift [δοσις]
Both old substantives from the same original verb But δωρημα — dōrēma (from δωρεω — dōreō from δωρον — dōron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in δοσις — dosis Curiously enough there is a perfect hexameter line here: πασα δο ̀ σις αγα ̀ τη και ̀ παν δω ̀ ρημα τε ̀ λειον — pāsa do / δωρημα — sis aga / ανωτεν — thē kai / καταβαινον — pān dō / καταβαινω — rēma te / δωρημα — leion Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word ανωτεν — dōrēma but that is not conclusive. -DIVIDER-
-DIVIDER-
From above (απο του πατρος των πωτων — anōthen). That is, from heaven. Cf. John 3:31; John 19:11.Coming down Present active neuter singular participle of παρ ωι — katabainō agreeing with παρα — dōrēma expanding and explaining παρα τωι τεωι — anōthen (from above). [source]

1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]

What do the individual words in John 19:11 mean?

Answered him Jesus Not you would have authority also Me against if not it were given to you from above Because of this the [one] having delivered up Me greater sin has
Ἀπεκρίθη ‹αὐτῷ› Ἰησοῦς Οὐκ εἶχες ἐξουσίαν κατ’ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν διὰ τοῦτο παραδούς μέ μείζονα ἁμαρτίαν ἔχει

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶχες  you  would  have 
Parse: Verb, Imperfect Indicative Active, 2nd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ἐξουσίαν  authority 
Parse: Noun, Accusative Feminine Singular
Root: ἐξουσία  
Sense: power of choice, liberty of doing as one pleases.
κατ’  also 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ἐμοῦ  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οὐδεμίαν  against 
Parse: Adjective, Accusative Feminine Singular
Root: οὐδείς 
Sense: no one, nothing.
ἦν  it  were 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δεδομένον  given 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular
Root: διδῶ 
Sense: to give.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
ἄνωθεν  from  above 
Parse: Adverb
Root: ἄνωθεν  
Sense: from above, from a higher place.
διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
παραδούς  having  delivered  up 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
μέ  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
μείζονα  greater 
Parse: Adjective, Accusative Feminine Singular, Comparative
Root: μέγας  
Sense: great.
ἁμαρτίαν  sin 
Parse: Noun, Accusative Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.