The Meaning of John 19:15 Explained

John 19:15

KJV: But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

YLT: and they cried out, 'Take away, take away, crucify him;' Pilate saith to them, 'Your king shall I crucify?' the chief priests answered, 'We have no king except Caesar.'

Darby: But they cried out, Take him away, take him away, crucify him. Pilate says to them, Shall I crucify your king? The chief priests answered, We have no king but Caesar.

ASV: They therefore cried out, Away with him , away with him , crucify him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

KJV Reverse Interlinear

But  they cried out,  Away with  [him], away with  [him], crucify  him.  Pilate  saith  unto them,  Shall I crucify  your  King?  The chief priests  answered,  We have  no  king  but  Caesar. 

What does John 19:15 Mean?

Verse Meaning

The Jewish mob led by their leaders shouted their rejection of their King. They went farther than that and called for His crucifixion. They also hypocritically professed their allegiance to Caesar as their only king (Gr. basilea). This was going way beyond merely rejecting Jesus. They were now repudiating Israel"s messianic hope, including the messianic kingdom, and rejecting Yahweh"s sovereignty over their nation (cf. Judges 8:23; 1 Samuel 8:7). The chief priests probably went this far to encourage Pilate to grant their request and to crucify Jesus (cf. Matthew 27:25).
The Jewish hierarchy had accused Jesus of blaspheming, but now these men were guilty of blasphemy themselves (cf1:11). Such firm rejection helps us understand why God turned from Israel temporarily to continue His dealings with humankind through the church (cf. Romans 9-11).
"On this occasion they spoke in terms of cynical expediency. But they expressed the real truth. Their lives showed that they gave no homage to God." [1]

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 19:15

Away with him, away with him [αρον αρον]
First aorist active imperative of αιρε — airō See αρρον αυτον — aire in Luke 23:18. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan‘s Vocabulary) a nervous mother cries “He upsets me; away with him” (Τον βασιλεα υμων σταυρωσω — arron auton). Pilate weakly repeats his sarcasm: “Your king shall I crucify?” (ει μη καισαρα — Ton basilea humōn staurōsō). But Caesar (οι αρχιερεις — ei mē kaisara). The chief priests (hoi archiereis) were Sadducees, who had no Messianic hope like that of the Pharisees. So to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1 Samuel 12:12). [source]
They [οἱ]
The best texts read ἐκεῖνοι , those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on John 13:27. [source]
Away with him [ἆρον]
Literally, take away. [source]
We have no king but Caesar []
These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is “the formal abdication of the Messianic hope.” [source]

Reverse Greek Commentary Search for John 19:15

John 12:13 Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
Acts 17:7 These all [ουτοι παντες]
Jason, the “brethren” of Acts 17:6, Paul and Silas, and all Christians everywhere. Contrary (απεναντι — apenanti). Late compound preposition (απο εν αντι — apoτων δογματων Καισαρος — enασιλεα ετερον λεγοντες ειναι Ιησουν — anti) found in Polybius, lxx, here only in the N.T. The decrees of Caesar This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον — Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (1 Thessalonians 4:13-512) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1711670518_3:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Acts 17:7 The decrees of Caesar [λεγοντες]
This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον — Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Acts 17:7 Saying that there is another king, one Jesus [ασιλεα ετερον]
Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Acts 21:36 Crying out [κραζοντες]
Construction according to sense, plural masculine participle agreeing with neuter singular substantive πλητος — plēthos (Robertson, Grammar, p. 401). Away with him (Αιρε αυτον — Aire auton). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke 23:18, Αιρε τουτον — Aire touton). He will hear it again from this same crowd (Acts 22:22). It is the present imperative (αιρε — aire) as in Luke 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus John 19:15, αρον αρον — āronσταυρωσον — āron with staurōson added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob‘s yells rolled on and on in his ears. [source]

What do the individual words in John 19:15 mean?

They cried out therefore With Him away Crucify Him Says to them - Pilate The King of you shall I crucify Answered the chief priests Not we have a king if not Caesar
Ἐκραύγασαν οὖν Ἐκεῖνοι Ἆρον σταύρωσον αὐτόν Λέγει αὐτοῖς Πιλᾶτος Τὸν Βασιλέα ὑμῶν σταυρώσω Ἀπεκρίθησαν οἱ ἀρχιερεῖς Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα

Ἐκραύγασαν  They  cried  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: κραυγάζω  
Sense: to cry out, cry aloud, to shout, to cry out to one.
Ἐκεῖνοι  With  Him 
Parse: Demonstrative Pronoun, Nominative Masculine Plural
Root: ἐκεῖνος  
Sense: he, she it, etc.
Ἆρον  away 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: αἴρω  
Sense: to raise up, elevate, lift up.
σταύρωσον  Crucify 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: σταυρόω  
Sense: to stake, drive down stakes.
Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πιλᾶτος  Pilate 
Parse: Noun, Nominative Masculine Singular
Root: Πειλᾶτος 
Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified.
Βασιλέα  King 
Parse: Noun, Accusative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
σταυρώσω  shall  I  crucify 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: σταυρόω  
Sense: to stake, drive down stakes.
Ἀπεκρίθησαν  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
ἀρχιερεῖς  chief  priests 
Parse: Noun, Nominative Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
ἔχομεν  we  have 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
βασιλέα  a  king 
Parse: Noun, Accusative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
Καίσαρα  Caesar 
Parse: Noun, Accusative Masculine Singular
Root: Καῖσαρ  
Sense: the surname of Julius Caesar, which adopted by Octavius Augustus and his successors afterwards became a title, and was appropriated by the Roman emperors as part of their title.