{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.19.4-6.1","start":4,"end":6,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 4, 5. “I find no fault against him. He therefore went forth, wearing the crown.”\n\nBut not even so was their rage quenched, but they cried out,\n\nVer. 6. “Crucify him, crucify him.”\n\nThen Pilate, seeing that all was done in vain, said,\n\n“Take ye him, and crucify him.”\n\nWhence it is clear that he had permitted what had been done before, because of their madness.\n\n“For I,” he saith, “find no fault in him.”\n\n[2.] See in how many ways the judge makes His defense, continually acquitting Him of the charges; but none of these things shamed the dogs from their purpose. For the, “Take ye him and crucify him,” is the expression of one clearing himself of the guilt, and thrusting them forward to an action not permitted to them. They therefore had brought Him, in order that the thing might be done by the decision of the governor; but the contrary fell out, that He was rather acquitted than condemned by the governor’s decision. Then, because they were ashamed,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.1","cites":[{"at":149,"text":"Ver. 6","label":"John 19:6","href":"/jhn/19/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p20"},{"id":"chrysostom.JHN.19.7-9.1","start":7,"end":9,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 7. “We have,” they said, “a law, and by our law he ought to die, because he made himself the Son of God.”\n\n“How then when the judge said, ‘Take ye him, and judge him according to your law,’ did ye reply, ‘It is not lawful for us to put any man to death,’ while here ye fly to the law? And consider the charge, ‘He made himself the Son of God.’ Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God?” What then doth Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that “He openeth not his mouth: in His humiliation His judgment was taken away.” ( Isa. liii. 7, 8 , LXX.)\n\nThen Pilate is alarmed when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learnt this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshiped Him. On this account he no more asks Him, “What hast thou done?” but, shaken by fear, he begins the enquiry again, saying, “Art thou the Christ?” But He answered not. For he who had heard, “To this end was I born, and for this came I,” and, “My Kingdom is not of this world,” he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.2","cites":[{"at":691,"text":"Isa. liii. 7, 8","label":"Isaiah 53:7–8","href":"/isa/53/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p30"},{"id":"chrysostom.JHN.19.10-11.1","start":10,"end":11,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 10. “Knowest thou not that I have power to crucify thee?”\n\nSeest thou how he condemned himself beforehand; for, “if the whole rests with thee, why dost not thou let Him go, when thou hast found no fault in Him?” When then Pilate had uttered the sentence against himself, then He saith,\n\nVer. 11. “He that delivered Me unto thee hath the greater sin.”\n\nShowing that he also was guilty of sin. Then, to pull down his pride and arrogance, He saith,\n\n“Thou wouldst have no power except it were given thee.”\n\nShowing that this did not come to pass merely in the common order of events, but that it was accomplished mystically. Then lest, when thou hearest, “Except it were given thee,” thou shouldest deem that Pilate was exempt from all blame, on this account therefore He said, “Therefore he that delivered Me unto thee hath the greater sin.” “And yet if it was given, neither he nor they were liable to any charge.” “Thou objectest idly; for the ‘given’ in this place means what is ‘allowed’; as though He had said, ‘He hath permitted these things to be, yet not for that are ye clear of the wickedness.’” He awed Pilate by the words, and proffered a clear defense. On which account that person sought to release Him; but they again cried out, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.2","cites":[{"at":292,"text":"Ver. 11","label":"John 19:11","href":"/jhn/19/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p35"},{"id":"chrysostom.JHN.19.12.1","start":12,"end":12,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 12. “If thou let this man go, thou art not Cæsar’s friend.”\n\nFor when they profited nothing by bringing charges drawn from their own law, they wickedly betook themselves to external laws, saying,\n\n“Every one that maketh himself a king speaketh against Cæsar.”\n\nAnd where hath this Man appeared as a tyrant? Whence can ye prove it? By the purple robe? By the diadem? By the dress? By the soldiers? Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation? But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter, (for the “sitting down” showed this,) but without making any enquiry, he gave Him up to them, thinking to shame them. For to prove that he did it for this purpose, hear what he saith.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:13–15","href":"/jhn/19/#v13-catena"}],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p45"},{"id":"chrysostom.JHN.19.14-16.1","start":14,"end":16,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 14, 15. “Behold your king!” But when they said, “Crucify him,” he added again, “Shall I crucify your king?” But they cried out, “We have no king but Cæsar.”\n\nOf their own will they subjected themselves to punishment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty, He allowed them to fall by their own suffrages. Still what had been said should have been sufficient to calm their passion, but they feared, lest, being let go, He should again draw the multitudes, and they did all they could to prevent this. For a dreadful thing is love of rule, dreadful and able to destroy the soul; it was on account of this that they had never heard Him. And yet Pilate, in consequence of a few words, desired to let Him go, but they pressed on, saying, “Crucify him.” And why did they strive to kill Him in this manner? It was a shameful death. Fearing therefore lest there should afterwards be any remembrance of Him, they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that they had this suspicion, listen to what they say; “We have heard that that deceiver said, After three days I will rise again” ( Matt. xxvii. 63 ); on this account they made all this stir, turning things upside down, that they might ruin matters in after time. And the ill-ordered people, corrupted by their rulers, cried out continually, “Crucify him!”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.2","cites":[{"at":1290,"text":"Matt. xxvii. 63","label":"Matthew 27:63","href":"/mat/27/#v63","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p52"},{"id":"chrysostom.JHN.19.16-18.1","start":16,"end":18,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"... Thus the Jews, who at first enjoyed the influence of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Cæsar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befall him, Christ said beforehand, “My kingdom is not of this world”; but he having given himself wholly up to present things, would practice no great amount of wisdom. And yet his wife’s dream should have been sufficient to terrify him; but by none of these things was he made better, nor did he look to heaven, but delivered Him up. And now they laid the cross upon Him as a malefactor. For even the wood they abominated, and endured not even to touch it. This was also the case in the type; for Isaac bare the wood. But then the matter stopped at the will of his father, for it was the type; while here it proceeded to action, for it was the reality.\n\n“And He came to the place of a skull.” Some say that Adam died there, and there lieth; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory. What matter if the Jews did these things with a different intent. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:18","href":"/jhn/19/#v18-catena"}],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p6"},{"id":"chrysostom.JHN.19.19-22.1","start":19,"end":22,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 19. “And Pilate wrote a title.”\n\nAt the same time requiting the Jews, and making a defense for Christ. For since they had given Him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man’s power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of all who might desire to accuse Him, and to show that they had risen up against their own King, Pilate thus placed, as on a trophy, those letters, which utter a clear voice, and show forth His Victory, and proclaim His Kingdom, though not in its completeness. And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. “Yet what did this harm you? Nothing. For if He was a mortal and weak, and was about to become extinct, why did ye fear the letters asserting that He is the King of the Jews?” And what do they ask? “Say that ‘he said.’ For now it is an assertion, and a general sentence, but if ‘he said’ be added, the charge is shown to be one arising from his own rashness and arrogance.” Still Pilate was not turned aside, but stood to his first decision. And it is no little thing that is dispensed even from this circumstance, but the whole matter. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:19–20","href":"/jhn/19/#v19-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:19–20","href":"/jhn/19/#v19-catena"}],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p13"},{"id":"chrysostom.JHN.19.23-24.1","start":23,"end":24,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"[2.] The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy. For the Prophet saith not only, that they “parted,” but that they “did not part.” The rest therefore they divided, the coat they divided not, but committed the matter to a decision by lot. And the, “Woven from the top” ( ver. 23 ) is not put without a purpose; but some say that a figurative assertion is declared by it, that the Crucified was not simply man, but had also the Divinity from above. Others say that the Evangelist describes the very form of the coat. For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, saith, “Woven from the top”; and to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also, He followed a simple fashion.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.2","cites":[{"at":610,"text":"ver. 23","label":"John 19:23","href":"/jhn/19/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p19"},{"id":"chrysostom.JHN.19.25-27.1","start":25,"end":27,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 24. “These things the soldiers did.” But He on the Cross, committeth His mother to the disciple, teaching us even to our last breath to show every care for our parents. When indeed she unseasonably troubled Him, He said, “Woman, what have I to do with thee?” ( c. ii. 4.) And, “Who is My mother?” ( Matt. xii. 48.) But here He showeth much loving affection, and committeth her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore doth He converse on nothing else with John, nor comfort him when desponding? Because it was no time for comforting by words; besides, it was no little thing for him to be honored with such honor, and to receive the reward of steadfastness. But do thou consider, I pray, how even on the cross He did everything without being troubled, speaking with the disciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appeareth sweating, agonized, fearing. What then can this mean? Nothing difficult, nothing doubtful. There indeed the weakness of nature had been shown, here was being shown the excess of Power. Besides, by these two things He teacheth us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but when we have embarked in the contest to deem all things possible and easy. Let us then not tremble at death. Our soul hath by nature the love of life, but it lies with us either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.2","cites":[{"at":266,"text":"c. ii. 4","label":"John 2:4","href":"/jhn/2/#v4","status":"detected"},{"at":304,"text":"Matt. xii. 48","label":"Matthew 12:48","href":"/mat/12/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p25"},{"id":"chrysostom.JHN.19.28-29.1","start":28,"end":29,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 28. “After this, Jesus knowing that all things were now accomplished.”\n\nThat is, “that nothing was wanting to the Dispensation.” For He was everywhere desirous to show, that this Death was of a new kind, if indeed the whole lay in the power of the Person dying, and death came not on the Body before He willed it; and He willed it after He had fulfilled all things. Therefore also He said, “I have power to lay down My life; and I have power to take it again.” ( c. x. 18.) Knowing therefore that all things were fulfilled, He saith,\n\n“I thirst.”\n\nHere again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders. Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge, as men bring it to the condemned, thus they gave Him to drink; since it is on this account that the hyssop is added.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[{"at":468,"text":"c. x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p30"},{"id":"chrysostom.JHN.19.30.1","start":30,"end":30,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 30. “Having therefore received it, He saith, It is finished.”\n\nSeest thou how He doth all things calmly, and with power? And what follows shows this. For when all had been completed,\n\n“He bowed His head, (this had not been nailed,) and gave up the ghost.”\n\nThat is, “died.” Yet to expire does not come after the bowing the head; but here, on the contrary, it doth. For He did not, when He had expired, bow His head, as happens with us, but when He had bent His head, then He expired. By all which things the Evangelist hath shown, that He was Lord of all.\n\nBut 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.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p36"},{"id":"chrysostom.JHN.19.31-34.1","start":31,"end":34,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 31. “Because it was the Preparation, that the bodies should not remain upon the cross —they besought Pilate that their legs might be broken.”\n\nSeest 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.” ( Ver. 37; 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.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[{"at":866,"text":"Zech. xii. 10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p43"},{"id":"chrysostom.JHN.19.35.1","start":35,"end":35,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 35. “And he that saw it bare record, and his record is true.”\n\nThat 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,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p52"},{"id":"chrysostom.JHN.19.36.1","start":36,"end":36,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 36. “A bone of Him shall not be broken.” ( Ex. xii. 46; Num. ix. 12.)\n\nFor 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.’ ( Ver. 35.) 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.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[{"at":48,"text":"Ex. xii. 46","label":"Exodus 12:46","href":"/exo/12/#v46","status":"detected"},{"at":61,"text":"Num. ix. 12","label":"Numbers 9:12","href":"/num/9/#v12","status":"detected"},{"at":1115,"text":"Ver. 35","label":"John 19:35","href":"/jhn/19/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p55"},{"id":"chrysostom.JHN.19.38-42.1","start":38,"end":42,"heading":"Homily LXXXV. John xix. 16–18","excerpt":"Ver. 38. “After this came Joseph of Arimathæa, being a disciple.”\n\nNot one of the twelve, but perhaps one of the seventy. For now deeming that the anger of the Jews was quenched by the Cross, they approached without fear, and took charge of His funeral. Joseph therefore came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him, and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those spices whose especial nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the twelve come, neither John, nor Peter, nor any other of the more distinguished disciples? Nor doth the writer conceal this point. If any one say that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it saith, “A secret (disciple) for fear of the Jews.” And not one can say that Joseph acted thus because he greatly despised them, but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","locus":"85.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:38–39","href":"/jhn/19/#v38-catena"}],"inFull":"/works/chrysostom/85/#iv.lxxxvii-p59"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.19.1-3.1","start":1,"end":3,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"1. On the Jews crying out that they did not wish Jesus to be released unto them at the passover, but Barabbas the robber; not the Saviour, but the murderer; not the Giver of life, but the destroyer,—“then Pilate took Jesus and scourged Him.” We must believe that Pilate acted thus for no other reason than that the Jews, glutted with the injuries done to Him, might consider themselves satisfied, and desist from madly pursuing Him even unto death. With a similar intention was it that, as governor, he also permitted his cohort to do what follows, or even perhaps ordered them, although the evangelist is silent on the subject. For he tells us what the soldiers did thereafter, but not that Pilate ordered it. “And the soldiers,” he says, “platted a crown of thorns, and put it on His head, and they clothed Him with a purple robe. And they came to Him and said, Hail, King of the Jews! And they smote Him with their hands.” Thus were fulfilled the very things which Christ had foretold of Himself; thus were the martyrs moulded for the endurance of all that their persecutors should be pleased to inflict; thus, by concealing for a time the terror of His power, He commended to us the prior imitation of His patience; thus the kingdom which was not of this world overcame that proud world, not by the ferocity of fighting, but by the humility of suffering; and thus the grain of corn that was yet to be multiplied was sown amid the horrors of shame, that it might come to fruition amid the wonders of glory.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:3–5","href":"/jhn/19/#v3-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p3"},{"id":"augustine.JHN.19.4-6.1","start":4,"end":6,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"2. “Pilate went forth again, and saith unto them, Behold, I bring him forth, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe. And he saith unto them, Behold the man!” Hence it is apparent that these things were done by the soldiers not without Pilate’s knowledge, whether it was that he ordered them or only permitted them, namely, for the reason we have stated above, that His enemies might all the more willingly drink in the sight of such derisive treatment, and cease to thirst further for His blood. Jesus goes forth to them wearing the crown of thorns and the purple robe, not resplendent in kingly power, but laden with reproach; and the words are addressed to them, Behold the man! If you hate your king, spare him now when you see him sunk so low; he has been scourged, crowned with thorns, clothed with the garments of derision, jeered at with the bitterest insults, struck with the open hand; his ignominy is at the boiling point, let your ill-will sink to zero. But there is no such cooling on the part of the latter, but rather a further increase of heat and vehemence.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:5","href":"/jhn/19/#v5-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p4"},{"id":"augustine.JHN.19.6-7.1","start":6,"end":7,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"3. “When the chief priests, therefore, and attendants saw Him, they cried out, saying, Crucify, crucify him. Pilate saith unto them Take ye him and crucify him; for I find no fault in him. The Jews answered him, We have a law, and by the law he ought to die because he made himself the Son of God.” Behold another and still greater ground of hatred. The former, indeed, seemed but a small matter, as that shown towards the usurpation, by an unlawful act of daring, of the royal power; and yet of neither did Jesus falsely claim possession, but each of them is truly His as both the only-begotten Son of God, and by Him appointed King upon His holy hill of Zion; and both might He now have shown to be His, were it not that in proportion to the greatness of His power, He preferred to manifest the corresponding greatness of His patience.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:7","href":"/jhn/19/#v7-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p5"},{"id":"augustine.JHN.19.8-9.1","start":8,"end":9,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"4. “When Pilate, therefore, heard that saying, he was the more afraid; and entered again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.” It is found, in comparing the narratives of all the evangelists, that this silence on the part of our Lord Jesus Christ took place more than once, both before the chief priests and before Herod, to whom, as Luke intimates, Pilate had sent Him for a hearing, and before Pilate himself; so that it was not in vain that the prophecy regarding Him had preceded, “As the lamb before its shearer was dumb, so He opened not His mouth,” especially on those occasions when He answered not His questioners. For although He frequently replied to questions addressed to Him, yet because of those in regard to which He declined making any reply, the metaphor of the lamb is supplied, in order that in His silence He might be accounted not as guilty, but innocent. When, therefore, He was passing through the process of judgment, wherever He opened not His mouth it was in the character of a lamb that He did so; that is, not as one with an evil conscience who was convicted of his sins, but as one who in His meekness was sacrificed for the sins of others.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:10–11","href":"/jhn/19/#v10-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p6"},{"id":"augustine.JHN.19.10-11.1","start":10,"end":11,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"5. “Then saith Pilate unto Him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered: Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.” Here, you see, He replied; and yet wherever He replied not, it is not as one who is criminal or cunning, but as a lamb; that is, in simplicity and innocence He opened not His mouth. Accordingly, where He made no answer, He was silent as a sheep; where He answered, He taught as the Shepherd. Let us therefore set ourselves to learn what He said, what He taught also by the apostle, that “there is no power but of God;” and that he is a greater sinner who maliciously delivereth up to the power the innocent to be slain, than the power itself, if it slay him through fear of another power that is greater still. Of such a sort, indeed, was the power which God had given to Pilate, that he should also be under the power of Cæsar. Wherefore “thou wouldest have,” He says, “no power against me,” that is, even the little measure thou really hast, “except” this very measure, whatever its amount, “were given thee from above.” But knowing as I do its amount, for it is not so great as to render thee altogether independent, “therefore he that delivered me unto thee hath the greater sin.” He, indeed, delivered me to thy power at the bidding of envy, whilst thou art to exercise thy power upon me through the impulse of fear. And yet not even through the impulse of fear ought one man to slay another, especially the innocent; nevertheless to do so by an officious zeal is a much greater evil than under the constraint of fear. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/116/#iii.cxvii-p9"},{"id":"augustine.JHN.19.12.1","start":12,"end":12,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"6. “Hence Pilate sought to release Him.” What is to be understood by the word here used, “hence,” as if he had not been seeking to do so before? Read what precedes, and thou wilt find that he had already for some time been seeking to release Jesus. By the original word, therefore, we are to understand, on this account, that is, for this reason, that he might not contract sin by slaying an innocent man who had been delivered into his hands, even though his sin would be less than that of the Jews, who delivered Him to him to be put to death. “From thence,” therefore, that is, for this reason, that he might not commit such a sin, “he sought” not now for the first time, but from the beginning, “to release Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/116/#iii.cxvii-p11"},{"id":"augustine.JHN.19.12.2","start":12,"end":12,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"7. “But the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king, speaketh against Cæsar.” They thought to inspire Pilate with greater fear by terrifying him about Cæsar, in order that he might put Christ to death, than formerly when they said, “We have the law, and by the law he ought to die, because he made himself the Son of God.” It was not their law, indeed, that impelled him through fear to the deed of murder, but rather it was his fear of the Son of God that held him back from the crime. But now he could not set Cæsar, who was the author of his own power, at nought, in the same way as the law of another nation.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:13–15","href":"/jhn/19/#v13-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p15"},{"id":"augustine.JHN.19.13-15.1","start":13,"end":15,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"8. As yet, however, the evangelist proceeds to say: “But when Pilate heard these sayings, he brought Jesus forth, and sat down before the tribunal, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour.” The question, at what hour the Lord was crucified, because of the testimony supplied by another evangelist, who says, “And it was the third hour, and they crucified Him,” we shall consider as we can, if the Lord please, when we are come to the passage itself where His crucifixion is recorded. When Pilate, therefore, had sat down before the tribunal, “he saith unto the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him. Pilate said unto them, Shall I crucify your king?” As yet he tries to overcome the terror with which they had inspired him about Cæsar, by seeking to break them from their purpose on the ground of the ignominy it brought on themselves, with the words, “Shall I crucify your king?” when he failed to soften them on the ground of the ignominy done to Christ; but by and by he is overcome by fear.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/116/#iii.cxvii-p16"},{"id":"augustine.JHN.19.15-16.1","start":15,"end":16,"heading":"Tractate CXVI. Chapter XIX. 1–16.","excerpt":"9. For “the chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.” For he would have every appearance of acting against Cæsar if, on their declaration that they had no king but Cæsar, he were wishing to impose on them another king by releasing without punishment one whom for these very attempts they had delivered unto him to be put to death. “Therefore he delivered Him unto them to be crucified.” But was it, then, anything different that he had previously desired when he said, “Take ye him, and crucify him;” or even earlier still, “Take ye him, and judge him according to your law?” And why did they show so great reluctance, when they said, “It is not lawful for us to put any man to death,” and were in every way urgent to have Him slain not by themselves, but by the governor, and therefore refused to receive Him for the purpose of putting Him to death, if now for the same purpose they actually do receive Him? Or if such be not the case, why was it said, “Then delivered he Him therefore unto them to be crucified?” Or is it of any importance? Plainly it is. For it was not said, “Then delivered he Him therefore unto them” that they might crucify Him, but “that He might be crucified,” that is, that He might be crucified by the judicial sentence and power of the governor. But it is for this reason that the evangelist has said that He was delivered to them, that he might show that they were implicated in the crime from which they tried to hold themselves aloof; for Pilate would have done no such thing, save to implement what he perceived to be their fixed desire. The words, however, that follow, “And they took Jesus, and led Him away,” may now refer to the soldiers, the attendants of the governor. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","locus":"116.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:15–16","href":"/jhn/19/#v15-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:17–18","href":"/jhn/19/#v17-catena"}],"inFull":"/works/augustine/116/#iii.cxvii-p21"},{"id":"augustine.JHN.19.17.1","start":17,"end":17,"heading":"Tractate CXVII. Chapter XIX. 17–22.","excerpt":"1. On Pilate’s judgment and condemnation before the tribunal, they took the Lord Jesus Christ, about the sixth hour, and led Him away. “And He, bearing His cross, went forth into the place that is called Calvary, but in Hebrew, Golgotha; where they crucified Him.” What else, then, is the meaning of the evangelist Mark saying, “And it was the third hour, and they crucified Him,” but this, that the Lord was crucified at the third hour by the tongues of the Jews, at the sixth hour by the hands of the soldiers? That we may understand that the fifth hour was now completed, and there was some beginning made of the sixth, when Pilate took his seat before the tribunal, which is expressed by John as “about the sixth hour;” and when He was led forth, and nailed to the tree with the two robbers, and the events recorded were enacted beside His cross, the completion of the sixth hour was fully reached, being the hour from which, on to the ninth, the sun was obscured, and the darkness took place, we have it jointly attested on the authority of the three evangelists, Matthew, Mark, and Luke. But as the Jews attempted to transfer the crime of slaying Christ from themselves to the Romans, that is to say, to Pilate and his soldiers, therefore Mark suppresses the hour at which Christ was crucified by the soldiers, and which then began to enter upon the sixth, and remembers rather to give an express place to the third hour, at which they are understood to have cried out before Pilate, “Crucify, crucify him” (verse 6), that it not only may be seen that the former crucified Jesus, namely, the soldiers who hung Him on the tree at the sixth hour, but the Jews also, who at the third hour cried out to have Him crucified.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","locus":"117.1","cites":[{"at":1514,"text":"verse 6","label":"John 19:6","href":"/jhn/19/#v6","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:17–18","href":"/jhn/19/#v17-catena"}],"inFull":"/works/augustine/117/#iii.cxviii-p3"},{"id":"augustine.JHN.19.17-18.1","start":17,"end":18,"heading":"Tractate CXVII. Chapter XIX. 17–22.","excerpt":"3. “And they took Jesus,” he says, “and led Him away; and He, bearing His cross, went forth unto the place that is called Calvary, in the Hebrew, Golgotha; where they crucified Him.” Jesus, therefore, went to the place where He was to be crucified, bearing His cross. A grand spectacle! but if it be impiety that is the onlooker, a grand laughing-stock; if piety, a grand mystery: if impiety be the onlooker, a grand demonstration of ignominy; if piety, a grand bulwark of faith: if it is impiety that looketh on, it laughs at the King bearing, in place of His kingly rod, the tree of His punishment; if it is piety, it sees the King bearing the tree for His own crucifixion, which He was yet to affix even on the foreheads of kings, exposed to the contemptuous glances of the impious in connection with that wherein the hearts of saints were thereafter to glory. For to Paul, who was yet to say, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ,” He was commending that same cross of His by carrying it on His own shoulders, and bearing the candelabrum of that light that was yet to burn, and not to be placed under a bushel. “Bearing,” therefore, “His cross, He went forth into the place that is called Calvary, in the Hebrew, Golgotha; where they crucified Him, and two others with Him on either side one, and Jesus in the midst.” These two, as we have learned in the narrative of the other evangelists, were thieves with whom He was crucified, and between whom He was fixed, whereof the prophecy sent before had declared, “And He was numbered among the transgressors.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","locus":"117.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/117/#iii.cxviii-p11"},{"id":"augustine.JHN.19.19-21.1","start":19,"end":21,"heading":"Tractate CXVII. Chapter XIX. 17–22.","excerpt":"4. “And Pilate wrote a title also, and put it on the cross, and the writing was, Jesus of Nazareth, the King of the Jews. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, Greek, and Latin, The King of the Jews.” For these three languages were conspicuous in that place beyond all others: the Hebrew on account of the Jews, who gloried in the law of God; the Greek, because of the wise men among the Gentiles; and the Latin, on account of the Romans, who at that very time were exercising sovereign power over many and almost all countries.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","locus":"117.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/117/#iii.cxviii-p16"},{"id":"augustine.JHN.19.21-22.1","start":21,"end":22,"heading":"Tractate CXVII. Chapter XIX. 17–22.","excerpt":"5. “Then said the chief priests of the Jews unto Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.” Oh the ineffable power of the working of God, even in the hearts of the ignorant! Was there not some hidden voice that sounded through Pilate’s inner man with a kind, if one may so say, of loud-toned silence, the words that had been prophesied so long before in the very letter of the Psalms, “Corrupt not the inscription of the title”? Here, then, you see, he corrupted it not; what he has written he has written. But the high priests, who wished it to be corrupted, what did they say? “Write not, The King of the Jews; but that he said, I am King of the Jews.” What is it, madmen, that you say? Why do you oppose the doing of that which you are utterly unable to alter? Will it by any such means become the less true that Jesus said, “I am King of the Jews”? If that cannot be tampered with which Pilate has written, can that be tampered with which the truth has uttered? But is Christ king only of the Jews, or of the Gentiles also? Yes, of the Gentiles also. For when He said in prophecy, “I am set king by Him upon His holy hill of Zion, declaring the decree of the Lord,” that no one might say, because of the hill of Zion, that He was set king over the Jews alone, He immediately added, “The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the Gentiles for Thine inheritance, and the uttermost parts of the earth for Thy possession.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","locus":"117.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:19","href":"/jhn/19/#v19-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:19–20","href":"/jhn/19/#v19-catena"}],"inFull":"/works/augustine/117/#iii.cxviii-p17"},{"id":"augustine.JHN.19.23-24.1","start":23,"end":24,"heading":"Tractate CXVIII. Chapter XIX. 23, 24.","excerpt":"1. The things that were done beside the Lord’s cross, when at length He was now crucified, we would take up, in dependence on His help, in the present discourse. “Then the soldiers, when they had crucified Him, took His garments, and made four parts, to every soldier a part; and also His coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots.” It was done as the Jews wished; not that it was they themselves, but the soldiers who obeyed Pilate, who himself acted as judge, that crucified Jesus: and yet if we reflect on their wills, their plots, their endeavors, their delivering up, and, lastly, on their extorting clamors, it was the Jews certainly, more than any else, who crucified Jesus.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxix.html","locus":"118.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/118/#iii.cxix-p3"},{"id":"augustine.JHN.19.23-24.2","start":23,"end":24,"heading":"Tractate CXVIII. Chapter XIX. 23, 24.","excerpt":"2. But we must not speak in a mere cursory way of the partition and dividing by lot of His garments. For although all the four evangelists make mention thereof, yet the others do so more briefly than John: and their notice of it is obscure, while his is in the plainest manner possible. For Matthew says, “And after they crucified Him, they parted His garments, casting lots.” Mark: “And they crucified Him, and parted His garments, casting lots upon them, what every man should take.” Luke: “And they parted His raiment, and cast lots.” But John has told us also how many parts they made of His garments, namely, four, that they might take one part apiece. From which it is apparent that there were four soldiers, who obeyed the governor’s orders in crucifying Him. For he plainly says: “Then the soldiers, when they had crucified Him, took His garments, and made four parts, to every soldier a part; and likewise the coat,” where there is understood, they took: so that the meaning is, they took His garments, and made four parts, to every soldier a part; and they took also His coat. And he so spake, that we might see that there was no lot cast on His other garments; but His coat, which they took along with the others, they did not similarly divide. For in regard to it he proceeds to explain, “Now the coat was without seam, woven from the top throughout.” And then telling us why they cast lots on it, he says, “They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxix.html","locus":"118.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:24","href":"/jhn/19/#v24-catena"}],"inFull":"/works/augustine/118/#iii.cxix-p4"},{"id":"augustine.JHN.19.25-27.1","start":25,"end":27,"heading":"Tractate CXIX. Chapter XIX. 24–30.","excerpt":"1. The Lord being now crucified, and the parting of His garments having also been completed by the casting of the lot, let us look at what the evangelist John thereafter relates. “And these things,” he says, “the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary [the wife] of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour the disciple took her unto his own home.” This, without a doubt, was the hour whereof Jesus, when about to turn the water into wine, had said to His mother, “Woman, what have I to do with thee? mine hour is not yet come.” This hour, therefore, He had foretold, which at that time had not yet arrived, when it should be His to acknowledge her at the point of death, and with reference to which He had been born as a mortal man. At that time, therefore, when about to engage in divine acts, He repelled, as one unknown, her who was the mother, not of His divinity, but of His [human] infirmity; but now, when in the midst of human sufferings, He commended with human affection [the mother] by whom He had become man. For then, He who had created Mary became known in His power; but now, that which Mary had brought forth was hanging on the cross.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","locus":"119.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/119/#iii.cxx-p3"},{"id":"augustine.JHN.19.27.1","start":27,"end":27,"heading":"Tractate CXIX. Chapter XIX. 24–30.","excerpt":"2. A passage, therefore, of a moral character is here inserted. The good Teacher does what He thereby reminds us ought to be done, and by His own example instructed His disciples that care for their parents ought to be a matter of concern to pious children: as if that tree to which the members of the dying One were affixed were the very chair of office from which the Master was imparting instruction. From this wholesome doctrine it was that the Apostle Paul had learned what he taught in turn, when he said, “But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.” And what are so much home concerns to any one, as parents to children, or children to parents? Of this most wholesome precept, therefore, the very Master of the saints set the example from Himself, when, not as God for the hand-maid whom He had created and governed, but as a man for the mother, of whom He had been created, and whom He was now leaving behind, He provided in some measure another son in place of Himself. And why He did so, He indicates in the words that follow: for the evangelist says, “And from that hour the disciple took her unto his own,” speaking of himself. In this way, indeed, he usually refers to himself as the disciple whom Jesus loved: who certainly loved them all, but him beyond the others, and with a closer familiarity, so that He even made him lean upon His bosom at supper; in order, I believe, in this way to commend the more highly the divine excellence of this very gospel, which He was thereafter to preach through his instrumentality.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","locus":"119.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/119/#iii.cxx-p6"},{"id":"augustine.JHN.19.27.2","start":27,"end":27,"heading":"Tractate CXIX. Chapter XIX. 24–30.","excerpt":"3. But what was this “his own,” unto which John took the mother of the Lord? For he was not outside the circle of those who said unto Him, “Lo, we have left all, and followed Thee.” No, but on that same occasion he had also heard the words, Every one that hath forsaken these things for my sake, shall receive an hundred times as much in this world. That disciple, therefore, had an hundredfold more than he had cast away, whereunto to receive the mother of Him who had graciously bestowed it all. But it was in that society that the blessed John had received an hundredfold, where no one called anything his own, but they had all things in common; even as it is recorded in the Acts of the Apostles. For the apostles were as if having nothing, and yet possessing all things. How was it, then, that the disciple and servant received unto his own the mother of his Lord and Master, where no one called anything his own? Or, seeing we read a little further on in the same book, “For as many as were possessors of lands or houses sold them, and brought the prices of them, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need,” are we not to understand that such distribution was made to this disciple of what was needful, that there was also added to it the portion of the blessed Mary, as if she were his mother; and ought we not the rather so to take the words, “From that hour the disciple took her unto his own,” that everything necessary for her was entrusted to his care? He received her, therefore, not unto his own lands, for he had none of his own; but to his own dutiful services, the discharge of which, by a special dispensation, was entrusted to himself.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","locus":"119.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/119/#iii.cxx-p9"},{"id":"augustine.JHN.19.28-29.1","start":28,"end":29,"heading":"Tractate CXIX. Chapter XIX. 24–30.","excerpt":"4. He then adds: “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and fixed it upon hyssop, and put it to His mouth. When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost.” Who has the power of so adjusting what he does, as this Man had of arranging all that He suffered? But this Man was the Mediator between God and men; the Man of whom we read in prophecy, He is man also, and who shall acknowledge Him? for the men who did such things acknowledged not this Man as God. For He who was manifest as man, was hid as God: He who was manifest suffered all these things, and He Himself also, who was hid, arranged them all. He saw, therefore, that all was accomplished that required to be done before He received the vinegar, and gave up the ghost; and that this also might be accomplished which the scripture had foretold, “And in my thirst they gave me vinegar to drink,” He said, “I thirst:” as if it were, One thing still you have failed to do, give me what you are. For the Jews were themselves the vinegar, degenerated as they were from the wine of the patriarchs and prophets; and filled like a full vessel with the wickedness of this world, with hearts like a sponge, deceitful in the formation of its cavernous and tortuous recesses. But the hyssop, whereon they placed the sponge filled with vinegar, being a lowly herb, and purging the heart, we fitly take for the humility of Christ Himself; which they thus enclosed, and imagined they had completely ensnared. Hence we have it said in the psalm, “Thou shalt purge me with hyssop, and I shall be cleansed.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","locus":"119.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:28–29","href":"/jhn/19/#v28-catena"}],"inFull":"/works/augustine/119/#iii.cxx-p13"},{"id":"augustine.JHN.19.30.1","start":30,"end":30,"heading":"Tractate CXIX. Chapter XIX. 24–30.","excerpt":"6. “When Jesus therefore had received the vinegar, He said, It is finished.” What, but all that prophecy had foretold so long before? And then, because nothing now remained that still required to be done before He died, as if He, who had power to lay down His life and to take it up again, had at length completed all for whose completion He was waiting, “He bowed His head, and gave up the ghost.” Who can thus sleep when he pleases, as Jesus died when He pleased? Who is there that thus puts off his garment when he pleases, as He put off His flesh at His pleasure? Who is there that thus departs when he pleases, as He departed this life at His pleasure? How great the power, to be hoped for or dreaded, that must be His as judge, if such was the power He exhibited as a dying man!","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","locus":"119.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/119/#iii.cxx-p19"},{"id":"augustine.JHN.19.31.1","start":31,"end":31,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"1. After that the Lord Jesus had accomplished all that He foreknew required accomplishment before His death, and had, when it pleased Himself, given up the ghost, what followed thereafter, as related by the evangelist, let us now consider. “The Jews therefore,” he says, “because it was the preparation (parasceve), that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.” Not that their legs might be taken away, but the persons themselves whose legs were broken for the purpose of effecting their death, and permitting them to be detached from the tree, lest their continuing to hang on the crosses should defile the great festal day by the horrible spectacle of their day-long torments.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:31","href":"/jhn/19/#v31-catena"}],"inFull":"/works/augustine/120/#iii.cxxi-p3"},{"id":"augustine.JHN.19.32-34.1","start":32,"end":34,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"2. “Then came the soldiers, and brake the legs of the first, and of the other who 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 laid open His side, and forthwith came there out blood and water.” A suggestive word was made use of by the evangelist, in not saying pierced, or wounded His side, or anything else, but “opened;” that thereby, in a sense, the gate of life might be thrown open, from whence have flowed forth the sacraments of the Church, without which there is no entrance to the life which is the true life. That blood was shed for the remission of sins; that water it is that makes up the health-giving cup, and supplies at once the laver of baptism and water for drinking. This was announced beforehand, when Noah was commanded to make a door in the side of the ark, whereby the animals might enter which were not destined to perish in the flood, and by which the Church was prefigured. Because of this, the first woman was formed from the side of the man when asleep, and was called Life, and the mother of all living. Truly it pointed to a great good, prior to the great evil of the transgression (in the guise of one thus lying asleep). This second Adam bowed His head and fell asleep on the cross, that a spouse might be formed for Him from that which flowed from the sleeper’s side. O death, whereby the dead are raised anew to life! What can be purer than such blood? What more health-giving than such a wound?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:34–35","href":"/jhn/19/#v34-catena"}],"inFull":"/works/augustine/120/#iii.cxxi-p4"},{"id":"augustine.JHN.19.35-37.1","start":35,"end":37,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"3. “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? “For these things were done,” he adds, “that the scripture should be fulfilled, A bone of Him ye shall not break. And again, another scripture saith, They shall look on Him whom they pierced.” He has furnished two testimonies from the Scriptures for each of the things which he has recorded as having been done. For to the words, “But when they came to Jesus, and saw that He was dead already, they brake not His legs,” belongeth the testimony, “A bone of Him ye shall not break:” an injunction which was laid upon those who were commanded to celebrate the passover by the sacrifice of a sheep in the old law, which went before as a shadow of the passion of Christ. Whence “our passover has been offered, even Christ,” of whom the prophet Isaiah also had predicted, “He shall be led as a lamb to the slaughter.” In like manner to the words which he subjoined, “But one of the soldiers laid open His side with a spear,” belongeth the other testimony, “They shall look on Him whom they pierced;” where Christ is promised in the very flesh wherein He was afterwards to come to be crucified.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/120/#iii.cxxi-p12"},{"id":"augustine.JHN.19.38-40.1","start":38,"end":40,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"4. “And after this, Joseph of Arimathea (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, who came to Jesus by night at first, bringing a mixture of myrrh and aloes, about an hundred pound weight.” We are not to explain the meaning by saying, “first bringing a mixture of myrrh,” but by attaching the word “first” to the preceding clause. For Nicodemus had at first come to Jesus by night, as recorded by this same John in the earlier portions of his Gospel. By the statement given us here, therefore, we are to understand that Nicodemus came to Jesus, not then only, but then for the first time; and that he was a regular comer afterwards, in order by hearing to become a disciple; which is certified, nowadays at least, to almost all nations in the revelation of the body of the most blessed Stephen. “Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.” The evangelist, I think, was not without a purpose in so framing his words, “as the manner of the Jews is to bury;” for in this way, unless I am mistaken, he has admonished us that, in duties of this kind, which are observed to the dead, the customs of every nation ought to be preserved.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:39","href":"/jhn/19/#v39-catena"}],"inFull":"/works/augustine/120/#iii.cxxi-p15"},{"id":"augustine.JHN.19.41-42.1","start":41,"end":42,"heading":"Tractate CXX. Chapter XIX. 31–42, and XX. 1-9.","excerpt":"5. “Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.” As in the womb of the Virgin Mary no one was conceived before Him, and no one after Him, so in this sepulchre there was no one buried before Him, and no one after Him. “There laid they Jesus therefore, because of the Jews’ preparation; for the sepulchre was nigh at hand.” He would have us to understand that the burial was hurried, lest the evening should overtake them; when it was no longer permitted to do any such thing, because of the preparation, which the Jews among us are more in the habit of calling in Latin, cœna pura (the pure meal).","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","locus":"120.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/120/#iii.cxxi-p18"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.19.3-5.1","start":3,"end":5,"heading":"And said, Hail, King of the Jews ! and they >mote him with their hands.","excerpt":"Aug. When the Jews had cried out that they did not wish Jesus to be released on account of the passover, but Barabbas, Then Pilate therefore took Jesus, and scourged Him, Pilate seems to have done this for no reason but to satisfy the malice of the Jews with some punishment short of death. On which account he' allowed his band to do what follows, or perhaps even commanded them. The Evangelist only says however that the soldiers did so, not that Pilate commanded them: And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands. Chrys. Pilate having called Him the King of the Jews, they put the royal dress upon Him, in mockery. Bede. For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple which kings wear. Matthew says, a scarlet robe, but scarlet and purple are different names for the same colour. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p3","status":"detected","href":"/jhn/19/#v1-augustine","ref":"John 19:1–3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.4.1","start":4,"end":4,"heading":"Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may mow that I find no fault in him.","excerpt":"Chrys. It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do thou, when thou nearest of them, keep stedfastly in thy mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example. Aug. Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquered the proud world, not by fierce fighting, but by patient suffering. That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again, and saith unto them, Behold, I bring Him forth to you, that ye may know that I find no fault in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 84, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html#iv.lxxxvi-p17","status":"detected","href":"/jhn/18/#v39-chrysostom","ref":"John 18:39–40"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.5.1","start":5,"end":5,"heading":"Then came Jesus forth, wearing the crown* of thorns, and the purple robe. And Pilate saith unto them, Behold the man!","excerpt":"Aug. Hence it is apparent 'that these things were not done without Pilate's knowledge, whether he commanded, or only permitted them, for the reason we have mentioned, viz. that His enemies seeing the insults heaped upon Him, might not thirst any longer for His blood: Then came Jesus forth, wearing the crown of thorns, and the purple robe: not the insignia of empire, but the marks of ridicule. And Pilate saith unto them, Behold the man! as if to say, If ye envy the King, spare the outcast. Ignominy overflows, let envy subside.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p4","status":"detected","href":"/jhn/19/#v4-augustine","ref":"John 19:4–6"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.6.1","start":6,"end":6,"heading":"When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify a coccinea, from coccula, the shell-fish, from the blood of which the dye is","excerpt":"Bede. Pilate saith unto them, Take ye him, and him: for I find no fault in him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.7.1","start":7,"end":7,"heading":"The Jews answered him, We have a law, and by law he ought to die, because he made himself the Jon of God.","excerpt":"Chrys. Pilate saw then that it was all in vain: Pilate saith unto them, Take ye Him, and crucify Him. This is the speech of a man abhorring the deed, and urging others to do a deed which he abhors himself. They had brought Lord indeed to him that He might be put to death by his sentence, but the very contrary was the result; the governor acquitted Him: For I find no fault in Him. He clears Him immediately from all charges: which shews that he had only permitted the former outrages, to humour the madness of the Jews. But nothing could shame the Jewish hounds: The Jews answered him, We have a law, and by our law He ought to die, because He made Himself the Son of God. Aug. Lo, another greater outbreak of envy. The former was lighter, being only to punish Him for aspiring to a usurpation of the royal power. Yet did Jesus make neither claim falsely; both were true: He was both the Only Son of God, and the King appointed by God upon the holy hill of Sion. And He would have demonstrated His right to both now, had He not been as patient as He was powerful.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 84","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p5","status":"detected","href":"/jhn/19/#v6-augustine","ref":"John 19:6–7"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.7.2","start":7,"end":7,"heading":"The Jews answered him, We have a law, and by law he ought to die, because he made himself the Jon of God.","excerpt":"Bede. It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God. They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.9.1","start":9,"end":9,"heading":"And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.","excerpt":"Chrys. Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and saith unto Jesus, Whence art Thou? He no longer asks, What hast Thou done? But Jesus gave him no answer. For he who had heard, To this end was I born, and for this cause came I into the world, and, My kingdom is not from hence, ought to have resisted, and rescued Him, instead of which he had yielded to the fury of the Jews. Wherefore seeing that he asked questions without object, He answers him no more. Indeed at other times He was unwilling to give reasons, and defend Himself by argument, when His works testified so strongly for Him; thus shewing that He came voluntarily to His work.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 84","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.10-11.1","start":10,"end":11,"heading":"Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?","excerpt":"Aug. In comparing the accounts of the Evangelists together, we find that this silence was maintained more than once; viz. before the High Priest, before Herod, and before Pilate. So that the prophecy of Him, As a sheep before her shearers is dumb, so opened He not His mouth, was amply fulfilled. To many indeed of the questions put to Him, He did reply, but where He did not reply, this com:r....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p6","status":"detected","href":"/jhn/19/#v8-augustine","ref":"John 19:8–9"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.10-11.2","start":10,"end":11,"heading":"Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?","excerpt":"... He remaining thus silent, Then saith Pilate Speakest Thou not unto me? knowest Thou not have power to crucify Thee, and have power to release Thee? See how he condemns himself. If all depends upon thee, why, when thou findest no fault of offence, dost thou not acquit Him? Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above; shewing that this judgment was accomplished not in the common id natural order of events, but mysteriously. But lest we should think that Pilate was altogether free from blame, He adds, Therefore he that hath delivered Me unto thee hath the greater sin. But if it was given, thou wilt say, neither he nor they were liable to blame. Thou speakest foolishly. Given means permitted; as if He said, He hath permitted this to be done; but ye are not on that account free from tilt.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.11-12.1","start":11,"end":12,"heading":"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.","excerpt":"Aug. So He answers. When He was silent, He was Aug. not as guilty or crafty, but as a sheep: when He answered, He taught as a shepherd. Let us hear what He saith; which is that, as He teacheth by His Apostle, There is power but of God; and that he that through envy delivers in innocent person to the higher power, who puts to death from fear of a greater power, still sins more than that higher itself. God had given such power to Pilate, as that he was still under Caesar's power: wherefore our Lord says, Thou couldest have no power at all against Me, i. no power however small, unless it, whatever it was, was given thee from above. And as that is not so great as to give thee complete liberty of action, therefore he that delivered Me into thee hath the greater sin. He delivered Me into thy power from envy, but thou wilt exercise that power from fear. And though a man ought not to kill another even from fear, especially an innocent man, yet to do so from envy is much worse. Wherefore our Lord does not say, He that delivered Me unto thee hath the sin, as if the other had none, but, hath the greater sin, implying that the other also had some. Theophyl. He that delivered Me unto thee, i. Judas, or the multitude. When Jesus had boldly replied, that unless He gave Himself up, and the Father consented, Pilate could have had no power over Him, Pilate was the more anxious to release Him; And from thenceforth Pilate sought to release Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.12.1","start":12,"end":12,"heading":"And from thenceforth Pilate sought to release him.","excerpt":"Aug. Pilate had sought from the first to release: so we must thence, to mean from this cause, i. lest he should incur guilt by putting to death an innocent person. But the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.13-14.1","start":13,"end":14,"heading":"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.","excerpt":"Alcuin. Parasceve, i. preparation. This was a name for the sixth day, the day before the Sabbath, on which they prepared what was necessary for the Sabbath; as we read, On the sixth day they gathered twice as much bread. As man was made on the sixth day, and God rested on the seventh; so Christ suffered on the sixth day, and rested in the grave on the seventh. And it was about the sixth hour. Why then doth Mark say, And it was the third hour, and they crucified Him? Because on the third hour our Lord was crucified by the tongues of the Jews, on the sixth by the hands of the soldiers. So that we must understand that the fifth hour was passed, and the sixth began, when Pilate sat down on the judgment seat, the sixth hour, John says,) and that the crucifixion, and all that took place in connexion with it, filled up the rest of the hour, from which time up to the ninth hour there was darkness, according to Matthew, Mark, and But since the Jews tried to transfer the guilt of putting Christ to death from themselves to the Romans, i. to Pilate and his soldiers, Mark, omitting to mention the hour at which He was crucified by the soldiers, has expressly recorded the third hour; in order that it might be evident that not only the soldiers who crucified Jesus on the sixth hour, but the Jews who cried out for His death at the third, were His crucifiers....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.13-15.1","start":13,"end":15,"heading":"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.","excerpt":"Aug. The Jews thought they could alarm Pilate more by the mention of Caesar, than by telling him of their law, as they had done above; We have a law, and by that law He ought to die, because He made Himself the Son of God. So it follows, But the Jews cried out, saying, If thou let this Man go, thou art not Caesar's friend; whosoever maketh himself a king speaketh against Caesar. Chrys. But how can ye prove this? By His purple, His diadem, His chariot, His guards? Did He not walk about with His twelve disciples only, and every thing mean about Him, food, dress, and habitation? Aug. Pilate was before afraid not of violating their law by sparing Him, but of killing the Son of God, in killing Him. But he could not treat his master Caesar with the same contempt with which he treated the law of a foreign nation: 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. Chrys. He went out to examine into the matter: his sitting down on the judgment seat shews this. Gloss. The tribunal is the seat of the judge, as the throne is the seat of the king, and the chair the seat of the doctor.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p15","status":"detected","href":"/jhn/19/#v12-augustine","ref":"John 19:12"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 84, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html#iv.lxxxvi-p48","status":"detected","href":"/jhn/19/#v12-chrysostom","ref":"John 19:12"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.14-15.1","start":14,"end":15,"heading":"And it was the preparation of the passover, and about the sixth hour : and he saith unto the Jews, Behold your King !","excerpt":"... There is another way of solving this difficulty, viz. that the sixth hour here does not mean the sixth hour of the day; as John does not say, It was about the sixth hour of the day, but, It was the preparation of the passover, and about the sixth hour. Parasceve means in Latin, praeparatio. For Christ our passover, as saith the Apostle, is sacrificed for us. The preparation for which passover, counting from the ninth hour of the night, which seems to have been the hour at which the chief priests pronounced upon our Lord's sacrifice, saying, He is guilty of death, between it and the third hour of the day, when He was crucified, according to Mark, is an interval of six hours, three of the night and three of the day. Theophyl. Some suppose it to be a fault of the transcriber, who for the letter three, put six. Chrys. Pilate, despairing moving them, did not examine Him, as he intended, but delivered Him up. And he saith unto the Jews, Behold your King! Theophyl. As if to say, See the kind of Man whom ye suspect of aspiring to the throne, a humble person, Ch who cannot have any such design. Chrys. A speech that should have softened their rage; but they were afraid of letting Him go, lest He might draw away the multitude again. For the love of rule is a heavy crime, and sufficient to condemn a man. They cried out, Away with Him, away with Him. And they resolved upon the most disgraceful kind of death, Crucify Him, in order to prevent all memorial of Him afterwards.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.15-16.1","start":15,"end":16,"heading":"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.","excerpt":"Aug. Pilate still tries to overcome their apprehensions on Caesar's account; Pilate saith unto them, Shall I crucify your King? He tries to shame them into doing what he had not been able to soften them into by putting Christ to shame. The chief priests answered, We have no king but Caesar. They voluntarily brought themselves under punishment, and God gave them up to it. With one accord they denied the kingdom of God, and God suffered them to fall into their own condemnation; for they rejected the kingdom of Christ, and called down upon their own heads that of Caesar. Aug. But Pilate is at last overcome by fear: Then delivered he Him therefore unto them to be crucified. For it would be taking part openly against Caesar, if when the Jews declared that they had no king but Caesar, he wished to put another king over them, as he would appear to do if he let go unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him unto them to crucify Him, but, to be crucified, i. by the sentence and authority of the governor. The Evangelist says, delivered unto them, to shew that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this except to please them. And they took Jesus, and led him away.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p21","status":"detected","href":"/jhn/19/#v15-augustine","ref":"John 19:15–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.17.1","start":17,"end":17,"heading":"And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha :","excerpt":"Aug. Great spectacle, to the profane a laughingstock, to the pious a mystery. Profaneness sees a King bearing a cross instead of a sceptre; piety sees a King bearing a cross, thereon to nail Himself, and afterwards to nail it on the foreheads of kings. That to profane eyes was contemptible, which the hearts of Saints would afterwards glory in; Christ displaying His own cross on His shoulders, and bearing that which was not to be put under a bushel, the candlestick of that candle which was now about to burn. He carried the badge of victory on His shoulders, as conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place where death reigned, there Jesus erected His trophy.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 117","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.17.2","start":17,"end":17,"heading":"And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha :","excerpt":"Aug. Yea, even the cross, if thou consider it, was a in fin. judgment seat: for the Judge being the middle, one thief, who believed, was pardoned, the other, who mocked, was damned: a sign of what He would once do to the quick and dead, place the one on His right hand, the other on His left.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 31, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxii.html#iii.xxxii-p32","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.17-18.1","start":17,"end":18,"heading":"And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha :","excerpt":"Gloss. By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away. Aug. They, i. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who were really the authors of what they procured to be done. Chrys. They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew Golgotha, where they crucified Him. The same was done typically by Isaac, who carried the wood. But then the matter only proceeded as far as his father's good pleasure ordered, but now it was fully accomplished, for the reality had appeared. Theophyl. But as there Isaac was let go, and a ram offered; so here too the Divine nature remains impassible, but the human, of which the ram was the type, the offspring of that straying ram, was slain. But why does another Evangelist say that they hired Simon to bear the cross? Aug. Both bore it; first Jesus, as John says, then Simon, as the other three Evangelists say. On first going forth, He bore His own cross.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 116, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvii.html#iii.cxvii-p21","status":"detected","href":"/jhn/19/#v15-augustine","ref":"John 19:15–16"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 117, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html#iii.cxviii-p3","status":"detected","href":"/jhn/19/#v17-augustine","ref":"John 19:17"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.18.1","start":18,"end":18,"heading":"Where they crucified him, and two other with him, on either side one, and Jesus in the midst.","excerpt":"Jerome. An apt connexion, and smooth to the ear, but not true. For place where they cut off the heads of men condemned to death, called in consequence Calvary, was outside the city gates, whereas we read in the book of Jesus the son of Nave, that Adam was buried by Hebron and Arbah. Chrys. crucified Him with the thieves: And two others with Him, on either side one, and Jesus in the midst; thus fulfilling the prophecy, And He was numbered with the transgressors. What they did in wickedness, was a gain to the truth. The devil wished to obscure what was done, but could not. Though three were nailed on the cross, it was evident that Jesus alone did the miracles; and the arts of the devil were frustrated. Nay, they even added to His glory; for to convert a thief on the cross, and bring him into paradise, was no less a miracle than the rending of the. rocks.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html#iv.lxxxvii-p9","status":"detected","href":"/jhn/19/#v16-chrysostom","ref":"John 19:16–18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.19.1","start":19,"end":19,"heading":"And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS.","excerpt":"Aug. O ineffable working of Divine power even in the hearts of ignorant men ! Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the Psalm, Alter not the inscription of the title But what say ye, ye mad priests: will the title be the less true, because Jesus said, I am the King of the Jews? If that which Pilate wrote cannot be altered, can that be altered which the Truth spoke? Pilate wrote what he wrote, because our Lord said what He said.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 117, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html#iii.cxviii-p17","status":"detected","href":"/jhn/19/#v21-augustine","ref":"John 19:21–22"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.19-20.1","start":19,"end":20,"heading":"And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS.","excerpt":"Chrys. As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ's cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews. Bede. Wherein was shewn that His kingdom was not, as they thought, destroyed, but rather strengthened. Aug. But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; after ps. which it follows, Demand of Me, and I will give Thee the heathen for Thine inheritance. So this title expresses a great mystery, viz. that the wild was made partaker of the fatness of the not the made partaker of the bitterness of the wild Christ then is King of the Jews according to the circumcision not of the flesh, but of the heart; not in the letter, but in the spirit. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city. Chrys. It is probable that many Gentiles as well as Jews bad come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin. Aug. These three were the languages most known there: the Hebrew, on account of being used in the worship of the Jews: the Greek, in consequence of the spread of Greek philosophy: the Latin, from the Roman empire being established every where.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html#iv.lxxxvii-p15","status":"detected","href":"/jhn/19/#v19-chrysostom","ref":"John 19:19–22"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 117, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html#iii.cxviii-p17","status":"detected","href":"/jhn/19/#v21-augustine","ref":"John 19:21–22"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html#iv.lxxxvii-p15","status":"detected","href":"/jhn/19/#v19-chrysostom","ref":"John 19:19–22"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 117","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.20-22.1","start":20,"end":22,"heading":"This title then read many of the Jews : for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and Latin.","excerpt":"Theophyl. The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual The Latin denotes the practical, because the Roman empire was the most powerful, and best managed one; the Greek the physical, the Greeks being the best physical philosophers; and, lastly, the Hebrew the theological, because the Jews had been made the depositaries of religious knowledge. Chrys. But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews. For as Pilate wrote it, it was a plain and single declaration that He was King, but the addition of, that he said, made it a charge against Him of petulance and vain glory. But Pilate was firm: Pilate answered, What have written I have written.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.24.1","start":24,"end":24,"heading":"They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their inten- tions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His gar- ment, John gives more circumstances than the other Evan- gelists, And made four parts, to every soldier apart: whence we see there were four soldiers who executed the governor's sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others « In the LXX, the title of Ps. 56, ernXoy£a<pi*i, Nic. 57, 58. is, (An ^laffaigys *$ A««)S tit being divided. Now the coat was without seam, woven from","excerpt":"Chrys. The Evangelist describes the tunic, to shew that it was of an inferior kind, the tunics commonly worn in Palestine being made of two pieces. Theophyl. Others say that they did not weave in Palestine, as we do, the shuttle being driven upwards through the warp; so that among them the woof was not carried upwards but downwards Aug. Why they cast lots for it, next appears: They said therefore among themselves, Let us not rend it, but cast lots for it whose it should be. It seems then that the other garments were made up of equal parts, as it was not necessary to rend them; the tunic only having to be rent in order to give each an equal share of it; to avoid which they preferred casting lots for it, and one having it all. This answered to the prophecy: That the Scripture might be fulfilled which saith, They parted My raiment among them, and for My vesture they did cast lots. Chrys. Behold the sureness of prophecy. The Prophet foretold not only they would part, but what they would not. They parted the raiment, but cast lots for the vesture.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 118, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxix.html#iii.cxix-p4","status":"detected","href":"/jhn/19/#v23-augustine","ref":"John 19:23–24"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 13, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xv.html#iv.xv-p49","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.24.2","start":24,"end":24,"heading":"They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their inten- tions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His gar- ment, John gives more circumstances than the other Evan- gelists, And made four parts, to every soldier apart: whence we see there were four soldiers who executed the governor's sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others « In the LXX, the title of Ps. 56, ernXoy£a<pi*i, Nic. 57, 58. is, (An ^laffaigys *$ A««)S tit being divided. Now the coat was without seam, woven from","excerpt":"Aug. Matthew saying, They parted His garments, casting lots, means us to understand the whole division of the garments, the tunic also for which they cast lots. Luke says the same: They parted His raiment, and cast lots. In parting His gar- Luke ments they came to the tunic, for which they cast lots. Mark is the only one that raises any question: They parted His garments, casting upon them what every man should take: as if they cast lots for all the garments, and not the tunic only. But it is his brevity that creates the difficulty. Casting lots upon them: as if it was, casting lots when they were parting the garments. What every man should take: i. who should take the tunic; as if the whole stood thus: Casting lots upon them, who should take the tunic which remained over and above the equal shares, into which the rest of the garments were divided. The fourfold division.of....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 118, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxix.html#iii.cxix-p8","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.24.3","start":24,"end":24,"heading":"They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their inten- tions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His gar- ment, John gives more circumstances than the other Evan- gelists, And made four parts, to every soldier apart: whence we see there were four soldiers who executed the governor's sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others « In the LXX, the title of Ps. 56, ernXoy£a<pi*i, Nic. 57, 58. is, (An ^laffaigys *$ A««)S tit being divided. Now the coat was without seam, woven from","excerpt":"... The tunic for which they cast lots signifies the unity of all the parts, which is contained in the bond of love. And if love is the more excellent way, above knowledge, and above all other commandments, according to Colossians, Above all things have charity, the garment by which this is denoted, desuper, is well said to be woven from above. Through the whole, is added, because no one is void of it, who belongs to that whole, from which the Church Catholic is named. It is without seam again, so that it can never come unsown, and adunumis in one piece, i. brings all together into one. By the lot is signified the grace of God: for God elects not with respect to person or merits, but according to His own secret counsel.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.24.4","start":24,"end":24,"heading":"They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their inten- tions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His gar- ment, John gives more circumstances than the other Evan- gelists, And made four parts, to every soldier apart: whence we see there were four soldiers who executed the governor's sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others « In the LXX, the title of Ps. 56, ernXoy£a<pi*i, Nic. 57, 58. is, (An ^laffaigys *$ A««)S tit being divided. Now the coat was without seam, woven from","excerpt":"Chrys. According to some, The tunic without seam woven from above throughout, is an allegory shewing that He who was crucified was not simply man, but also had Divinity from above. Theophyl. The garment without seam denotes the body of Christ, which was woven from above; for the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible: for though it be distributed for every one to partake of, and to sanctify the soul and body of individually, yet it subsists in all wholly and indivisibly. The world consisting of four elements, the garments of Christ must be understood to represent the visible creation, which the devils divide amongst themselves, as often as they deliver to death the word of God which dwelleth in us, and by worldly allurements bring us over to their side.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.24.5","start":24,"end":24,"heading":"They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their inten- tions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His gar- ment, John gives more circumstances than the other Evan- gelists, And made four parts, to every soldier apart: whence we see there were four soldiers who executed the governor's sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others « In the LXX, the title of Ps. 56, ernXoy£a<pi*i, Nic. 57, 58. is, (An ^laffaigys *$ A««)S tit being divided. Now the coat was without seam, woven from","excerpt":"Aug. Nor let any one say that these things had no good signification, because they were done by wicked men; for if so, what shall we say of the cross itself? For that was made by ungodly men, and yet certainly by it were Eph. signified, What the length, and depth, and breadth, and height, as the Apostle saith. Its breadth consists of a cross beam, on which are stretched the hands of Him who hangs upon it. This signifies the breadth of charity, and the good works done therein. Its length consists of a cross beam going to the ground, and signifies perseverance in length of time. The height is the top which rises above the cross beam, and signifies the high end to which all things refer. The depth is that part which is fixed in the ground; there it is hidden, but the whole cross that we see rises from it. Even so all our good works proceed from the depth of God's incomprehensible grace. But though the cross of Christ only signify what the Apostle saith, They that are Christ's Gal. hate crucified the flesh, with the affections and lusts, how great a good is it? Lastly, what is the sign of Christ, but the cross of Christ? Which sign must be applied to the foreheads of believers, to the water of regeneration, to the oil of chrism, to the sacrifice whereby we are nourished, or none of these is profitable for life. These things therefore the soldiers did.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 118, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxix.html#iii.cxix-p18","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.25-27.1","start":25,"end":27,"heading":"Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.","excerpt":"Theophyl. While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene. Ambrose. -Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord's Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to shew Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honour his mother with such affection. He saith, thy son; behold thy mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also domestic Testament. And this His Testament John sealed, a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with the spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled, and with pitiful eyes beheld the wounds of her Son....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.25-27.2","start":25,"end":27,"heading":"Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.","excerpt":"... For she looked not on the death of the Hostage, but on the salvation of the world; and perhaps knowing that her Son's death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift. But Jesus did not need any help for saving the world, as we read in the Psalm, have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another's help. Imitate her, ye holy matrons, who, as towards her only most beloved Son, hath set you an example of such virtue: for ye have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother. ) Jerome. The Mary which in Mark and Matthew is called the mother of James and Joses, was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person. Chrys. Observe how tne sex is the stronger; standing by the cross when the disciples fly.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.26.1","start":26,"end":26,"heading":"When Jesus therefore saw his mother, and the disciple standing by, whom he loved, lie saith unto his mother, Woman, behold thy son !","excerpt":"Aug. If Matthew and Mark had not mentioned by name Mary Magdalen, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalen and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord's death, describe them as standing afar off. That some women are mentioned by all alike, others not, makes no matter. Chrys. Though there were other women by, He makes no mention of any of them, but only of His mother, to shew us that we should specially honour our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honour them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He saith unto His mother, Woman, behold thy son! Bede. By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 119","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.27.1","start":27,"end":27,"heading":"Then saith he to the disciple, Behold thy mother ! And from that hour that disciple took her to his own home.","excerpt":"Chrys. Heavens ! what honour does He pay to the disciple; who however conceals his name from modesty. For had he wished boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honoured with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then saith He to the disciple, Behold thy mother This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with thee Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shews us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.27.2","start":27,"end":27,"heading":"Then saith he to the disciple, Behold thy mother ! And from that hour that disciple took her to his own home.","excerpt":"Chrys. The shameless doctrine of Marcion refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, giving good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was shewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us; for when we are once actually under the trial, all will be light and easy for us. Aug. He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her unto his own. Unto his own what? Was not John one of those who said, Lo, we have left all, and followed Thee? He took her then to his own, i. not to his farm, for he had none, but to his care, for of this he was master.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 119","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.28-29.1","start":28,"end":29,"heading":"After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst.","excerpt":"Aug. He who appeared man, suffered all these things; He who was God, ordered them: After this Jesus knowing that all things were now accomplished; i. knowing the prophecy the Psalms, And when I was thirsty, they gave me vinegar minus to drink, said, thirst: As if to say, ye have not done all: give me yourselves: for the Jews were themselves vinegar, having degenerated from the wine of the Patriarchs and the Prophets....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 119, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html#iii.cxx-p13","status":"detected","href":"/jhn/19/#v28-augustine","ref":"John 19:28–29"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.28-29.2","start":28,"end":29,"heading":"After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst.","excerpt":"... drunk from the wickedness of the world, as from a full vessel, and their heart was deceitful, as it were a spunge full of caves and crooked hiding places: And they filled a spunge with vinegar, and put it upon hyssop, and put it to his Chrys. They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i. with a hyssop.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.29-30.1","start":29,"end":30,"heading":"Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hys- sop, and put it to his mouth.","excerpt":"Aug. The hyssop around which they put the spunge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. For we are made clean by Christ's humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the spunge was put upon a reed. Theophyl. Some say that the hyssop is put here for reed, its leaves being like a reed. When Jesus therefore had received the vinegar, He said, It is finished, Aug. viz. what prophecy had foretold so Aug. long before. Bede. It may be asked here, why it is said, Jesus had received the vinegar, when another Evangelists says, He would not drink. But this is easily settled. He did not receive the vinegar, to drink it, but fulfil the, prophecy.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 119","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.30.1","start":30,"end":30,"heading":"When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.","excerpt":"Greg. Ghost is put here for soul: for had the Evan- gelist meant any thing else by it, though the ghost departed, the soul might still have remained. Chrys. He did not bow His head because He gave up the ghost, but He gave the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all. For who ever had such power to sleep when he wished, Aug. as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying? Theophyl. Our Lord gave up His ghost to God the Father, shewing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all; while sinners are reserved for the place of punishment, i. hell.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.31.1","start":31,"end":31,"heading":"The Jews therefore, because it was the prepa- ration, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.","excerpt":"Chrys. 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. Bede. Parasceue, i. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that sabbath day was an high day, i. on account of the feast of the passover. Besought Pilate that their legs might be broken. Aug. to take away the legs, but to cause death, that they might be taken down from the cross, and the feast day not be defiled by the sight of such horrid torments.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html#iii.cxxi-p3","status":"detected","href":"/jhn/19/#v31-augustine","ref":"John 19:31"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.32-34.1","start":32,"end":34,"heading":"Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.","excerpt":"Theophyl. For it was commanded in the Law that the sun should not set on the punishment of any one; or they were unwilling to appear tormentors and homicides on a feast day. 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. Theophyl. 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.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.34-35.1","start":34,"end":35,"heading":"But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.","excerpt":"Aug. The Evangelist has expressed himself cautiously; not struck, or wounded, but opened side: whereby was opened the gate of life, from whence the sacraments of the Church flowed, without which we cannot enter into that life which is the true life: And forthwith came thereout blood and water. That blood was shed for the remission of sins, that water tempers the cup of salvation. This it was which was prefigured when Noah was commanded to make a door in the side of the ark, by which the animals that were not to perish by the deluge entered; which animals prefigured the Church. To shadow forth this, the woman was made out of the side of the sleeping man; for this second Adam bowed His head, and slept on the cross, that out of that which came therefrom, there might be formed a wife for Him. O death, by which the dead are quickened, what can be purer than that blood, what more salutary than that wound ! Chrys. 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. Theophyl. 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.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html#iii.cxxi-p4","status":"detected","href":"/jhn/19/#v32-augustine","ref":"John 19:32–34"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.36.1","start":36,"end":36,"heading":"For these things were done, that the Scripture should be fulfilled, A bone of him shall not be broken.","excerpt":"Chrys. 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. He that saw it knoweth; let him that saw not believe his testimony. He gives testimonies from the Scriptures to each of these two things he relates. After, they brake not His legs, He adds, For these things were done, that the Scripture should be fulfilled, A bone of Him shall not be broken, a commandment which applied to the sacrifice of the paschal lamb under the old law, which sacrifice foreshadowed our Lord's. Also after, One of the soldiers with a spear opened His side, then follows another Scripture testimony; And again another Scripture saith, They shall look on Him whom they pierced, a prophecy which implies that Christ will come in the very flesh in which He was crucified.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.38-39.1","start":38,"end":39,"heading":"And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus : and Pilate gave him leave. He came therefore, and took the body of Jesus.","excerpt":"Chrys. Joseph thinking that the hatred of the Jews would be appeased by His crucifixion, went with confidence to ask permission to take charge of His burial: And after this, Joseph of Arimathea besought Pilate. Bede. Arimathea is the same as Ramatha, the city of Elkanah, and Samuel. It was providentially ordered that he should be rich, in order that he might have access to the governor, and just, in order that he might merit the charge of our Lord's body: That he might take the body of Jesus, because he was His disciple. Chrys. He was not of the twelve, but of the seventy, for none of the twelve came near. Not that their fear kept them back, for Joseph was a disciple, secretly for fear of the Jews. But Joseph was a person of rank, and known to Pilate; so he went to him, and the favour was granted, and afterwards believed Him, not as a condemned man, but as a great and wonderful Person: He came therefore, and took the body of Jesus. Aug. In performing this last office to our Lord, he shewed a bold indifference to the Jews, though he had avoided our Lord's company when alive, for fear of incurring their hatred. Bede. Their ferocity being appeased for the time by their success, he sought the body of Christ. He did not come as a disciple, but simply to perform a work of mercy, which is due to the evil as well as to the good. Nicodemus joined him: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html#iv.lxxxvii-p61","status":"detected","href":"/jhn/19/#v38-chrysostom","ref":"John 19:38–42"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.39.1","start":39,"end":39,"heading":"And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.","excerpt":"Aug. We must not read the words, at the first, first bringing a mixture of myrrh, but attach the first to the former clause. For Nicodemus at the first came to Jesus by night, as John relates in the former part of the Gospel. From these words then we are to infer that that was not the only time that Nicodemus went to our Lord, but simply the first time; and that he came afterwards and heard Christ discourses, and became a disciple.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 120, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxi.html#iii.cxxi-p15","status":"detected","href":"/jhn/19/#v38-augustine","ref":"John 19:38–40"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.39-40.1","start":39,"end":40,"heading":"And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.","excerpt":"Bede. We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Aug. Wherein the Evangelist intimates, that in paying the last offices of the dead, the custom of the nation is to be followed. It was the custom of the Jewish nation to embalm their dead bodies, in order that they might keep the longer. Aug. Nor does John here contradict the other Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buried by Joseph alone. Nor because they say that our Lord was wrapped in a linen cloth by Joseph, do they say that other linen cloths may not have been brought by Nicodemus in addition; so that John may be right in saying, not, in a single cloth, but, in linen cloths. Nay more, the napkin which was about His head and the bands which were tied round His body being all of linen, though there were but one linen cloth, He may yet be said to have been wrapped up in linen cloths: linen cloths being taken in a general sense, as comprehending all that was made of linen.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.19.41-42.1","start":41,"end":42,"heading":"Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never man yet laid.","excerpt":"Chrys. But as they were pressed for time, for Christ died at the ninth hour, and after that they had gone to Pilate, and taken away the body, so that the evening was now near, they lay Him in the nearest tomb: Now in the 'place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. A providential design, to make it certain that it was His resurrection, and not any other person's that lay with Him. As no one before or after Him was conceived in the womb of the Virgin Mary, so in this grave was there none buried before or after Him. Theophyl. In that it was a new sepulchre, we are given to understand, that we are all renewed by Christ's death, and death and corruption destroyed. Mark too the exceeding poverty that up for our sakes. He had no house in His lifetime, and now He is laid in another's sepulchre at His death, and His nakedness covered by Joseph. There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 85","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.19.1.1","start":1,"end":1,"heading":"Then Pilate therefore took Jesus","excerpt":"1. Then Pilate therefore took Jesus. Pilate adheres to his original intention; but to the former ignominy he adds a second, hoping that, when Christ shall have been scourged, the Jews will be satisfied with this light chastisement. When he labors so earnestly, and without any success, we ought to recognize in this the decree of Heaven, by which Christ was appointed to death. Yet his innocence is frequently attested by the testimony of the judge, in order to assure us that he was free from all sin, and that he was substituted as a guilty person in the room of others, and bore the punishment due to the sins of others. We see also in Pilate a remarkable example of a trembling conscience. He acquits Christ with his mouth, and acknowledges that there is no guilt in him, and yet inflicts punishment on him, as if he were guilty. Thus, they who have not so much courage as to defend, with unshaken constancy, what is right, must be driven hither and thither, and led to adopt opposite and conflicting opinions.\n\nWe all condemn Pilate; and yet, it is shameful to relate that there are so many Pilates in the world, who scourge Christ, not only in his members, but also in his doctrine. There are many who, for the purpose of saving the life of those who are persecuted for the sake of the Gospel, constrain them wickedly to deny Christ. What is this, but to expose Christ to ridicule, that he may lead a dishonorable life? Others select and approve of certain parts of the Gospel, and yet tear the whole Gospel to pieces. They think that they have done exceedingly well, if they have corrected a few gross abuses. It would be better that the doctrine should be buried for a time, than that it should be scourged in this manner, for it would spring up again ill spite of the devil and of tyrants; but nothing is more difficult than to restore it to its purity after having been once corrupted.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.2.1","start":2,"end":2,"heading":"And the soldiers, platting a crown of thorns","excerpt":"2. And the soldiers, platting a crown of thorns. This was unquestionably done by the authority of Pilate, in order to affix a mark of infamy on the Son of God, for having made himself a king; and that in order to satisfy the rage of the Jews, as if he had been convinced that the accusations which they brought against Christ were well founded. Yet the wickedness and insolence of the soldiers is indulged more freely than had been ordered by the judge; as ungodly men eagerly seize on the opportunity of doing evil whenever it is offered to them. But we see here the amazing cruelty of the Jewish nation, whose minds are not moved to compassion by so piteous a spectacle; but all this is directed by God, in order to reconcile the world to himself by the death of his Son.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.6.1","start":6,"end":6,"heading":"Take you him","excerpt":"6. Take you him. He did not wish to deliver Christ into their hands, or to abandon him to their fury; only he declares that he will not be their executioner. This is evident from the reason immediately added, when he says that he finds no guilt in him; as if he had said, that he will never be persuaded to shed innocent blood for their gratification. That it is only the priests and officers who demand that he shall be crucified, is evident from the circumstance that the madness of the people was not so great, except so far as those bellows contributed afterwards to kindle it.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.7.1","start":7,"end":7,"heading":"We have a law","excerpt":"7. We have a law. They mean that, in proceeding against Christ, they do what is right, and are not actuated by hatred or sinful passion; for they perceived that Pilate had indirectly reproved them. Now, they speak as in the presence of a man who was ignorant of the law; as if they had said, “We are permitted to live after our own manner, and our religion does not suffer any man to boast of being the Son of God.” Besides, this accusation was not altogether void of plausibility, but they erred grievously in the application of it. The general doctrine was undoubtedly true, that it was not lawful for men to assume any honor which is due to God, and that they who claimed for themselves what is peculiar to God alone deserved to be put to death. But the source of their error related to the person of Christ, because they did not consider what are the titles given by Scripture to the Messiah, from which they might easily have learned that he was the Son of God, and did not even deign to inquire whether or not Jesus was the Messiah whom God had formerly promised.\n\nWe see, then, how they drew a false conclusion from a true principle, for they reason badly. This example warns us to distinguish carefully between a general doctrine and the application of it, for there are many ignorant and unsteady persons who reject the very principles of Scripture, if they have once been deceived by the semblance of truth; and such licentiousness makes too great progress in the world every day. Let us, therefore, remember that we ought to guard against imposition, so that principles which are true may remain in all their force, and that the authority of Scripture may not be diminished.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.7.2","start":7,"end":7,"heading":"","excerpt":"On the other hand, we may easily find a reply to wicked men, who falsely and improperly allege the testimony of Scripture, and the principles which they draw from it, to support their bad designs; just as the Papists, when they extol in lofty terms the authority of the Church, bring forward nothing about which all the children of God are not agreed. They maintain that the Church is the mother of believers, that she is the pillar of truth, that she ought to be heard, that she is guided by the Holy Spirit. All this we ought to admit, but when they wish to appropriate to themselves all the authority that is due to the Church, they wickedly, and with sacrilegious presumption, seize what does not at all belong to them. For we must inquire into the grounds of what they assume as true, that they deserve the title of The Church; and here they utterly fail. In like manner, when they exercise furious cruelty against all the godly, they do so on this pretence, that they have been ordained to defend the faith and peace of the Church. But when we examine the matter more closely, we plainly see that there is nothing which they have less at heart than the defense of true doctrine, that nothing affects them less than a care about peace and harmony, but that they only fight to uphold their own tyranny. They who are satisfied with general principles, and do not attend to the circumstances, imagine that the Papists do right in attacking us; but the investigation of the matter quickly dissipates that smoke by which they deceive the simple.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.8.1","start":8,"end":8,"heading":"He was the more afraid","excerpt":"8. He was the more afraid. These words may be explained in two ways. The first is, that Pilate dreaded lest some blame should be imputed to him, if a tumult arose, because he had not condemned Christ. The second is, that, after having heard the name of the Son of God, his mind was moved by religion. This second view is confirmed by what immediately follows:","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.9.1","start":9,"end":9,"heading":"And he entered again into the hall, and said to Jesus; Whence Art Thou?","excerpt":"9. And he entered again into the hall, and said to Jesus; Whence Art Thou? It is evident from this that he was in a state of perplexity and anguish, because he was afraid that he would be punished for sacrilege, if he laid his hand on the Son of God It ought to be observed that, when he asks whence Christ is, he does not inquire about his country, but the meaning is, as if he had said, “Art thou a man born on the earth, or art thou some god?” The interpretation which I give to this passage, therefore, is, that Pilate, struck with the fear of God, was in perplexity and doubt as to what he ought to do; for he saw, on the one hand, the excitement of a mutiny, and, on the other hand, conscience held him bound not to offend God for the sake of avoiding danger.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.9.2","start":9,"end":9,"heading":"","excerpt":"This example is highly worthy of observation. Though the countenance of Christ was so disfigured, yet, as soon as Pilate hears the name of God, he is seized with the fear of violating the majesty of God in a man who was utterly mean and despicable. If reverence for God had so much influence on an irreligious man, must not they be worse than reprobate, who now judge of divine things in sport and jest, carelessly, and without any fear? for, indeed, Pilate is a proof that men have naturally a sentiment of religion, which does not suffer them to rush fearlessly in any direction they choose, when the question relates to divine things. This is the reason why I said that those who, in handling the doctrine of Scripture, are not more impressed with the majesty of God, than if they had been disputing about the shadow of an ass, are given up to a reprobate mind, (Romans 1:28.) Yet they will one day feel to their destruction, what veneration is due to the name of God, which they now treat with such disdainful and outrageous mockery. It is shocking to relate how haughtily the Papists condemn the plain and ascertained truth of God, and with what cruelty they shed innocent blood. Whence, I beseech you, comes that drunken stupidity, but because they do not recollect that they have anything to do with God?\n\nAnd Jesus gave him no answer. We ought not to think it strange that Jesus makes no reply; at least, if we keep in mind what I have formerly mentioned, that he did not stand before Pilate to plead his own cause, — as is customary with persons accused who are desirous to be acquitted, — but rather to suffer condemnation; for it was proper that he should be condemned, when he appeared in our room. This is the reason why he makes no defense; and yet Christ’s silence is not inconsistent with what Paul says,\n\nRemember that Christ, before Pilate, made a good confession, (1 Timothy 6:13;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[{"at":866,"text":"Romans 1:28","label":"Romans 1:28","href":"/rom/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.9.3","start":9,"end":9,"heading":"","excerpt":"for there he maintained the faith of the Gospel, as far as was necessary, and his death was nothing else than the sealing of the doctrine delivered by him. Christ left nothing undone of what was necessary to make a lawful confession, but he kept silence as to asking an acquittal. Besides, there was some danger that Pilate would acquit Christ as one of the pretended gods, as Tiberius wished to rank him among the gods of the Romans. Justly, therefore, does Christ, by his silence, frown on this foolish superstition.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.10.1","start":10,"end":10,"heading":"Knowest thou not that I have power to crucify thee?","excerpt":"10. Knowest thou not that I have power to crucify thee? This shows that the dread with which Pilate had been suddenly seized was transitory, and had no solid root; for now, forgetting all fear, he breaks out into haughty and monstrous contempt of God. He threatens Christ, as if there had not been a Judge in heaven; but this must always happen with irreligious men, that, shaking off the fear of God, they quickly return to their natural disposition. Hence also we infer, that it is not without good reason that the heart of man is called deceitful, (Jeremiah 17:9;) for, though some fear of God dwells in it, there likewise comes from it mere impiety. Whoever, then, is not regenerated by the Spirit of God, though he pretend for a time to reverence the majesty of God, will quickly show, by opposite facts, that this fear was hypocritical.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[{"at":552,"text":"Jeremiah 17:9","label":"Jeremiah 17:9","href":"/jer/17/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.10.2","start":10,"end":10,"heading":"","excerpt":"Again, we see in Pilate an image of a proud man, who is driven to madness by his ambition; for, when he wishes to exalt his power, he deprives himself of all praise and reputation for justice. He acknowledges that Christ is innocent, and therefore he makes himself no better than a robber, when he boasts that he has power to cut his throat! Thus, wicked consciences, in which faith and the true knowledge of God do not reign, must necessarily be agitated, and there must be within them various feelings of the flesh, which contend with each other; and in this manner God takes signal vengeance on the pride of men, when they go beyond their limits, so as to claim for themselves infinite power. By condemning themselves for injustice, they stamp on themselves the greatest reproach and disgrace. No blindness, therefore, is greater than that of pride; and we need not wonder, since pride feels the hand of God, against which it strikes, to be armed with vengeance. Let us therefore remember, that we ought not rashly to indulge in foolish boastings, lest we expose ourselves to ridicule; and especially that those who occupy a high rank ought to conduct themselves modestly, and not to be ashamed of being subject to God and to his laws.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.11.1","start":11,"end":11,"heading":"Thou wouldest have no power","excerpt":"11. Thou wouldest have no power. Some explain this in a general sense, that nothing is done in the world but by the permission of God; as if Christ had said, that Pilate, though he thinks that he can do all things, will do nothing more than God permits. The statement is, no doubt, true, that this world is regulated by the disposal of God, and that, whatever may be the efforts of wicked men, still they cannot even move a finger but as the secret power of God directs. But I prefer the opinion of those who confine this passage to the office of the magistrate; for by these words Christ rebukes the foolish boasting of Pilate, in extolling himself, as if his power had not been from God; as if he had said, Thou claimest every thing for thyself’, as if thou hadst not to render an account one day to God; but it was not without His providence that thou wast made a judge. Consider, then, that His heavenly throne is far higher than thy tribunal. It is impossible to find any admonition better fitted to repress the insolence of those who rule over others, that they may not abuse their authority. The father imagines that he may do what he pleases towards his children, the husband towards his wife, the master towards his servants, the prince towards his people, unless when they look to God, who hath determined that their authority shall be limited by a fixed rule.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.11.2","start":11,"end":11,"heading":"Therefore he who delivered me to thee","excerpt":"Therefore he who delivered me to thee. Some think that this declares the Jews to be more guilty than Pilate, because, with wicked hatred and malicious treachery, they are enraged against an innocent man, that is, those of them who were private individuals, and not clothed with lawful authority. But I think that this circumstance renders their guilt more heinous and less excusable on another ground, that they constrain a divinely appointed government to comply with their lawless desires; for it is a monstrous sacrilege to pervert a holy ordinance of God for promoting any wickedness. The robber, who, with his own hand, cuts the throat of a wretched passenger, is justly held in abhorrence; but he who, under the forms of a judicial trial, puts to death an innocent man, is much more wicked. Yet Christ does not aggravate their guilt, for the purpose of extenuating that of Pilate; for he does not institute a comparison between him and them, but rather includes them all in the same condemnation, because they equally pollute a holy power. There is only this difference, that he makes direct attack on the Jews, but indirectly censures Pilate, who complies with their wicked desire.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.12.1","start":12,"end":12,"heading":"From that time Pilate sought to release him","excerpt":"12. From that time Pilate sought to release him. Though Pilate does not conduct himself conscientiously, and is actuated more by ambition than by a regard to justice, and, on that account, is wretchedly irresolute, yet his modesty is commendable on this ground, that, when he is severely reproved by Christ, he does not fly into a passion, but, on the contrary, is still more disposed to release him. He is a judge, and yet he meekly permits the accused person to be his reprover; and, indeed, scarcely one person in a hundred will be found, who so mildly suffers a reproof, even from one who is his equal.\n\nThou art not Caesar’s friend. By threats they prevail on Pilate to condemn Christ; for they could do nothing that was more hateful, or more fitted to produce terror, than to hold him suspected of disloyalty to Caesar. “Thou showest,” say they, “that thou dost not care about Caesar’s authority, if thou acquit him who has endeavored to throw every thing into confusion.” This wickedness at length broke down the resolution of Pilate, who, till now, had only been shaken by their furious clamours. Nor is it without a good reason that the Evangelist so laboriously examines and details those circumstances; for it is of great importance to us to know, that Pilate did not condemn Christ, before he had several times acquitted him with his own mouth, in order that we may learn from it, that it was for our sins that he was condemned, and not on his own account. We may also learn from it, how voluntarily he offered himself to die, when he disdained to avail himself of the favorable disposition of the judge towards him; and, indeed, it was this obedience that caused his death to be a sacrifice of sweet savour, (Ephesians 5:2,) for blotting out all sins.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iii.html","locus":null,"cites":[{"at":1722,"text":"Ephesians 5:2","label":"Ephesians 5:2","href":"/eph/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.13.1","start":13,"end":13,"heading":"And sat down on the judgment-seat","excerpt":"13. And sat down on the judgment-seat. Hence we see what conflicting opinions passed through the mind of Pilate, as if he had been a stage-player who was acting two characters. He ascends the judgment-seat, in order to pronounce sentence of death on Christ solemnly, and in the customary form; and yet he declares openly, that he does so reluctantly and against his conscience. When he calls Christ king, he speaks ironically, meaning that it was a trivial charge which the Jews brought against him; or rather, for the purpose of allaying their fury, he warns them, that it would bring disgrace on the whole nation, if a report were spread abroad, that a person of that nation had been condemned to die for aspiring to kingly power.\n\nIn the place which is called the Stone-pavement, but in the Hebrew, Gabbatha. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.14.1","start":14,"end":14,"heading":"About the sixth hour","excerpt":"14. About the sixth hour. The Evangelists appear to differ, and even to contradict each other, in the computation of time. The other three Evangelists say that the darkness came on about the sixth hour, while Christ was hanging on the cross, (Matthew 27:45; Mark 15:33; Luke 23:44.) Mark, too says expressly that it was the third hour when the sentence was pronounced on him, (Mark 15:25.) But this may be easily explained. It is plain enough from other passages that the day was at that time divided into four parts, as the night also contained four watches; in consequence of which, the Evangelists sometimes allot not more than four hours to each day, and extend each hour to three, and, at the same time, reckon the space of an hour, which was drawing to a close, as belonging to the next part. According to this calculation, John relates that Christ was condemned about the sixth hour, because the time of the day was drawing towards the sixth hour, or towards the second part of the day. Hence we infer that Christ was crucified at or about the sixth hour; for, as the Evangelist afterwards mentions, (John 19:20,) the place was near to the city. The darkness began between the sixth and ninth hour, and lasted till the ninth hour, at which time Christ died.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iii.html","locus":null,"cites":[{"at":243,"text":"Matthew 27:45","label":"Matthew 27:45","href":"/mat/27/#v45","status":"detected"},{"at":258,"text":"Mark 15:33","label":"Mark 15:33","href":"/mrk/15/#v33","status":"detected"},{"at":270,"text":"Luke 23:44","label":"Luke 23:44","href":"/luk/23/#v44","status":"detected"},{"at":377,"text":"Mark 15:25","label":"Mark 15:25","href":"/mrk/15/#v25","status":"detected"},{"at":1108,"text":"John 19:20","label":"John 19:20","href":"/jhn/19/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.15.1","start":15,"end":15,"heading":"We have no king but Caesar","excerpt":"15. We have no king but Caesar. This is a display of shocking madness, that the priests, who ought to have been well acquainted with the Law, reject Christ, in whom the salvation of the people was wholly contained, on whom all the promises depended, and on whom the whole of their religion was founded; and, indeed, by rejecting Christ, they deprive themselves of the grace of God and of every blessing. We see, then, what insanity had seized them. Let us suppose that Jesus Christ was not the Christ; still they have no excuse for acknowledging no other king but Caesar. For, first, they revolt from the spiritual kingdom of God; and, secondly, they prefer the tyranny of the Roman Empire, which they greatly abhorred, to a just government, such as God had promised to them. Thus wicked men, in order to fly from Christ, not only deprive themselves of eternal life, but draw down on their heads every kind of miseries. On the other hand, the sole happiness of the godly is, to be subject to the royal authority of Christ, whether, according to the flesh, they are placed under a just and lawful government, under the oppression of tyrants.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.16.1","start":16,"end":16,"heading":"Then, therefore, he delivered him to them to be crucified","excerpt":"16. Then, therefore, he delivered him to them to be crucified. Pilate was, no doubt constrained by their importunity to deliver Christ; and yet this was not done in a tumultuous manner, but he was solemnly condemned in the ordinary form, because there were also two robbers who, after having been tried, were at the same time condemned to be crucified. But John employs this expression, in order to make it more fully evident that Christ, though he had not been convicted of any crime, was given up to the insatiable cruelty of the people.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.17.1","start":17,"end":17,"heading":"He went forth to a place","excerpt":"17. He went forth to a place. The circumstances which are here related contribute greatly, not only to show the truth of the narrative, but likewise to build up our faith. We must look for righteousness through the satisfaction made by Christ. To prove that he is the sacrifice for our sins, he wished both to be led out of the city, and to be hanged on a tree; for the custom was, in compliance with the injunction of the Law, that the sacrifices, the blood of which was shed for sin, were carried out of the camp, (Leviticus 6:30; 16:27;) and the same Law declares that\n\nhe who hangeth on a tree is accursed, (Deuteronomy 21:23.)\n\nBoth were fulfilled in Christ, that we might be fully convinced that atonement has been made for our sins by the sacrifice of his death; that","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[{"at":517,"text":"Leviticus 6:30","label":"Leviticus 6:30","href":"/lev/6/#v30","status":"detected"},{"at":533,"text":"16:27","label":"Leviticus 16:27","href":"/lev/16/#v27","status":"detected"},{"at":612,"text":"Deuteronomy 21:23","label":"Deuteronomy 21:23","href":"/deu/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.18.1","start":18,"end":18,"heading":"And two others with him, on either side one, and Jesus in the midst","excerpt":"18. And two others with him, on either side one, and Jesus in the midst. As if the severity of the punishment had not been sufficient of itself, he is hanged in the midst between two robbers, as if he not only had deserved to be classed with other robbers, but had been the most wicked and the most detestable of them all. We ought always to remember, that the wicked executioners of Christ did nothing but what had been determined by the hand and purpose of God; for God did not surrender his Son to their lawless passions, but determined that, according to his own will and good pleasure, he should be offered as a sacrifice. And if there were the best reasons for the purpose of God in all those things which he determined that his Son should suffer, we ought to consider, on the one hand, the dreadful weight of his wrath against sin, and, on the other hand, his infinite goodness towards us. In no other way could our guilt be removed than by the Son of God becoming a curse for us. We see him driven out into an accursed place, as if he had been polluted by a mass of all sorts of crimes, that there he might appear to be accursed before God and men. Assuredly we are prodigiously stupid, if we do not plainly see in this mirror with what abhorrence God regards sin; and we are harder than stones, if we do not tremble at such a judgment as this.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.18.2","start":18,"end":18,"heading":"","excerpt":"When, on the other hand, God declares that our salvation was so dear to him, that he did not spare his only-begotten Son, what abundant goodness and what astonishing grace do we here behold! Whoever, then, takes a just view of the causes of the death of Christ, together with the advantage which it yields to us, will not, like the Greeks, regard the doctrlne of the cross as foolishness, nor, like the Jews, will he regard it as an offense, (1 Corinthians 1:23,) but rather as an invaluable token and pledge of the power, and wisdom, and righteousness, and goodness of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[{"at":443,"text":"1 Corinthians 1:23","label":"1 Corinthians 1:23","href":"/1co/1/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.19.1","start":19,"end":19,"heading":"And Pilate wrote also a title","excerpt":"19. And Pilate wrote also a title. The Evangelist relates a memorable action of Pilate, after having pronounced the sentence. It is perhaps true that it was customary to affix titles, when malefactors were executed, that the cause of the punishment might be known to all, and might serve the purpose of an example. But in Christ there is this extraordinary circumstance, that the title which is affixed to him implies no disgrace; for Pilate’s intention was, to avenge himself indirectly on the Jews, (who, by their obstinacy, had extorted from him an unjust sentence of death on an innocent man,) and, in the person of Christ, to throw blame on the whole nation. Thus he does not brand Christ with the commission of any crime.\n\nBut the providence of God, which guided the pen of Pilate, had a higher object in view. It did not, indeed, occur to Pilate to celebrate Christ as the Author of salvation, and the Nazarene of God, and the King of a chosen people; but God dictated to him this commendation of the Gospel, though he knew not the meaning of what he wrote. It. was the same secret guidance of the Spirit that caused the title to be published in three languages; for it is not probable that this was an ordinary practice, but the Lord showed, by this preparatory arrangement, that the time was now at hand, when the name of his Son should be made known throughout the whole earth.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.21.1","start":21,"end":21,"heading":"The chief priests of the Jews said therefore to Pilate","excerpt":"21. The chief priests of the Jews said therefore to Pilate. They feel that they are sharply rebuked; and, therefore, they would wish that the title were changed, so as not to involve the nation in disgrace, but to throw the whole blame on Christ. But yet they do not conceal their deep hatred of the truth, since the smallest spark of it is more than they are able to endure. Thus Satan always prompts his servants to endeavor to extinguish, or, at least, to choke, by their own darkness, the light of God, as soon as the feeblest ray of it appears.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.22.1","start":22,"end":22,"heading":"What I have written I have written","excerpt":"22. What I have written I have written. Pilate’s firmness must be ascribed to the providence of God; for there can be no doubt that they attempted, in various ways, to change his resolution. Let us know, therefore, that he was held by a Divine hand, so that he remained unmoved. Pilate did not yield to the prayers of the priests, and did not allow himself to be corrupted by them; but God testified, by his mouth, the firmness and stability of the kingdom of his Son. And if, in the writing of Pilate, the kingdom of Christ was shown to be so firm that it could not be shaken by all the attacks of its enemies, what value ought we to attach to the testimonies of the Prophets, whose tongues and hands God consecrated to his service?\n\nThe example of Pilate reminds us, also, that it is our duty to remain steady in defending the truth. A heathen refuses to retract what he has justly and properly written concerning Christ, though he did not understand or consider what he was doing. How great, then, will be our dishonor, if, terrified by threatenigs or dangers, we withdraw from the profession of his doctrine, which God hath sealed on our hearts by his Spirit! Besides, it ought to be observed how detestable is the tyranny of the Papists, which prohibits the reading of the Gospel, and of the whole of the Scripture, by the common people. Pilate, though he was a reprobate man, and, in other respects, an instrument of Satan, was nevertheless, by a secret guidance, appointed to be a herald of the Gospel, that he might publish a short summary of it in three languages. What rank, therefore, shall we assign to those who do all that they can to suppress the knowledge of it, since they show that they are worse than Pilate?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.23.1","start":23,"end":23,"heading":"Then the soldiers","excerpt":"23. Then the soldiers. The other Evangelists also mention the parting of Christ’s garments among the soldiers, (Matthew 27:35; Mark 15:24; Luke 23:34.) There were four soldiers who parted among themselves all his garments, except the coat, which, being without seam could not be divided, and therefore they cast lots on it. To fix our minds on the contemplation of the purpose of God, the Evangelists remind us that, in this occurrence also, there was a fulfillment of Scripture. It may be thought, however, that the passage, which they quote from Psalm 22:18, is inappropriately applied to the subject in hand; for, though David complains in it that he was exposed as a prey to his enemies, he makes use of the word garments to denote metaphorically all his property; as if he had said, in a single word, that “he had been stripped naked and bare by wicked men;” and, when the Evangelists disregard the figure, they depart from the natural meaning of the passage. But we ought to remember, in the first place, that the psalm ought not to be restricted to David, as is evident from many parts of it, and especially from a clause in which it is written, I will proclaim thy name among the Gentiles, (Psalm 22:22) which must be explained as referring to Christ. We need not wonder, therefore, if that which was faintly shadowed out in David is beheld in Christ with all that superior clearness which the truth ought to have, as compared with the figurative representation of it.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.v.html","locus":null,"cites":[{"at":112,"text":"Matthew 27:35","label":"Matthew 27:35","href":"/mat/27/#v35","status":"detected"},{"at":127,"text":"Mark 15:24","label":"Mark 15:24","href":"/mrk/15/#v24","status":"detected"},{"at":139,"text":"Luke 23:34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":548,"text":"Psalm 22:18","label":"Psalms 22:18","href":"/psa/22/#v18","status":"detected"},{"at":1199,"text":"Psalm 22:22","label":"Psalms 22:22","href":"/psa/22/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.23.2","start":23,"end":23,"heading":"","excerpt":"Let us also learn that. Christ was stripped of his garments, that he might clothe us with righteousness; that his naked body was exposed to the insults of men, that we may appear in glory before the judgment-seat of God. As to the allegorical meaning to which some men have tortured this passage, by making it mean, that heretics tear Scripture in pieces, it is too far-fetched; though I would not object to such a comparison as this, —that, as the garments of Christ were once divided by ungodly soldiers, so, in the present day, there are perverse men who, by foreign inventions, tear the whole of the Scripture, with which Christ is clothed, in order that he may be manifested to us. But the wickedness of the Papists, accompanied by shocking blasphemy against God, is intolerable. They tell us, that Scripture is torn to pieces by heretics, but that the coat — that is, the Church — remains entire; and thus they endeavor to prove that, without paying any attention to the authority of Scripture, the unity of faith consists in the mere title of the Church; as if the unity of the Church were itself founded on any thing else than the authority of Scripture. When, therefore, they separate faith from Scripture, so that it may continue to be attached to the Church alone, by such a divorce they not only strip Christ of his garments, but tear in pieces his body by shocking sacrilege. And though we should admit what they maintain, that the coat without seam is a figure of the Church, they will be very far from gaining their point: for it will still remain to be proved, that the Church is placed under their authority, of which they show no sign whatever.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.25.1","start":25,"end":25,"heading":"Now there stood by the cross of Jesus","excerpt":"25. Now there stood by the cross of Jesus. The Evangelist here mentions incidentally, that while Christ obeyed God the Father, he did not fail to perform the duty which he owed, as a son, towards his mother. True, he forgot himself, and he forgot every thing, so far as was necessary for the discharge of obedience to his Father, but, after having performed that duty, he did not neglect what he owed to his mother. Hence we learn in what manner we ought to discharge our duty towards God and towards men. It often happens that, when God calls us to the performance of any thing, our parents, or wife, or children, draw us in a contrary direction, so that we cannot give equal satisfaction to all. If we place men in the same rank with God, we judge amiss. We must, therefore, give the preference to the command, the worship, and the service of God; after which, as far as we are able, we must give to men what is their due.\n\nAnd yet the commands of the first and second table of the Law never jar with each other, though at first sight they appear to do so; but we must begin with the worship of God, and afterwards assign to men an inferior place. Such is the import of the following statements:\n\nHe who loveth father or mother more than me, is not worthy of me, (Matthew 10:41;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.25.2","start":25,"end":25,"heading":"","excerpt":"and,\n\nIf any one hate not his father, and mother, and wife, and children, and brethren, and sisters, he cannot be my disciple, (Luke 14:26.)\n\nWe ought, therefore, to devote ourselves to the interests of men, so as not in any degree to interfere with the worship and obedience which we owe to God. When we have obeyed God, it will then be the proper time to think about parents, and wife, and children; as Christ attends to his mother, but it is after that he is on the cross, to which he has been called by his Father’s decree.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vi.html","locus":null,"cites":[{"at":128,"text":"Luke 14:26","label":"Luke 14:26","href":"/luk/14/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.25.3","start":25,"end":25,"heading":"","excerpt":"Yet, if we attend to the time and place when these things happened, Christ’s affection for his mother was worthy of admiration. I say nothing about the severe tortures of his body; I say nothing about the reproaches which he suffered; but, though horrible blasphemies against God filled his mind with inconceivable grief, and though he sustained a dreadful contest with eternal death and with the devil, still, none of these things prevent him from being anxious about his mother. We may also learn from this passage, what is the honor which God, by the Law, commands us to render to parents, (Exodus 20:12.) Christ appoints the disciple to be his substitute, and charges him to support and take care of his mother; and hence it follows, that the honor which is due to parents consists, not in cold ceremony, but in the discharge of all necessary duties.\n\nOn the other hand, we ought to consider the faith of those holy women It is true that, in following Christ to the cross, they displayed more than ordinary affection; but, if they had not been supported by faith they could never have been present at this exhibition. As to John himself, we infer that, though his faith was choked for a short time, it was not wholly extinguished. How shameful will it be, if the dread of the cross deters us from following Christ, when the glory of his resurrection is placed before our eyes, whereas the women beheld in it nothing but disgrace and cursing!\n\nMary of Cleophas, and Mary Magdalene. He calls her either the wife or the daughter of Cleophas; but I prefer the latter interpretation. He says, that she was the sister of the mother of Jesus, and, in saying so, he adopts the phraseology of the Hebrew language, which includes cousins, and other relatives, under the term brothers. We see that it was not in vain that Mary Magdalene was delivered from seven devils, (Mark 16:9; Luke 8:2;) since she showed hersclf, to the last, to be so faithful a disciple to Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vi.html","locus":null,"cites":[{"at":594,"text":"Exodus 20:12","label":"Exodus 20:12","href":"/exo/20/#v12","status":"detected"},{"at":1864,"text":"Mark 16:9","label":"Mark 16:9","href":"/mrk/16/#v9","status":"detected"},{"at":1875,"text":"Luke 8:2","label":"Luke 8:2","href":"/luk/8/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.26.1","start":26,"end":26,"heading":"Woman, behold thy son!","excerpt":"26. Woman, behold thy son! As if he had said, “Henceforth I shall not be an inhabitant of the earth, so as to have it in my power to discharge to thee the duties of a son; and, therefore, I put this man in my room, that he may perform my office.” The same thing is meant, when he says to John,\n\nBehold thy mother! For by these words he charges him to treat her as a mother, and to take as much care of her as if she had been his own mother.\n\nIn refraining from mentioning his mother’s name and in simply calling her Woman! some think that he did so, in order not to pierce her heart with a deeper wound. I do not object to this view; but there is another conjecture which is equally probable, that Christ intended to show that, after having completed the course of human life, he lays down the condition in which he had lived, and enters into the heavenly kingdom, where he will exercise dominion over angels and men; for we know that Christ was always accustomed to guard believers against looking at the flesh, and it was especially necessary that this should be done at his death.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.27.1","start":27,"end":27,"heading":"The disciple took her to his own home","excerpt":"27. The disciple took her to his own home. It is a token of the reverence due by a disciple to his master, that John so readily obeys the command of Christ. Hence also it is evident, that the Apostles had their families; for John could not have exercised hospitality towards the mother of Christ, or have taken her to his own home, if he had not had a house and a regular way of living. Those men, therefore, are fools, who think that the Apostles relinquished their property, and came to Christ naked and empty; but they are worse than fools, who make perfection to consist in beggary.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.28.1","start":28,"end":28,"heading":"Jesus, knowing that all things were now accomplished","excerpt":"28. Jesus, knowing that all things were now accomplished. John purposely passes by many things which are related by the other three Evangelists. He now describes the last act, which was an event of the greatest importance.When John says that a vessel was placed there, he speaks of it as a thing that was customary. There has been much controversy on this subject; but I agree with those who think (and, indeed, the custom is proved by histories) that it was a kind of beverage usually administered for the purpose of accelerating the death of wretched malefactors, when they had undergone sufficient torture Now, it ought to be remarked, that Christ does not ask any thing to drink till all things have been accomplished; and thus he testified his infinite love towards us, and the inconceivable earnestness of his desire to promote our salvation. No words can fully express the bitterness of the sorrows which he endured; and yet he does not desire to be freed from them, till the justice of God has been satisfied, and till he has made a perfect atonement.\n\nBut how does he say, that all things were accomplished, while the most important part still remained to be performed, that is, his death? Besides, does not his resurrection contribute to the accomplishment of our salvation? I answer, John includes those things which were immediately to follow. Christ had not yet died: and had not yet risen again; but he saw that nothing now remained to hinder him from going forward to death and resurrection. In this manner he instructs us, by his own example, to render perfect obedience, that we may not think it hard to live according to his good pleasure, even though we must languish in the midst of the most excruciating pains.\n\nThat the Scripture might be fulfilled. From what is stated by the other Evangelists, (Matthew 27:48; Mark 15:23, 36; Luke 23:36,) it may readily be concluded that the passage referred to is Psalm 69:21,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[{"at":1819,"text":"Matthew 27:48","label":"Matthew 27:48","href":"/mat/27/#v48","status":"detected"},{"at":1834,"text":"Mark 15:23, 36","label":"Mark 15:23","href":"/mrk/15/#v23","status":"detected"},{"at":1834,"text":"Mark 15:23, 36","label":"Mark 15:36","href":"/mrk/15/#v36","status":"detected"},{"at":1850,"text":"Luke 23:36","label":"Luke 23:36","href":"/luk/23/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.28.2","start":28,"end":28,"heading":"","excerpt":"They gave me gall for my food, and in my thirst they gave me vinegar to drink.\n\nIt is, undoubtedly, a metaphorical expression, and David means by it, not only that they refused to him the assistance which he needed, but that they cruelly aggravated his distresses. But there is no inconsistency in saying that what had been dimly shadowed out in David was more clearly exhibited in Christ: for thus we are enabled more fully to perceive the difference between truth and figures, when those things which David suffered, only in a figurative manner, are distinctly and perfectly manifested in Christ. To show that he was the person whom David represented, Christ chose to drink vinegar; and he did so for the purpose of strengthening our faith.\n\nI thirst. Those who contrive a metaphorical meaning for the word thirst, as if he meant that, instead of a pleasant and agreeable beverage, they gave him bitterness, as if they intended to flay his throat, are more desirous to be thought ingenious than to promote true edification; and, indeed, they are expressly refuted by the Evangelist, who says that Christ asked for vinegar when he was near death; from which it is evident that he did not desire any luxuries.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.29.1","start":29,"end":29,"heading":"And, having filled a sponge with vinegar, they fixed it on hyssop","excerpt":"29. And, having filled a sponge with vinegar, they fixed it on hyssop. When he says that they fixed the sponge on hyssop, the meaning is, that they fastened it to the end of a bunch of hyssop, that it might be raised to Christ’s mouth; for, in that country, hyssops grow as large as small shrubs,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.30.1","start":30,"end":30,"heading":"It is finished","excerpt":"30. It is finished. He repeats the same word which he had lately employed, Now this word, which Christ employs, well deserves our attention; for it shows that the whole accomplishment of our salvation, and all the parts of it, are contained in his death. We have already stated that his resurrection is not separated from his death, but Christ only intends to keep our faith fixed on himself alone, and not to allow it to turn aside in any direction whatever. The meaning, therefore, is, that every thing which contributes to the salvation of men is to be found in Christ, and ought not to be sought anywhere else; or — which amounts to the same thing — that the perfection of salvation is contained in him.\n\nThere is also an implied contrast; for Christ contrasts his death with the ancient sacrifices and with all the figures; as if he had said,” Of all that was practiced under the Law, there was nothing that had any power in itself to make atonement for sins, to appease the wrath of God, and to obtain justification; but now the true salvation is exhibited and manifested to the world.” On this doctrine depends the abolition of all the ceremonies of the Law; for it would be absurd to follow shadows, since we have the body in Christ.\n\nIf we give our assent to this word which Christ pronounced, we ought to be satisfied with his death alone for salvation, and we are not at liberty to apply for assistance in any other quarter; for he who was sent by the Heavenly Father to obtain for us a full acquittal, and to accomplish our redemption, knew well what belonged to his office, and did not fail in what he knew to be demanded of him. It was chiefly for the purpose of giving peace and tranquillity to our consciences that he pronounced this word, It is finished. Let us stop here, therefore, if we do not choose to be deprived of the salvation which he has procured for us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.30.2","start":30,"end":30,"heading":"","excerpt":"But the whole religion of Popery tends to lead men to contrive for themselves innumerable methods of seeking salvation; and hence we infer, that it is full to overflowing with abominable sacrileges. More especially, this word of Christ condemns the abomination of the Mass. All the sacrifices of the Law must have ceased, for the salvation of men has been completed by the one sacrifice of the death of Christ. What right, then, have the Papists, or what plausible excuse can they assign for saying, that they are authorised to prepare a new sacrifice, to reconcile God to men? They reply that it is not a new sacrifice, but the very sacrifice which Christ offered. But this is easily refuted; for, in the first place, they have no command to offer it; and, secondly, Christ, having once accomplished, by a single oblation, all that was necessary to be done, declares, from the cross, that all is finished. They are worse than forgers, therefore, for they wickedly corrupt and falsify the testament sealed by the precious blood of the Son of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.30.3","start":30,"end":30,"heading":"He yielded up his breath","excerpt":"He yielded up his breath. All the Evangelists take great care to mention the death of Christ, and most properly; for we obtain from it our confident hope of life, and we likewise obtain from it a fearless triumph over death, because the Son of God has endured it in our room, and, in his contest with it, has been victorious. But we must attend to the phraseology which John employs, and which teaches us, that all believers, who die with Christ, peacefully commit their souls to the guardianship of God, who is faithful, and will not suffer to perish what he hath undertaken to preserve. The children of God, as well as the reprobate, die; but there is this difference between them, that the reprobate give up the soul, without knowing where it goes, or what becomes of it; while the children of God commit it, as a precious trust, to the protection of God, who will faithfully guard it till the day of the resurrection. The word breath is manifestly used here to denote the immortal soul.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.31.1","start":31,"end":31,"heading":"For it was the preparation","excerpt":"31. For it was the preparation. This narrative also tends to the edification of our faith; first, because it shows that what had been foretold in the Scriptures is fulfilled in the person of Christ; and, secondly, because it contains a mystery of no ordinary value. The Evangelist says, that the Jews besought that the bodies might be taken down from the crosses. This had undoubtedly been enjoined by the Law of God; but the Jews, as is usually the case with hypocrites, direct their whole attention to small matters, and yet pass by the greatest crimes without any hesitation; for, in order to a strict observance of their Sabbath, they are careful to avoid outward pollution; and yet they do not consider how shocking a crime it is to take away the life of an innocent man. Thus we saw a little before, that\n\nthey did not enter into the governor’s hall, that they might not be defiled, (John 18:28,)\n\nwhile the whole country was polluted by their wickedness. Yet, by their agency, the Lord carries into effect what was of the greatest importance for our salvation, that, by a wonderful arrangement, the body of Christ remains uninjured, and blood and water low out of his side.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[{"at":890,"text":"John 18:28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.33.1","start":33,"end":33,"heading":"But when they came to Jesus, and saw that he was already dead","excerpt":"33. But when they came to Jesus, and saw that he was already dead. That they break the legs of the two robbers, and after having done so, find that Christ is already dead, and therefore do not touch his body, appears to be a very extraordinary work of the providence of God. Ungodly men will, no doubt, say that it happens naturally that one man dies sooner than another; but, if we examine carefully the whole course of the narrative, we shall be constrained to ascribe it to the secret purpose of God, that the death of Christ was brought on much more rapidly than men could have at all expected, and that this prevented his legs from being broken.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.34.1","start":34,"end":34,"heading":"","excerpt":"... Thus they have placed him in the catalogue of the saints. Since their prayers, whenever they call on God, rest on such intercessors, what, I ask, will they ever be able to obtain? But they who despise Christ, and seek the intercessions of the dead, deserve that the devil should drive them to ghosts and phantoms.\n\nAnd immediately there came out blood and water. Some men have deceived themselves by imagining that this was a miracle; for it is natural that the blood, when it is congealed, should lose its red color, and come to resemble water. It is well known also that water is contained in the membrane which immediately adjoins the intestines. What has led them astray is, that the Evangelist takes so much pains to explain that blood flowed along with the water, as if he were relating something unusual and contrary to the order of nature. But he had quite a different intention; namely, to accommodate his narrative to the passages of Scripture which he immediately subjoins, and more especially that believers might infer from it what he states elsewhere, that Christ came with water and blood, (1 John 5:6.) By these words he means that Christ brought the true atonement and the true washing; for, on the one hand, forgiveness of sins and justification, and, on the other hand, the sanctification of the soul, were prefigured in the Law by those two symbols, sacrifices and washings. In sacrifices, blood atoned for sins, and was the ransom for appeasing the wrath of God. Washings were the tokens of true holiness, and the remedies for taking away uncleanness and removing the pollutions of the flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[{"at":1110,"text":"1 John 5:6","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.34.2","start":34,"end":34,"heading":"","excerpt":"That faith may no longer rest on these elements, John declares that the fulfillment of both of these graces is in Christ; and here he presents to us a visible token of the same fact. The sacraments which Christ has left to his Church have the same design; for the purification and sanctification of the soul, which consists in newness of life, (Romans 6:4,) is pointed out to us in Baptism, and the Lord’s Supper is the pledge of a perfect atonement. But they differ widely from the ancient figures of the Law; for they exhibit Christ as being present, whereas the figures of the Law pointed out that he was still at a distance. For this reason I do not object to what Augustine says, that our sacraments have flowed from Christ’s side; for, when Baptism and the Lord’s Supper lead us to Christ’s side, that by faith we may draw from it, as from a fbuntain, what they represent, then are we truly washed from our pollutions, and renewed to a holy life, and then do we truly live before God, redeemed from death, and delivered from condemnation.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[{"at":345,"text":"Romans 6:4","label":"Romans 6:4","href":"/rom/6/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.36.1","start":36,"end":36,"heading":"A bone of him shall not be broken","excerpt":"36. A bone of him shall not be broken. This citation is made from Exodus 12:46, and Numbers 9:12, where Moses treats of the paschal lamb. Note, Moses takes for granted that that lamb was a figure of the true and only sacrifice, by which the Church was to be redeemed. Nor is this inconsistent with the fact, that it was sacrificed as the memorial of a redemption which had been already made; for, while God intended that it should celebrate the former favor, he also intended that it should exhibit the spiritual deliverance of the Church, which was still future. On that account Paul, without any hesitation, applies to Christ the rule which Moses lays down about eating the lamb:\n\nfor even Christ, our Passover, is sacred for us. Therefore let us keep the feast, not with old leaven, neither with, the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, (1 Corinthians 5:7, 8.)\n\nFrom this analogy, or resemblance, faith derives no ordinary advantage, for, in all the ceremonies of the Law, it beholds the salvation which has been manifested in Christ. Such is also the design of the Evangelist John, when he says that Christ was not only the pledge of our redemption, but also the price of it, because in him we see accomplished what was formerly exhibited to the ancient people under the figure of the passover. Thus also the Jews are reminded that they ought to seek in Christ the substance of all those things which the Law prefigured, but did not actually accomplish.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[{"at":66,"text":"Exodus 12:46","label":"Exodus 12:46","href":"/exo/12/#v46","status":"detected"},{"at":84,"text":"Numbers 9:12","label":"Numbers 9:12","href":"/num/9/#v12","status":"detected"},{"at":892,"text":"1 Corinthians 5:7, 8","label":"1 Corinthians 5:7–8","href":"/1co/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.37.1","start":37,"end":37,"heading":"They shall look on him whom they pierced","excerpt":"37. They shall look on him whom they pierced. This passage is violently tortured by those who endeavor to explain it literally as referring to Christ. Nor is this the purpose for which the Evangelist quotes ib but rather to show that Christ is that God who formerly complained, by Zechariah, that the Jews had pierced his heart, (Zechariah 12:10) Now, God speaks there after the manner of men, declaring that He is wounded by the sins of his people, and especially by their obstinate contempt of his word, in the same manner as a mortal man receives a deadly wound, when his heart is pierced; as he says, elsewhere, that his Spirit was deeply grieved, Now, as Christ is God manifested in the flesh (1 Timothy 3:16,) John says that in his visible flesh was plainly accomplished what his Divine Majesty had endured from the Jews, so far as it was capable of enduring; not that God can be at all affected by the outrages of men, or that the reproaches which are cast at him from the earth ever reach him, but because by this mode of expression he intended to declare with what enormous sacrilege the wickedness of men is chargeable, when it rises in rebellion against heaven. What was done by the hand of a Roman soldier the ]Evangelist John justly imputes to the Jews; as they are elsewhere said to have crucified the Son of God, (Acts 2:36,) though they did not lay a finger on his body.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[{"at":330,"text":"Zechariah 12:10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"},{"at":699,"text":"1 Timothy 3:16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1329,"text":"Acts 2:36","label":"Acts 2:36","href":"/act/2/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.37.2","start":37,"end":37,"heading":"","excerpt":"A question now arises as to this passage taken from the prophet, Does God promise to the Jews repentance to salvation, or, does he threaten that he will come as an avenger? For my own part, when I closely examine the passage, I think that it includes both; namely, that out of a worthless and unprincipled nation God will gather a remnant for salvation, and that, by his dreadful vengeance, he will show to despisers who it is with whom they have to do; for we know that they were wont to treat the prophets as insolently as if the prophets had told nothing but fables, and had received no commission from God. God declares that they will not pass unpunished, for he will at length maintain his cause.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.38.1","start":38,"end":38,"heading":"Joseph of Arimathea besought Pilate","excerpt":"38. Joseph of Arimathea besought Pilate. John now relates by whom, and in what place, and with what magnificence, Christ was buried. He mentions two persons who buried Christ; namely, Joseph and Nicodemus, the former of whom requested Pilate to give him the dead body, which otherwise would have been exposed to the lawless violence of the soldiers. Matthew (Matthew 27:57) says, that he was a rich man, and Luke (Luke 23:50) says, that he was a counsellor; that is, he held the rank of a senator. As to Nicodemus, we have seen, in the Third Chapter of this Gospel, that he held an honorable rank among his own countrymen; and that he was also rich, may be easily inferred from the great expense which he laid out in procuring this mixture.\n\nTill now, therefore, riches had prevented them from professing to be the disciples of Christ, and might afterwards have no less influence in keeping them from making a profession so much hated and abhorred. The Evangelist expressly says, that Joseph has formerly been kept back by this fear from venturing to declare openly that he was a disciple of Christ; and as to Nicodemus, he repeats what we have already seen, that he came to Jesus secretly, and by night, (John 3:2 and John 7:50.) Whence, therefore, do they derive such heroic magnanimity that, when affairs are at the lowest ebb, they fearlessly come forth to public view? I say nothing of the great and evident danger which they must have incurred; but the most important point is, that they did not scruple to place themselves in a state of perpetual warfare with their own nation. It is therefore certain that this was effected by a heavenly impulse, so that they who, through, fear, did not render the honor due to him while he was alive, now run to his dead body, as if they had become new men.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[{"at":359,"text":"Matthew 27:57","label":"Matthew 27:57","href":"/mat/27/#v57","status":"detected"},{"at":414,"text":"Luke 23:50","label":"Luke 23:50","href":"/luk/23/#v50","status":"detected"},{"at":1206,"text":"John 3:2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":1219,"text":"John 7:50","label":"John 7:50","href":"/jhn/7/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.38.2","start":38,"end":38,"heading":"","excerpt":"They bring their spices to embalm the body of Christ; but they would never have done so, if they had been perfumed with the sweet sayour of his death. This shows the truth of what Christ had said,\n\nUnless a grain of corn die, it remaineth alone; but when it is dead, it bringeth forth much fruit, (John 12:24.)\n\nFor here we have a striking proof that his death was more quickening than his life; and so great was the efficacy of that sweet sayour which the death of Christ conveyed to the minds of those two men, that it quickly extinguished all the passions belonging to the flesh. So long as ambition and the love of money reigned in thenb the grace of Christ had no charms for them; but now they begin to disrelish the whole world.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[{"at":298,"text":"John 12:24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.38.3","start":38,"end":38,"heading":"","excerpt":"Besides, let us learn that their example points out to us what we owe to Christ. Those two men, as a testimony of their faith, not only took down Christ from the cross with great hazard, but boldly carried him to the grave. Our slothfulness will be base and shameful if, now that he reigns in the heavenly glory, we withhold from him the confession of our faith. So much the less excusable is the wickedness of those who, though they now deny Christ by base hypocrisy, plead in his behalf the example of Nicodemus. In one thing, I admit, they resemble him, that they endeavor, as far as lies in their power, to bury Christ; but the time for burying is past, since he hath ascended to the right hand of the Father, that he may reign gloriously over angels and men, and that every tongue may proclaim his dominion, (Philippians 2:9, 10.)\n\nSecretly, through fear of the Jews. As this fear is contrasted with the holy boldness which the Spirit of the Lord wrought in the heart of Joseph, there is reason to believe that it was not free from blame. Not that all fear, by which believers guard against tyrants and enemies of the Church, is faulty, but because the weakness of faith is manifested, whenever the confession of faith is withheld through fear. We ought always to consider what the Lord commands, and how far he bids us advance. He who stops in the middle of the course shows that he does not trust in God, and he who sets a higher value on his own life than on the command of God is without excuse.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[{"at":814,"text":"Philippians 2:9, 10","label":"Philippians 2:9–10","href":"/php/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.40.1","start":40,"end":40,"heading":"As the custom of the Jews is to bury","excerpt":"40. As the custom of the Jews is to bury. When Christ had endured extreme ignominy on the cross, God determined that his burial should be honourable, that it might serve as a preparation for the glory of his resurrection. The money expended on it by Nicodemus and Joseph is very great, and may be thought by some to be superfluous; but we ought to consider the design of God, who even led them, by his Spirit, to render this honor to his own Son, that, by the sweet savor of his grave he might take away our dread of the cross. But those things which are cut of the ordinary course ought not to be regarded as an example.\n\nBesides, the Evangelist expressly states that he was buried according to the custom of the Jews. By these words he informs us that this was one of the ceremonies of the Law; for the ancient people, who did not receive so clear a statement of the resurrection, and who had not such a demonstration and pledge of it as we have in Christ, needed such aids to support them, that they might firmly believe and expect the coming of the Mediator We ought, therefore, to attend to the distinction between us, who have been enlightened by the brightness of the Gospel, and the rather, to whom the figures supplied the absence of Christ. This is the reason why allowance could then be made for a greater pomp of ceremonies, which, at the present day, would not be free from blame; for those who now bury the dead at so great an expense do not, strictly speaking, bury dead men, but rather, as far as lies in their power, draw down from heaven Christ himself, the King of life, and lay him in the tomb, for his glorious resurrection abolished those ancient ceremonies.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.40.2","start":40,"end":40,"heading":"","excerpt":"Among the heathen, too, there was great anxiety and ceremony in burying the dead, which unquestionably derived its origin from the ancient Fathers of the Jews, in the same manner as sacrifices; but, as no hope of the resurrection existed along them, they were not imitators of the Fathers, but apes of them; for the promise and word of God is, as it were, the soul, which gives life to ceremonies. Take away the word, and all the ceremonies which men observe, though outwardly they may resemble the worship of godly persons, is nothing else than foolish or mad superstition. For our part, as we have said, we ought now to maintain sobriety and moderation in this matter, for immoderate expense quenches the sweet savour of Christ’s resurrection.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.19.41.1","start":41,"end":41,"heading":"Now, in the place where he was crucified there was a garden","excerpt":"41. Now, in the place where he was crucified there was a garden. This is the third point, as I have said, which ought to be observed in the history of the burial. It is related by the Evangelist for various reasons. In the first place, it did not happen by accident, but by an undoubted providence of God, that the body of Christ was buried in a new sepulchre; for although he died as all other men die, still, as he was to be the first-born from the dead, (Colossians 1:18,) and the first-fruits of them that rise, (1 Corinthians 15:20) he had a new sepulcher, in which no person had ever been laid True, Nicodemus and Joseph had a different object in view; for, in consequence of the short time that now remained till sunset, which was the commencement of the Sabbath, they looked to the convenience of the place, but, contrary to their intention God provided for his own Son a sepulchre which had not yet been used. The good men are merely gratified by the place being near at hand, that they might not violate the Sabbath; but God offers them what they did not seek, that the burial of his Son might have some token to distinguish him from the rank of other men. The local situation served also to prove the truth of his resurrection, and to throw no small light on the narrative which is contained in the following chapter.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.ix.ix.html","locus":null,"cites":[{"at":458,"text":"Colossians 1:18","label":"Colossians 1:18","href":"/col/1/#v18","status":"detected"},{"at":517,"text":"1 Corinthians 15:20","label":"1 Corinthians 15:20","href":"/1co/15/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.19.1.1","start":1,"end":1,"heading":"He ordered him to be whipped as a criminal","excerpt":"1. He ordered him to be whipped as a criminal, v. 1. Pilate, seeing the people so outrageous, and being disappointed in his project of releasing him upon the people's choice, took Jesus, and scourged him, that is, appointed the lictors that attended him to do it. Bede is of opinion that Pilate scourged Jesus himself with his own hands, because it is said, He took him and scourged him, that it might be done favourably. Matthew and Mark mention his scourging after his condemnation, but here it appears to have been before. Luke speaks of Pilate's offering to chastise him, and let him go, which must be before sentence. This scourging of him was designed only to pacify the Jews, and in it Pilate put a compliment upon them, that he would take their word against his own sentiments so far. The Roman scourgings were ordinarily very severe, not limited, as among the Jews, to forty stripes; yet this pain and shame Christ submitted to for our sakes. (1.) That the scripture might be fulfilled, which spoke of his being stricken, smitten, and afflicted, and the chastisement of our peace being upon him (Isa. liii. 5), of his giving his back to the smiters (Isa. l. 6), of the ploughers ploughing upon his back, Ps. cxxix. 3. He himself likewise had foretold it, Matt. xx. 19; Mark x. 34; Luke xviii. 33. (2.) That by his stripes we might be healed, 1 Pet. ii. 4. We deserved to have been chastised with whips and scorpions, and beaten with many stripes, having known our Lord's will and not done it; but Christ underwent the stripes for us, bearing the rod of his Father's wrath, Lam. iii. 1. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":47,"text":"v. 1","label":"John 19:1","href":"/jhn/19/#v1","status":"detected"},{"at":1105,"text":"Isa. liii. 5","label":"Isaiah 53:5","href":"/isa/53/#v5","status":"detected"},{"at":1159,"text":"Isa. l. 6","label":"Isaiah 50:6","href":"/isa/50/#v6","status":"detected"},{"at":1213,"text":"Ps. cxxix. 3","label":"Psalms 129:3","href":"/psa/129/#v3","status":"detected"},{"at":1264,"text":"Matt. xx. 19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"},{"at":1278,"text":"Mark x. 34","label":"Mark 10:34","href":"/mrk/10/#v34","status":"detected"},{"at":1290,"text":"Luke xviii. 33","label":"Luke 18:33","href":"/luk/18/#v33","status":"detected"},{"at":1351,"text":"1 Pet. ii. 4","label":"1 Peter 2:4","href":"/1pe/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.1.2","start":1,"end":1,"heading":"","excerpt":"... Pilate's design in scourging him was that he might not be condemned, which did not take effect, but intimated what was God's design, that his being scourged might prevent our being condemned, we having fellowship in his sufferings, and this did take effect: the physician scourged, and so the patient healed. (3.) That stripes, for his sake, might be sanctified and made easy to his followers; and they might, as they did, rejoice in that shame (Acts v. 41; xvi. 22, 25), as Paul did, who was in stripes above measure, 2 Cor. xi. 23. Christ's stripes take out the sting of theirs, and alter the property of them. We are chastened of the Lord, that we may not be condemned with the world, 1 Cor. xi. 32.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":450,"text":"Acts v. 41","label":"Acts 5:41","href":"/act/5/#v41","status":"detected"},{"at":462,"text":"xvi. 22, 25","label":"Acts 16:22","href":"/act/16/#v22","status":"detected"},{"at":462,"text":"xvi. 22, 25","label":"Acts 16:25","href":"/act/16/#v25","status":"detected"},{"at":523,"text":"2 Cor. xi. 23","label":"2 Corinthians 11:23","href":"/2co/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.2-3.1","start":2,"end":3,"heading":"","excerpt":"2. He turned him over to his soldiers, to be ridiculed and made sport with as a fool (v. 2, 3): The soldiers, who were the governor's life-guard, put a crown of thorns upon his head; such a crown they thought fittest for such a king; they put on him a purple robe, some old threadbare coat of that colour, which they thought good enough to be the badge of his royalty; and they complimented him with, Hail, king of the Jews (like people like king), and then smote him with their hands.\n\n(1.) See here the baseness and injustice of Pilate, that he would suffer one whom he believed an innocent person, and if so an excellent person, to be thus abused and trampled on by his own servants. Those who are under the arrest of the law ought to be under the protection of it; and their being secured is to be their security. But Pilate did this, [1.] To oblige his soldiers' merry humour, and perhaps his own too, notwithstanding the gravity one might have expected in a judge. Herod, as well as his men of war, had just before done the same, Luke xxiii. 11. It was as good as a stage-play to them, now that it was a festival time; as the Philistines made sport with Samson. [2.] To oblige the Jews' malicious humour, and to gratify them, who desired that all possible disgrace might be done to Christ, and the utmost indignities put upon him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":86,"text":"v. 2, 3","label":"John 19:2–3","href":"/jhn/19/#v2","status":"detected"},{"at":1036,"text":"Luke xxiii. 11","label":"Luke 23:11","href":"/luk/23/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.2-3.2","start":2,"end":3,"heading":"","excerpt":"(2.) See here the rudeness and insolence of the soldiers, how perfectly lost they were to all justice and humanity, who could thus triumph over a man in misery, and one that had been in reputation for wisdom and honour, and never did any thing to forfeit it. But thus hath Christ's holy religion been basely misrepresented, dressed up by bad men at their pleasure, and so exposed to contempt and ridicule, as Christ was here. [1.] They clothe him with a mock-robe, as if it were a sham and a jest, and nothing but the product of a heated fancy and a crazed imagination. And as Christ is here represented as a king in conceit only, so is his religion as a concern in conceit only, and God and the soul, sin and duty, heaven and hell, are with many all chimeras. [2.] They crown him with thorns; as if the religion of Christ were a perfect penance, and the greatest pain and hardship in the world; as if to submit to the control of God and conscience were to thrust one's head into a thicket of thorns; but this is an unjust imputation; thorns and snares are in the way of the froward, but roses and laurels in religion's ways.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.2-3.3","start":2,"end":3,"heading":"See here the wonderful condescension of our Lord Jesus in his sufferings for us","excerpt":"(3.) See here the wonderful condescension of our Lord Jesus in his sufferings for us. Great and generous minds can bear any thing better than ignominy, any toil, any pain, any loss, rather than reproach; yet this the great and holy Jesus submitted to for us. See and admire, [1.] The invincible patience of a sufferer, leaving us an example of contentment and courage, evenness, and easiness of spirit, under the greatest hardships we may meet with in the way of duty. [2.] The invincible love and kindness of a Saviour, who not only cheerfully and resolutely went through all this, but voluntarily undertook it for us and for our salvation. Herein he commended his love, that he would not only die for us, but die as a fool dies. First, He endured the pain; not the pangs of death only, though in the death of the cross these were most exquisite; but, as if these were too little, he submitted to those previous pains. Shall we complain of a thorn in the flesh, and of being buffeted by affliction, because we need it to hide pride from us, when Christ humbled himself to bear those thorns in the head, and those buffetings, to save and teach us? 2 Cor. xii. 7. Secondly, He despised the shame, the shame of a fool's coat, and the mock-respect paid him, with, Hail, king of the Jews. If we be at any time ridiculed for well-doing, let us not be ashamed, but glorify God, for thus we are partakers of Christ's sufferings. He that bore these sham honours was recompensed with real honours, and so shall we, if we patiently suffer shame for him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1148,"text":"2 Cor. xii. 7","label":"2 Corinthians 12:7","href":"/2co/12/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.4.1","start":4,"end":4,"heading":"","excerpt":"1. That he had not found any thing in him which made him obnoxious to the Roman government (v. 4): I find no fault in him; oudemian aitian heurisko—I do not find in him the least fault, or cause of accusation. Upon further enquiry, he repeats the declaration he had made, ch. xviii. 38. Hereby he condemns himself; if he found no fault in him, why did he scourge him, why did he suffer him to be abused? None ought to suffer ill but those that do ill; yet thus many banter and abuse religion, who yet, if they be serious, cannot but own they find no fault in it. If he found no fault in him, why did he bring him out to his prosecutors, and not immediately release him, as he ought to have done? If Pilate had consulted his own conscience only, he would neither have scourged Christ nor crucified him; but, thinking to trim the matter, to please the people by scourging Christ, and save his conscience by not crucifying him, behold he does both; whereas, if he had at first resolved to crucify him, he need not have scourged him. It is common for those who think to keep themselves from greater sins by venturing upon less sins to run into both.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":92,"text":"v. 4","label":"John 19:4","href":"/jhn/19/#v4","status":"detected"},{"at":272,"text":"ch. xviii. 38","label":"John 18:38","href":"/jhn/18/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.5.1","start":5,"end":5,"heading":"","excerpt":"2. That he had done that to him which would make him the less dangerous to them and to their government, v. 5. He brought him out to them, wearing the crown of thorns, his head and face all bloody, and said, \"Behold the man whom you are so jealous of,\" intimating that though his having been so popular might have given them some cause to fear that his interest in the country would lessen theirs, yet he had taken an effectual course to prevent it, by treating him as a slave, and exposing him to contempt, after which he supposed the people would never look upon him with any respect, nor could he ever retrieve his reputation again. Little did Pilate think with what veneration even these sufferings of Christ would in after ages be commemorated by the best and greatest of men, who would glory in that cross and those stripes which he thought would have been to him and his followers a perpetual and indelible reproach. (1.) Observe here our Lord Jesus shows himself dressed up in all the marks of ignominy. He came forth, willing to be made a spectacle, and to be hooted at, as no doubt he was when he came forth in this garb, knowing that he was set for a sign that should be spoken against, Luke ii. 34. Did he go forth thus bearing our reproach? Let us go forth to him bearing his reproach, Heb. xiii. 13. (2.) How Pilate shows him: Pilate saith unto them, Behold the man. He saith unto them: so the original is; and, the immediate antecedent being Jesus, I see no inconvenience in supposing these to be Christ's own words; he said, \"Behold the man against whom you are so exasperated.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":105,"text":"v. 5","label":"John 19:5","href":"/jhn/19/#v5","status":"detected"},{"at":1198,"text":"Luke ii. 34","label":"Luke 2:34","href":"/luk/2/#v34","status":"detected"},{"at":1299,"text":"Heb. xiii. 13","label":"Hebrews 13:13","href":"/heb/13/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.5.2","start":5,"end":5,"heading":"","excerpt":"... But some of the Greek copies, and the generality of the translators, supply it as we do, Pilate saith unto them, with a design to appease them, Behold the man; not so much to move their pity, Behold a man worthy your compassion, as to silence their jealousies, Behold a man not worthy your suspicion, a man from whom you can henceforth fear no danger; his crown is profaned, and cast to the ground, and now all mankind will make a jest of him. The word however is very affecting: Behold the man. It is good for every one of us, with an eye of faith, to behold the man Christ Jesus in his sufferings. Behold this king with the crown wherewith his mother crowned him, the crown of thorns, Cant. iii. 11. \"Behold him, and be suitably affected with the sight. Behold him, and mourn because of him. Behold him, and love him; be still looking unto Jesus.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":691,"text":"Cant. iii. 11","label":"Song of Songs 3:11","href":"/sng/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.6-7.1","start":6,"end":7,"heading":"The prosecutors, instead of being pacified, were but the more exasperated","excerpt":"III. The prosecutors, instead of being pacified, were but the more exasperated, v. 6, 7.\n\n1. Observe here their clamour and outrage. The chief priests, who headed the mob, cried out with fury and indignation, and their officers, or servants, who must say as they said, joined with them in crying, Crucify him, crucify him. The common people perhaps would have acquiesced in Pilate's declaration of his innocency, but their leaders, the priests, caused them to err. Now by this it appears that their malice against Christ was, (1.) Unreasonable and most absurd, in that they offer not to make good their charges against him, nor to object against the judgment of Pilate concerning him; but, though he be innocent, he must be crucified. (2.) It was insatiable and very cruel. Neither the extremity of his scourging, nor his patience under it, nor the tender expostulations of the judge, could mollify them in the least; no, nor could the jest into which Pilate had turned the cause, put them into a pleasant humour. (3.) It was violent and exceedingly resolute; they will have it their own way, and hazard the governor's favour, the peace of the city, and their own safety, rather than abate of the utmost of their demands. Were they so violent in running down our Lord Jesus, and in crying, Crucify him, crucify him? and shall not we be vigorous and zealous in advancing his name, and in crying, Crown him, Crown him? Did their hatred of him sharpen their endeavours against him? and shall not our love to him quicken our endeavours for him and his kingdom?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":80,"text":"v. 6, 7","label":"John 19:6–7","href":"/jhn/19/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.6-7.2","start":6,"end":7,"heading":"The check Pilate gave to their fury, still insisting upon the prisoner's innocency","excerpt":"2. The check Pilate gave to their fury, still insisting upon the prisoner's innocency: \"Take you him and crucify him, if he must be crucified.\" This is spoken ironically; he knew they could not, they durst not, crucify him; but it is as if he should say, \"You shall not make me a drudge to your malice; I cannot with a safe conscience crucify him.\" A good resolve, if he would but have stuck to it. He found no fault in him, and therefore should not have continued to parley with the prosecutors. Those that would be safe from sin should be deaf to temptation. Nay, he should have secured the prisoner from their insults. What was he armed with power for, but to protect the injured? The guards of governors ought to be the guards of justice. But Pilate had not courage enough to act according to his conscience; and his cowardice betrayed him into a snare.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.7.1","start":7,"end":7,"heading":"The further colour which the prosecutors gave to their demand","excerpt":"3. The further colour which the prosecutors gave to their demand (v. 7): We have a law, and by our law, if it were but in our power to execute it, he ought to die, because he made himself the Son of God. Now here observe, (1.) They made their boast of the law, even when through breaking the law they dishonoured God, as is charged upon the Jews, Rom. ii. 23. They had indeed an excellent law, far exceeding the statutes and judgments of other nations; but in vain did they boast of their law, when they abused it to such bad purposes. (2.) They discover a restless and inveterate malice against our Lord Jesus. When they could not incense Pilate against him by alleging that he pretended himself a king, they urged this, that he pretended himself a God. Thus they turn every stone to take him off. (3.) They pervert the law, and make that the instrument of their malice. Some think they refer to a law made particularly against Christ, as if, being a law, it must be executed, right or wrong; whereas there is a woe to them that decree unrighteous decrees, and that write the grievousness which they have prescribed, Isa. x. 1. See Mic. vi. 16. But it should seem they rather refer to the law of Moses; and if so, [1.] It was true that blasphemers, idolaters, and false prophets, were to be put to death by that law. Whoever falsely pretended to be the Son of God was guilty of blasphemy, Lev. xxiv. 16. But then, [2.] It was false that Christ pretended to be the Son of God, for he really was so; and they ought to have enquired into the proofs he produced of his being so. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":66,"text":"v. 7","label":"John 19:7","href":"/jhn/19/#v7","status":"detected"},{"at":347,"text":"Rom. ii. 23","label":"Romans 2:23","href":"/rom/2/#v23","status":"detected"},{"at":1118,"text":"Isa. x. 1","label":"Isaiah 10:1","href":"/isa/10/#v1","status":"detected"},{"at":1133,"text":"Mic. vi. 16","label":"Micah 6:16","href":"/mic/6/#v16","status":"detected"},{"at":1390,"text":"Lev. xxiv. 16","label":"Leviticus 24:16","href":"/lev/24/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.7.2","start":7,"end":7,"heading":"","excerpt":"... If he said that he was the Son of God, and the scope and tendency of his doctrine were not to draw people from God, but to bring them to him, and if he confirmed his mission and doctrine by miracles, as undoubtedly he did, beyond contradiction, by their law they ought to hearken to him (Deut. xviii. 18, 19), and, if they did not, they were to be cut off. That which was his honour, and might have been their happiness, if they had not stood in their own light, they impute to him as a crime, for which he ought not to be crucified, for this was no death inflicted by their law.\n\nIV. The judge brings the prisoner again to his trial, upon this new suggestion. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":292,"text":"Deut. xviii. 18, 19","label":"Deuteronomy 18:18–19","href":"/deu/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.8.1","start":8,"end":8,"heading":"The concern Pilate was in, when he heard this alleged","excerpt":"1. The concern Pilate was in, when he heard this alleged (v. 8): When he heard that his prisoner pretended not to royalty only, but to deity, he was the more afraid. This embarrassed him more than ever, and made the case more difficult both ways; for, (1.) There was the more danger of offending the people if he should acquit him, for he knew how jealous that people were for the unity of the Godhead, and what aversion they now had to other gods; and therefore, though he might hope to pacify their rage against a pretended king, he could never reconcile them to a pretended God. \"If this be at the bottom of the tumult,\" thinks Pilate, \"it will not be turned off with a jest.\" (2.) There was the more danger of offending his own conscience if he should condemn him. \"Is he one\" (thinks Pilate) \"that makes himself the Son of God? and what if it should prove that he is so? What will become of me then?\" Even natural conscience makes men afraid of being found fighting against God. The heathen had some fabulous traditions of incarnate deities appearing sometimes in mean circumstances, and treated ill by some that paid dearly for their so doing. Pilate fears lest he should thus run himself into a premunire.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":58,"text":"v. 8","label":"John 19:8","href":"/jhn/19/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.9.1","start":9,"end":9,"heading":"His further examination of our Lord Jesus thereupon","excerpt":"2. His further examination of our Lord Jesus thereupon, v. 9. That he might give the prosecutors all the fair play they could desire, he resumed the debate, went into the judgment-hall, and asked Christ, Whence art thou? Observe,\n\n(1.) The place he chose for this examination: He went into the judgment-hall for privacy, that he might be out of the noise and clamour of the crowd, and might examine the thing the more closely. Those that would find out the truth as it is in Jesus must get out of the noise of prejudice, and retire as it were into the judgment-hall, to converse with Christ alone.\n\n(2.) The question he put to him: Whence art thou? Art thou from men or from heaven? From beneath or from above? He had before asked directly, Art thou a King? But here he does not directly ask, Art thou the Son of God? lest he should seem to meddle with divine things too boldly. But in general, \"Whence art thou? Where wast thou, and in what world hadst thou a being, before thy coming into this world?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":56,"text":"v. 9","label":"John 19:9","href":"/jhn/19/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.9.2","start":9,"end":9,"heading":"The silence of our Lord Jesus when he was examined upon this head","excerpt":"(3.) The silence of our Lord Jesus when he was examined upon this head; but Jesus gave him no answer. This was not a sullen silence, in contempt of the court, nor was it because he knew not what to say; but, [1.] It was a patient silence, that the scripture might be fulfilled, as a sheep before the shearers is dumb, so he opened not his mouth, Isa. liii. 7. This silence loudly bespoke his submission to his Father's will in his present sufferings, which he thus accommodated himself to, and composed himself to bear. He was silent, because he would say nothing to hinder his sufferings. If Christ had avowed himself a God as plainly as he avowed himself a king, it is probable that Pilate would not have condemned him (for he was afraid at the mention of it by the prosecutors); and the Romans, though they triumphed over the kings of the nations they conquered, yet stood in awe of their gods. See 1 Cor. ii. 8. If they had known him to be the Lord of glory, they would not have crucified him; and how then could we have been saved? [2.] It was a prudent silence. When the chief priests asked him, Art thou the Son of the Blessed? he answered, I am, for he knew they went upon the scriptures of the Old Testament which spoke of the Messiah; but when Pilate asked him he knew he did not understand his own question, having no notion of the Messiah, and of his being the Son of God, and therefore to what purpose should he reply to him whose head was filled with the pagan theology, to which he would have turned his answer?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":346,"text":"Isa. liii. 7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"},{"at":902,"text":"1 Cor. ii. 8","label":"1 Corinthians 2:8","href":"/1co/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.10.1","start":10,"end":10,"heading":"The haughty check which Pilate gave him for his silence","excerpt":"(4.) The haughty check which Pilate gave him for his silence (v. 10): \"Speakest thou not unto me? Dost thou put such an affront upon me as to stand mute? What knowest thou not that, as president of the province, I have power, if I think fit, to crucify thee, and have power, if I think fit, to release thee?\" Observe here, [1.] How Pilate magnified himself, and boasts of his own authority, as not inferior to that of Nebuchadnezzar, of whom it is said that whom he would he slew, and whom he would he kept alive. Dan. v. 19. Men in power are apt to be puffed up with their power, and the more absolute and arbitrary it is the more it gratifies and humours their pride. But he magnifies his power to an exorbitant degree when he boasts that he has power to crucify one whom he had declared innocent, for no prince or potentate has authority to do wrong. Id possumus, quod jure possumus—We can do that only which we can do justly. [2.] How he tramples upon our blessed Saviour: Speakest thou not unto me? He reflects upon him, First, As if he were undutiful and disrespectful to those in authority, not speaking when he was spoken to. Secondly, As if he were ungrateful to one that had been tender of him: \"Speakest thou not to me who have laboured to secure thy release?\" Thirdly, As if he were unwise for himself: \"Wilt thou not speak to clear thyself to one that is willing to clear thee?\" If Christ had indeed sought to save his life, now had been his time to have spoken; but that which he had to do was to lay down his life.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":62,"text":"v. 10","label":"John 19:10","href":"/jhn/19/#v10","status":"detected"},{"at":514,"text":"Dan. v. 19","label":"Daniel 5:19","href":"/dan/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.11.1","start":11,"end":11,"heading":"Christ's pertinent answer to this check","excerpt":"(5.) Christ's pertinent answer to this check, v. 11, where,\n\n[1.] He boldly rebukes his arrogance, and rectifies his mistake: \"Big as thou lookest and talkest, thou couldest have no power at all against me, no power to scourge, no power to crucify, except it were given thee from above.\" Though Christ did not think fit to answer him when he was impertinent (then answer not a fool according to his folly, lest thou also be like him), yet he did think fit to answer him when he was imperious; then answer a fool according to his folly, lest he be wise in his own conceit, Prov. xxvi. 4, 5. When Pilate used his power, Christ silently submitted to it; but, when he grew proud of it, he made him know himself: \"All the power thou hast is given thee from above,\" which may be taken two ways:—First, As reminding him that his power in general, as a magistrate, was a limited power, and he could do no more than God would suffer him to do. God is the fountain of power; and the powers that are, as they are ordained by him and derived from him, so they are subject to him. They ought to go no further than his law directs them; they can go no further than his providence permits them. They are God's hand and his sword, Ps. xvii. 13, 14. Though the axe may boast itself against him that heweth therewith, yet still it is but a tool, Isa. x. 5, 15. Let the proud oppressors know that there is a higher than they, to whom they are accountable, Eccl. v. 8. And let this silence the murmurings of the oppressed, It is the Lord. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":46,"text":"v. 11","label":"John 19:11","href":"/jhn/19/#v11","status":"detected"},{"at":572,"text":"Prov. xxvi. 4, 5","label":"Proverbs 26:4–5","href":"/pro/26/#v4","status":"detected"},{"at":1215,"text":"Ps. xvii. 13, 14","label":"Psalms 17:13–14","href":"/psa/17/#v13","status":"detected"},{"at":1328,"text":"Isa. x. 5, 15","label":"Isaiah 10:5","href":"/isa/10/#v5","status":"detected"},{"at":1328,"text":"Isa. x. 5, 15","label":"Isaiah 10:15","href":"/isa/10/#v15","status":"detected"},{"at":1437,"text":"Eccl. v. 8","label":"Ecclesiastes 5:8","href":"/ecc/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.11.2","start":11,"end":11,"heading":"","excerpt":"... God has bidden Shimei curse David; and let it comfort them that their persecutors can do no more than God will let them. See Isa. li. 12, 13. Secondly, As informing him that his power against him in particular, and all the efforts of that power, were by the determinate counsel and foreknowledge of God, Acts ii. 23. Pilate never fancied himself to look so great as now, when he sat in judgment upon such a prisoner as this, who was looked upon by many as the Son of God and king of Israel, and had the fate of so great a man at his disposal; but Christ lets him know that he was herein but an instrument in God's hand, and could no nothing against him, but by the appointment of Heaven, Acts iv. 27, 28.\n\n[2.] He mildly excuses and extenuates his sin, in comparison with the sin of the ringleaders: \"Therefore he that delivered me unto thee lies under greater guilt; for thou as a magistrate hast power from above, and art in thy place, thy sin is less than theirs who, from envy and malice, urge thee to abuse thy power.\"\n\nFirst, It is plainly intimated that what Pilate did was sin, a great sin, and that the force which the Jews put upon him, and which he put upon himself in it, would not justify him. Christ hereby intended a hint for the awakening of his conscience and the increase of the fear he was now under. The guilt of others will not acquit us, nor will it avail in the great day to say that others were worse than we, for we are not to be judged by comparison, but must bear our own burden.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":129,"text":"Isa. li. 12, 13","label":"Isaiah 51:12–13","href":"/isa/51/#v12","status":"detected"},{"at":308,"text":"Acts ii. 23","label":"Acts 2:23","href":"/act/2/#v23","status":"detected"},{"at":692,"text":"Acts iv. 27, 28","label":"Acts 4:27–28","href":"/act/4/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.11.3","start":11,"end":11,"heading":"Yet theirs that delivered him to Pilate was the greater sin","excerpt":"Secondly, Yet theirs that delivered him to Pilate was the greater sin. By this it appears that all sins are not equal, but some more heinous than others; some comparatively as gnats, others as camels; some as motes in the eyes, others as beams; some as pence, others as pounds. He that delivered Christ to Pilate was either, 1. The people of the Jews, who cried out, Crucify him, crucify him. They had seen Christ's miracles, which Pilate had not; to them the Messiah was first sent; they were his own; and to them, who were now enslaved, a Redeemer should have been most welcome, and therefore it was much worse in them to appear against him than in Pilate. 2. Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, ch. xi. 49, 50. The sin of Caiaphas was abundantly greater than the sin of Pilate. Caiaphas prosecuted Christ from pure enmity to him and his doctrine, deliberately and of malice prepense. Pilate condemned him purely for fear of the people, and it was a hasty resolution which he had not time to cool upon. 3. Some think Christ means Judas; for, though he did not immediately deliver him into the hands of Pilate, yet he betrayed him to those that did. The sin of Judas was, upon many accounts, greater than the sin of Pilate. Pilate was a stranger to Christ; Judas was his friend and follower. Pilate found no fault in him, but Judas knew a great deal of good of him. Pilate, though biassed, was not bribed, but Judas took a reward against the innocent; the sin of Judas was a leading sin, and let in all that followed. He was a guide to them that took Jesus. So great was the sin of Judas that vengeance suffered him not to live; but when Christ said this, or soon after, he was gone to his own place.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":788,"text":"ch. xi. 49, 50","label":"John 11:49–50","href":"/jhn/11/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.12.1","start":12,"end":12,"heading":"Pilate seems more zealous than before to get Jesus discharged","excerpt":"1. Pilate seems more zealous than before to get Jesus discharged (v. 12): Thenceforth, from this time, and for this reason, because Christ had given him that answer (v. 11), which, though it had a rebuke in it, yet he took kindly; and, though Christ found fault with him, he still continued to find no fault in Christ, but sought to release him, desired it, endeavoured it. He sought to release him; he contrived how to do it handsomely and safely, and so as not to disoblige the priests. It never does well when our resolutions to do our duty are swallowed up in projects how to do it plausibly and conveniently. If Pilate's policy had not prevailed above his justice, he would not have been long seeking to release him, but would have done it. Fiat justitia, ruat cœlum—Let justice be done, though heaven itself should fall.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":66,"text":"v. 12","label":"John 19:12","href":"/jhn/19/#v12","status":"detected"},{"at":166,"text":"v. 11","label":"John 19:11","href":"/jhn/19/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.12.2","start":12,"end":12,"heading":"The Jews were more furious than ever, and more violent to get Jesus crucified","excerpt":"2. The Jews were more furious than ever, and more violent to get Jesus crucified. Still they carry on their design with noise and clamour as before; so now they cried out. They would have it thought that the commonalty was against him, and therefore laboured to get him cried down by a multitude, and it is no hard matter to pack a mob; whereas, if a fair poll had been granted, I doubt not but it would have been carried by a great majority for the releasing of him. A few madmen may out-shout many wise men, and then fancy themselves to speak the sense (when it is but the nonsense) of a nation, or of all mankind; but it is not so easy a thing to change the sense of the people as it is to misrepresent it, and to change their cry. Now that Christ was in the hands of his enemies his friends were shy and silent, and disappeared, and those that were against him were forward to show themselves so; and this gave the chief priests an opportunity to represent it as the concurring vote of all the Jews that he should be crucified. In this outcry they sought two things:—(1.) To blacken the prisoner as an enemy to Cæsar. He had refused the kingdoms of this world and the glory of them, had declared his kingdom not to be of this world, and yet they will have it that he speaks against Cæsar; antilegei—he opposes Cæsar, invades his dignity and sovereignty. It has always been the artifice of the enemies of religion to represent it as hurtful to kings and provinces, when it would be highly beneficial to both. (2.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.12.3","start":12,"end":12,"heading":"","excerpt":"... To frighten the judge, as no friend to Cæsar: \"If thou let this man go unpunished, and let him go on, thou art not Cæsar's friend, and therefore false to thy trust and the duty of thy place, obnoxious to the emperor's displeasure, and liable to be turned out.\" They intimate a threatening that they would inform against him, and get him displaced; and here they touched him in a sensible and very tender part. But, of all people, these Jews should not have pretended a concern for Cæsar, who were themselves so ill affected to him and his government. They should not talk of being friends to Cæsar, who were themselves such back friends to him; yet thus a pretended zeal for that which is good often serves to cover a real malice against that which is better.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.13.1","start":13,"end":13,"heading":"What it was that shocked Pilate","excerpt":"(1.) What it was that shocked Pilate (v. 13): When he heard that saying, that he could not be true to Cæsar's honour, nor sure of Cæsar's favour, if he did not put Jesus to death, then he thought it was time to look about him. All they had said to prove Christ a malefactor, and that therefore it was Pilate's duty to condemn him, did not move him, but he still kept to his conviction of Christ's innocency; but, when they urged that it was his interest to condemn him, then he began to yield. Note, Those that bind up their happiness in the favour of men make themselves an easy prey to the temptations of Satan.\n\n(2.) What preparation was made for a definitive sentence upon this matter: Pilate brought Jesus forth, and he himself in great state took the chair. We may suppose that he called for his robes, that he might look big, and then sat down in the judgment-seat.\n\n[1.] Christ was condemned with all the ceremony that could be. First, To bring us off at God's bar, and that all believers through Christ, being judged here, might be acquitted in the court of heaven. Secondly, To take off the terror of pompous trials, which his followers would be brought to for his sake. Paul might the better stand at Cæsar's judgment-seat when his Master had stood there before him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":38,"text":"v. 13","label":"John 19:13","href":"/jhn/19/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.13.2","start":13,"end":13,"heading":"Notice is here taken of the place and time","excerpt":"[2.] Notice is here taken of the place and time.\n\nFirst, The place where Christ was condemned: in a place called the Pavement, but in Hebrew, Gabbatha, probably the place where he used to sit to try causes or criminals. Some make Gabbatha to signify an enclosed place, fenced against the insults of the people, whom therefore he did the less need to fear; others an elevated place, raised that all might see him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.14.1","start":14,"end":14,"heading":"The time","excerpt":"Secondly, The time, v. 14. It was the preparation of the passover, and about the sixth hour. Observe, 1. The day: It was the preparation of the passover, that is, for the passover-sabbath, and the solemnities of that and the rest of the days of the feast of unleavened bread. This is plain from Luke xxiii. 54, It was the preparation, and the sabbath drew on. So that this preparation was for the sabbath. Note, Before the passover there ought to be preparation. This is mentioned as an aggravation of their sin, in persecuting Christ with so much malice and fury, that it was when they should have been purging out the old leaven, to get ready for the passover; but the better the day the worse the deed. 2. The hour: It was about the sixth hour. Some ancient Greek and Latin manuscripts read it about the third hour, which agrees with Mark xv. 25. And it appears by Matt. xxvii. 45 that he was upon the cross before the sixth hour. But it should seem to come in here, not as a precise determination of the time, but as an additional aggravation of the sin of his prosecutors, that they were pushing on the prosecution, not only on a solemn day, the day of the preparation, but, from the third to the sixth hour (which was, as we call it, church-time) on that day, they were employed in this wickedness; so that for this day, though they were priests, they dropped the temple-service, for they did not leave Christ till the sixth hour, when the darkness began, which frightened them away. Some think that the sixth hour, with this evangelist, is, according to the Roman reckoning and ours, six of the clock in the morning, answering to the Jews' first hour of the day; this is very probable, that Christ's trial before Pilate was at the height about six in the morning, which was then a little after sun-rising.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":20,"text":"v. 14","label":"John 19:14","href":"/jhn/19/#v14","status":"detected"},{"at":295,"text":"Luke xxiii. 54","label":"Luke 23:54","href":"/luk/23/#v54","status":"detected"},{"at":837,"text":"Mark xv. 25","label":"Mark 15:25","href":"/mrk/15/#v25","status":"detected"},{"at":868,"text":"Matt. xxvii. 45","label":"Matthew 27:45","href":"/mat/27/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.14-15.1","start":14,"end":15,"heading":"","excerpt":"3. When other expedients had been tried in vain, Pilate slightly endeavoured to banter them out of their fury, and yet, in doing this, betrayed himself to them, and yielded to the rapid stream, v. 13-15. After he had stood it out a great while, and seemed now as if he would have made a vigorous resistance upon this attack (v. 12), he basely surrendered. Observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":194,"text":"v. 13-15","label":"John 19:13–15","href":"/jhn/19/#v13","status":"detected"},{"at":325,"text":"v. 12","label":"John 19:12","href":"/jhn/19/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.14-15.2","start":14,"end":15,"heading":"","excerpt":"(3.) The rencounter Pilate had with the Jews, both priests and people, before he proceeded to give judgment, endeavouring in vain to stem the tide of their rage.\n\n[1.] He saith unto the Jews, Behold your king. This is a reproof to them for the absurdity and malice of their insinuating that this Jesus made himself a king: \"Behold your king, that is, him whom you accuse as a pretender to the crown. Is this a man likely to be dangerous to the government? I am satisfied he is not, and you may be so too, and let him alone.\" Some think he hereby upbraids them with their secret disaffection to Cæsar: \"You would have this man to be your king, if he would but have headed a rebellion against Cæsar.\" But Pilate, though he was far from meaning so, seems as if he were the voice of God to them. Christ, now crowned with thorns, is, as a king at his coronation, offered to the people: \"Behold your king, the king whom God hath set upon his holy hill of Zion;\" but they, instead of entering into it with acclamations of joyful consent, protest against him; they will not have a king of God's choosing.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.15.1","start":15,"end":15,"heading":"","excerpt":"[2.] They cried out with the greatest indignation, Away with him, away with him, which speaks disdain as well as malice, aron, aron—\"Take him, he is none of ours; we disown him for our kinsman, much more for our king; we have not only no veneration for him, but no compassion; away with him out of our sight:\" for so it was written of him, he is one whom the nation abhors (Isa. xlix. 7), and they hid as it were their faces from him Isa. liii. 2, 3. Away with him from the earth, Acts xxii. 22. This shows, First, How we deserved to have been treated at God's tribunal. We were by sin become odious to God's holiness, which cried, Away with them, away with them, for God is of purer eyes than to behold iniquity. We were also become obnoxious to God's justice, which cried against us, \"Crucify them, crucify them, let the sentence of the law be executed.\" Had not Christ interposed, and been thus rejected of men, we had been for ever rejected of God. Secondly, It shows how we ought to treat our sins. We are often in scripture said to crucify sin, in conformity to Christ's death. Now they that crucified Christ did it with detestation. With a pious indignation we should run down sin in us, as they with an impious indignation ran him down who was made sin for us. The true penitent casts away from him his transgressions, Away with them, away with them (Isa. ii. 20; xxx. 22), crucify them, crucify them; it is not fit that they should live in my soul, Hos. xiv. 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":374,"text":"Isa. xlix. 7","label":"Isaiah 49:7","href":"/isa/49/#v7","status":"detected"},{"at":434,"text":"Isa. liii. 2, 3","label":"Isaiah 53:2–3","href":"/isa/53/#v2","status":"detected"},{"at":481,"text":"Acts xxii. 22","label":"Acts 22:22","href":"/act/22/#v22","status":"detected"},{"at":1359,"text":"Isa. ii. 20","label":"Isaiah 2:20","href":"/isa/2/#v20","status":"detected"},{"at":1372,"text":"xxx. 22","label":"Isaiah 30:22","href":"/isa/30/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.15.2","start":15,"end":15,"heading":"","excerpt":"[3.] Pilate, willing to have Jesus released, and yet that it should be their doing, asks them, Shall I crucify your king? In saying this, he designed either, First, To stop their mouths, by showing them how absurd it was for them to reject one who offered himself to them to be their king at a time when they needed one more than ever. Have they no sense of slavery? No desire of liberty? No value for a deliverer? Though he saw no cause to fear him, they might see cause to hope for something from him; since crushed and sinking interests are ready to catch at any thing. Or, Secondly, To stop the mouth of his own conscience. \"If this Jesus be a king\" (thinks Pilate), \"he is only kin of the Jews, and therefore I have nothing to do but to make a fair tender of him to them; if they refuse him, and will have their king crucified, what is that to me?\" He banters them for their folly in expecting a Messiah, and yet running down one that bade so fair to be he.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.16.1","start":16,"end":16,"heading":"Pilate gave judgment against Christ, and signed the warrant for his execution","excerpt":"I. Pilate gave judgment against Christ, and signed the warrant for his execution, v. 16. We may see here, 1. How Pilate sinned against his conscience: he had again and again pronounced him innocent, and yet at last condemned him as guilty. Pilate, since he came to be governor, had in many instances disobliged and exasperated the Jewish nation; for he was a man of a haughty and implacable spirit, and extremely wedded to his humour. He had seized upon the Corban, and spent it upon a water-work; he had brought into Jerusalem shields stamped with Cæsar's image, which was very provoking to the Jews; he had sacrificed the lives of many to his resolutions herein. Fearing therefore that he should be complained of for these and other insolences, he was willing to gratify the Jews. Now this makes the matter much worse. If he had been of an easy, soft, and pliable disposition, his yielding to so strong a stream had been the more excusable; but for a man that was so wilful in other things, and of so fierce a resolution, to be overcome in a thing of this nature, shows him to be a bad man indeed, that could better bear the wronging of his conscience than the crossing of his humour. 2. How he endeavoured to transfer the guilt upon the Jews. He delivered him not to his own officers (as usual), but to the prosecutors, the chief priests and elders; so excusing the wrong to his own conscience with this, that it was but a permissive condemnation, and that he did not put Christ to death, but only connived at those that did it. 3. How Christ was made sin for us. We deserved to have been condemned, but Christ was condemned for us, that to us there might be no condemnation. God was now entering into judgment with his Son, that he might not enter into judgment with his servants.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":82,"text":"v. 16","label":"John 19:16","href":"/jhn/19/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.16.2","start":16,"end":16,"heading":"","excerpt":"II. Judgment was no sooner given than with all possible expedition the prosecutors, having gained their point, resolved to lose not time lest Pilate should change his mind, and order a reprieve (those are enemies to our souls, the worst of enemies, that hurry us to sin, and then leave us no room to undo what we have done amiss), and also lest there should be an uproar among the people, and they should find a greater number against them than they had with so much artifice got to be for them. It were well if we would be thus expeditious in that which is good, and not stay for more difficulties.\n\n1. They immediately hurried away the prisoner. The chief priests greedily flew upon the prey which they had been long waiting for; now it is drawn into their net. Or they, that is, the soldiers who were to attend the execution, they took him and led him away, not to the place whence he came, and thence to the place of execution, as is usual with us, but directly to the place of execution. Both the priests and the soldiers joined in leading him away. Now was the Son of man delivered into the hands of men, wicked and unreasonable men. By the law of Moses (and in appeals by our law) the prosecutors were to be the executioners, Deut. xvii. 7. And the priests here were proud of the office. His being led away does not suppose him to have made any opposition, but the scripture must be fulfilled, he was led as a sheep to the slaughter, Acts viii. 32. We deserved to have been led forth with the workers of iniquity as criminals to execution, Ps. cxxv. 5. But he was led forth for us, that we might escape.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1233,"text":"Deut. xvii. 7","label":"Deuteronomy 17:7","href":"/deu/17/#v7","status":"detected"},{"at":1441,"text":"Acts viii. 32","label":"Acts 8:32","href":"/act/8/#v32","status":"detected"},{"at":1547,"text":"Ps. cxxv. 5","label":"Psalms 125:5","href":"/psa/125/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.17.1","start":17,"end":17,"heading":"","excerpt":"2. To add to his misery, they obliged him as long as he was able, to carry his cross (v. 17), according to the custom among the Romans; hence Furcifer was among them a name of reproach. Their crosses did not stand up constantly, as our gibbets do in the places of execution, because the malefactor was nailed to the cross as it lay along upon the ground, and then it was lifted up, and fastened in the earth, and removed when the execution was over, and commonly buried with the body; so that every one that was crucified had a cross of his own. Now Christ's carrying his cross may be considered, (1.) As a part of his sufferings; he endured the cross literally. It was a long and thick piece of timber that was necessary for such a use, and some think it was neither seasoned nor hewn. The blessed body of the Lord Jesus was tender, and unaccustomed to such burdens; it had now lately been harassed and tired out; his shoulders were sore with the stripes they had given him; every jog of the cross would renew his smart, and be apt to strike the thorns he was crowned with into his head; yet all this he patiently underwent, and it was but the beginning of sorrows. (2.) As answering the type which went before him; Isaac, when he was to be offered, carried the wood on which he was to be bound and with which he was to be burned. (3.) As very significant of his undertaking, the Father having laid upon him the iniquity of us all (Isa. liii. 6), and he having to take away sin by bearing it in his own body upon the tree, 1 Pet. ii. 24. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":86,"text":"v. 17","label":"John 19:17","href":"/jhn/19/#v17","status":"detected"},{"at":1433,"text":"Isa. liii. 6","label":"Isaiah 53:6","href":"/isa/53/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.17.2","start":17,"end":17,"heading":"","excerpt":"... He had said in effect, On me be the curse; for he was made a curse for us, and therefore on him was the cross. (4.) As very instructive to us. Our Master hereby taught all his disciples to take up their cross, and follow him. Whatever cross he calls us out to bear at any time, we must remember that he bore the cross first, and, by bearing it for us, bears it off from us in great measure, for thus he hath made his yoke easy, and his burden light. He bore that end of the cross that had the curse upon it; this was the heavy end; and hence all that are his are enabled to call their afflictions for him light, and but for a moment.\n\n3. They brought him to the place of execution: He went forth, not dragged against his will, but voluntary in his sufferings. He went forth out of the city, for he was crucified without the gate, Heb. xiii. 12. And, to put the greater infamy upon his sufferings, he was brought to the common place of execution, as one in all points numbered among the transgressors, a place called Golgotha, the place of a skull, where they threw dead men's skulls and bones, or where the heads of beheaded malefactors were left,—a place ceremonially unclean; there Christ suffered, because he was made sin for us, that he might purge our consciences from dead works, and the pollution of them. If one would take notice of the traditions of the elders, there are two which are mentioned by many of the ancient writers concerning this place:—(1.) That Adam was buried here, and that this was the place of his skull, and they observe that where death triumphed over the first Adam there the second Adam triumphed over him. Gerhard quotes for this tradition Origen, Cyprian, Epiphanius, Austin, Jerome, and others. (2.) That this was that mountain in the land of Moriah on which Abraham offered up Isaac, and the ram was a ransom for Isaac.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":834,"text":"Heb. xiii. 12","label":"Hebrews 13:12","href":"/heb/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.18.1","start":18,"end":18,"heading":"There they crucified him, and the other malefactors with him","excerpt":"4. There they crucified him, and the other malefactors with him (v. 18): There they crucified him. Observe (1.) What death Christ died; the death of the cross, a bloody, painful, shameful death, a cursed death. He was nailed to the cross, as a sacrifice bound to the altar, as a Saviour fixed for his undertaking; his ear nailed to God's door-post, to serve him for ever. He was lifted up as the brazen serpent, hung between heaven and earth because we were unworthy of either, and abandoned by both. His hands were stretched out to invite and embrace us; he hung upon the tree some hours, dying gradually in the full use of reason and speech, that he might actually resign himself a sacrifice. (2.) In what company he died: Two others with him. Probably these would not have been executed at that time, but at the request of the chief priests, to add to the disgrace of our Lord Jesus, which might be the reason why one of them reviled him, because their death was hastened for his sake. Had they taken two of his disciples, and crucified them with him, it had been an honour to him; but, if such as they had been partakers with him in suffering, it would have looked as if they had been undertakers with him in satisfaction. Therefore it was ordered that his fellow-sufferers should be the worst of sinners, that he might bear our reproach, and that the merit might appear to be his only. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":65,"text":"v. 18","label":"John 19:18","href":"/jhn/19/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.18.2","start":18,"end":18,"heading":"","excerpt":"... This exposed him much to the people's contempt and hatred, who are apt to judge of persons by the lump, and are not curious in distinguishing, and would conclude him not only malefactor because he was yoked with malefactors, but the worst of the three because put in the midst. But thus the scripture was fulfilled, He was numbered among the transgressors. He did not die at the altar among the sacrifices, nor mingle his blood with that of bulls and goats; but he died among the criminals, and mingled his blood with theirs who were sacrificed to public justice.\n\nAnd now let us pause awhile, and with an eye of faith look upon Jesus. Was ever sorrow like unto his sorrow? See him who was clothed with glory stripped of it all, and clothed with shame-him who was the praise of angels made a reproach of men—him who had been with eternal delight and joy in the bosom of his Father now in the extremities of pain and agony. See him bleeding, see him struggling, see him dying, see him and love him, love him and live to him, and study what we shall render.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.19.1","start":19,"end":19,"heading":"","excerpt":"1. The inscription itself which Pilate wrote, and ordered to be fixed to the top of the cross, declaring the cause for which he was crucified, v. 19. Matthew called it, aitia—the accusation; Mark and Luke called it epigraphe—the inscription; John calls it by the proper Latin name, titlos—the title: and it was this, Jesus of Nazareth, the King of the Jews, Pilate intended this for his reproach, that he, being Jesus of Nazareth, should pretend to be king of the Jews, and set up in competition with Cæsar, to whom Pilate would thus recommend himself, as very jealous for his honour and interest, when he would treat but a titular king, a king in metaphor, as the worst of malefactors; but God overruled this matter, (1.) That it might be a further testimony to the innocency of our Lord Jesus; for here was an accusation which, as it was worded, contained no crime. If this be all they have to lay to his charge, surely he has done nothing worthy of death or of bonds. (2.) That it might show forth his dignity and honour. This is Jesus a Saviour, Nazoraios, the blessed Nazarite, sanctified to God; this is the king of the Jews, Messiah the prince, the sceptre that should rise out of Israel, as Balaam had foretold; dying for the good of his people, as Caiaphas had foretold. Thus all these three bad men witnessed to Christ, though they meant not so.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":143,"text":"v. 19","label":"John 19:19","href":"/jhn/19/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.20.1","start":20,"end":20,"heading":"The notice taken of this inscription","excerpt":"2. The notice taken of this inscription (v. 20): Many of the Jews read it, not only those of Jerusalem, but those out of the country, and from other countries, strangers and proselytes, that came up to worship at the feast. Multitudes read it, and it occasioned a great variety of reflections and speculations, as men stood affected. Christ himself was set for a sign, a title. Here are two reasons why the title was so much read:—(1.) Because the place where Jesus was crucified, though without the gate, was yet nigh the city, which intimates that if it had been any great distance off they would not have been led, no not by their curiosity, to go and see it, and read it. It is an advantage to have the means of knowing Christ brought to our doors. (2.) Because it was written in Hebrew, and Greek, and Latin, which made it legible by all; they all understood one or other of these languages, and none were more careful to bring up their children to read than the Jews generally were. It likewise made it the more considerable; everyone would be curious to enquire what it was which was so industriously published in the three most known languages. In the Hebrew the oracles of God were recorded; in Greek the learning of the philosophers; and in Latin the laws of the empire. In each of these Christ is proclaimed king, in whom are hid all the treasures of revelation, wisdom, and power. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":41,"text":"v. 20","label":"John 19:20","href":"/jhn/19/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.20.2","start":20,"end":20,"heading":"","excerpt":"... God so ordering it that this should be written in the three then most known tongues, it was intimated thereby that Jesus Christ should be a Saviour to all nations, and not to the Jews only; and also that every nation should hear in their own tongue the wonderful works of the Redeemer. Hebrew, Greek, and Latin, were the vulgar languages at that time in this part of the world; so that this is so far from intimating (as the Papists would have it) that the scripture is still to be retained in these three languages, that on the contrary it teaches us that the knowledge of Christ ought to be diffused throughout every nation in their own tongue, as the proper vehicle of it, that people may converse as freely with the scriptures as they do with their neighbours.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.21.1","start":21,"end":21,"heading":"The offence which the prosecutors took at it","excerpt":"3. The offence which the prosecutors took at it, v. 21. They would not have it written, the king of the Jews; but that he said of himself, I am the king of the Jews. Here they show themselves, (1.) Very spiteful and malicious against Christ. It was not enough to have him crucified, but they must have his name crucified too. To justify themselves in giving him such bad treatment, they thought themselves concerned to give him a bad character, and to represent him as a usurper of honours and powers that he was not entitled to. (2.) Foolishly jealous of the honour of their nation. Though they were a conquered and enslaved people, yet they stood so much upon the punctilio of their reputation that they scorned to have it said that this was their king. (3.) Very impertinent and troublesome to Pilate. They could not but be sensible that they had forced him, against his mind, to condemn Christ, and yet, in such a trivial thing as this, they continue to tease him; and it was so much the worse in that, though they had charged him with pretending to be the king of the Jews, yet they had not proved it, nor had he ever said so.\n\n4. The judge's resolution to adhere to it: \"What I have written I have written, and will not alter it to humour them.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":49,"text":"v. 21","label":"John 19:21","href":"/jhn/19/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.22.1","start":22,"end":22,"heading":"Hereby an affront was put upon the chief priests, who would still be dictating","excerpt":"(1.) Hereby an affront was put upon the chief priests, who would still be dictating. It seems, by Pilate's manner of speaking, that he was uneasy in himself for yielding to them, and vexed at them for forcing him to it, and therefore he was resolved to be cross with them; and by this inscription he insinuates, [1.] That, notwithstanding their pretences, they were not sincere in their affections to Cæsar and his government; they were willing enough to have a king of the Jews, if they could have one to their mind. [2.] That such a king as this, so mean and despicable, was good enough to be the king of the Jews; and this would be the fate of all that should dare to oppose the Roman power. [3.] That they had been very unjust and unreasonable in prosecuting this Jesus, when there was no fault to be found in him.\n\n(2.) Hereby honour was done to the Lord Jesus. Pilate stuck to it with resolution, that he was the king of the Jews. What he had written was what God had first written, and therefore he could not alter it; for thus it was written, that Messiah the prince should be cut off, Dan. ix. 26. This therefore is the true cause of his death; he dies because the king of Israel must die, must thus die. When the Jews reject Christ, and will not have him for their king, Pilate, a Gentile, sticks to it that he is a king, which was an earnest of what came to pass soon after, when the Gentiles submitted to the kingdom of the Messiah, which the unbelieving Jews had rebelled against.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1094,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.23-24.1","start":23,"end":24,"heading":"The dividing of his garments among the executioners","excerpt":"II. The dividing of his garments among the executioners, v. 23, 24. Four soldiers were employed, who, when they had crucified Jesus, had nailed him to the cross, and lifted it up, and him upon it, and nothing more was to be done than to wait his expiring through the extremity of pain, as, with us, when the prisoner is turned off, then they went to make a dividend of his clothes, each claiming an equal share, and so they made four parts, as nearly of the same value as they could, to every soldier a part; but his coat, or upper garment whether cloak or gown, being a pretty piece of curiosity, without seam, woven from the top throughout, they agreed to cast lots for it. Here observe, 1. The shame they put upon our Lord Jesus, in stripping him of his garments before they crucified him. The shame of nakedness came in with sin. He therefore who was made sin for us bore that shame, to roll away our reproach. He was stripped, that we might be clothed with white raiment (Rev. iii. 18), and that when we are unclothed we may not be found naked. 2. The wages with which these soldiers paid themselves for crucifying Christ. They were willing to do it for his old clothes. Nothing is to be done so bad, but there will be found men bad enough to do it for a trifle. Probably they hoped to make more than ordinary advantage of his clothes, having heard of cures wrought by the touch of the hem of his garment, or expecting that his admirers would give any money for them. 3. The sport they made about his seamless coat. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":57,"text":"v. 23, 24","label":"John 19:23–24","href":"/jhn/19/#v23","status":"detected"},{"at":977,"text":"Rev. iii. 18","label":"Revelation 3:18","href":"/rev/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.23-24.2","start":23,"end":24,"heading":"","excerpt":"... We read not of any thing about him valuable or remarkable but this, and this not for the richness, but only the variety of it, for it was woven from the top throughout; there was no curiosity therefore in the shape, but a designed plainness. Tradition says, his mother wove it for him, and adds this further, that it was made for him when he was a child, and, like the Israelites' clothes in the wilderness, waxed not old; but this is a groundless fancy. The soldiers thought it a pity to rend it, for then it would unravel, and a piece of it would be good for nothing; they would therefore cast lots for it. While Christ was in his dying agonies, they were merrily dividing his spoils. The preserving of Christ's seamless coat is commonly alluded to to show the care all Christians ought to take that they rend not the church of Christ with strifes and divisions; yet some have observed that the reason why the soldiers would not rend Christ's coat was not out of any respect to Christ, but because each of them hoped to have it entire for himself. And so many cry out against schism, only that they may engross all the wealth and power to themselves. Those who opposed Luther's separation from the church of Rome urged much the tunica inconsutilis—the seamless coat; and some of them laid so much stress upon it that they were called the Inconsutilistæ—The seamless. 4. The fulfilling of the scripture in this. David, in spirit, foretold this very circumstance of Christ's sufferings, in that passage, Ps. xxii. 18. The event so exactly answering the prediction proves, (1.) That the scripture is the word of God, which foretold contingent events concerning Christ so long before, and they came to pass according to the prediction. (2.) That Jesus is the true Messiah; for in him all the Old-Testament prophecies concerning the Messiah had, and have, their full accomplishment. These things therefore the soldiers did.\n\nIII. The care that he took of his poor mother.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1508,"text":"Ps. xxii. 18","label":"Psalms 22:18","href":"/psa/22/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.25.1","start":25,"end":25,"heading":"His mother attends him to his death","excerpt":"1. His mother attends him to his death (v. 25): There stood by the cross, as near as they could get, his mother, and some of his relations and friends with her. At first, they stood near, as it is said here; but afterwards, it is probable, the soldiers forced them to stand afar off, as it is said in Matthew and Mark: or they themselves removed out of the ground. (1.) See here the tender affection of these pious women to our Lord Jesus in his sufferings. When all his disciples, except John, has forsaken him, they continued their attendance on him. Thus the feeble were as David (Zech. xii. 8): they were not deterred by the fury of the enemy nor the horror of the sight; they could not rescue him nor relieve him, yet they attended him, to show their good-will. It is an impious and blasphemous construction which some of the popish writers put upon the virgin Mary standing by the cross, that thereby she contributed to the satisfaction he made for sin no less than he did, and so became a joint-mediatrix and co-adjutrix in our salvation. (2.) We may easily suppose what an affliction it was to these poor women to see him thus abused, especially to the blessed virgin. Now was fulfilled Simeon's word, A sword shall pierce through thy own soul, Luke ii. 35. His torments were her tortures; she was upon the rack, while he was upon the cross; and her heart bled with his wounds; and the reproaches wherewith they reproached him fell on those that attended him. (3.) We may justly admire the power of divine grace in supporting these women, especially the virgin Mary, under this heavy trial. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":40,"text":"v. 25","label":"John 19:25","href":"/jhn/19/#v25","status":"detected"},{"at":584,"text":"Zech. xii. 8","label":"Zechariah 12:8","href":"/zec/12/#v8","status":"detected"},{"at":1253,"text":"Luke ii. 35","label":"Luke 2:35","href":"/luk/2/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.25.2","start":25,"end":25,"heading":"","excerpt":"... We do not find his mother wringing her hands, or tearing her hair, or rending her clothes, or making an outcry; but, with a wonderful composure, standing by the cross, and her friends with her. Surely she and they were strengthened by a divine power to this degree of patience; and surely the virgin Mary had a fuller expectation of his resurrection than the rest had, which supported her thus. We know not what we can bear till we are tried, and then we know who has said, My grace is sufficient for thee.\n\n2. He tenderly provides for his mother at his death. It is probable that Joseph, her husband, was long since dead, and that her son Jesus had supported her, and her relation to him had been her maintenance; and now that he was dying what would become of her? He saw her standing by, and knew her cares and griefs; and he saw John standing not far off, and so he settled a new relation between his beloved mother and his beloved disciple; for he said to her, \"Woman, behold thy son, for whom henceforward thou must have a motherly affection;\" and to him, \"Behold thy mother, to whom thou must pay a filial duty.\" And so from that hour, that hour never to be forgotten, that disciple took her to his own home. See here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.26-27.1","start":26,"end":27,"heading":"The care Christ took of his dear mother","excerpt":"(1.) The care Christ took of his dear mother. He was not so much taken up with a sense of his sufferings as to forget his friends, all whose concerns he bore upon his heart. His mother, perhaps, was so taken up with his sufferings that she thought not of what would become of her; but he admitted that thought. Silver and gold he had none to leave, no estate, real or personal; his clothes the soldiers had seized, and we hear no more of the bag since Judas, who had carried it, hanged himself. He had therefore no other way to provide for his mother than by his interest in a friend, which he does here. [1.] He calls her woman, not mother, not out of any disrespect to her, but because mother would have been a cutting word to her that was already wounded to the heart with grief; like Isaac saying to Abraham, My father. He speaks as one that was now no more in this world, but was already dead to those in it that were dearest to him. His speaking in this seemingly slight manner to his mother, as he had done formerly, was designed to obviate and give a check to the undue honours which he foresaw would be given to her in the Romish church, as if she were a joint purchaser with him in the honours of the Redeemer. [2.] He directs her to look upon John as her son: \"Behold him as thy son, who stands there by thee, and be as a mother to him.\" See here, First, An instance of divine goodness, to be observed for our encouragement. Sometimes, when God removes one comfort from us, he raises up another for us, perhaps where we looked not for it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.26-27.2","start":26,"end":27,"heading":"","excerpt":"... We read of children which the church shall have after she has lost the other, Isa. xlix. 21. Let none therefore reckon all gone with one cistern dried up, for from the same fountain another may be filled. Secondly, An instance of filial duty, to be observed for our imitation. Christ has here taught children to provide, to the utmost of their power, for the comfort of their aged parents. When David was in distress, he took care of his parents, and found out a shelter for them (1 Sam. xxii. 3); so the Son of David here. Children at their death, according to their ability, should provide for their parents, if they survive them, and need their kindness.\n\n(2.) The confidence he reposed in the beloved disciple. It is to him he says, Behold thy mother, that is, I recommend her to thy care, be thou as a son to her to guide her (Isa. li. 18); and forsake her not when she is old, Prov. xxiii. 22. Now, [1.] This was an honour put upon John, and a testimony both to his prudence and to his fidelity. If he who knows all things had not known that John loved him, he would not have made him his mother's guardian. It is a great honour to be employed for Christ, and to be entrusted with any of his interest in the world. But, [2.] It would be a care and some charge to John; but he cheerfully accepted it, and took her to his own home, not objecting the trouble nor expense, nor his obligations to his own family, nor the ill-will he might contract by it. Note, Those that truly love Christ, and are beloved of him, will be glad of an opportunity to do any service to him or his. Nicephoras's Eccl. Hist. lib. 2 cap. 3, saith that the virgin Mary lived with John at Jerusalem eleven years, and then died. Others, that she lived to remove with him to Ephesus.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":82,"text":"Isa. xlix. 21","label":"Isaiah 49:21","href":"/isa/49/#v21","status":"detected"},{"at":485,"text":"1 Sam. xxii. 3","label":"1 Samuel 22:3","href":"/1sa/22/#v3","status":"detected"},{"at":836,"text":"Isa. li. 18","label":"Isaiah 51:18","href":"/isa/51/#v18","status":"detected"},{"at":887,"text":"Prov. xxiii. 22","label":"Proverbs 23:22","href":"/pro/23/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.28.1","start":28,"end":28,"heading":"How much respect Christ showed to the scripture","excerpt":"1. How much respect Christ showed to the scripture (v. 28): Knowing that all things hitherto were accomplished, that the scripture might be fulfilled, which spoke of his drinking in his sufferings, he saith, I thirst, that is, he called for drink.\n\n(1.) It was not at all strange that he was thirsty; we find him thirsty in a journey (ch. iv. 6, 7), and now thirsty when he was just at his journey's end. Well might he thirst after all the toil and hurry which he had undergone, and being now in the agonies of death, ready to expire purely by the loss of blood and extremity of pain. The torments of hell are represented by a violent thirst in the complaint of the rich man that begged for a drop of water to cool his tongue. To that everlasting thirst we had been condemned, had not Christ suffered for us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":52,"text":"v. 28","label":"John 19:28","href":"/jhn/19/#v28","status":"detected"},{"at":335,"text":"ch. iv. 6, 7","label":"John 4:6–7","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.28.2","start":28,"end":28,"heading":"But the reason of his complaining of it is somewhat surprising","excerpt":"(2.) But the reason of his complaining of it is somewhat surprising; it is the only word he spoke that looked like complaint of his outward sufferings. When they scourged him, and crowned him with thorns, he did not cry, O my head! or, My back! But now he cried, I thirst. For, [1.] He would thus express the travail of his soul, Isa. liii. 11. He thirsted after the glorifying of God, and the accomplishment of the work of our redemption, and the happy issue of his undertaking. [2.] He would thus take care to see the scripture fulfilled. Hitherto, all had been accomplished, and he knew it, for this was the thing he had carefully observed all along; and now he called to mind one thing more, which this was the proper season for the performance of. By this it appears that he was the Messiah, in that not only the scripture was punctually fulfilled in him, but it was strictly eyed by him. By this it appears that God was with him of a truth—that in all he did he went exactly according to the word of God, taking care not to destroy, but to fulfil, the law and the prophets. Now, First, The scripture had foretold his thirst, and therefore he himself related it, because it could not otherwise be known, saying, I thirst; it was foretold that his tongue should cleave to his jaws, Ps. xxii. 15. Samson, an eminent type of Christ, when he was laying the Philistines heaps upon heaps, was himself sore athirst (Judg. xv. 18); so was Christ, when he was upon the cross, spoiling principalities and powers. Secondly, The scripture had foretold that in his thirst he should have vinegar given him to drink, Ps. lxix. 21. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":330,"text":"Isa. liii. 11","label":"Isaiah 53:11","href":"/isa/53/#v11","status":"detected"},{"at":1286,"text":"Ps. xxii. 15","label":"Psalms 22:15","href":"/psa/22/#v15","status":"detected"},{"at":1414,"text":"Judg. xv. 18","label":"Judges 15:18","href":"/jdg/15/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.28.3","start":28,"end":28,"heading":"","excerpt":"... They had given him vinegar to drink before they crucified him (Matt. xxvii. 34), but the prophecy was not exactly fulfilled in that, because that was not in his thirst; therefore now he said, I thirst, and called for it again: then he would not drink, but now he received it Christ would rather court an affront than see any prophecy unfulfilled. This should satisfy us under all our trials, that the will of God is done, and the word of God accomplished.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":67,"text":"Matt. xxvii. 34","label":"Matthew 27:34","href":"/mat/27/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.29.1","start":29,"end":29,"heading":"See how little respect his persecutors showed to him","excerpt":"2. See how little respect his persecutors showed to him (v. 29): There was set a vessel full of vinegar, probably according to the custom at all executions of this nature; or, as others think, it was now set designedly for an abuse to Christ, instead of the cup of wine which they used to give to those that were ready to perish; with this they filled a sponge, for they would not allow him a cup, and they put it upon hyssop, a hyssop-stalk, and with this heaved it to his mouth; hyssopo perithentes—they stuck it round with hyssop; so it may be taken; or, as others, they mingled it with hyssop-water, and this they gave him to drink when he was thirsty; a drop of water would have cooled his tongue better than a draught of vinegar: yet this he submitted to for us. We had taken the sour grapes, and thus his teeth were set on edge; we had forfeited all comforts and refreshments, and therefore they were withheld from him. When heaven denied him a beam of light earth denied him a drop of water, and put vinegar in the room of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":57,"text":"v. 29","label":"John 19:29","href":"/jhn/19/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.30.1","start":30,"end":30,"heading":"The dying word wherewith he breathed out his soul","excerpt":"V. The dying word wherewith he breathed out his soul (v. 30): When he had received the vinegar, as much of it as he thought fit, he said, It is finished; and, with that, bowed his head, and gave up the ghost. Observe,\n\n1. What he said, and we may suppose him to say it with triumph and exultation, Tetelestai—It is finished, a comprehensive word, and a comfortable one. (1.) It is finished, that is, the malice and enmity of his persecutors had now done their worst; when he had received that last indignity in the vinegar they gave him, he said, \"This is the last; I am now going out of their reach, where the wicked cease from troubling.\" (2.) It is finished, that is, the counsel and commandment of his Father concerning his sufferings were now fulfilled; it was a determinate counsel, and he took care to see every iota and tittle of it exactly answered, Acts ii. 23. He had said, when he entered upon his sufferings, Father, thy will be done; and now he saith with pleasure, It is done. It was his meat and drink to finish his work (ch. iv. 34), and the meat and drink refreshed him, when they gave him gall and vinegar. (3.) It is finished, that is, all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished and answered. He speaks as if, now that they had given him the vinegar, he could not bethink himself of any word in the Old Testament that was to be fulfilled between him and his death but it had its accomplishment; such as, his being sold for thirty pieces of silver, his hands and feet being pierced, his garments divided, &c.; and now that this is done. It is finished. (4.) It is finished, that is, the ceremonial law is abolished, and a period put to the obligation of it. The substance is now come, and all the shadows are done away. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":54,"text":"v. 30","label":"John 19:30","href":"/jhn/19/#v30","status":"detected"},{"at":859,"text":"Acts ii. 23","label":"Acts 2:23","href":"/act/2/#v23","status":"detected"},{"at":1038,"text":"ch. iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.30.2","start":30,"end":30,"heading":"","excerpt":"... Just now the veil is rent, the wall of partition is taken down, even the law of commandments contained in ordinances, Eph. ii. 14, 15. The Mosaic economy is dissolved, to make way for a better hope. (5.) It is finished, that is, sin is finished, and an end made of transgression, by the bringing in of an everlasting righteousness. It seems to refer to Dan. ix. 24. The Lamb of God was sacrificed to take away the sin of the world, and it is done, Heb. ix. 26. (6.) It is finished, that is, his sufferings were now finished, both those of his soul and those of his body. The storm is over, the worst is past; all his pains and agonies are at an end, and he is just going to paradise, entering upon the joy set before him. Let all that suffer for Christ, and with Christ, comfort themselves with this, that yet a little while and they also shall say, It is finished. (7.) It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world, ch. xvii. 11. This is like that of blessed Paul (2 Tim. iv. 7), I have finished my course, my race is run, my glass is out, mene, mene—numbered and finished. This we must all come to shortly. (8.) It is finished, that is, the work of man's redemption and salvation is now completed, at least the hardest part of the undertaking is over; a full satisfaction is made to the justice of God, a fatal blow given to the power of Satan, a fountain of grace opened that shall ever flow, a foundation of peace and happiness laid that shall never fail. Christ had now gone through with his work, and finished it, ch. xvii. 4. For, as for God, his work is perfect; when I begin, saith he, I will also make an end. And, as in the purchase, so in the application of the redemption, he that has begun a good work will perform it; the mystery of God shall be finished.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":122,"text":"Eph. ii. 14, 15","label":"Ephesians 2:14–15","href":"/eph/2/#v14","status":"detected"},{"at":357,"text":"Dan. ix. 24","label":"Daniel 9:24","href":"/dan/9/#v24","status":"detected"},{"at":452,"text":"Heb. ix. 26","label":"Hebrews 9:26","href":"/heb/9/#v26","status":"detected"},{"at":1003,"text":"ch. xvii. 11","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":1052,"text":"2 Tim. iv. 7","label":"2 Timothy 4:7","href":"/2ti/4/#v7","status":"detected"},{"at":1606,"text":"ch. xvii. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.30.3","start":30,"end":30,"heading":"What he did","excerpt":"2. What he did: He bowed his head, and gave up the ghost. He was voluntary in dying; for he was not only the sacrifice, but the priest and the offerer; and the animus offerentis—the mind of the offerer, was all in all in the sacrifice. Christ showed his will in his sufferings, by which will we are sanctified. (1.) He gave up the ghost. His life was not forcibly extorted from him, but freely resigned. He had said, Father, into thy hands I commit my spirit, thereby expressing the intention of this act. I give up myself as a ransom for many; and, accordingly, he did give up his spirit, paid down the price of pardon and life at his Father's hands. Father, glorify thy name. (2.) He bowed his head. Those that were crucified, in dying stretched up their heads to gasp for breath, and did not drop their heads till they had breathed their last; but Christ, to show himself active in dying, bowed his head first, composing himself, as it were, to fall asleep. God had laid upon him the iniquity of us all, putting it upon the head of this great sacrifice; and some think that by this bowing of his head he would intimate his sense of the weight upon him. See Ps. xxxviii. 4; xl. 12. The bowing of his head shows his submission to his Father's will, and his obedience to death. He accommodated himself to his dying work, as Jacob, who gathered up his feet into the bed, and then yielded up the ghost.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1160,"text":"Ps. xxxviii. 4","label":"Psalms 38:4","href":"/psa/38/#v4","status":"detected"},{"at":1176,"text":"xl. 12","label":"Psalms 40:12","href":"/psa/40/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.31.1","start":31,"end":31,"heading":"Observe the superstition of the Jews, which occasioned it","excerpt":"I. Observe the superstition of the Jews, which occasioned it (v. 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, megale hemera—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 (Deut. xxi. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":62,"text":"v. 31","label":"John 19:31","href":"/jhn/19/#v31","status":"detected"},{"at":1157,"text":"Deut. xxi. 23","label":"Deuteronomy 21:23","href":"/deu/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.31.2","start":31,"end":31,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.32.1","start":32,"end":32,"heading":"The dispatching of the two thieves that were crucified with him","excerpt":"II. The dispatching of the two thieves that were crucified with him, v. 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.\n\nIII. The trial that was made whether Christ was dead or no, and the putting of it out of doubt.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":69,"text":"v. 32","label":"John 19:32","href":"/jhn/19/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.33.1","start":33,"end":33,"heading":"They supposed him to be dead, and therefore did not break his legs","excerpt":"1. They supposed him to be dead, and therefore did not break his legs, v. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":71,"text":"v. 33","label":"John 19:33","href":"/jhn/19/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.34.1","start":34,"end":34,"heading":"","excerpt":"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 there out blood and water, v. 34.\n\n(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.\n\n(2.) But God had a further design herein, which was,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":219,"text":"v. 34","label":"John 19:34","href":"/jhn/19/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.34.2","start":34,"end":34,"heading":"","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.34.3","start":34,"end":34,"heading":"To give an illustration of the design of his death","excerpt":"[2.] To give an illustration of the design of his death. There was much of mystery in it, and its being solemnly attested (v. 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, 1 John v. 6, 8.\n\nFirst, 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. v. 30, 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:—\n\nIf ye have any thing to send, or write","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":123,"text":"v. 35","label":"John 19:35","href":"/jhn/19/#v35","status":"detected"},{"at":357,"text":"1 John v. 6, 8","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"},{"at":357,"text":"1 John v. 6, 8","label":"1 John 5:8","href":"/1jn/5/#v8","status":"detected"},{"at":959,"text":"Eph. v. 30, 32","label":"Ephesians 5:30","href":"/eph/5/#v30","status":"detected"},{"at":959,"text":"Eph. v. 30, 32","label":"Ephesians 5:32","href":"/eph/5/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.34.4","start":34,"end":34,"heading":"The blood and water that flowed out of it were significant. 1","excerpt":"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, 1 Cor. vi. 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, 1 Cor. i. 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 (1 Cor. x. 4), now was the fountain opened (Zech. xiii. 1), now were the wells of salvation digged, Isa. xii. 3. Here is the river, the streams whereof make glad the city of our God.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":516,"text":"1 Cor. vi. 11","label":"1 Corinthians 6:11","href":"/1co/6/#v11","status":"detected"},{"at":826,"text":"1 Cor. i. 30","label":"1 Corinthians 1:30","href":"/1co/1/#v30","status":"detected"},{"at":1318,"text":"1 Cor. x. 4","label":"1 Corinthians 10:4","href":"/1co/10/#v4","status":"detected"},{"at":1361,"text":"Zech. xiii. 1","label":"Zechariah 13:1","href":"/zec/13/#v1","status":"detected"},{"at":1417,"text":"Isa. xii. 3","label":"Isaiah 12:3","href":"/isa/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.35.1","start":35,"end":35,"heading":"The attestation of the truth of this by an eye-witness","excerpt":"IV. The attestation of the truth of this by an eye-witness (v. 35), the evangelist himself. Observe,\n\n1. 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 (1 John i. 1; 2 Pet. i. 16), and had perfect understanding of, Luke i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":60,"text":"v. 35","label":"John 19:35","href":"/jhn/19/#v35","status":"detected"},{"at":394,"text":"Luke i. 3","label":"Luke 1:3","href":"/luk/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.35.2","start":35,"end":35,"heading":"What care he showed in this particular instance","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.36.1","start":36,"end":36,"heading":"The accomplishment of the scripture in all this","excerpt":"V. The accomplishment of the scripture in all this (v. 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:—\n\n1. 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 (Ps. xxxiv. 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? Ps. xxxv. 10. (2.) There was a type of this in the paschal lamb, which seems to be specially referred to here (Exod. xii. 46): Neither shall you break a bone thereof; and it is repeated (Num. ix. 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, 1 Cor. v. 7. He is the Lamb of God (ch. i. 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. xi. 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 (Ps. li. 8); but it did not break Christ's bones; he stood firm under the burden, mighty to save.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":52,"text":"v. 36","label":"John 19:36","href":"/jhn/19/#v36","status":"detected"},{"at":511,"text":"Ps. xxxiv. 20","label":"Psalms 34:20","href":"/psa/34/#v20","status":"detected"},{"at":661,"text":"Ps. xxxv. 10","label":"Psalms 35:10","href":"/psa/35/#v10","status":"detected"},{"at":772,"text":"Exod. xii. 46","label":"Exodus 12:46","href":"/exo/12/#v46","status":"detected"},{"at":848,"text":"Num. ix. 12","label":"Numbers 9:12","href":"/num/9/#v12","status":"detected"},{"at":1034,"text":"1 Cor. v. 7","label":"1 Corinthians 5:7","href":"/1co/5/#v7","status":"detected"},{"at":1070,"text":"ch. i. 29","label":"John 1:29","href":"/jhn/1/#v29","status":"detected"},{"at":1215,"text":"Heb. xi. 22","label":"Hebrews 11:22","href":"/heb/11/#v22","status":"detected"},{"at":1546,"text":"Ps. li. 8","label":"Psalms 51:8","href":"/psa/51/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.37.1","start":37,"end":37,"heading":"The scripture was fulfilled in the piercing of his side","excerpt":"2. The scripture was fulfilled in the piercing of his side (v. 37): They shall look on me whom they had pierced; so it is written, Zech. xii. 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, Zech. xiii. 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. i. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":60,"text":"v. 37","label":"John 19:37","href":"/jhn/19/#v37","status":"detected"},{"at":131,"text":"Zech. xii. 10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"},{"at":614,"text":"Zech. xiii. 6","label":"Zechariah 13:6","href":"/zec/13/#v6","status":"detected"},{"at":1055,"text":"Rev. i. 7","label":"Revelation 1:7","href":"/rev/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.38.1","start":38,"end":38,"heading":"The body begged","excerpt":"I. The body begged, v. 38. This was done by the interest of Joseph of Ramah, or Arimathea, of whom no mention is made in all the New-Testament story, but only in the narrative which each of the evangelists gives us of Christ's burial, wherein he was chiefly concerned. Observe, 1. The character of this Joseph. He was a disciple of Christ incognito—in secret, a better friend to Christ than he would willingly be known to be. It was his honour that he was a disciple of Christ; and some such there are, that are themselves great men, and unavoidably linked with bad men. But it was his weakness that he was so secretly, when he should have confessed Christ before men, yea, though he had lost his preferment by it. Disciples should openly own themselves, yet Christ may have many that are his disciples sincerely, though secretly; better secretly than not at all, especially if, like Joseph here, they grow stronger and stronger. Some who in less trials have been timorous, yet in greater have been very courageous; so Joseph here. He concealed his affection to Christ for fear of the Jews, lest they should put him out of the synagogue, at least out of the sanhedrim, which was all they could do. To Pilate the governor he went boldly, and yet feared the Jews. The impotent malice of those that can but censure, and revile, and clamour, is sometimes more formidable even to wise and good men than one would think. 2. The part he bore in this affair. He, having by his place access to Pilate, desired leave of him to dispose of the body. His mother and dear relations had neither spirit nor interest to attempt such a thing. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":20,"text":"v. 38","label":"John 19:38","href":"/jhn/19/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.38.2","start":38,"end":38,"heading":"","excerpt":"... His disciples were gone; if nobody appeared, the Jews or soldiers would bury him with the thieves; therefore God raised up this gentleman to interpose in it, that the scripture might be fulfilled, and the decorum owing to his approaching resurrection maintained. Note, When God has work to do he can find out such as are proper to do it, and embolden them for it. Observe it as an instance of the humiliation of Christ, that his dead body lay at the mercy of a heathen judge, and must be begged before it could be buried, and also that Joseph would not take the body of Christ till he had asked and obtained leave of the governor; for in those things wherein the power of the magistrate is concerned we must ever pay a deference to that power, and peaceably submit to it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.39.1","start":39,"end":39,"heading":"The embalming prepared","excerpt":"II. The embalming prepared, v. 39. This was done by Nicodemus, another person of quality, and in a public post. He brought a mixture of myrrh and aloes, which some think were bitter ingredients, to preserve the body, others fragrant ones, to perfume it. Here is. 1. The character of Nicodemus, which is much the same with that of Joseph; he was a secret friend to Christ, though not his constant follower. He at first came to Jesus by night, but now owned him publicly, as before, ch. vii. 50, 51. That grace which at first is like a bruised reed may afterwards become like a strong cedar, and the trembling lamb bold as a lion. See Rom. xiv. 4. It is a wonder that Joseph and Nicodemus, men of such interest, did not appear sooner, and solicit Pilate not to condemn Christ, especially seeing him so loth to do it. Begging his life would have been a nobler piece of service than begging his body. But Christ would have none of his friends to endeavour to prevent his death when his hour was come. While his persecutors were forwarding the accomplishment of the scriptures, his followers must not obstruct it. 2. The kindness of Nicodemus, which was considerable, though of a different nature. Joseph served Christ with his interest, Nicodemus with his purse. Probably, they agreed it between them, that, while one was procuring the grant, the other should be preparing the spices; and this for expedition, because they were straitened in time. But why did they make this ado about Christ's dead body? (1.) Some think we may see in it the weakness of their faith. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":28,"text":"v. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"},{"at":481,"text":"ch. vii. 50, 51","label":"John 7:50–51","href":"/jhn/7/#v50","status":"detected"},{"at":633,"text":"Rom. xiv. 4","label":"Romans 14:4","href":"/rom/14/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.39.2","start":39,"end":39,"heading":"","excerpt":"... A firm belief of the resurrection of Christ on the third day would have saved them this care and cost, and have been more acceptable than all spices. Those bodies indeed to whom the grave is a long home need to be clad accordingly; but what need of such furniture of the grave for one that, like a way-faring man, did but turn aside into it, to tarry for a night or two? (2.) However, we may plainly see in it the strength of their love. Hereby they showed the value they had for his person and doctrine, and that it was not lessened by the reproach of the cross. Those that had been so industrious to profane his crown, and lay his honour in the dust, might already see that they had imagined a vain thing; for, as God had done him honour in his sufferings, so did men too, even great men. They showed not only the charitable respect of committing his body to the earth, but the honourable respect shown to great men. This they might do, and yet believe and look for his resurrection; nay, this they might do in the belief and expectation of it. Since God designed honour for this body, they would put honour upon it. However, we must do our duty according as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and time.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.40.1","start":40,"end":40,"heading":"The body got ready","excerpt":"III. The body got ready, v. 40. They took it into some house adjoining, and, having washed it from blood and dust, wound it in linen clothes very decently, with the spices melted down, it is likely, into an ointment, as the manner of the Jews is to bury, or to embalm (so Dr. Hammond), as we sear dead bodies. 1. Here was care taken of Christ's body: It was wound in linen clothes. Among clothing that belongs to us, Christ put on even the grave-clothes, to make them easy to us, and to enable us to call them our wedding-clothes. They wound the body with the spices, for all his garments, his grave-clothes not excepted, smell of myrrh and aloes (the spices here mentioned) out of the ivory palaces (Ps. xlv. 8), and an ivory palace the sepulchre hewn out of a rock was to Christ. Dead bodies and graves are noisome and offensive; hence sin is compared to a body of death and an open sepulchre; but Christ's sacrifice, being to God as a sweet-smelling savour, hath taken away our pollution. No ointment or perfume can rejoice the heart so as the grave of our Redeemer does, where there is faith to perceive the fragrant odours of it. 2. In conformity to this example, we ought to have regard to the dead bodies of Christians; not to enshrine and adore their relics, no, not those of the most eminent saints and martyrs (nothing like that was done to the dead body of Christ himself), but carefully to deposit them, the dust in the dust, as those who believe that the dead bodies of the saints are still united to Christ and designed for glory and immortality at the last day. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":25,"text":"v. 40","label":"John 19:40","href":"/jhn/19/#v40","status":"detected"},{"at":701,"text":"Ps. xlv. 8","label":"Psalms 45:8","href":"/psa/45/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.40.2","start":40,"end":40,"heading":"","excerpt":"... The resurrection of the saints will be in virtue of Christ's resurrection, and therefore in burying them we should have an eye to Christ's burial, for he, being dead, thus speaketh. Thy dead men shall live, Isa. xxvi. 19. In burying our dead it is not necessary that in all circumstances we imitate the burial of Christ, as if we must be buried in linen, and in a garden, and be embalmed as he was; but his being buried after the manner of the Jews teaches us that in things of this nature we should conform to the usages of the country where we live, except in those that are superstitious.\n\nIV. The grave pitched upon, in a garden which belonged to Joseph of Arimathea, very near the place where he was crucified. There was a sepulchre, or vault, prepared for the first occasion, but not yet used. Observe,\n\n1. That Christ was buried without the city, for thus the manner of the Jews was to bury, not in their cities, much less in their synagogues, which some have thought better than our way of burying: yet there was then a peculiar reason for it, which does not hold now, because the touching of a grave contracted a ceremonial pollution: but now that the resurrection of Christ has altered the property of the grave, and done away its pollution for all believers, we need not keep at such a distance from it; nor is it incapable of a good improvement, to have the congregation of the dead in the church-yard, encompassing the congregation of the living in the church, since they also are dying, and in the midst of life we are in death. Those that would not superstitiously, but by faith, visit the holy sepulchre, must go forth out of the noise of this world.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":211,"text":"Isa. xxvi. 19","label":"Isaiah 26:19","href":"/isa/26/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.41.1","start":41,"end":41,"heading":"That Christ was buried in a garden","excerpt":"2. That Christ was buried in a garden. Observe, (1.) That Joseph had his sepulchre in his garden; so he contrived it, that it might be a memento, [1.] To himself while living; when he was taking the pleasure of his garden, and reaping the products of it, let him think of dying, and be quickened to prepare for it. The garden is a proper place for meditation, and a sepulchre there may furnish us with a proper subject for meditation, and such a one as we are loth to admit in the midst of our pleasures. [2.] To his heirs and successors when he was gone. It is good to acquaint ourselves with the place of our fathers' sepulchres; and perhaps we might make our own less formidable if we made theirs more familiar. (2.) That in a sepulchre in a garden Christ's body was laid. In the garden of Eden death and the grave first received their power, and now in a garden they are conquered, disarmed, and triumphed over. In a garden Christ began his passion, and from a garden he would rise, and begin his exaltation. Christ fell to the ground as a corn of wheat (ch. xii. 24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa. xxvi. 19. He is the fountain of gardens, Cant. iv. 15.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":1059,"text":"ch. xii. 24","label":"John 12:24","href":"/jhn/12/#v24","status":"detected"},{"at":1161,"text":"Isa. xxvi. 19","label":"Isaiah 26:19","href":"/isa/26/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.41.2","start":41,"end":41,"heading":"That he was buried in a new sepulchre","excerpt":"3. That he was buried in a new sepulchre. This was so ordered (1.) For the honour of Christ; he was not a common person, and therefore must not mix with common dust He that was born from a virgin-womb must rise from a virgin-tomb. (2.) For the confirming of the truth of his resurrection, that it might not be suggested that it was not he, but some other that rose now, when many bodies of saints arose; or, that he rose by the power of some other, as the man that was raised by the touch of Elisha's bones, and not by his own power. He that has made all things new has new-made the grave for us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.42.1","start":42,"end":42,"heading":"The funeral solemnized","excerpt":"V. The funeral solemnized (v. 42): There laid they Jesus, that is, the dead body of Jesus. Some think the calling of this Jesus intimates the inseparable union between the divine and human nature. Even this dead body was Jesus—a Saviour, for his death is our life; Jesus is still the same, Heb. xiii. 8. There they laid him because it was the preparation day.\n\n1. Observe here the deference which the Jews paid to the sabbath, and to the day of preparation. Before the passover-sabbath they had a solemn day of preparation. This day had been ill kept by the chief priests, who called themselves the church, but was well kept by the disciples of Christ, who were branded as dangerous to the church; and it is often so. (1.) They would not put off the funeral till the sabbath day, because the sabbath is to be a day of holy rest and joy, with which the business and sorrow of a funeral do not well agree. (2.) They would not drive it too late on the day of preparation for the sabbath. What is to be done the evening before the sabbath should be so contrived that it may neither intrench upon sabbath time, nor indispose us for sabbath work.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[{"at":27,"text":"v. 42","label":"John 19:42","href":"/jhn/19/#v42","status":"detected"},{"at":290,"text":"Heb. xiii. 8","label":"Hebrews 13:8","href":"/heb/13/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.19.42.2","start":42,"end":42,"heading":"Observe the convenience they took of an adjoining sepulchre","excerpt":"2. Observe the convenience they took of an adjoining sepulchre; the sepulchre they made use of was nigh at hand. Perhaps, if they had had time, they would have carried him to Bethany, and buried him among his friends there. And I am sure he had more right to have been buried in the chief of the sepulchres of the sons of David than any of the kings of Judah had; but it was so ordered that he should be laid in a sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as in an inn, and therefore he took the first that offered itself. (2.) Because this was a new sepulchre. Those that prepared it little thought who should handsel it; but the wisdom of God has reaches infinitely beyond ours, and he makes what use he pleases of us and all we have. (3.) We are hereby taught not to be over-curious in the place of our burial. Where the tree falls, why should it not lie? For Christ was buried in the sepulchre that was next at hand. It was faith in the promise of Canaan that directed the Patriarch's desires to be carried thither for a burying-place; but now, since that promise is superseded by a better, that care is over.\n\nThus without pomp or solemnity is the body of Jesus laid in the cold and silent grave. Here lies our surety under arrest for our debts, so that if he be released his discharge will be ours. Here is the Sun of righteousness set for awhile, to rise again in greater glory, and set no more. Here lies a seeming captive to death, but a real conqueror over death; for here lies death itself slain, and the grave conquered. Thanks be to God, who giveth us the victory.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xx.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.19.2-4.1","start":2,"end":4,"heading":"","excerpt":"the soldiers) The delivering up of Jesus by Pilate, was a thing done in successive steps [not all at once]. See Harm. ... strokes) with a reed [not “ with their hands,” as Engl. : see note, ch. xviii. 22]; Mark xv. 19. ... I bring Him forth) as though he were not about again to bring Him before them. Pilate wishes to appear to act deliberately. ... wearing) Pilate did not check the wanton insolence of ‘the soldiers. There was here a rare mixture of jestings and of serious acts. ... saith) viz. Pilate. For it is to Pilate that they answer in the sixth verse.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":194,"text":"xviii. 22","label":"John 18:22","href":"/jhn/18/#v22","status":"detected"},{"at":206,"text":"Mark xv. 19","label":"Mark 15:19","href":"/mrk/15/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.6-7.1","start":6,"end":7,"heading":"","excerpt":"when) Pilate had wished to move their compassion, but he only augments (exasperates) their cruelty. ... Crucify Him) Matt. xxvii. 22. For they rejected one appeal of Pilate to them after another, with this cry (common ... or watch-word), “ Crucify Him.” [From the scourging that had taken place, according to the received custom (which made scourging to precede crucifixion), they draw the conclusion of crucifixion.—V. ... a law) A part of which was the commandment concerning the putting to death of blasphemers. ... He ought) They hereby denote His guilt. Nay, but another ought (of which they were unconscious) was lurking beneath their words. Heb. ii, 17, “In all things it behoved Him ... to be made like unto His brethren,” etc.: [and therefore He ought to “ destroy, through death, him that had the power of death,” for the sake of His ‘brethren,’ ver. ... God’s Son’) Pilate had called Him “the man,” ver. 5. The Jews seem to have fastened on this now.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":117,"text":"Matt. xxvii. 22","label":"Matthew 27:22","href":"/mat/27/#v22","status":"detected"},{"at":648,"text":"Heb. ii, 17","label":"Hebrews 2:17","href":"/heb/2/#v17","status":"detected"},{"at":910,"text":"ver. 5","label":"John 19:5","href":"/jhn/19/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.8-9.1","start":8,"end":9,"heading":"","excerpt":"rather) He did not assent to the Jews as to putting Jesus to death, but rather feared lest he should sin against the Son of God.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.10-11.1","start":10,"end":11,"heading":"","excerpt":"unto me) This was said with severity. ... no power at all) either to crucify or to let go, or any other power. ... given) It had been given to Pilate to have power. ... therefore) Because thou hast not known (dost not know) Me at all. ... he who hath delivered Me to thee) This was Caiaphas. Pilate, when he heard mention, however, made of the Son of God, was afraid: Caiaphas, when he had heard from the Lord Himself that He was the Son of God, called Him a blasphemer, and judicially pronounced Him “ guilty of death” [Matt. xxvi. 65, 66].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":521,"text":"Matt. xxvi. 65, 66","label":"Matthew 26:65–66","href":"/mat/26/#v65","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.12-13.1","start":12,"end":13,"heading":"","excerpt":"continued crying out) They called loud enough to reach the ears of Pilate within, they being in the open air, and he in the judgment-hall ; ver. 9, ... every one) By not adding for, they add or impart ... abrupt sternness and force to their language. ... speaketh against) The world frequently attempts to harass the kingdom of Christ under a political pretext. ... on the judgment-seat) The judgment-seat was outside the judgment-hall or pretorium, in the place called ... called) There is not added, “in Greek,” for John wrote in Greek; comp. ver. 17. ... A tesselated stone pavement, formed of various kinds of stones, and so, as it were, made into a painting. [Mosaic-work, inlaid with stones.] See concerning such pavements, Ameen. lit. T. vii, p. 19, et seqq.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":140,"text":"ver. 9","label":"John 19:9","href":"/jhn/19/#v9","status":"detected"},{"at":545,"text":"ver. 17","label":"John 19:17","href":"/jhn/19/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.14.1","start":14,"end":14,"heading":"","excerpt":"now it was) This assigns the reason why both the Jews and Pilate were anxious that the proceeding should be brought to an issue. The Preparation was close at hand.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.14.2","start":14,"end":14,"heading":"","excerpt":"third) the sixth, which is unquestionably an error; that it is an error, is acknowledged by that most learned person, Charl. ... T.,” pp. 370, 377. The Evangelists everywhere mention hours of the same kind, and so also John; and in this passage especially, where he is treating of the ... the Jewish kind of hour must be meant. Now the Jews did not use or apply the name to any other hours than those of which the first was in the early morning, the twelfth in the evening; so John xi. 9, “ Are there not twelve hours in the day?” whence the sixth, seventh, and tenth occur, John iv. 6, 52, i. 39. The third hour was decidedly the hour in which our Lord was crucified; and afterwards, from the sixth to the ninth hour, darkness prevailed; Mark ... 25, 33.4 We acknowledge with pious and grateful feelings, O Lord Jesu, the lengthened continuance of the time that Thou didst drink the cup of suffering to the dregs, hanging on the cross ! ... and he saith) Pilate did not say this in derision, and yet at the same time he did not believe; but in every way tried to move the Jews to pity.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":477,"text":"John xi. 9","label":"John 11:9","href":"/jhn/11/#v9","status":"detected"},{"at":575,"text":"John iv. 6, 52","label":"John 4:52","href":"/jhn/4/#v52","status":"detected"},{"at":575,"text":"John iv. 6, 52","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"},{"at":591,"text":"i. 39","label":"John 1:39","href":"/jhn/1/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.15-19.1","start":15,"end":19,"heading":"","excerpt":"answered) And yet they would have gladly set aside Cæsar, if they could. They deny Jesus to such a degree as to deny the Christ altogether: Acts xvii. 7, The Jews in Thessalonica say against Jason, etc., “'These all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus.” ... wrote) not caring what would be likely to please the Jews.— Inoods 6 ... Jesus of Nazareth the King of the Jews) Mark expressed the predicate alone, the King of the Jews; Luke also the same, prefixing, This is [See my note, Luke xxiii. 38]; Matthew, This is Jesus the King of the Jews. John expresses the actual words of Pilate, which without doubt were the same in the three tongues.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":140,"text":"Acts xvii. 7","label":"Acts 17:7","href":"/act/17/#v7","status":"detected"},{"at":528,"text":"Luke xxiii. 38","label":"Luke 23:38","href":"/luk/23/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.20-21.1","start":20,"end":21,"heading":"","excerpt":"many) for a testimony to them. [It is not recorded when the inscription was put up, just as in the case of the cross itself, we are not told when it was raised up.—V. ... because) For not many comparatively would have gone far to see it. ... which is read in other copies. ... are mentioned, and never are they called of ... and in this passage transcribers most easily laid hold of ... from the subsequent words. If, however, John wrote it so, he has intended thereby to mark the hatred wherewith the chief Priests of the Jews abhorred the King of the Jews.' ... that man) They now by this time use an appellation of Him, as of one whom they have removed far from them. In ch. xviii. 30 they had said ... Harm., viii. § 1, 2, 3, where he shows the probability that the hours are so to be understood in ch. i. 39, iv. 6, 7, iv. 52, 53, in opposition to Bengel.—E. and T.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":678,"text":"xviii. 30","label":"John 18:30","href":"/jhn/18/#v30","status":"detected"},{"at":807,"text":"i. 39","label":"John 1:39","href":"/jhn/1/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.22.1","start":22,"end":22,"heading":"","excerpt":"what I have written) Pilate’s thought was to consult for the honour of his own authority : he really hereby subserved the Divine authority. [In the person of the Procurator (Governor) himself something of a prophetical character was in this instance vouchsafed, as in the case of the High Priest, ch. xi. 51, Caiaphas : “One man should die for the people. This spake he not of himself ; but being High Priest that year, he prophesied,” etc.—V. g.] ... I have written) Ploce [The same word repeated : first used simply, then to express some attribute-—Append.] The second, [ have written, is meant to express, I will not write otherwise.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":301,"text":"xi. 51","label":"John 11:51","href":"/jhn/11/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.23-25.1","start":23,"end":25,"heading":"","excerpt":"the soldiers) viz. four. ... and the tunic) [the inner vest] they took. ... not sewed together) appropriate to the holy body of the Saviour. ... p. 407, has collected concerning the mode of living of the Saviour. Nor did He ever rend His garments in sunder. ... cast lots for it) A rare event, and yet not unforetold. —V. ... these things) which they had spoken of among themselves. ... there were standing) John from modesty does not mention his own mother Salome, who also stood by [Mark xv. 40]. ... the sister) No brother of Mary is mentioned. She herself was heir of her father, and was therefore transmitting to Jesus the right to the kingdom of David.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":485,"text":"Mark xv. 40","label":"Mark 15:40","href":"/mrk/15/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.26.1","start":26,"end":26,"heading":"","excerpt":"the disciple) It is probable that Thomas also stood at a distance, ch. xx. 25,’ and the others. ... He saith) He does not employ a long valediction, being about presently after to see them again. ... thy son) Thus Jesus honoured John by imparting to him as it were His own name; Thy son, saith He, to whom thou mayest commit thyself. Jesus even afforded an example of love towards surviving relatives and friends: but when He had discharged (performed) that office of love, He removed from His thoughts His mother, and had to do with His Father alone at the last.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":71,"text":"xx. 25","label":"John 20:25","href":"/jhn/20/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.27.1","start":27,"end":27,"heading":"","excerpt":"took) Perhaps he had not ventured to do so until he was desired. ... viz. home. Great was the faith of Mary to stand by the cross of her Son; great her obedience, to depart before His death. [At least the disciple immediately gave proofs (indications) that he would comply with the wish of Jesus, and subsequently (then next) he took His mother to his own home: whether he did so in that very hour, before the death of the Lord and the piercing of His side (in which case John must have returned to the cross, ver. 35, “He that saw it [the piercing of the side] bare record”); or whether his doing so took place not until afterwards. Therefore the dwelling of John was at Jerusalem, and in that dwelling the mother of Jesus stayed during subsequent times.—V. g.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":510,"text":"ver. 35","label":"John 19:35","href":"/jhn/19/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.28.1","start":28,"end":28,"heading":"","excerpt":"after this) after this one event which immediately preceded. [After the parting of the garments, whereby the Scripture which was immediately before quoted by John obtained its fulfilment.—V. g.] [The conjecture is somewhat different, which is exhibited almost in these words in the Harm., p. 569: “The phrase were ... seems rather to refer to the whole act of the ... than the address to His mother and the disciple mentioned in ver. 26, 27, as immediately preceding. For John, having brought Mary to his dwelling, returned to the cross, ver. 35; from which we may gather the inference, that not only was she brought into the house out of the open air before the darkness, but even that immediately after the first word spoken by Jesus on the cross, which was directed to the Father, the second word had regard to His mother, whom He observed beneath His cross.” Let the impartial Reader weigh well in what way best the statements which the Gnomon has, as to the order of these events, can be made to harmonise with those which we have now brought forward, as well from the Harm. Ev. as also from the Germ Vers.—E. B.] Totro differs from ratra, ch. xi. 11. The former is never taken adverbially. ... knowing) Believers also, in the agony of the last conflict, may perceive that the issue (end) is near. ... all things) for instance, those things which are recorded in ver. 24, even concerning minor matters.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":429,"text":"ver. 26, 27","label":"John 19:26–27","href":"/jhn/19/#v26","status":"detected"},{"at":538,"text":"ver. 35","label":"John 19:35","href":"/jhn/19/#v35","status":"detected"},{"at":1149,"text":"xi. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":1368,"text":"ver. 24","label":"John 19:24","href":"/jhn/19/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.29-30.1","start":29,"end":30,"heading":"","excerpt":"The hyssop in those regions being larger than that of our country, suitably held with its small branches a sponge full of vinegar. ... putting upon the hyssop) viz. the sponge. ... it is consummated [finished]) This word was in the heart of Jesus in ver. 28: it is now put forth by word of mouth ; [—and it is put forth too before His death, which, however, itself was truly the principal head of those things which were to be consummated.. What is meant is, His toil was accomplished ; the prophecies were completed, not even excluding that as to the drink; and so now all things were tending to the one point, that He should deliver up His spirit by death into the hands of the Father. Most truly, therefore, He comprised in one joyous word the things past with those most surely and immediately about to be-——Harm., p. ... having bowed) with His mind still present.' ... He gave or delivered up) That which is delivered up, is permanent [still continues j.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":250,"text":"ver. 28","label":"John 19:28","href":"/jhn/19/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.31.1","start":31,"end":31,"heading":"","excerpt":"on the Sabbath) This special reason includes that general reason, of which Deut. xxi. 23 speaks: The criminal’s “body shall not remain all night upon the tree, but thou shalt in any wise bury him on that day (for he that is hanged is accursed of God), that thy land be not defiled.” ... for) This assigns the reason why the Preparation ... a great) inasmuch as the Sabbath and the Feast met together on the same day: add, that the Rest of the Lord in the sepulchre was an accessory circumstance of its greatness [though this was not perceived by the Jews]. ... This is a more appropriate reading than ... might be broken) ‘Thomas Magister denies that the augment has place here, and reads ... is used in Luke iii. 21, the ... remaining beyond the Indicative even in the case of the Aorist.2. The breaking of the legs was formerly effected by means of a club, as in our days by the wheel. ... might be taken away) viz. the bodies.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":75,"text":"Deut. xxi. 23","label":"Deuteronomy 21:23","href":"/deu/21/#v23","status":"detected"},{"at":704,"text":"Luke iii. 21","label":"Luke 3:21","href":"/luk/3/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.32.1","start":32,"end":32,"heading":"","excerpt":"and the other) Pains often remain even to the converted [as here in the case of the penitent robber] ; and an equal amount of outward bodily suffering with the ungodly. \"Addo, the other (a different one), is the expression used, not, the second; from which it may be inferred, as it seems, that by the first is meant the converted robber, who was more speedily released from his pains than the other.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.33.1","start":33,"end":33,"heading":"","excerpt":"Jesus) the breaking of whose legs, which they had intended, they had put off for the sake of giving Him more protracted pain. ... when they saw) what they had not anticipated. Therefore these soldiers, whilst they were occupied with their own concerns, had not observed the death of Jesus. ... with a lance or spear) which would not [?.e. in such a way as that he did not] touch Jesus’ bones. Yet the wound was a 1 Nevertheless the margin of ... ; whilst the Germ. Version follows the decision of the Gnomon.—Again, the Harm. ... subjoining moreover this, “John has throughout such readers in his mind as are not Jews, but need instruction on Jewish subjects: ch. ii. 13, iv. 9, v. 1, vi. 4, vii. 2, xi. 55, xix. 40, 42. It is for this reason that he generally marks the ‘greatness’ of the Sabbath as surpassing all other festivals whatever (Deut. xxiii. 3) [This, though given both in ... Bengel’s Ed. of the Gnomon, and in the Germ. Harmony, seems to me a mistake for Lev. xxiii. 3.—E. and T.]: although that day of the Sabbath had in it something peculiar, because it both entered among the days of unleavened bread, and was the first of the seven Sabbaths which divided the Passover from. Pentecost, and, on account of the ‘handful’ or ‘sheaf of the first fruits’ to be waved before the Lord on the following day (Lev. xxiii. 10), was observed with more than common reverence.”-——E. B. large open one, wide enough to hold in it not merely a finger, but the whole hand: ch. xx. 27, Jesus said to Thomas, “Thrust thy hand into My side :” and an altogether deadly wound, if it were inflicted on any living person. ... side) the left side perhaps. Comp. Ps. xci. 7.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":664,"text":"ii. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":679,"text":"v. 1","label":"John 19:1","href":"/jhn/19/#v1","status":"detected"},{"at":842,"text":"Deut. xxiii. 3","label":"Deuteronomy 23:3","href":"/deu/23/#v3","status":"detected"},{"at":970,"text":"Lev. xxiii. 3","label":"Leviticus 23:3","href":"/lev/23/#v3","status":"detected"},{"at":1318,"text":"Lev. xxiii. 10","label":"Leviticus 23:10","href":"/lev/23/#v10","status":"detected"},{"at":1477,"text":"xx. 27","label":"John 20:27","href":"/jhn/20/#v27","status":"detected"},{"at":1654,"text":"Ps. xci. 7","label":"Psalms 91:7","href":"/psa/91/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.34.1","start":34,"end":34,"heading":"","excerpt":"forthwith there came out blood and water) That blood came out was strange; that water also came out was still more so; that both came forthwith, at the one time, and yet distinct from one another, was most marvellous of all. From what quarter of the body the blood and water came, from the chest, or from the heart, or from some other part, who will define? The water was pure and real, just as the blood was pure and real: and the water is said to have flowed after the blood, that it might be perceived that the Saviour had wholly poured Himself out. Ps. xxi. 15 (14), “I am poured out like water.” ... may be either translated by the Singular [agreeing with each subject, ajua and tdwp, separately] or by the Plural [the two neuter nouns being taken asa collective Plural, agreeing with the verb Singular]. The asseveration of the Evangelist, who was at the same time a Spectator and a Witness, shows both the truth and the greatness of the miracle and of the mystery. Comp. 1 John v. 6, 8, note, [“ This is He that came by water and blood—not by water only, but by water and blood—There are three that bear witness on earth, the Spirit, and the water, and the blood.” Not merely did He undertake the office of fulfilling all righteousness, by submitting to baptism, Matt. ... 15, but consummated what He undertook by having shed His blood, John xix. 30, 34.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":553,"text":"Ps. xxi. 15","label":"Psalms 21:15","href":"/psa/21/#v15","status":"detected"},{"at":978,"text":"1 John v. 6, 8","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"},{"at":978,"text":"1 John v. 6, 8","label":"1 John 5:8","href":"/1jn/5/#v8","status":"detected"},{"at":1344,"text":"John xix. 30, 34","label":"John 19:30","href":"/jhn/19/#v30","status":"detected"},{"at":1344,"text":"John xix. 30, 34","label":"John 19:34","href":"/jhn/19/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.35.1","start":35,"end":35,"heading":"","excerpt":"he that saw it) viz. John, in his character as an apostle.' ... hath testified it) viz. John, in his character as an evangelist. He saw it, whilst it was being done: therefore, after that he had quickly taken and received the mother of Jesus into his own house, John had returned to the cross, thereby obtaining the benefit of this remarkable spectacle. ... and) and so, and therefore. ... true) irrefragable among all men. ... and he) He who saw it, knows that he is speaking the truth. ... knows) being sure, even in the Spirit too, not merely in sense.’ ... he saith, by word of mouth, and in writing. Comp. ch. xxi. 24, “ This is the disciple which testifieth of these things, and wrote these things.” ... that) This sets forth the end for which the strong affirmation is made: ... ye, to whom this book is read: ch. xx. 31, “ These are written, that ye might believe that Jesus is the Christ,” ... ye might believe) not merely, that these things are true ; but that Jesus is the Christ. The correlatives are, testified and true: knows and believe. He knows that he saith true, and declares that he saith truth, that ye also may believe.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":615,"text":"xxi. 24","label":"John 21:24","href":"/jhn/21/#v24","status":"detected"},{"at":821,"text":"xx. 31","label":"John 20:31","href":"/jhn/20/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.36.1","start":36,"end":36,"heading":"","excerpt":"not a bone of Him shall be broken) Instead of airod, some Greek MSS. have ... from the LXx. I know not whether also any versions have this reading.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.19.37-38.1","start":37,"end":38,"heading":"","excerpt":"whom they pierced) is construed with tore. Zech. xii, 10, LXX., ... They (the LXx.) read ... (they danced on, insulted) for ... The piercing took place on the cross: the seeing or looking on Him, accompanied either with penitential. grief or with terror, shall come to pass in other times. Therefore John quotes this passage for the sake of its allusion to the piercing [not for that to the looking]. ... moreover [but] after these things) Nothing was done in tumultuous haste. ... So the LXX. Ezek. xii. 6, 7, 12, ... Neither Joseph, nor Nicodemus, remained a hidden disciple: ver. 39. [39. ... and Nicodemus) Whose faith had already put itself forth into exercise by a kind of confession (ch. vii. 50) six months before this time ; but now it is manifested by an altogether distinguished work of love-+Harm., p. 581.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":43,"text":"Zech. xii, 10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"},{"at":494,"text":"Ezek. xii. 6, 7, 12","label":"Ezekiel 12:12","href":"/ezk/12/#v12","status":"detected"},{"at":494,"text":"Ezek. xii. 6, 7, 12","label":"Ezekiel 12:6–7","href":"/ezk/12/#v6","status":"detected"},{"at":578,"text":"ver. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"},{"at":695,"text":"vii. 50","label":"John 7:50","href":"/jhn/7/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.19.1.1","start":1,"end":1,"heading":"Then Pilate...took Jesus...scourged him","excerpt":"The cruel injury inflicted on our Lord's body, in this verse, was probably far more severe than an English reader might suppose. It was a punishment which among the Romans generally preceded crucifixion, and was sometimes so painful and violent that the sufferer died under it. It was often a scourging with rods, and not always with cords, as painters and sculptors represent. Josephus, the Jewish historian, in his \" Antiquities,\" particularly mentions that malefactors were scourged, and tormented in every way before they were put to death. Smith's Dictionary of the Bible says, that under the Roman mode of scourging, \" the culprit was stripped, stretched with cords or thongs on a frame, and beaten with rods,\"\n\nAs to Pilate's reason for inflicting this punishment on our Lord, there seems little doubt. He secretly hoped that this tremendous scourging, in the Roman fashion, would satisfy the Jews ; and that after seeing Jesus beaten, bleeding, and torn with rods, they would be content to let Him go free. As usual, he was double-minded, cruel and deceitful. He tried to please the Jews by ill-treating our Lord as much as possible, and at the same time he hoped to please his own conscience a little by not putting Him to death. He told the Jews, indeed, according to Luke's account, what he wanted : \" I will chastise Him and release Him.\" (Luke xxiii. 16.) How entirely this weak design failed we shall see by-and-by.\n\nChrysostom says, \" Pilate scourged Jesus, desiring to exhaust and soothe the fury of the Jews. Being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, and the robe and crown to be put on Him, in order to relax their anger.\" Augustine and Cyril say much the same.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1352,"text":"Luke xxiii. 16","label":"Luke 23:16","href":"/luk/23/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.1.2","start":1,"end":1,"heading":"","excerpt":"The importance of this particular portion of our Lord's sufferings is strongly shown by the fact that Isaiah specially says, \" by His stripes we are healed ; \" and that St. Peter specially quotes that text in his first epistle. (Isaiah liii. 5. 1 Peter ii. 24.) Our Lord Himself particularly foretold that He would be scourged. (Luke xviii. 33.)\n\nIt may seem needless to say that Pilate did not scourge Jesus with his own hands. Any plain reader will at once conclude that the scourging was inflicted by his soldiers or attendants. Yet the venerable Bede thinks that Pilate himself scourged Jesus. And it is worth remembering that a modern sceptical writer has actually argued that the book of Leviticus must be uninspired, because in that book the priest is commanded to lift, and move, and offer up the bodies of slain sacrifices, which alone he could not do ! Surely he might have recollected that a man is said to do things, when he does them by the hands of servants and attendants ! It was thus, no doubt, that Pilate scourged Jesus. The word \" took \" probably means, \" commanded Him to be seized.\"\n\nHengstenberg thinks that the remarkable incident of Pilate's \" washing his hands \" (Matt, xxvii. 24), and declaring his innocence of Christ's blood, comes in between this verse and the preceding chapter. I would rather place it after the fifteenth verse of this nineteenth chapter.\n\nThe place where this horrible indignity was inflicted on our Lord's holy person (according to St. Matthew xxvii. 27) was the praetorium, or common hall, which was probably a kind of guard-room, where the Roman soldiers used to spend their time, and keep themselves in readiness to do anything the Governor wished. What kind of a place the guard-room of a body of rough Roman soldiers can have been we can hardly conceive, even if we visit the worst regimental guard-rooms of modern days.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":229,"text":"Isaiah liii. 5","label":"Isaiah 53:5","href":"/isa/53/#v5","status":"detected"},{"at":245,"text":"1 Peter ii. 24","label":"1 Peter 2:24","href":"/1pe/2/#v24","status":"detected"},{"at":329,"text":"Luke xviii. 33","label":"Luke 18:33","href":"/luk/18/#v33","status":"detected"},{"at":1487,"text":"Matthew xxvii. 27","label":"Matthew 27:27","href":"/mat/27/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.1.3","start":1,"end":1,"heading":"","excerpt":"Some think that our Lord was scourged twice; once at the beginning of Pilate's examination, and once after His final condemnation. This however seems to me very doubtful. The idea probably arises from not carefully observing that the proceedings before Pilate, after the scourging recorded here, are peculiar to St. John's Gospel, and omitted by Matthew, Mark, and Luke.\n\nBesser remarks, \" Before the message, ' Christ our righteousness ' was revived, and the Lutheran ' Christ for us ' was again the refreshment of weary souls, men could not draw much refreshment from Christ's scourging. Before the Reformation whole hosts of self-bewailing penitents came forth from Italy and spread over Germany. They were called 'Flagellants;' and naked to the waist they roamed through towns and villages, singing penitential hymns like Dies Irae, and flogging one another.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.1-16.1","start":1,"end":16,"heading":"JOHN XIX. 1—16.","excerpt":"These verses exhibit to our eyes a wonderful picture, a picture which ought to be deeply interesting to all who profess and call themselves Christians. Like every great historical picture, it contains special points on which we should fix our special attention. Above all, it contains three life-like portraits, which we shall find it useful to examine in order.\n\nThe first portrait in the picture is that of our Lord Jesus Christ Himself.\n\nWe see the Saviour of mankind scourged, crowned with thorns, mocked, smitten, rejected by His own people, unjustly condemned by a judge who saw no fault in Him, and finally delivered up to a most painful death. Yet this was He who was the eternal Son of God, whom the Father's countless angels delighted to honor. This was He who came into the world to save sinners, and after living a blameless life for thirty years, spent the last three years of His time on earth in going about doing good, and preaching the Gospel. Surely the sun never shone on a more wondrous sight since the day of its creation !\n\nLet us admire that love of Christ which St. Paul declares, \" passeth knowledge,\" and let us see an endless depth of meaning in the expression. There is no earthly love with which it can be compared, and no standard by which to measure it. It is a love that stands alone. Never let us forget when we ponder this tale of suffering, that Jesus suffered for our sins, the Just for the unjust, that He was wounded for our transgressions and bruised for our iniquities, and that with His stripes we are healed.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.2.1","start":2,"end":2,"heading":"And...soldiers...crown...thorns...head","excerpt":"About the object of the soldiers in this act there can be no doubt. It was done in mockery and ridicule of our blessed Lord, and to pour contempt on the idea of His being a King. These rude men would show how they defied such a King. We can well believe that rough heathen soldiers, like Roman legionaries, were expert and trained by practice in the best way of torturing a prisoner.\n\nThorns, according to Tristram, are so common in Palestine, that the soldiers would have no difficulty in finding materials for weaving this crown. Hasselquist, quoted in Smith's Dictionary, says, \" The plant called ' nebk ' (zizyphus spina Christi) Was very suitable for the purpose, as it has many sharp thorns, and its flexible, pliant, and round branches, might easily be plaited in the form of a crown ; and what, in my opinion, seems the greatest proof is, that the leaves most resemble those of ivy, as they are of a very deep green. Perhaps the enemies of Christ would choose a plant like that with which Emperors and Generals used to be crowned, that there might be calumny even in the punishment.\" How painful and irritating such a crown of thorns would be, sticking into the forehead or head of one whose hands were bound, we can easily imagine.\n\nHere, as in every step of Christ's passion, we see His complete and perfect substitution for sinners. He, the innocent sin-bearer, wore the crown of thorns, that we, the guilty, might wear a crown of glory. Vast is the contrast which there will be between the crown of glory that Christ will wear at His second advent, and the crown of thorns which He wore at His first coming.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.2.2","start":2,"end":2,"heading":"","excerpt":"Lightfoot remarks that \" it was a most unquestionable token that Christ's kingdom was not of this world, when He was crowned only with thorns and briars, which are the curse of the earth.\" It was, moreover, a striking symbol of the consequences of the fall being laid on the head of our divine Substitute. In Leviticus it is written that Aaron shall lay his hands \" upon the head of the live goat, and confess over him all the iniquities of the Children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.\" (Lev. xvi. 21.)\n\nHistory says that in the Crusades, when Godfrey of Bouillon, the Christian General, was made King of Jerusalem, he refused to be crowned with a golden crown, — saying that \" it did not become him to wear a crown of gold, in the city where his Saviour had worn a crown of thorns.\"\n\nRollock observes, \" Ye shall find these soldiers even worse inclined than Pilate was. This falls out : if the master command them to do one evil deed, often the servants will do two.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":555,"text":"Lev. xvi. 21","label":"Leviticus 16:21","href":"/lev/16/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.2.3","start":2,"end":2,"heading":"and they put...purple robe","excerpt":"This again was done as a mark of contempt and derision. A mock royal robe was thrown over our Lord's shoulders, in order to show how ridiculous and contemptible was the idea of His kingdom. The color, \" purple,\" was doubtless meant to be a derisive imitation of the wellknown imperial purple, the color worn by Emperors and Kings. Some have thought that this robe was only an old soldier's cape, such as a guard-house would easily furnish. Some, with more show of probability, have thought that this \" robe \" must be the \" gorgeous robe \" which Herod put on our Lord mentioned by St. Luke, when he sent Him back to Pilate (Luke xxiii. 11), a circumstance which John has not recorded. In any case we need not doubt that the \" robe \" was some shabby, castoff garment. It is worth remembering that this brilliant color, scarlet or purple, would make our blessed Lord a most conspicuous object to every eye, when He was led through the streets from Herod, or brought forth from Pilate's house to the assembled multitude of Jews. — Once more we should call to mind the symbolical nature of this transaction also. Our Lord was clothed with a robe of shame and contempt, that we might be clothed with a spotless garment of righteousness, and stand in white robes before the throne of God.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":623,"text":"Luke xxiii. 11","label":"Luke 23:11","href":"/luk/23/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.3.1","start":3,"end":3,"heading":"And said, Hail, King of the Jews","excerpt":"This again was evidently done to pour contempt upon our Lord, The words of the soldiers were spoken in contemptuous imitation of the words addressed to a Roman Emperor, on his assuming Imperial power: \"Hail, Emperor! ave Imperator ! \" It was as much as saying, \" Thou a King indeed 1 Thou and thy kingdom are alike base and contemptible.\"\n\nHengstenberg observes, \" It was the kingdom of the Jews itself that the soldiers laughed at. They regarded Jesus as the representative of the Messianic hope of the Jews. They would turn to ridicule these royal hopes, which were known far in the heathen world, more especially as they aspired to the dominion of the whole earth.\"\n\nLet us not fail to remark at this point that ridicule, scorn, and contempt, were one prominent portion of our blessed Master's sufferings. Any one who knows human nature, must know that few things are more difficult to bear than ridicule, especially when we know that it is undeserved, and when it is for religion's sake. Those who have to endure such ridicule may take comfort in the thought that Christ can sympathize with them ; for it is a cup which He Himself drank to the very dregs. Here again He was our Substitute, He bore contempt, that we might receive praise and glory at the last day.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.3.2","start":3,"end":3,"heading":"and they smote...hands","excerpt":"The words so rendered would be equally well translated, \" they gave Him blows with a rod or stick.\" The same Greek word in the singular is so translated in the marginal reading of John xviii, 23, When we compare Matt, xxvii. 27, 30, where it says the soldiers took a reed and smote Him with it on the head, it seems highly probable that this was the action here recorded. According to Matthew, the soldiers put the reed in our Lord's hand as a mock sceptre ; and when, as Lampe observes, \" He refused to retain it in His right hand, because He came to suffer indignities, but not to perform them,\" they snatched it out of His hand, and brutally struck Him with it on the bead. This appears to me a reasonable and satisfactory supposition, and makes it most likely that the blow here was not \" with the hand.\"\n\nIf the blows were inflicted on the head, whether with hand or reed, we can readily conceive what acute bodily pain they might occasion to a head crowned with thorns. The thorns would be driven into the skin, till the blood ran down the face and forehead and neck of our Lord. Truly \" He was bruised for our iniquities.\" (Isaiah liii. 5.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":180,"text":"John xviii, 23","label":"John 18:23","href":"/jhn/18/#v23","status":"detected"},{"at":1131,"text":"Isaiah liii. 5","label":"Isaiah 53:5","href":"/isa/53/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.4.1","start":4,"end":4,"heading":"Pilate therefore went forth, &c.","excerpt":"This verse opens a new ' scene of the painful story of the passion. The scourging being over, and the mockery of the soldiers having gone on as long as Pilate thought it worth while, the Roman Governor went forth outside the palace where he lived, to the Jews, who were waiting to hear the result of his private interview with our Lord. We must remember that, under the influence of hypocritical scrupulosity, they would not go inside the Gentile Governor's house, lest forsooth they should be \" defiled,\" and were therefore waiting in the court outside. Now Pilate comes out of his palace and speaks to them. The words of the verse seem to show that Pilate came out first, and that our Lord was led out behind him. — \"Behold I am bringing Him outside again, that you may know that I can find no fault or cause of condemnation in Him, and no ground for your charge that He is a stirrer up of sedition and a rebel King. He is only a weak, harmless fanatic, who lays claim to no kingdom of this world, and I bring Him forth to you as a poor, contemptible person worthy of scorn, but not one that I can pronounce worthy of death. I have examined Him myself, and I inform you that I can see no harm in Him.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.4.2","start":4,"end":4,"heading":"","excerpt":"It seems to me quite plain that Pilate's private interview with our Lord has completely satisfied the Governor that He was a harmless, innocent person, and made him feel a strong desire to dismiss Him unhurt ; and he secretly hoped that the Jews would be satisfied when they saw the prisoner whom they had accused brought out beaten and bruised, and treated with scorn and contempt, and that they would not press the charge any further. How thoroughly this cowardly double-dealing man was disappointed, and what violence he had to do to his own conscience, we shall soon see.\n\nIt is very noteworthy that the expression, \" I find no fault in Him,\" is used three times by Pilate, in the same Greek words, in St. John's account of the passion. (John xviii. 38 ; xix. 4-6.) It was meet and right that he who had the chief hand in slaying the Lamb of God, the Sacrifice for our sins, should three \"times publicly declare that he found no spot or blemish in Him. He was proclaimed a Lamb without spot or fault, after a searching examination, by him that slew Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":742,"text":"John xviii. 38","label":"John 18:38","href":"/jhn/18/#v38","status":"detected"},{"at":759,"text":"xix. 4-6","label":"John 19:4–6","href":"/jhn/19/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.5.1","start":5,"end":5,"heading":"Then...Jesus forth...robe","excerpt":"The language of this sentence appears to me to show that Pilate went outside the palace first, and announced that he was going to bring out the prisoner, and that then our Lord followed him. The word \" forth,\" both in this and the preceding verse, means literally, \" outside,\" or \" without.\" It is the same that is used in the texts, \" His brethren stood without \" (Matt. xii. 46) ; and \" Without are dogs.\" (Rev. xxii. 15.)\n\nThat our blessed Lord, the eternal Word, should have meekly submitted to be led out after this fashion, as a gazing-stock and an object of scorn, with an old purple robe on His shoulders and a crown of thorns on His head, His back bleeding from scourging and His head from thorns, to feast the eyes of a taunting, howling, blood-thirsty crowd, is indeed a wondrous thought ! Truly, \" though He was rich, yet for our sakes He became poor.\" (2 Cor. viii. 9.) Since the world began, the sun never shone on a more surprising spectacle both for angels and men.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":366,"text":"Matt. xii. 46","label":"Matthew 12:46","href":"/mat/12/#v46","status":"detected"},{"at":409,"text":"Rev. xxii. 15","label":"Revelation 22:15","href":"/rev/22/#v15","status":"detected"},{"at":866,"text":"2 Cor. viii. 9","label":"2 Corinthians 8:9","href":"/2co/8/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.5.2","start":5,"end":5,"heading":"And Pilate...Behold the man","excerpt":"This famous sentence, so well known as \" Ecce Homo,\" in Latin, admits of two views being taken of it. Pilate may have spoken it in contempt : \" Behold the Man you accuse of setting Himself up as a King ! See what a weak, helpless, contemptible creature He is.\" — Or else Pilate may have spoken it in pity : \" Behold the poor feeble Man whom you want me to sentence to death. Surely your demands may be satisfied by what I have done to Him. Is He not punished enough? \" — Perhaps both views are correct. In any case there can be little doubt that the latent feeling of Pilate was the hope that the Jews, on seeing our Lord's miserable condition, would be content, and would allow Him to be let go. In this hope, again, we shall find he was completely deceived.\n\nPilate probably threw a strong emphasis on the expression \" Man,\" indicative of contempt. This may have led to the Jews saying so strongly, in the seventh verse, that the prisoner \" made Himself the Son of God,\" and claimed to be Divine, and not a mere \" man,\" as Pilate had said. He probably also meant the Jews to mark that he said, \" Behold the man,\" not \" your King,\" but a mere common man.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.6.1","start":6,"end":6,"heading":"When the chief priests...Crucify him","excerpt":"We see in this verse the complete failure of Pilate's secret scheme for avoiding the condemnation of our Lord. The pitiful sight of the bleeding and despised prisoner had not the effect of softening down the feelings of His cruel enemies. They would not be content with any thing but His death, and the moment He appeared they raised the fierce cry, \" Crucify Him, crucify Him.\"\n\nLet it be noted that the chief priests were the foremost in raising the cry for crucifixion. It is a painful fact that in every age, none have been such hard, cruel, unfeeling, and bloodyminded persecutors of God's saints, as the ministers of religion.\n\nThe conduct of Bishop Bonner, in the reign of bloody Mary, towards some of our martyred Reformers, is a melancholy proof of this.\n\nThe \" officers \" here mentioned were the attendants, and servants, and immediate followers of the priests, who would naturally take up any cry raised by their masters.\n\nThe word rendered \" cried out,\" means a loud shout or clamorous cry, and is peculiar to John's account of this part of the passion. It is the same word that is used of our Lord at the grave of Lazarus : \" He cried, Lazarus, come forth.\" (John xi. 43.) It is the same that is used of the multitude at Jerusalem, when they would no longer listen to Paul speaking to them on the stairs : \" They cried out, and cast off their clothes, and threw dust into the air.\" (Acts xxii, 23.)\n\nThe cry \" Crucify \" was equivalent to a demand that our Lord might be put to death after the Roman manner.\n\nCyril remarks, \" When the multitude would perhaps have blushed with shame at the sight of what had been done, remembering Christ's miracles, the priests are the first to cry out, and so inflame and stir up the mob.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1172,"text":"John xi. 43","label":"John 11:43","href":"/jhn/11/#v43","status":"detected"},{"at":1396,"text":"Acts xxii, 23","label":"Acts 22:23","href":"/act/22/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.6.2","start":6,"end":6,"heading":"","excerpt":"He who would know to what an extraordinary degree of blood-thirstiness a mob may be stirred up when once excited, should study the history of the Reign of Terror at Paris, during the first French revolution.\n\n[Pilate saith...Take ye... in Him.] This, as Cyril justly argues, is the language of one vexed, and irritated,' and made impatient by the pertinacity with which the priests stuck to their point. \" Do your bloody work yourselves, if you must needs have it done. Take your prisoner away, and do not trouble me with the case. I find no fault in Him, and I dislike being made, your tool in this matter.\" It seems impossible to put any other construction on Pilate's words. He could not have meant gravely and seriously that he would allow the Jews to put the prisoner to death, and thus admit the precedent of letting them inflict capital punishment. Temper, vexation, and irony, seem to lie at the bottom of his words ; and the chief priests seem to have taken his words in this sense. We cannot doubt that they would gladly have taken away our Lord and crucified Him at once, if they had thought Pilate really meant they should do so.\n\nFor the third time we should notice Pilate's emphatic declaration : \" I find no fault in Him.\" Three times he vainly tried to evade condemning our Lord, or to make the Jews desist from their bloody design : once by asking the Jews to choose between Christ and Barabbas, — once by sending Him to Herod, —once by scourging Him, and exhibiting Him in a contemptible light before the people. Three times he failed utterly.\n\nBurkitt remarks, \" Hypocrites within the pale of the visible Church may be guilty of such monstrous acts of wickedness, as even the consciences of heathens without the Church may boggle at and protest against.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.7.1","start":7,"end":7,"heading":"The Jews answered him, &c.","excerpt":"In this verse we find the priests taking up a new ground of accusation against our Lord. They saw that their political accusation had failed. Pilate would not condemn Him as a King, and refused to see any fault in Him on that score. They, therefore, charge our Lord with blasphemy, and committing an offence against their law. As to Pilate's ironical words, \" Take ye Him and crucify Him,\" they made no remark on them, as though they knew they were not meant to be taken seriously. The whole sense must be filled up in some such way as this, — \" It is no use telling us to crucify this prisoner ourselves, because you well know that it is not lawful for us to put any man to death ; but seeing that you will not condemn Him as a political offender, we now charge Him with an offence against our religion, which, as our Governor, you are bound to defend and protect. We call upon you to condemn Him to death for claiming to be the Son of God, which, according to our law, is blasphemy, and a capital crime.\" This is a lengthy paraphrase, undoubtedly, but one which is necessary, if we would fill up the sense of the verse, and understand what the Jews meant.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.7.2","start":7,"end":7,"heading":"","excerpt":"The \" law \" referred to by the Jews is probably Levit. xxiv. 16. But it is curious that \" stoning \" is the punishment there mentioned, and not a word is said of crucifixion. This they do not tell Pilate. There is, perhaps, more fullness in the expression \" a law \" than appears at first. It may mean, \" we Jews have a law given us by man from God, which is our rule of faith in religion. It is a law, we know, not binding on Gentiles, but it is a law which we feel bound to obey. One of the articles of that law is, that \" He that blasphemeth the name of the Lord shall be stoned.' We ask that this article may be enforced in the case of this man. He has blasphemed by calling Himself the Son of God, and He ought to be put to death. We, therefore, demand His life.\" There certainly seems an emphasis in the Greek on the word \" we,\" as if it meant \" we Jews,\" in contradistinction to Gentiles.\n\nThe expression \" He ought \" is literally, \" he owes it,\" he is a debtor, he is under an obligation or penalty of death, according to the terms of our code of law.\n\nThe expression \" made Himself,\" must mean appointed, constituted, or declared Himself the Son of God. Compare Mark iii. 14, John vi. 15 — viii. 53, Acts ii. 36, Heb. iii. 2, Rev. i. 6.\n\nThe expression \" Son of God \" meant far more to a Jewish mind than it does to us. We see in John v. 18 that the Jews considered that when our Lord said that God was His Father He made Himself \" equal with God.\" See also John x. 33.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":48,"text":"Levit. xxiv. 16","label":"Leviticus 24:16","href":"/lev/24/#v16","status":"detected"},{"at":1169,"text":"Mark iii. 14","label":"Mark 3:14","href":"/mrk/3/#v14","status":"detected"},{"at":1183,"text":"John vi. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"},{"at":1207,"text":"Acts ii. 36","label":"Acts 2:36","href":"/act/2/#v36","status":"detected"},{"at":1220,"text":"Heb. iii. 2","label":"Hebrews 3:2","href":"/heb/3/#v2","status":"detected"},{"at":1233,"text":"Rev. i. 6","label":"Revelation 1:6","href":"/rev/1/#v6","status":"detected"},{"at":1337,"text":"John v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":1465,"text":"John x. 33","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.7.3","start":7,"end":7,"heading":"","excerpt":"One thing at any rate is very clear : whatever Socinians may say, our Lord distinctly laid claim to divinity, and the Jews distinctly understood Him to mean that He was God as well as man.\n\nCyril well remarks that if the Jews had dealt justly, they would have told the Gentile ruler that the person before him had not only claimed to be the Son of God, but had also done many miracles in proof of His divinity.\n\nRollock observes, \" Look, what blinds them ! The Word of God that should make them see, blinds them so that they use it to their ruin. The best things in the world, yea, the Word of God itself, serve to wicked men for nothing else but their induration. The more they read, the blinder they are. And why ? Because they abuse the word, and make it not a guide to direct their affections and actions.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.8.1","start":8,"end":8,"heading":"When Pilate...heard...afraid","excerpt":"In this verse we see Pilate in a different frame of mind. This new charge of blasphemy against our Lord threw a new light over his feelings. He began to be really frightened and uncomfortable. The thought that the meek and gentle Prisoner before him might after all be some superior Being, and not a mere common man, filled his weak and ignorant conscience with alarm. What if he had before him some God in human form ? What if it should turn out that he was actually inflicting bodily injuries on one of the Gods ? As a Roman he had doubtless heard and read many stories, drawn from the heathen mythology of Greece and Rome, about Gods coming down to earth, and appearing in human form. Perhaps the prisoner before him was one ! The idea raised new fears in his mind. Already he had been made very uncomfortable about Him. Our Lord's calm, dignified, and majestic demeanor had doubtless made an impression. His evident innocence of all guilt, and the extraordinary malice of His enemies, whose characters Pilate most likely knew well, had produced an effect. His own wife's dream had its influence. Even before the last charge of the Jews the Roman judge had been awe-struck, and secretly convinced of our Lord's innocence, and anxious to have Him set free, and actually \" afraid \" of his prisoner. But when he heard of His being the \" Son of God,\" he was made more afraid.\n\nBurgon remarks, \" Like Gamaliel in the Acts, Pilate was seized with a salutary apprehension, lest haply he be found even to fight against God.\"\n\nThe \" saying \" referred to must mean the expression, \" Son of God.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.8.2","start":8,"end":8,"heading":"","excerpt":"The word \"more \" deserves attention. It shows clearly that from the first Pilate had been \" afraid,\" and uneasy in conscience. He had never liked the case being brought before him at all. To have such an extraordinary preacher, and a worker of sucli miracles as our Lord, brought to his bar, frightened him. But now when he heard that He laid claim to divinity, he was \" more afraid.\" We must never forget that Pilate, as Roman Governor of Judaea, charged with the management of a most turbulent and troublesome province, was doubtless informed by spies, as well as by the officers of his army, of everything that went on in Judaea. Can we doubt for a moment that he must have heard many accounts of our Lord's ministry, and specially of His miracles and astonishing power over the sick and the dead ? Can we doubt that he heard of the raising of Lazarus at Bethany, within a walk of Jerusalem ? Remembering all this, we may well suppose that lie regarded the whole case brought before him by the Jews with much anxiety from the very first, and we can well understand that when he heard that Jesus was \" the Son of God,\" he was more than ever alarmed. Unprincipled rulers have an uneasy position.\n\nBishop Hall thinks that the cause of Pilate's fear was only the increased rage and excitement of the people. He was afraid of a riot and tumult !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.9.1","start":9,"end":9,"heading":"And went again...judgment hall","excerpt":"This means, that, on hearing this fresh charge of blasphemy, Pilate retired again from the outside of the palace into the inner part, where he had before conversed with our Lord, once more leaving the Jews outside. This new charge was so serious that he did not care to enter into it publicly, and preferred examining our Lord about it privately.\n\n[And saith... Whence art Thou?] This question I think can admit of only one meaning. It meant, — \" Who art Thou ? What art Thou ? Art Thou from heaven ? Art Thou one of the gods come down to earth, of whom I have heard the priests talk ? What is Thy real nature and history ? If Thou art some superior being, more than a common man, tell me plainly, that I may know how to deal with Thy case. Tell me privately, while these Jews are not present, that I may know what line to take up with Thine enemies.\" — We may well believe that Pilate caught at the secret hope that Jesus might tell him something about Himself, which would enable Him to make a firm stand and deliver Him from the Jews. In this hope, again, the Roman Governor was destined to be disappointed.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.9.2","start":9,"end":9,"heading":"But Jesus gave him no answer","excerpt":"Our Lord's silence, when this appeal was made to him by Pilate, is very striking. Hitherto He had spoken freely and replied to questions ; now He refused to speak any more. The reason of our Lord's silence must be sought in the state of Pilate's soul. He deserved no answer, and therefore got none. He had forfeited his title to any further revelation about his Prisoner. He had been told plainly the nature of our Lord's kingdom, and the purpose of our Lord's coming into the world, and been obliged to confess publicly his innocence. And yet, with all this light and knowledge, he had treated our Lord with flagrant injustice, scourged Him, allowed Him to be treated with the vilest indignities by his soldiers, and held Him up to scorn, knowing in his own mind all the time that He was a guiltless person. He had, in short, sinned, away his opportunities, forsaken his own mercies, and turned a deaf ear to the cries of his own conscience. Hence our Lord would have nothing more to do with him, and would tell him nothing more. \" He gave him no answer.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.9.3","start":9,"end":9,"heading":"","excerpt":"Here, as in many other cases, we learn that God will not force conviction on men, and will not compel obstinate unbelievers to believe, and will not always strive with men's consciences. Most men, like Pilate, have a day of grace, and an open door put before them. If they refuse to enter in, and choose their own sinful way, the door is often shut, and never opened again. There is such a thing as a \" day of visitation,\" when Christ speaks to men. If they will not hear His voice, and open the door of their hearts, they are often let alone, given over to a reprobate mind, and left to reap the fruit of their own sins. It was so with Pharaoh, and Saul, and Ahab ; and Pilate's case was like theirs. He had his opportunity, and did not choose to use it, but preferred to please the Jews at the expense of his conscience, and to do what he knew was wrong. We see the consequence. Our Lord will tell him nothing more.\n\nIn saying all this, I think we must not forget that Pilate's wicked refusal to listen to his own conscience, and our Lord's consequent refusal to speak to him any more, were all overruled by the eternal counsels of God to the carrying out of His purpose of redemption. In handling such a point we must speak with reverence. But it is plain that if our Lord had revealed to Pilate who He was, and forced Pilate to see it, the crucifixion might perhaps never have taken place, and the great sacrifice for a world's sins might never have been offered up on the cross. Our Lord's silence was just and well merited. But it was also part of God's counsels about man's salvation.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.11.1","start":11,"end":11,"heading":"","excerpt":"The word \" he \" is differently interpreted. Some think that it must refer to Caiaphas, as the high priest and chief actor in the whole affair of our Lord's murder. Some even think it refers to Judas Iscariot. The more probable idea is that it refers to the whole Jewish people, personified by \" he,\" and represented by their high priest.\n\nOne thing, at any rate, is very certain. This was the last word that Jesus spoke during His trial. Henceforth He was \"like a lamb before his shearers, dumb.\"\n\nHengstenberg remarks, that in apportioning the comparative guilt of Pilate and of the Jews, our Lord shows Himself even at this crisis the true Judge of mankind.\n\nLampe remarks, \" The sin of the Jews was heavier than that of Pilate. Pilate was a Gentile, ignorant alike of the Messiah and His distinguishing marks : the Jews had read the prophecies about Him. Pilate could only have heard something about our Lord's great miracles by rumor and report : they were all done under the very eyes of the Jews. Pilate injured Jesus unwillingly, and from cowardice : they injured Him from hatred and envy. Finally, Pilate was only the instrument : the Jews were the impelling cause. Thus our Lord pronounces His opinion concerning His judges, an opinion according to which He will one day judge them.\"\n\nThe expression \" therefore,\" or literally \" on account of this,\" is rather a difficult one. Markland says it means, \"Because he has not this power from above, which thou hast, the Jew has the greater sin.\" Pearce takes much the same view.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.11.2","start":11,"end":11,"heading":"","excerpt":"Rollock observes, speaking of the inquisition in Spain, \" The Papists, when they have caught a Christian who confesseth Jesus Christ, after trying him, put him in the hands of the Emperor or King of Spain. Then they wash their hands, as clean of His blood ; and who took his life but the King of Spain ? But the wrath of God persecutes them, and the blood of the innocent lies on them, because they delivered them into their hands to be tormented.\"\n\nHutcheson observes, that \" the greatest height of impiety is found within the visible Church,\" where there is most knowledge.\n\nWhen all has been said, we must admit that there is probably something in the verse more deep than we have line to fathom. The two propositions of the verse are both quite intelligible ; but the connecting link, \" therefore,\" is a hard knot, which has not yet been fairly untied.\n\nAugustine paraphrases this sentence thus : \" He sins worse who of ill-will delivers up the innocent to the power to be put to death, than doth the power itself, if for the fear of another greater power it puts to death the innocent. The Jews delivered Me unto the power, as having ill-will against Me ; but thou art about to exercise thy power against Me, as being afraid for thyself. Not that a man has a right to put to death an innocent person from fear ; but to put to death out of hatred is much more evil than to put to death out of fear.\" Cyril says much the same.\n\nOne thing, at any rate, is very clear. There are degrees in Bin. All are not equally sinful. The servant who knew his master's will and did it not, was more guilty than he who knew it not.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.12.1","start":12,"end":12,"heading":"And from thenceforth Pilate sought to release him","excerpt":"This is a remarkable sentence. It evidently means that from this point of the case Pilate sought more diligently than ever to have our Lord acquitted and set free. Before he wished it : now he really took pains to effect it. Whether this was occasioned by our Lord's manner and demeanor in speaking the words of the preceding verse, or by some meaning which He attached to the words, we cannot tell. But so it was.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.12.2","start":12,"end":12,"heading":"but the Jews cried out...Cæsar","excerpt":"In these words we see the Jews stopping Pilate short, in his weak efforts to get our Lord released, by an argument which they well knew would weigh heavily on a Roman mind. They tell him plainly that they will accuse him to Caesar, the Roman Emperor, as a governor unfriendly to the Imperial interests. — \" You are no friend to Caesar if you let off this prisoner. Every one who sets himself up as a king, be his kingdom what it may, is usurping part of Caesar's authority, and is a rebel. If you pass over this man's claim to be a king, and set Him at liberty, we shall complain of you to Caesar.\" — This was a settling and clinching argument. Pilate knew well that his own government of Judaea would not bear any investigation. He also knew well the cold, suspicious, cruel character of Tiberius Caesar, the Emperor of Rome, which is specially mentioned by Tacitus and Suetonius, the Roman historians, and he might well dread the result of any appeal to him from the Jews. From this moment all his hopes of getting rid of this anxious case, and letting our Lord go away unharmed, were dashed to the ground. He would rather connive at a murder to please the Jews, than allow himself to be charged with neglect of Imperial interests and unfriendliness to Caesar.\n\nIt is hard to say which was the more wretched and contemptible sight at this point of the history, — Pilate trampling on his own conscience to avoid the possible displeasure of an earthly monarch, or the Jews pretending to care for Caesar's interests, and warning Pilate not to do anything unfriendly to him I It was a melancholy exhibition of cowardice on the one side, and duplicity on the other ; and the whole result was a foul murder !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.13.1","start":13,"end":13,"heading":"When Pilate therefore heard that saying, &c.","excerpt":"The \" saying \" here refers to the Jews' saying about Caesar in the preceding verse. When Pilate heard the dreaded name of Caesar brought up, and found himself threatened with a possible complaint to Rome as a neglecter of Imperial interests, he saw plainly that nothing more could be done, and that he must give way to the demands of the Jews and sacrifice an innocent prisoner. He therefore returned to the palace, brought forth Jesus again, and for the first time took his seat on the throne of judgment outside the palace, in the courtyard, or paved area adjacent to it. The case was now over. Pilate's weak efforts to deliver an innocent prisoner from unjust accusation were useless. He dared no longer oppose the bloody demands of the Jews. There remained nothing to be done but to take his seat publicly on the throne of judgment and pronounce the sentence.\n\nThe word \" forth \" here, as in the fourth and fifth verses, means literally \" outside.\" Pearce remarks, that \" this is the fifth time that Pilate came forth and tried to prevail with the Jews that Jesus might not be crucified.\"\n\nOn the \"judgment seat,\" Parkhurst remarks : \" In the Roman provinces, justice was administered in the open air, the presiding judge sitting on a tribunal, on a raised ground covered with marble.\"\n\nThe \" pavement \" means the marble, or Mosaic levelled space on which the judge's chair was placed. Parkhurst says that Roman Governors used sometimes to carry with them the materials to form such a pavement.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.13.2","start":13,"end":13,"heading":"","excerpt":"The word \"Gabbatha,\" according to Hammond, is more Syriac than Hebrew ; \" According to the custom of the New Testament, which calls Syriac, at that time the vulgar language of the Jews, Hebrew.\" Parkhurst says that the word means literally a raised place ; and remarks that John does not mean in this verse that Gabbatha means pavement, — but that the same place which in Greek was called \" pavement,\" was called in Hebrew \" the raised place.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.14.1","start":14,"end":14,"heading":"And it was...preparation of the passover","excerpt":"This remarkable expression cannot mean that \" this was the hour for preparing the passover meal,\" for it was not. It means, \" this was the day before the great sabbath of the passover week, a day well known among the Jews as the preparation, or day of preparing for the passover sabbath, which was peculiarly a high day.\" St. Mark expressly says this in his account of the passion. (Mark xv. 42.) That all the Jewish feasts had their \" eves,\" or preparation days, is quite clear from Rabbinical writers.\n\nWe should observe how accurately and precisely John marks the day of the crucifixion.\n\n[And about the sixth hour.] This expression raises a grave difficulty, and one which in every age has perplexed the minds of Bible readers. The difficulty lies in the fact that Mark in his Gospel expressly says, \" it was the third hour, and they crucified Him \" (Mark xv. 25) ; while John in this place says our Lord was only condemned at the sixth hour ! Yet both Evangelists wrote by inspiration, and both were incapable of making a mistake. How then are we to reconcile and harmonize these two conflicting statements. The solutions of the difficulty suggested are many and various.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":383,"text":"Mark xv. 42","label":"Mark 15:42","href":"/mrk/15/#v42","status":"detected"},{"at":855,"text":"Mark xv. 25","label":"Mark 15:25","href":"/mrk/15/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.14.2","start":14,"end":14,"heading":"","excerpt":"(a) Some say, as the rationalistic writers, that one of the two Evangelists made a blunder, and that one of the accounts therefore is false. This is a solution which will satisfy no reverentminded Christian. If Bible writers could make blunders like this, there is no such thing as inspiration, and there is an end of all confidence in Scripture as an infallible guide.\n\n(b) Some say, as Theophylact, Beza, Nonnus (in his poetical paraphrase), Tittman, Leigh, Usher (vol. vii. 176), Kuinoel, Bengel, Pearce, Alford, Scott, and Bloomfield, that the discrepancy has probably been caused by an error of the manuscript writers, and that the true reading in St. John should be \" third,\" and not \" sixth hour.\" This, however, is a very shortcut road out of the difficulty, and the immense proportion of old manuscripts are flatly against it.\n\n(c) Some say, as Augustine does in one place, and Bullinger, \" that at the third hour the Lord was crucified by the tongues of the Jews, and at the sixth by the hands of the soldiers.\" This, however, to say the least, is a weak and childish explanation. Moreover, it is open to the grave objection that it would make out our Lord to have been only three hours on the cross, and all that time in the dark, and not seen consequently by any one ! At this rate, the inscription over His head on the cross would certainly not have been read by many ! \" There was darkness over all the land from the sixth to the ninth hour.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.14.3","start":14,"end":14,"heading":"","excerpt":"(d) Some say that Mark reckoned time on the Jewish plan, by which the hours began to count from the morning, and their seven o'clock answered to our one; while John reckoned time on our English plan, which is the same as the Roman one, and John's sixth hour meant literally about six in the morning. According to this theory Jesus was condemned, in John's account of the passion, at six o'clock in the morning, and crucified, in Mark's account, at nine o'clock.\n\nThis explanation is very commonly adopted, and is supported by Wordsworth, Lee, and Burgon, But it is open to very serious objections. I see no proof whatever that John reckons time on the Rom-an and English plan, and not on the Jewish plan. The passage in the story of the Samaritan woman, which is commonly quoted as a proof, is no proof at all, and on reflection will cut directly the other way. If the \" sixth hour,\" when Jesus sat on the well (see John iv. 6), meant really our English six o'clock in the evening, it makes it impossible to understand how the conversation with the woman, her return to her native village, the telling of the men to come and see Jesus, the coming of the men, the return of the disciples with meat, could all be brought into the short space of one evening ! The thing would have been impossible. — Moreover, it is an additional objection, that if Jesus was condemned at six o'clock in the morning, there are left three long hours between the condemnation and the crucifixion unaccounted for and unexplained. I am obliged to say that in my judgment this way of explaining the difficulty completely fails.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":916,"text":"John iv. 6","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.15.1","start":15,"end":15,"heading":"But they cried...Away...crucify him","excerpt":"As on former occasions, Pilate's public appeal had not the slightest effect on the Jews. Once more they raised their fierce, relentless, obstinate, cry, and demanded the Prisoner's death by crucifixion. Nothing but His blood would satisfy them. The horrible excesses of the Parisian mob, during the infamous Reign of Terror in the first French revolution, give us some faint idea of the savage spirit which can run through a crowd, by a kind of infection, when their hatred is stirred up against an individual.\n\nThe Greek word rendered \" away with him,\" is literally, \" take him away ; \" and often means, \" take him away to execution or destruction.\"\n\nHenry remarks, that this public rejection of Christ fulfilled two prophecies of Isaiah : \" Him whom the nation abhorreth \" (Isa. xlvii. 7) ; and \" We hid as it were our faces from Him.\" (Isa. liii. 2.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":776,"text":"Isa. xlvii. 7","label":"Isaiah 47:7","href":"/isa/47/#v7","status":"detected"},{"at":839,"text":"Isa. liii. 2","label":"Isaiah 53:2","href":"/isa/53/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.15.2","start":15,"end":15,"heading":"Pilate saith...crucify your King","excerpt":"For the last time Pilate put the question to the Jews, and gave them a last chance of relenting. In bitter irony he asked, — \" Shall 1 then really crucify your own King ? Shall I, a Roman, order a King of the Jews to be put to an ignominious death ? Is this your wish and desire ? \"\n\n[The chief priests... no king \"but Caesar.] These memorable words inflicted indelible disgrace on the leaders of the Jews, and stamped the Jews forever as a fallen, blinded, God-forsaking, God-forsaken, and apostate nation. They, who at one time used to say, \" The Lord God is our King,\" renounced the faith of their forefathers, and publicly declared that Caesar was their king, and not God. They stultified themselves, and gave the lie to their own boasted declaration of independence of foreign powers. Had they not said themselves, \" We be Abraham's seed, and were never in bondage to any man \" ? (John viii. 33.) Had they not tried to entrap our Lord into saying something in favor of Caesar, that they might damage His reputation ? \" Is it lawful to give tribute to Caesar ? \" (Matt. xs. 17.) And now, forsooth, they shout out, \" We have no king but Caesar ! \" Above all they madly proclaimed to the world, though they knew it not, that \" the sceptre had departed from. Judah,\" and that Messiah must have come. (Gen. xlix. 10.) Truly the sceptre had departed, when chief priests could say, \" We have no king but Caesar.\"\n\nCyril remarks, that \" while other nations, all over the world, cling tenaciously to their own religion, and honor those whom they call gods, and will not forsake them, Israel revolted from God; cast ofE His authority, and claimed Caesar as their king. Justly therefore they were delivered over into Caesar's hands, and endured the heaviest calamities.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":886,"text":"John viii. 33","label":"John 8:33","href":"/jhn/8/#v33","status":"detected"},{"at":1302,"text":"Gen. xlix. 10","label":"Genesis 49:10","href":"/gen/49/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.15.3","start":15,"end":15,"heading":"","excerpt":"Henry remarks, — \" They would have no king but Caesar, and never have they had any other to this day, ' but have been many days without a king, and without a prince ' (Hos. iii. 4), that is, without any of their own, and the kings of the nations have ruled over them. Since they will have no king but Caesar, so shall their doom be : themselves have decided it.\"\n\nLampe compares the conduct of the priests in this place to that of the trees in Jotham's parable, who said to the bramble, \" Come and reign over us.\" (Judges ix. 14.) The very men who ought to have taught the people to hope for the Messiah, here publicly renounce the Messiah's kingdom, and declare themselves contented with Caesar !\n\nI cannot but think that Pilate's public washing of his hands before the people, and saying, \" I am innocent of the blood of this just person \" (Matt, xxvii. 24), must come in at this part of St. John's narrative.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":168,"text":"Hos. iii. 4","label":"Hosea 3:4","href":"/hos/3/#v4","status":"detected"},{"at":515,"text":"Judges ix. 14","label":"Judges 9:14","href":"/jdg/9/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.16.1","start":16,"end":16,"heading":"Then delivered, &c.","excerpt":"This verse describes the conclusion of the most unjust trial of our blessed Lord, when, \" in His humiliation, His judgment was taken away.\" (Acts viii. 33.) All was now over. The last appeal had been made to the Jews, and for the last time they had rejected it. What happened is described by Luke, but passed over by John. \" Pilate gave sentence that it should be as they required.\" (Luke xxiii, 24.) He then formally delivered over our Lord into the hands of the chief priests, and formally gave them permission to put Him to death by crucifixion. These hardened and wicked men at once \" took Jesus and led Him away.\" — Of course we must not suppose that the \"chief priests \" themselves laid hands on our Lord, and with their own hands led Him away. No doubt the Roman soldiers of Pilate were the executioners, and a centurion had charge of all the bloody transaction of the execution. But inasmuch as the soldiers only carried out the wishes of the priests, the priests were the responsible persons and prime agents in this judicial murder. Luke says, \" He delivered Jesus to their wilL\" (Luke xxiii. 25.)\n\nLet us remember, when we read that word \" delivered,\" that it is expressly written. He was \" delivered for our offences,\"\n\nand that God \" spared not His own Son, but delivered Him up for us all.\" (Rom. iv. 25 ; viii. 30.) Christ was delivered to death, that we might be delivered from death and set free. Here is substitution.\n\nLet us remember, as we read the word \" led,\" that Isaiah expressly foretold that Messiah should be brought, or led, as a Lamb to the slaughter.\" (Isaiah liii. 7 ; Acts viii. 33.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":141,"text":"Acts viii. 33","label":"Acts 8:33","href":"/act/8/#v33","status":"detected"},{"at":384,"text":"Luke xxiii, 24","label":"Luke 23:24","href":"/luk/23/#v24","status":"detected"},{"at":1091,"text":"Luke xxiii. 25","label":"Luke 23:25","href":"/luk/23/#v25","status":"detected"},{"at":1306,"text":"Rom. iv. 25","label":"Romans 4:25","href":"/rom/4/#v25","status":"detected"},{"at":1320,"text":"viii. 30","label":"Romans 8:30","href":"/rom/8/#v30","status":"detected"},{"at":1583,"text":"Isaiah liii. 7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"},{"at":1600,"text":"Acts viii. 33","label":"Acts 8:33","href":"/act/8/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.16.2","start":16,"end":16,"heading":"","excerpt":"Alford thinks it possible that at this point the scourging of our Lord was repeated. But I see no satisfactory proof of this. Considering what a Roman scourging was, it is not probable that any body could have endured it twice in one day.\n\nLet us note, that according to the narrative of John, there seems no delay between the condemnation of our Lord and His crucifixion. He went at once from Gabbatha to Golgotha, and from the judgment to execution. At this rate the theory, supported by Burgon and others, that there was a delay of three hours, between six o'clock and nine, after condemnation, is completely overthrown. If we looked at Matthew and Mark alone, we might fancy that Pilate saw nothing more of our Lord after He had been scourged and mocked by the soldiers. But it appears plain to me, if we carefully compare John's account with that of Matthew and Mark, that they have not recorded our Lord's last appearance before Pilate, which John relates. Nor can I feel surprised at this, when I remember that throughout John's Gospel, he supplies what the other evangelists have omitted. In particular he supplies our Lord's examination before Annas, and His private conversation with Pilate, when the Jews would not enter Pilate's palace, and entirely omits the examination before Caiaphas. So likewise I think he supplies the last scene in our Lord's trial, which Matthew and Mark entirely omit, for some wise reason. Holding this theory, which to me seems the most natural account of the order of things, I cannot see any room for an interval of time between the final condemnation and the crucifixion.\n\nHenry remarks with much shrewdness, \" Judgment was no sooner pronounced, than with all possible expedition the prosecutors, having gained their point, resolved to lose no time, lest Pilate should change his mind and order a reprieve, and also lest there should be an uproar among the people.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.16.3","start":16,"end":16,"heading":"","excerpt":"How St. John became acquainted with all the details of our Lord's trial, and the private conversations between Him and Pilate, is a question which none can answer satisfactorily who do not hold the doctrine of plenary inspiration. That John was in and about the palace of the high priest, and not far from our Lord all the time, from the seizure in Gethsemane up to His death, we may well believe ; but that he could have overheard the private conversations between Jesus and Pilate, seems simply impossible. How then could he know anything about them, and write them down ? There is but one answer. He wrote them by inspiration of the Holy Ghost.\n\nWhy the common people, who always •' heard Jesus gladly,\" permitted our Lord's crucifixion so easily, and made no resistance, is at first sight rather hard to understand. The Galileans, who would have made Jesus King at one time, were of course at Jerusalem in great numbers, on account of the passover feast. The triumphal entry into Jerusalem, when an immense multitude cried, \" Hosanna to the Son of David ! — blessed is the King that Cometh ! \" had happened only a few days before. The priests themselves were afraid of an uproar among the \" people,\" Yet there is not a symptom of any opposition to the judicial murder which was arranged, and carried into execution, How was this ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.17.1","start":17,"end":17,"heading":"And he bearing his cross","excerpt":"It was the Roman custom to compel criminals, sentenced to crucifixion, to carry their own cross. Our Lord was thus treated like the vilest felon. \" Furcifer,\" was the Latin name of ignominy and contempt given to the worst criminals. It means, literally, \" cross-bearer.\"\n\nBesser observes that our Lord, when a workman in the carpenter's shop at Nazareth, had willingly carried pieces of timber in the service of His foster-father. Here, with no less cheerfulness, He bears to Golgotha the timber of the cross, in order to raise the altar on which He is to be sacrificed, and to do the will of his Father in heaven.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.17.2","start":17,"end":17,"heading":"","excerpt":"Whether the \" cross \" that our Lord bore, was a straight piece of timber, with another transverse piece fixed across it, for the hands of the criminal to be nailed to, — or whether it was a tree with two forked arms, admits perhaps of some little doubt. The almost universal tradition of the Churches is that it was the former : viz., a cross made of two pieces. Yet it is worth remembering that it was very common to crucify on a tree such as I have described, — that the Latin word for \" crossbearer,\" means, literally, \" forked-tree-bearer,\" — and that our Bible translators have four times spoken of the \" wood \" on which our Lord was crucified as \" the tree.\" (Acts v. 30 ; x. 39 ; xiii. 29 ; 1 Peter ii. 24.) The matter therefore is not quite BO clear as some may think, though of course it is one of no consequence. The cross of two pieces at right angles, is certainly more picturesque than a common tree shaped like the letter Y, and the habitual use of the cross in Christian art, and the general tradition of ecclesiastical history, have combined to make most people regard the question as a settled one. Yet tha undeniable use of forked trees in crucifying criminals, and the equally undeniable difficulty of carrying a cross of two transverse pieces, compared with a forked tree, are points that really ought not to be overlooked. The matter, after all, is one of pure conjecture. But, to say the least, it is quite a disputable point whether the cross with which Christendom is so familiar, on the gable ends of churches, on tombs, in painted windows, in crucifixes, or in the simple ornamental form which ladies are so fond of wearing, — the cross, I say, of two transverse pieces at right angles, is really and truly the kind of cross on which Christ was crucified 1 There is no proof positive that the whole of Christendom is not mistaken. Of course, if the cross itself had been preserved and found, it would settle the dispute. But there is not the slightest reason to suppose that it was preserved, or treated with any respect, either by Jews, Romans, or disciples. The famous story of the \" discovery or invention of the cross \" by the Empress Helena in 326 A. D., is a mere apocryphal legend invented by man, and deserves no more attention than the many pretended pieces of the true cross, which are exhibited in Romish churches as sacred relics.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":666,"text":"Acts v. 30","label":"Acts 5:30","href":"/act/5/#v30","status":"detected"},{"at":679,"text":"x. 39","label":"Acts 10:39","href":"/act/10/#v39","status":"detected"},{"at":687,"text":"xiii. 29","label":"Acts 13:29","href":"/act/13/#v29","status":"detected"},{"at":698,"text":"1 Peter ii. 24","label":"1 Peter 2:24","href":"/1pe/2/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.17.3","start":17,"end":17,"heading":"","excerpt":"Ambrose says, quaintly enough, that the form of the cross is that of a sword with the point downward ; above is the hilt toward heaven, as if in the hand of God ; below is the point toward earth, as if thrust through the head of the old serpent the devil.\n\nOne thing only is very certain. Whatever was the shape of the cross on which Jesus was crucified, it could not have been the huge, tall, heavy thing which painters and sculptors have continually represented it to be. To suppose that any man could carry such an enormous weight of timber, as the cross is made to be in Rubens' famous picture of the \" Descent from the Cross,\" is preposterous and absurd. A cross was manifestly not a larger thing than could be lifted and borne on the shoulders of one person. Some get over the difficulty by maintaining the theory that the transverse piece was the only part of the cross which the criminal carried. But there is no sufficient evidence that this was the case.\n\nIt is noteworthy that John is the only Evangelist who says that our Lord bore His own cross. Matthew, Mark and Luke, all say that Simon the Cyrenian was compelled to bear it. The explanation is probably this. Our Lord bore the cross for a short part of the way from the judgment-seat to Golgotha. Weakness and physical exhaustion, after all the mental and bodily suffering of the last night, rendered it impossible for Him to carry it all the way. Just at the moment when His strength failed, perhaps at the city gate, the soldiers saw Simon coming into the city, and pressed him into the service. As on other occasions, John records a fact which the other Evangelists for wise reasons passed over. It is interesting to remember that the circumstance is one which John must have been in all probability with his own eyes.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.17-27.1","start":17,"end":27,"heading":"JOHN XIX. 17—27.","excerpt":"He that can read a passage like this without a deep sense of man's debt to Christ, must have a very cold, or a very thoughtless heart. Great must be the love of the Lord Jesus to sinners, when He could voluntarily endure such sufferings for their salvation. Great must be the sinfulness of sin, when such an amount of vicarious suffering was needed in order to provide redemption.\n\nWe should observe, first, in this passage, how our Lord had to bear His cross when He went forth from the city to Golgotha.\n\nWe need not doubt that there was a deep meaning in all this circumstance. For one thing, it was part of that depth of humiliation to which our Lord submitted as our substitute. One portion of the punishment imposed on the vilest criminals, was that they should carry their own cross when they went to execution ; and this portion was laid upon our Lord. Li the fullest sense He was reckoned a sinner, and counted a curse for our sakes. — For another thing, it was a fulfilment of the great type of the sin-offering of the Mosaic law. It is written, that \" the bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp.\" (Lev. xvi. 27.) Little did the blinded Jews imagine, when they madly hounded on the Romans to crucify Jesus outside the gates, that they were unconsciously perfecting the mightiest sin-offering that was ever seen. It is written, \" Jesus, that He might sanctify the people with His own blood, suffered without the gate.\" (Heb. xiii. 12.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1238,"text":"Lev. xvi. 27","label":"Leviticus 16:27","href":"/lev/16/#v27","status":"detected"},{"at":1558,"text":"Heb. xiii. 12","label":"Hebrews 13:12","href":"/heb/13/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.18.1","start":18,"end":18,"heading":"Where they crucified him","excerpt":"This famous mode of execution is so well known to every one that little need be said of it. The common mode of inflicting it, in all probability, was to strip the criminal, — to lay him on the cross on his back, — to nail his hands to the two extremities of the cross-piece, or fork of the cross, — to nail his feet to the upright piece, or principal stem of the cross, — then to raise the cross on end, and drop it into a hole prepared for it, — and then to leave the sufferer to a lingering and painful death. It was a death which combined the maximum of pain with the least immediate destruction of life. The agony of having nails driven through parts so full of nerves and sinews as the hands and feet, must have been intense. Yet wounds of the hands and feet are not mortal, and do not injure any great leading blood-vessel. Hence a crucified person, even in an eastern climate, exposed to the sun, might live two or three days, enduring extreme pain, without being relieved by death, if he was naturally a very strong man and in vigorous health. This is what we must remember our blessed Lord went through, when we read \" they crucified Him.\" To a sensitive, delicate-minded person, it is hard to imagine any capital punishment more distressing. This is what Jesus endured willingly for us sinners. Hanging, as it were, between earth and heaven. He exactly filled the type of the brazen serpent, which Moses lifted up in the wilderness. (John iii. 14.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1444,"text":"John iii. 14","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.18.2","start":18,"end":18,"heading":"","excerpt":"Whether the person crucified was bound to the cross with ropes, to prevent the possibility of his breaking off\" from the nails in convulsive struggling, — whether He was stripped completely naked, or had a cloth round His loins, — whether each foot had a separate nail, or one nail was driven through both feet, — are disputed points which we have no means of settling. Some think, following Irenaeus, Tertullian, and Justin Martyr, that there was a kind of seat or projection in the middle of the stem of the cross, to bear up the weight of the body, and also a place for the feet to rest on. Jeremy Taylor thinks, in support of this view, that the body of a crucified person could not rest only on the four wounds of hands and feet. Bishop Pearson also quotes a passage from Seneca, which seems to favor the idea. — As tD the nails, Nonnus and Gregory Nazianzen say there were only three, and that one was driven through both feet at once. Cyprian says there were four. — But these are matters about which we really know nothing, and it is useless to guess and speculate about them. Of one thing however we may be very sure. The feet of a crucified person were much nearer the ground than is commonly supposed, and very likely not more than a foot or two from the earth. In this, as in other points, most pictures of the crucifixion are grossly incorrect, and the cross is made out to be a piece of timber so long and so thick that no one mortal man could ever have carried it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.18.3","start":18,"end":18,"heading":"","excerpt":"Concerning the precise amount of physical suffering, and the precise effect on the human body in a crucifixion, the following medical account by a German physician, named Richter, quoted in Smith's Dictionary of the Bible, can hardly fail to interest a Bible reader. He says, \"(1) The unnatural position and violent tension of the body caused a painful sensation from the least motion. (2) The nails being driven through parts of the hands and feet which are full of nerves and tendons, and yet at a distance from the heart, created the most exquisite anguish. (3) The exposure of so many wounds and lacerations brought on inflammation, which tended to become gangrene, and every moment increased the poignancy of suffering. (4) In the distended parts of the body more blood flowed through the arteries than could be carried back into the veins : and hence too much blood found its way from the aorta into the head and stomach, and the blood vessels of the head became pressed and swollen. The general obstruction of circulation caused an internal excitement, exertion, and anxiety, more intolerable than death itself. (5) There was the inexpressible misery of gradually increasing and lingering anguish. (6) To all this we may add burning and raging thirst.\" (Smith's Dictionary of the Bible : article. Crucifixion.) On the whole subject of the cross, and the sufferings connected with crucifixion, \" Lipsius de Cruce \" (published in 1595) is a most exhaustive book.\n\nWhen we remember, beside all this, that our Lord's head was crowned with thorns. His back torn with savage scourging, and His whole system weighed down by the mental and bodily agony of the sleepless night following the Lord's Supper, we may have some faint idea of the intensity of His sufferings.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.19.1","start":19,"end":19,"heading":"And Pilate wrote a title...cross","excerpt":"To fix a board with an inscription over the head of the person crucified, appears to have been a well-known custom, and is mentioned as such by classical writers. Some say it was a board covered with white gypsum, with letters of black, and others say that the letters were red. Pilate therefore did nothing unusual. In our Lord's case it served two ends, whether Pilate meant them or not. For one thing, it proclaimed to all passers-by, all who saw the crucifixion, that Jesus did really suffer, that He was not at the last moment released, and another punished in His stead, and that He was not taken away by miraculous interference from His enemies' hands. For another thing, it drew the attention of all witnesses and passers-by to our Lord, and made it quite certain on which of the three crosses He hung. Without this, a person looking at three naked figures hanging on their crosses, from a little distance off, might well have doubted which of the three was Jesus. The title made it plain. That our Lord was regarded as no common e very-day criminal, and that it was thought right to call special attention to Him, is evident from this title being put on His cross.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.19.2","start":19,"end":19,"heading":"JESUS...NAZARETH...KING...JEWS","excerpt":"Pilate's reasons for choosing to place this description of our Lord over His cross, we are left to conjecture. My own decided opinion is that he worded the title as he did, in anger and vexation, and with an intention to annoy and insult the Jews. He publicly held up to scorn their King, as a poor criminal from a mean village in Galilee, a fitting king for such a people ! — Whatever his motive may have been, it was curiously overruled by God that even on the cross our Lord should be styled a \" King.\" He came to be a King, and as a King He lived and suffered and died, though not acknowledged and honored by His subjects. \" Nazarene \" identified our Lord as the well-known Teacher from Galilee, who for three years had stirred the Jewish mind, \" King \" identified Him as the Person accused by the chief priests for claiming a kingdom, and formally rejected by them, on the plea that they had no king but Caesar. It was a very full and significant title.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.19.3","start":19,"end":19,"heading":"","excerpt":"A careful reader of the Gospels will not fail to observe, that each Gospel writer gives this title in a slightly different form, and that there are in fact four versions of it. The question naturally arises. Which is correct ? The versions do not at all contradict one another ; but that of Mark, \" the King of the Jews,\" is much shorter than that of John. No two, in a word, are exactly alike. — In reply, it is fair to remind the reader, that the inscription was written in three languages ; and that it is far from unlikely that it was in one form in one language, and in another form in another. The one common point in all the four versions is, \" the King of the Jews,\" and this was probably the only point that Mark, in his brief and condensed history, was taught to record. John gives the whole inscription, because he alone narrates the dispute between the priests and Pilate about it. If I may venture a conjecture, I should guess that Mark gives the Latin inscription, Luke the Greek, and Matthew and John the Hebrew one. But why it seemed good to the Holy Ghost that Matthew should omit the expression \"of Nazareth,\" which John mentions, I do not pretend to say. It is precisely one of those things in which it is wisest to confess our ignorance, and to be willing to wait for more light.\n\nSt. John alone records that Pilate \" wrote \" and \" put \" on the cross this title. We are not obliged to suppose that he did both with his own hands. The writing was almost certainly his own act. The putting the title on the cross he probably left to the soldiers.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.20.1","start":20,"end":20,"heading":"This title then read many, &c.","excerpt":"This seems to be one of John's parenthetical comments. It also reads like the report of an eye-witness ; and this we know John was. He stood by and saw all that happened. It is as though he said, \" I can testify that many of the Jews saw and read this title, — some as they passed along the road which ran by, — some from the walls of the city, for the place was near the walls. It was an inscription moreover so contrived, that hardly any one in Jerusalem could fail to understand it ; for it was written in the three languages most likely to be known, — in Hebrew, Greek, and Latin.\"\n\nIt is almost needless to say that the title was in Hebrew, because every Jew would know it, the oldest language in the world, and the language of the Old Testament, — in Greek, be cause this was the language most known in all eastern countries, and the language of all literary and educated people, — in Latin, because this was the language of the Romans, the ruling nation in the world. The Roman soldiers would all understand the Latin ; the Greek proselytes and Hellenistic Jews would all understand the Greek ; and the pure Jews from Galilee and Judaea, and every part of the earth, assembled for the passover, would all understand the Hebrew. All would go away to spread the tidings that one Jesus, the King of the Jews, had been put to death by crucifixion at the passover feast.\n\nHenry remarks, \" In the Hebrew, the oracles of God were recorded ; in Greek, the learning of the philosophers ; and in Latin, the laws of the empire. In each of these languages Christ is proclaimed King, in whom are hid all the treasures of revelation, wisdom and power.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.20.2","start":20,"end":20,"heading":"","excerpt":"To this very day it is certain that no three languages can be more useful for a Christian minister to know, if he would be familiar with his Bible, than Hebrew, Greek, and Latin.\n\nThe last day alone, perhaps, will disclose the effect this title had on those who read it. When the priests and their companions saw it, they mocked and scoffed : \" King indeed I Let Christ the King of Israel descend from the cross, and we will believe.\" (Mark xv. 32.) But there was one man who saw the title probably with very different eyes. The penitent thief perhaps grasped at the word \" King,\" and believed. Who can tell that this was not the root of his cry, \" Lord remember me, when Thou comest into Thy kingdom.\" (Luke xxiii. 42.) Perhaps Pilate's title helped to save a soul !\n\nBrentius remarks, that when we think of the cross of Christ, and the title on it, which so many read, we should remember there was another handwriting nailed to that cross spiritually, which no mortal could read. Jesus Christ, by His vicarious death for us, \" Blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross.\" (Col, ii. 14.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":436,"text":"Mark xv. 32","label":"Mark 15:32","href":"/mrk/15/#v32","status":"detected"},{"at":704,"text":"Luke xxiii. 42","label":"Luke 23:42","href":"/luk/23/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.21.1","start":21,"end":21,"heading":"Then said the chief priests, &c.","excerpt":"This verse brings out the feeling which the sight of Pilate's title excited in the minds of the chief priests. They were annoyed and angry. They did not like the idea of this crucified criminal being publicly declared \" the King of the Jews.\" They detected the latent scorn and irony which guided Pilate's hands, and lay at the bottom of his mind. They did not like so public an announcement that they had crucified their own King, and wanted \" no King but Caesar.\" They were vexed at the implied reflection on themselves. Besides this, they were probably uncomfortable in conscience. Hardened and wicked as they were, they had, many of them, we may be sure, a secret conviction which they vainly tried to keep down, that they were doing a wrong thing, and a thing which by and by they would find it hard to defend either to themselves or others. Hence they tried to get Pilate to alter the title, and to make it appear that our Lord was only a pretended King, — an impostor who \" said that He was King.\" This, they doubtless thought, would shift some of the guilt off their shoulders, and make it appear that our Lord was crucified for usurping a title to which He was legally proved to have no claim.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.21.2","start":21,"end":21,"heading":"","excerpt":"When and where the chief priests said this to Pilate does not appear. It must either have been when the whole party was leaving the judgment-seat for Golgotha, or after our Lord was nailed to the tree, or while the soldiers were nailing Him. Looking at St. John's account, one might fancy that the centurion sent word to Pilate that the prisoner was being nailed to the cross, and asked for a title to put over His head, before the cross was reared. If we do not suppose this, we must believe that Pilate actually accompanied the party outside the walls, and was only at a little distance off during the last horrible preparations. In that case he might easily write a title, and the priests might easily be standing by. The difficulty is to understand where the parties could be, when the priests said \" write not ; \" and it is one which must be left unsettled. It seems, however, certain that once put over our Lord's head, the title was not expected to be taken down ; and the request was not to alter it, after being put up, but to write a different title before it was put up.\n\nBengel observes, that this is the only place in St. John's Gospel where the chief priests are called \" the chief priests of the Jews.\" He thinks it is intended to mark emphatically the bitter hatred with which the priests of the Jews regarded the King of the Jews.\n\nWe may well believe that even the wickedest men at their worst, are often more sore and uncomfortable inwardly than they appear outwardly. This it was that probably lay at the bottom of the chief priests' remonstrance about the title. Herod's cry, \" It is John the Baptist,\" after John was dead, is another case in point.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.22.1","start":22,"end":22,"heading":"Pilate answered...have written","excerpt":"The hard, haughty, imperious character of the wicked Roman Governor comes out forcibly in these words. They show his contempt for the Jews : — \" Trouble me not about the title : I have written it, and I shall not alter it to please you.\" — They suggest the idea that he was willing enough to be revenged on them for their obstinate refusal to meet his wishes, and consent to our Lord's release. He was glad to hold them up to scorn and contempt, as a people who crucified their own king. It is likely enough that between his wife and his own conscience and the chief priests, the Roman Governor was vexed, worried, and irritated, and savagely resolved not to gratify the Jews any further in any matter. He had gone as far as he chose, in allowing them to murder an innocent and just person. He would not go an inch further. He now made a stand, and showed that he could be firm and unyielding and unbending when he liked. It is no uncommon thing to see a wicked man, when he has given way to the devil and trampled on his conscience in one direction, trying to make up for it by being firm in another.\n\nCalvin observes that Pilate, by publishing in three languages Christ's title, was \" by a secret guidance made a herald of the Gospel.\" He contrasts his conduct with that of the Papists who prohibit the reading of the Gospel and the Scriptures by the common people. Gualter says much the same.\n\nBullinger remarks that Pilate acted like Caiaphas when he said, \" It is expedient that one die for the people, not knowing what he said.\" Just so Pilate little knew what testimony he was bearing to Christ's kingly office.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.23.1","start":23,"end":23,"heading":"Then the soldiers, &c.","excerpt":"The soldiers having now finished their bloody work, having nailed our Lord to the cross, put the title over His head and reared the cross on end, proceeded to do what they probably always did, — to divide the clothes of the crucified criminal among themselves. In most countries the clothes of a person put to death by the law are the perquisite of the executioner. So it was with our Lord's clothes. They had most likely first stripped our Lord naked, before nailing his hands and feet to the cross, and had laid his clothes on one side till they had finished their work. They now turned to the clothes, and, as they had done many a time on such occasions, proceeded to divide them. All four Evangelists particularly mention this, and evidently call our special attention to it.\n\nThe division into four portions shows clearly that there were four soldiers employed, beside the centurion, in the work of crucifixion. Many commentators see in them emblems of the four quarters of the Gentile world. This, however, seems to me fanciful. A quaternion, a small party of four, was a common division of soldiers in those days, just as \" a file \" of men is among ourselves. (See Acts xii. 4.)\n\nWhat the four portions of garments were we are left to conjecture. Hengstenberg thinks that they consisted of the covering of the head, the girdle, the shoes, and the under garment fitting to the body. Matthew's report of the Sermon on the Mount contains a clear distinction between a coat and a cloak. (Matt. v. 40.) For these four portions the soldiers probably cast lots, in order that each one might have his part decided, and to prevent wrangling about the unequal value of the portions.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1172,"text":"Acts xii. 4","label":"Acts 12:4","href":"/act/12/#v4","status":"detected"},{"at":1491,"text":"Matt. v. 40","label":"Matthew 5:40","href":"/mat/5/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.23.2","start":23,"end":23,"heading":"","excerpt":"Others think that the language of St. John about the coat which was \" not rent,\" is strong evidence that all the rest of our Lord's clothes were rent into four pieces, and that Hengstenberg's division of them will not stand. It must be admitted that there is much probability in this. It seems very unlikely that so much should be said about this seamless garment being not rent, if the other garments had not been torn in dividing them.\n\nConcerning the \" coat \" here mentioned, it is not easy to say positively what part of our Lord's dress it was.\n\n(a) Most commentators say that it was the long inner tunic, girt about the waist, and reaching almost to the feet, which was the principal garment of an inhabitant of the East, — a kind of loose smock-frock with sleeves, such as any one may see a pattern of, in Leonardo da Vinci's famous picture of the Lord's Supper. The objection to this view, to my mind, is the grave difficulty of explaining how such a garment could be seamless and woven throughout, — though I doubt not our Lord wore it, and it was the hem of such a garment the woman touched.\n\n(b) Some few commentators think it was the outer garment, a loose mantle or cape, thrown over the shoulders, which many wore above the tunic. Such a garment, having no sleeves, might easily be made in one piece without any seam, and perhaps was only drawn together or clasped about the shoulders. It is fair, nevertheless, to say that the Greek word here rendered \" coat,\" ordinarily means the inward garment or tunic. (See Suicer and Parkhurst.) Becker's Charicles, however, on this Greek word, shows some reason for thinking it sometimes means the outward coat.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.23.3","start":23,"end":23,"heading":"","excerpt":"The reader must judge for himself. The question is one which cannot be settled positively either way, and happily is not of any moment. To my own mind, the objection to the first and common view is very serious indeed, if not insuperable ; but it may not appear so to others. The only thing we know for certain is that one portion of our Lord's dress was not rent, but made the subject of casting lots as to who should have it. As to the ancient fable that our Lord's coat was woven by his mother Mary when He was a child, grew with His growth, and never waxed old or wore out, it is a foolish apocryphal legend.\n\nBengel observes that we never read of our Lord \" rending \" His own garments in desperate sorrow, like Job, Jacob, Joshua, Caleb, Jephthah, Hezekiah, Mordecai, Ezra, Paul, and Barnabas. (See Gen. xxxvii. 9 ; Numb. xiv. 6 ; Judges xi. 35 ; 2 Kings xix. 3 ; Esther iv. 1 ; Ezra ix. 3 ; Job i. 20 ; Acts xiv. 14.)\n\nOn the incident recorded in this verse, Luther remarks, ** This distribution of garments served for a sign that everything was done with Christ, just as with one who was abandoned, lost, and to be forgotten forever.\" Even among our selves, the division, sale, or giving away of a man's clothes, is a plain indication of his being dead, or given up for lost , just as among soldiers and sailors, when dead or missing, the effects are sold or distributed.\n\nHenry thinks that \" the soldiers hoped to make something more than ordinary out of our Lord's clothes, having heard of cures wrought by the touch of the hem of His garment, or expecting that His admirers would give any money for them.\" But this seems unlikely and fanciful.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":804,"text":"Gen. xxxvii. 9","label":"Genesis 37:9","href":"/gen/37/#v9","status":"detected"},{"at":821,"text":"Numb. xiv. 6","label":"Numbers 14:6","href":"/num/14/#v6","status":"detected"},{"at":836,"text":"Judges xi. 35","label":"Judges 11:35","href":"/jdg/11/#v35","status":"detected"},{"at":852,"text":"2 Kings xix. 3","label":"2 Kings 19:3","href":"/2ki/19/#v3","status":"detected"},{"at":869,"text":"Esther iv. 1","label":"Esther 4:1","href":"/est/4/#v1","status":"detected"},{"at":884,"text":"Ezra ix. 3","label":"Ezra 9:3","href":"/ezr/9/#v3","status":"detected"},{"at":897,"text":"Job i. 20","label":"Job 1:20","href":"/job/1/#v20","status":"detected"},{"at":909,"text":"Acts xiv. 14","label":"Acts 14:14","href":"/act/14/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.24.1","start":24,"end":24,"heading":"They said therefore among themselves, &c.","excerpt":"In this verse we are told that the conduct of the soldiers was a precise fulfilment of a prophecy delivered a thousand years before. (Ps. xxii. 18.) That prophecy foretold not only that Messiah's garments should be parted and distributed, but that men should \" cast lots for His vesture.\" Little did the four rough Roman soldiers think that they were actually supplying evidence of the truth of the Scriptures 1 They only saw that our Lord's \" coat \" was a good and serviceable garment, which it was a pity to rend or tear and therefore they agreed to cast lots who should have it. And yet, in so doing, they added to the great cloud of witnesses who prove the divine authority of the Bible. Men little consider that they are all instruments in God's hand for accomplishing His purposes.\n\n. The importance of interpreting prophecy literally, and not figuratively, is strongly shown in this verse. The system of interpretation which unhappily prevails among many Christians— I mean the system of spiritualizing away all the plain statements of the prophets, and accommodating them to the Church of Christ — can never be reconciled with such a verse as this. The plain, literal meaning of words should evidently be the meaning placed on all the statements of Old Testament prophecy. This remark of course does not apply to symbolical prophecies, such as those of the seals, trumpets, and vials in Revelation.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":134,"text":"Ps. xxii. 18","label":"Psalms 22:18","href":"/psa/22/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.24.2","start":24,"end":24,"heading":"","excerpt":"The typical meaning of this seamless and unrent coat of our Lord is a point on which fanciful theological writers have loved to dwell in every age of the Church of Christ. It represented, we are told by Augustine and many others, the unity of the Church, and it was an allusion to the priesthood of the Divine wearer ! I frankly confess that I am unable to believe such notions, and I doubt extremely whether they were intended by the Holy Ghost. But it is a fact mentioned by Henry, that \" those who opposed Luther's separation from the Church of Rome, urged much this seamless coat as an argument, and laid BO much stress on it, that they were called Inconsutilistae, — the seamless ones ! \"\n\nAs to the lying legend that this seamless coat was preserved and handed down to the Church as a precious relic, it is scarcely worth while to mention it, except as a melancholy illustration of the corruption of man, and the apostacy of the Church of Rome. The holy coat of Treves, and its exhibition, are a scandal and disgrace to Christianity. Suffice it to say, that any one who can seriously believe that our Lord's seamless coat, after falling into the hands of a heathen Romish soldier, was finally treasured up as a relic, or that the cross itself was kept safe and escaped destruction, must be so credulous a person that argument is thrown away on him.\n\nIt is worth remembering, that when the first Adam fell hy Bin and was cast out of Eden, God mercifully clothed him and covered his nakedness. When the second Adam died as our substitute, and was counted \" a curse \" for us on the cross. He was stripped naked and His clothes sold.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.24.3","start":24,"end":24,"heading":"","excerpt":"The object for which John concludes the verse with the words, \" These things therefore the soldiers did,\" is not very apparent. Burgon suggests it may mean, \" Such was the part which the soldiers played in this terrible tragedy. Uninfluenced by the Jews, without any direction from Pilate, these things the soldiers did.\" This however seems hardly satisfactory, because this was not all that the soldiers did, — I prefer thinking that St. John means to say, that he was actually an eye-witness of the soldiers unconsciously fulfilling an ancient prophecy : \" I myself saw, with mine own eyes, the four soldiers casting lots on my Lord's coat ; and I can testify that I saw the words of the Psalmist literally fulfilled.\"\n\nLampe thinks that St. John makes this remark, in order to show how literally Scripture was fulfilled by men who were totally ignorant of Scripture. The Roman soldiers of course knew nothing of the Psalms, yet did the very things predicted in the Psalms.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.25.1","start":25,"end":25,"heading":"Now there stood by the cross, &c.","excerpt":"A wonderfully striking incident is recorded in this and the two following verses, which is not found in the other three Gospels. St. John tells us that at this awful moment, Mary, the mother of Jesus, and other women, two if not three, stood by the cross on which our Lord hung. \" Love is strong as death ; \" and even amidst the crowd of taunting Jews and rough Roman soldiers, these holy women were determined to stand by our Lord to the last, and to show their unceasing affection to Him, When we remember that our Lord was a condemned criminal, peculiarly hated by the chief priests, and executed by Roman soldiers, the faithfulness and courage of these holy women can never be sufficiently admired. As long as the world stands they supply a glorious proof of what grace can do for the weak, and of the strength that love to Christ can supply. When all men but one forsook our Lord, more than one woman boldly confessed Him. Women, in short, were the last at the cross and the first at the tomb.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.25.2","start":25,"end":25,"heading":"","excerpt":"It is interesting to consider who and what they were, that stood by our Lord's cross as He hung upon it. John, the beloved disciple, was there, we know ; though with characteristic modesty he does not directly name it. But the twenty-sixth verse shows clearly that he was one of the party. He might well be the one that \" Jesus loved.\" No Apostle seems to have had such deep feeling towards our Lord as John. — Mary, the mother of our Lord (never called the Virgin Mary in Scripture) was there. We must suppose that she had come up from Galilee to the feast of the passover, in company with the other women who ministered to our Lord. She must now have been comparatively old, at least forty-eight years old. To represent her in pictures as a beautiful young woman at the time of the crucifixion is absurd. Who can doubt that when she saw her Son hanging on the cross, she must have realized the truth of old Simeon's prophecy, \" A sword shall pierce through thine own soul also,\" (Luke ii. 35.) Very striking and instructive is it to observe how very rarely she is named in the Gospel history.— Mary, the wife of Cleophas, or Alpheus, was there. The Greek leaves it uncertain whether it means daughter or wife ; but nearly all think it must be wife. She seems to have been the mother of James and Jude the Apostles, and to have been related in some way to the Virgin Mary, either as sister or sister-in-law. Hence James is called the \" Lord's brother.\" She too must have been nearly as old as the Virgin Mary, if we may judge by her having two sons who were Apostles. — Mary of Magdala, in Galilee, commonly called Mary Magdalene, was also there. Of her we only know that Jesus had cast out of her seven devils, and that none of all the women who ministered to our Lord, seem to have felt such deep gratitude to our Saviour, and to have demonstrated such deep affection. The common doctrine that she had once been a notorious breaker of the seventh commandment has no foundation in Scripture. She probably was the youngest of all the party, and as such had to risk more, and sacrifice her own feelings more than any, in pressing through a crowd of enemies to the foot of the cross.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":982,"text":"Luke ii. 35","label":"Luke 2:35","href":"/luk/2/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.25.3","start":25,"end":25,"heading":"","excerpt":"But were there only three women at the cross ? This is a disputed question, and one which will probably never be settled, since the Greek wording of the verse before us leaves the point open either way.\n\n(a) Most commentators think that the words, \" His mother's sister,\" belongs to \" Mary the wife of Cleophas,\" and are meant to define the relationship between that Mary and Mary the mother of our Lord.\n\n(b) Others, as Pearce, Bengel, and Alford, think that \" His mother's sister \" means a fourth woman, and that this woman was Salome, the mother of James and John. The strongest argument in favor of this view is the distinct statement in Matthew's account of the crucifixion, that many women beheld the sight, \" among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children,\"— that is, Salome. (Matt, xxvii. 56.) If she stood with Mary Magdalene looking on, why should we doubt that she stood with her at the cross ? The suppression of her name is quite characteristic of John. She was his own mother, and he modestly keeps back her name, as he keeps back his own. In what way she was the \" sister \" to the mother of our Lord we do not know. But there is no reason against it, that I know of. According to this view, the women at the foot of the cross were four : viz, (1) Mary, the mother of Jesus. (2) The sister of our Lord's mother : i.e., Salome, the mother of John, who wrote this Gospel. (3) Mary, the wife of Alpheus and mother of two Apostles. (4) Mary Magdalene.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.26-27.1","start":26,"end":27,"heading":"When Jesus therefore saw his mother, &c.","excerpt":"The incident recorded in these two verses is wonderfully touching and affecting. Even in this trying season of bodily and mental agony, our blessed Lord did not forget others. — He had not forgotten His brutal murderers ; but had prayed for them : \" Father, forgive them, for they know not what they do.\" — He had not forgotten His fellow- sufferers by His side. When one of the crucified malefactors cried to him, \" Lord, remember me,\" He had at once answered him, and promised him a speedy entrance into Paradise. — And now He did not forget His mother. He saw her standing by the cross, and knew well her distress, and felt tenderly for her desolate condition, left alone in a wicked world, after having lost such a Son. He therefore commended her to the care of John, His most loving and tender-hearted and faithful disciple. He told John to look on her as his mother, and told His mother to look on John as her son. No better and wiser arrangement could have been made in every way. None would care so much for the mother of Jesus as the disciple whom Jesus loved, and who lay in His bosom at the last supper. No home could be so suitable to Mary, as the home of one who was, according to the view maintained above, son to her own sister Salome.\n\nThe lessons of the whole transaction are deeply instructive.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.26-27.2","start":26,"end":27,"heading":"","excerpt":"{a) We should mark the depth and width of our Lord's sympathies and affections. The Saviour on whom we are bid to repose the weight of our sinful souls is one whose love passeth knowledge. Shallow, skin-deep feelings in others, we all know continually chill and disappoint us on every side in this world. But there is one whose mighty heart affection knows no bottom. That one is Christ.\n\n(6) We should mark the high honor our Lord puts on the fifth commandment. Even in His last hour He magnifies it, and makes it honorable, by providing for His mother according to the flesh. The Christian who does not lay himself out to honor father and mother — both one and the other parent, is a very ignorant religionist.\n\n(c) We should mark that when Jesus died Joseph was probably dead, and that Mary had no other children beside our Lord. It is absurd to suppose that our Lord would have commended Mary to John, if she had had a husband or son to support her. The theory of some few writers, that Mary had other children by Joseph after Jesus was born, is very untenable, and grossly improbable.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.26-27.3","start":26,"end":27,"heading":"","excerpt":"(d) We should mark what a strong condemnation the passage supplies to the whole system of Mary- worship, as held by the Roman Catholic Church. There is not here a trace of the doctrine that Mary is patroness of the saints, protectress of the Church, and one who can help others. On the contrary, we see her requiring protection herself, and commended to the care and protection of a disciple! Hengstenberg remarks, \"Our Lord's design was not to provide for John, but to provide for His mother.\" Alford observes, \" The Romanist idea that the Lord commended all His disciples, as represented by the beloved one, to the patronage of His mother, is simply absurd.\"\n\n(e) Finally, we should mark how Jesus honors those who honor and boldly confess Him. To John, who alone of all the eleven stood by the cross. He gives the high privilege of taking charge of His mother. As Henry pleasantly remarks, it is a sign of great confidence, and a mark of great honor, to be made a trustee and a guardian by a great person, for those lie leaves behind at his death. To the women Jesus gives the honor of being specially named and recorded for their faithfulness and love, in a Gospel which is read all over the world in 200 languages.\n\nThe Greek words rendered \" his own home,\" mean literally, \"his own things.\" It is a thoroughly indefinite expression. We can only suppose it means, that in future, from that day, wherever John abode the mother of our Lord abode also. His home, in a word, became her home. There is no evidence whatever that John had any home in Jerusalem. If he had any home at all, it must have been in Galilee, near the lake of Gennesaret.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.28.1","start":28,"end":28,"heading":"After this","excerpt":"When our Lord had commended His mother, Mary, to John, I believe that the miraculous darkness for three hours came on. During those three hours I believe our Lord said nothing, except \" My God, my God, why hast Thou forsaken Me ? \" As the darkness was passing away, He said, \" I thirst.\" This, and the two last sayings, \" It is finished,\" and \"Father, into Thy hands I commend my spirit,\" were all that He said during the last three hours. Thus three of His seven sayings on the cross were before the darkness, and four after it, or during it.\n\nThe order of the famous seven sayings was as follows : —\n\n1. \" Father, forgive them ; for they know not what they do.\"\n\n2. \" To-day shalt thou be with Me in paradise.\"\n\n3. \" Woman behold thy son. Behold thy mother.\"\n\n4. \" My God, my God, why hast thou forsaken me.\"\n\n5. \" I thirst.\"\n\n6. \" It is finished.\"\n\n7. \" Father, into thy hands I commend my spirit.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.28.2","start":28,"end":28,"heading":"Jesus knowing...accomplished, &c.","excerpt":"In order to understand this verse aright, there is one point concerning our Lord's death which must be carefully remembered. His death was entirely a voluntary act on His part. In this one respect His death was unlike that of a common man ; and we need not wonder at it when we consider that He was God and man in one Person. The final separation between body and soul, in His case, could not take place until He willed it ; and all the power of Jews and Romans together could not have effected it against His will. We die because we cannot help it ; Christ died because He willed to die, and not until the moment arrived when He saw it best. He said Himself, \" No man taketh life from Me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.\" (John x. 18.) As a matter of fact, we know that our Lord was crucified about nine o'clock in the morning, and that He died about three o'clock in the afternoon of the same day. Mere physical suffering would not account for this. A person crucified in full health was known sometimes to linger on alive for three days ! It is evident therefore that our Lord willed to give up the ghost in the same day that He was crucified, for some wise reason. This reason, we can easily suppose, was to secure the fullest publicity for His atoning death. He died in broad daylight, in the sight of myriads of spectators ; and thus the reality of His death could never be denied. This voluntariness and free choice of His death, and of the hour of His death, in my judgment, lie at the bottom of the verse before us..","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":785,"text":"John x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.28.3","start":28,"end":28,"heading":"","excerpt":"Remembering all this, I believe that the sense of the verse before us must be paraphrased in the following way : \" After this, Jesus knowing in His own mind that all things were now practically accomplished, which he came into the world to do, and knowing that it was expedient that His death should be a most public event, in the face of the crowds assembled to view His crucifixion, proceeded to say the last words which He intended to say, before giving up the ghost at three o'clock, and by saying them fulfilled a prophecy of Scripture.\" — Nothing in the details of our Lord's death, we must always remember, was accidental or by chance. Every part of the great sacrifice for sin was foreordained and arranged in the eternal counsels of the Trinity, even to the words which He was to speak on the cross.\n\nThe expression \" T thirst,\" was chiefly used, I believe, in order to afford a public testimony of the reality and intensity of His bodily sufferings, and to prevent any one supposing, because of His marvellous calmness and patience, that He wag miraculously free from suffering. On the contrary, He would have all around Him know that He felt what all severely wounded persons, and especially what all crucified persons, felt, — a burning and consuming thirst. So that when we read that \" He suffered for sins,\" we are to understand that He really and truly suffered.\n\nHenry observes, \" The torments of hell are represented by a violent thirst, in the complaint of the rich man who begged for a drop of water to cool his tongue. To that everlasting thirst we had all been condemned, if Christ had not suffered on the cross, and said, ' I thirst.' \"\n\nScott observes that Christ suffered thirst, in order that we might drink the water of life for ever, and thirst no more.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.28-37.1","start":28,"end":37,"heading":"JOHN XIX. 28—37.","excerpt":"Let us mark, for one thing, in these verses, the frequent fulfilments of prophetic Scripture throughout every part of Christ's crucifixion. Three several predictions are specially mentioned, in Exodus, Psalms, and Zechariah, which received their accomplishment at the cross. Others, as every well-informed Bible-reader knows, might easily be added. All combine to prove one and the same thing. They prove that the death of our Lord Jesus Christ at Golgotha was a thing foreseen and predetermined by God. Hundreds of years before the crucifixion, every part of the solemn transaction was arranged in the Divine counsels, and the minutest particulars were revealed to the Prophets. From first to last it was a thing foreknown, and every portion of it was in accordance with a settled plan and design. In the highest, fullest sense, when Christ died, He \" died according to the Scriptures.\" (1 Cor. xv. 3.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":889,"text":"1 Cor. xv. 3","label":"1 Corinthians 15:3","href":"/1co/15/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.29.1","start":29,"end":29,"heading":"Now there was set...vessel...vinegar","excerpt":"This would be more literally rendered \" there was lying \" a vessel. In all probability this was a vessel full of the sour wine in common use among the Roman soldiers.\n\n[And they filled a sponge, etc.] The persons here spoken of seem to be the Roman soldiers who carried out the details of the crucifixion. The vinegar was theirs, and it is not likely that any one would have dared to interfere with the criminal hanging on the cross, except the soldiers. The act recorded here must be carefully distinguished from that recorded in Matt, xxvii. 34, and is the same as that recorded in Matt, xxvii. 48. The first drink of vinegar and gall, commonly given to criminals to deaden their pains, our Lord refused. The second, here mentioned, was given, I believe, notwithstanding what some writers say, in kindness and compassion, and our Lord did not refuse to accept it. A sponge filled with vinegar and put on the end of a stick, was far the easiest and most convenient way of giving drink to one whose head was at least seven or eight feet from the ground, and whose hands, being nailed to the cross, were of course unable to take any cup, and put it to his mouth. From a sponge full of liquid, pressed against the lips, a crucified person might suck some moisture, and receive some benefit.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.29.2","start":29,"end":29,"heading":"","excerpt":"What this \" hyssop \" here mentioned was, is a point by no means clearly ascertained. Casaubon speaks of the question as a proverbial difficulty. Some think that it was a branch of the plant hyssop fastened to the end of a reed. This seems very improbable, because of the \"sponge.\" Dr. Forbes Royle maintains that it was the caper plant, which bears a stick about three or four feet long. Hengstenberg gives evidence from Talmudic writers that the hyssop was among the branches used at the feast of tabernacles, and that its stalk was an ell long. Like many other questions of Bible natural history, the point must probably be left obscure. Some see deep meaning in the mention of hyssop, as the plant used in the ceremonial sprinklings of the law of Moses. (See Heb. ix. 19.) Hyssop, moreover, was used at the passover in sprinkling the door posts with blood. (Exod. xii. 22.) Yet the allusion, to say the least, seems doubtful, nor is it quite clear how any typical meaning can be got out of the mention of the plant in this place.\n\nIt is very noteworthy that even in the roughest, hardest kind of men, like these heathen soldiers, there is sometimes a tender and compassionate spot in the breast. According to Matthew's account the cry, \" I thirst,\" must have followed soon after the cry, \" My God, my God, why hast Thou forsaken Me.\" This exhibition of great mental and bodily agony combined, in my opinion, touched the feelings of the soldiers, and one of them at least ran to give our Lord vinegar. We should remember this in dealing with men. Even the worst have often a soft place, if we can find it out, in their inward nature.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":762,"text":"Heb. ix. 19","label":"Hebrews 9:19","href":"/heb/9/#v19","status":"detected"},{"at":861,"text":"Exod. xii. 22","label":"Exodus 12:22","href":"/exo/12/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.29.3","start":29,"end":29,"heading":"","excerpt":"Cyril maintains strongly, I must admit, that the act of the soldiers in giving our Lord the sponge full of vinegar, was not an act of kindness, but of mockery and insult, I cannot however, agree with him. He does not appear to distinguish between the first drink which our Lord refused at the beginning of His crucifixion, and the last which He accepted ; but speaks of them as one and the same. Theophylact agrees with Cyril.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.30.1","start":30,"end":30,"heading":"When Jesus therefore...finished","excerpt":"Our Lord having now given plain proof that He had endured intense bodily suffering, and that like any other human sufferer He could appreciate a slight relief of thirst, such as the vinegar afforded, proceeded to utter one of His last and most solemn sayings : \" It is finished.\"\n\nThis remarkable expression, in the Greek, is one single word in a perfect tense, \" It has been completed.\" It stands here in ' majestic simplicity, without note or comment from St. John, and we are left entirely to conjecture what the full meaning of it is. For eighteen hundred years Christians have explained it as they best can, and some portion of its meaning in all likelihood has been discovered. Yet it is far from unlikely that such a word spoken on such an occasion, by such a person, at such a moment, just before death, contains depths which no one has ever completely fathomed. Some meanings there are, which no one perhaps will dispute, belonging to this grand expression, which I will briefly mention. No one single meaning, we may be sure, exhausts the whole phrase. It is rich, full, and replete with deep truths.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.30.2","start":30,"end":30,"heading":"","excerpt":"{a) Our Lord meant that His great work of redemption was finished. He had, as Daniel foretold, \" finished transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness.\" (Dan, ix. 24.) After thirty-three years, since the day when He was born in Bethlehem, He had done all, paid all, performed all, suffered all that was needful to save sinners, and satisfy the justice of God. He had fought the battle and won it, and in two days would give proof of it by rising again.\n\n(6) Our Lord meant that God's determinate counsel and forewill concerning His death was now accomplished and finished. All that had been appointed from all eternity that He should suffer. He had now suffered.\n\n(c) Our Lord meant that He had finished the work of keeping God's holy law. He had kept it to the uttermost, as our head and representative, and Satan had found nothing in Him. He had magnified the law and made it honorable, by doing perfectly all its requirements. \" Woe unto us,\" says Burkitt, \" if Christ had left but one farthing of our debt unpaid. We must have lain in hell insolvent to all eternity.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.30.3","start":30,"end":30,"heading":"","excerpt":"{d) Our Lord meant that He had finished the types and figures of the ceremonial law. He had at length offered up the perfect sacrifice, of which every Mosaic sacrifice was a type and symbol and there remained no more need of offerings for sin. The old covenant was finished.\n\n{e) Our Lord meant that He had finished and fulfilled the prophecies of the Old Testament, At length, as the Seed of the woman, he had bruised, the serpent's head, and accomplished the work which Messiah was engaged by covenant to come and perform.\n\n(/) Finally, our Lord meant that His sufferings were finished. Like His Apostle, He had \" finished His course,\" His long life of pain and contradiction from sinners, and above all His intense sufferings, as bearer of our sins on Gethsemane and Calvary, were at last at an end. The storm was over, and the worst was passed. The cup of suffering was at last drained to the very dregs.\n\nThoughts such as these come to my own mind, when I read the solemn phrase, \" It is finished.\" But I am far from saying that the phrase does not contain a great deal more. In interpreting such a saying, I am deeply conscious that there is an inexhaustible fulness in our Lord's words, I am sure we are more likely to make too little of them than to make too much.\n\nLuther remarks, \" In this word, ' It is finished,' will I comfort myself. I am forced to confess that all my finishing of the will of God is imperfect, piecemeal work, while yet the law urges on me that not so much as one tittle of it must remain unaccomplished, Christ is the end of the law. What it requires, Christ has performed.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.31.1","start":31,"end":31,"heading":"Jews therefore, because it was, &c.","excerpt":"The \"Jews\" in this verse, as in many other places in St. John's Gospel, can only mean the chief priests and leaders of the nation at Jerusalem ; the same men who had pressed on Pilate our Lord's crucifixion,— Annas, Caiaphas, and their companions.\n\nThe \" preparation \" means the day preceding the passover sabbath. That sabbath being pre-eminently a \" high day,\" or, to render the Greek literally, a \"great\" day in the year, the Friday, or day preceding it, was devoted to special preparations. Hence the day went by the name of \" the preparation of the sabbath.\" The expression makes it certain that Jesus was crucified on a Friday. The Jews saw clearly that, unless they took active measures to prevent it, the body of our Lord would remain all night hanging on the tree of the cross, the law would be broken (Deut. xxi. 23), and a dead body would hang throughout the sabbath in full view of the temple, and close by the city walls. Therefore they made haste to have Him taken down from the cross and buried.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":812,"text":"Deut. xxi. 23","label":"Deuteronomy 21:23","href":"/deu/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.31.2","start":31,"end":31,"heading":"","excerpt":"The \"breaking of the legs \" of crucified criminals, in order to despatch them, seems to have been a common accompaniment of this barbarous mode of execution, when it was necessary to make an end of them, and get them out of the way. In asking Pilate to allow this breaking of the legs, they did nothing but what was usual. But for anything we can see, the thing would not have been done if the Jews had not asked. — The verse supplies a wonderful example of the way in which God can make the wickedest men unconsciously carry out His purposes, and promote His glory. If the Jews had not interfered this Friday afternoon, for anything we can see, Pilate would have allowed our Lord's body to hang upon the cross till Sunday or Monday, and perhaps to see corruption. The Jews procured our Lord's burial the very day that He died, and thus secured the fulfilment of His famous prophecy : \" Destroy this temple of my body, and in three days I will raise it up.\" (John ii. 19.) If He had not been buried till Sunday or Monday, He could not have risen again the third day after His death. As it was, the Jews managed things so that our Lord was laid in the grave before the evening of Friday, and was thus enabled to fulfil the famous type of Jonah, and give the sign He had promised to give of His Messiahship, by lying three days in the earth, and then rising again the third day after He died. All this could not have happened if the Jews had not interfered, and got Him taken from the cross and buried on Friday afternoon ! — How true it is that the wickedest enemies of God are only axes and saws and hammers in His hands, and are ignorantly His instruments for doing His work in the world. The restless, busy, meddling of Caiaphas and his companions, was actually one of the causes that Christ rose the third day after death, and His Messiahship was proved. Pilate was their tool : but they were God's tools ! The Romans, in all probability, would have left our Lord's body hanging on the cross till sun and rain had putrefied and consumed it, had such a thing been possible. Bishop Pearson says it was a common rule of Roman law not to permit sepulture to the body of a crucified person. The burial, therefore, was entirely owing to the request of the Jews. The providence of God ordered things so that they who interceded for His crucifixion interceded for His burial. And by so doing they actually paved the way for the crowning miracle of His resurrection !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":959,"text":"John ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.31.3","start":31,"end":31,"heading":"","excerpt":"Let us mark the miserable scrupulosity that is sometimes compatible with the utmost deadness of conscience. Thus we see men making ado about a dead body remaining on the cross on the Sabbath, at the very time when they had just murdered an innocent living person with the most flagrant injustice and monstrous cruelty. It is a specimen of \" straining out a gnat, and swallowing a camel.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.32.1","start":32,"end":32,"heading":"Then came the soldiers, &c.","excerpt":"Pilate having given his consent to the request of the Jews, the Roman soldiers proceeded to break the legs of the criminals, and began with the two thieves. Why they began with them is by no means clear. If the three crosses were all in a row, it is hard to see why the two outer criminals of the three should have their legs broken first, and the one in the centre be left to the last. We must suppose one of three things in order to explain this.\n\n(a) Possibly two of the soldiers broke the legs of one malefactor, and the other two the legs of the other. Reason and common sense point out that it does not require four men to do this horrid work on a helpless, unresisting, crucified person. Thus, having finished their work at the two outward crosses, they would come last to the centre one.\n\n(6) Possibly the two outward crosses may have been rather forwarder in position than the central one, so that the sufferers might see each others' faces. In that case the soldiers would naturally begin with the crosses they came to first. This, perhaps, would account for the penitent thief having read the word \" King \" over our Lord's head on the cross.\n\n(c) Possibly the soldiers saw that our Lord was dead, even before they came up to Him. At any rate they probably saw that He was still and motionless, and thus suspecting that He was dead, they did not trouble themselves with His body, but began with the two who evidently were yet alive.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.32.2","start":32,"end":32,"heading":"","excerpt":"It is noteworthy that the penitent thief, even after his conversion, had more suffering to go through before he entered paradise. The grace of God and the pardon of sin did not deliver him from the agony of having his legs broken. When Christ undertakes to save our souls. He does not undertake to deliver us from bodily pains and a conflict with the last enemy. Penitents, as well as impenitents, must taste death and all its accompaniments. Conversion is not heaven, though it leads to it.\n\nScott remarks that those who broke the legs of the penitent thief, and hastened his end, were unconscious instruments of fulfilling our Lord's promise, \" To-day shalt thou be with me in Paradise.\"\n\nHow the legs of crucified criminals were broken we do not know ; but it was probably done in the roughest manner. With such tools at hand as the hammers used for driving in the nails, and the mattocks and spades used for putting the cross in the ground, the soldiers could hardly want instruments. It must be remembered that a simple fracture would not cause death. The Greek word which we render \" break,\" means, literally, \" shiver to pieces.\" May it not be feared that this is the true meaning here ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.33.1","start":33,"end":33,"heading":"But when they came to Jesus, &c.","excerpt":"This verse contains the first proof of the mighty fact that our Lord really died. We are told that the soldiers did not break His legs, because they \" saw that He was dead already.\" Accustomed as Roman soldiers necessarily were to see death in every form, wounds of every kind, and dead bodies of every description, and trained, to take away human life by their profession, they were of all men least likely to make a mistake about such a matter. Thus we have it most expressly recorded, that the soldiers \" saw that He was dead already,\" and therefore did not break His legs. Our salvation hinges so entirely on Jesus Christ's vicarious death, that a moment's reflection will show us the divine wisdom of the fact being thoroughly proved. His unbelieving enemies could never say that He did not really die, and that He was only in a swoon, or fainting-fit, or state of insensibility. The Roman soldiers are witnesses that on the centre cross of the tree they saw a dead man.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.34.1","start":34,"end":34,"heading":"But one...spear...pierced his side","excerpt":"Here we have the second proof that our Lord did really die. One of the soldiers, determined to make sure work and. leave nothing uncertain, thrust his spear into our Lord's side, in all probability directing his thrust at the heart, as the seat of vitality. That thrust made it certain, if there had been any doubt before, that the body on the central cross was actually dead. They believed it from appearance, and perhaps from touch, when they first came up to the cross. They made it quite certain by the thrust of the spear. The body of a person in a swoon would have given some sign of life, when pierced with a spear.\n\nThe gross inaccuracy of those pictures which represent this soldier as a horseman, is worth noticing. Our Lord's body was easily within reach of the thrust of a spear in the hand of a foot soldier. There is no evidence whatever that any Roman cavalry were near the cross !\n\nThe theory of Bishop Pearson, that this soldier pierced our Lord's side in anger and impatience, as if provoked to find Him dead, does not appear to me well-founded. It is not likely that the soldiers would be angry at finding a state of things which saved them trouble. To me it seems far more likely that the thrust was the hasty, careless act of a rough soldier, accustomed to prove in this way whether a body was alive or dead. I have heard it said by an eye-witness, that some of the Cossacks who followed our retreating cavalry, after the famous Balaclava charge, in the Crimean war, were seen to prick the bodies of fallen soldiers with their spears, in order to see whether they were dead or alive.\n\nTheophylact suggests that this soldier thrust the spear into our Lord's side in order to gratify the wicked Jews who stood by.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.34.2","start":34,"end":34,"heading":"","excerpt":"Besser remarks most sensibly, \" Even the soldier's spear was guided by the Father's hand.\"\n\n[And forthwith.. .blood and water.] The remarkable fact here recorded has given rise to considerable difference of opinion.\n\n(a) Some, as Grotius, Calvin, Beza, and others, hold that this issue of blood and water was a proof that the heart or pericardium was pierced, and death in consequence quite certain. They say that the same result would follow from a thrust into the side of any person lately dead, and that blood and water, or something closely resembling\" it, would immediately flow out. They maintain, therefore, that there was nothing supernatural in the circumstance recorded.\n\n(6) Others, as most of the Fathers, Brentius, Musculus, Calovius, Lampe, Lightfoot, Rollock, Jansenius, Bengel, Horsley, and Hengstenberg, hold that this issue of blood and water was supernatural, extraordinary, unusual, and contrary to all experience ; and they maintain that it was a special miracle.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.34.3","start":34,"end":34,"heading":"","excerpt":"The question is one of those which will probably never be settled. We are not in possession of sufficiently precise information to justify a very positive opinion. We do not know for a certainty that the left side of our Lord was pierced and not the right. We do not know exactly how much blood and water flowed out, whether a large quantity or a very little. That a miracle might take place at such a death, on such an occasion, and in the body of such a Person, we have no right to deny. The mere facts that, when our Lord hung on the cross, the sun was darkened, and, when He gave up the ghost, the veil of the temple was rent in twain, and the rocks rent, and the earth quaked, might well prepare our minds to see nothing extraordinary in a miracle taking place, and almost to expect it. Perhaps the safest line to adopt is to combine both views. The thrust of the spear into the side caused blood to flow, and proved that the seat of vitality in the body was pierced. The extraordinary and unusual flow of blood and water was a supernatural event, and meant to teach spiritual lessons.\n\nI may be allowed to say that three eminent medical men in large practice, whom I have ventured to consult on this verse, are all of one mind, — that any large flow of blood and water from a dead body is contrary to all ordinary experience. Each of them, singularly enough, has expressed this opinion independently, and without any communication with the other two.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.35.1","start":35,"end":35,"heading":"And he that saw it bare record, &c.","excerpt":"This singular verse, by common consent, can only refer to St. John. It is as though lie said, \" The fact that 1 now testify to I saw with my own eyes ; and my testimony is true, and accurate, and trustworthy, and I know that I say true things in recording the fact, so that you to whom I write need not hesitate to believe me. 1 stood by. I saw it. I was an eye-witness, and I do not write by hear-say.\"\n\nThe Greek word rendered \" true \" in the second place in this verse, means literally, \" true things.\"\n\nThe question arises naturally. To what does John refer in this peculiar verse ? (a) Does he refer only to the issue of blood and water from our Lord's side, as a singularly miraculous event? (&) Or does he refer to the thrust of the spear into our Lord's side, as a convincing proof that our Lord really died ? (c) Or does he refer to the fact that our Lord's legs were not broken, and that he thus saw the great type of the passoverlamb fulfilled ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.35.2","start":35,"end":35,"heading":"","excerpt":"I decidedly lean to the opinion that the verse refers to all the three things I have mentioned together, and not to any one of them only. All three things were so remarkable, and so calculated to strike the mind of a pious and intelligent Jew, and all happened in such close and rapid succession, that John emphatically records that he saw all the three with his own eyes. He seems to say, \" I saw myself that not a bone of the Lamb of God was broken, so that He fulfilled the type of the passover. I saw myself a spear thrust into His heart, so that He was a true Sacrifice, and really died. And I saw myself that blood and water came out of His side, and I beheld a fulfilment of the old prophecy of a fountain for sin being opened.\" When we consider the immense importance and significance of all these three things, we do not wonder that John should have been inspired to write this verse, in which he emphatically tells his readers that he is writing down nothing but the plain naked truth, and that he actually saw these three things, — the unbroken legs, the pierced side, the flow of blood and water, — with his own eyes.\n\nPearce and Alford think that the expression \" that ye might believe,\" signifies that ye might believe that Jesus did really die on the cross. Others decidedly prefer thinking that it means, \" that ye may believe that blood and water did really flow from the side of Jesus after His death.\" Others take the phrase in a general sense, \" that ye may believe more firmly than ever on Christ, as the true sacrifice for sin.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.36.1","start":36,"end":36,"heading":"For these things were done, &c.","excerpt":"In these two verses John explains distinctly to his readers why two of the facts he has just mentioned, however trifling they might seem to an ignorant person, were in reality, of great importance. By one of these facts, — the not breaking a bone of our Lord's body, — the text was fulfilled which said that not a bone of the passover-lamb should be broken. (Ex. xii. 46.) By the other fact, — the piercing of our Lord's side, — the prophecy of Zechariah was fulfilled, that the inhabitants of Jerusalem \"should look on him whom they pierced.\" (Zech. xii. 10.)\n\nAlford observes that the expression, \" they shall look,\" does not refer to the Roman soldiers, but to the repentant in the world, who at the time this Gospel was written had begun to fulfil this prophecy ; and that it also contains a prophetic reference to the future conversion of Israel, who were here the real piercers, though the act was done by the hands of others.\"\n\nIt is almost needless to say that the passage, like many others, does not mean that these things were done in order that Scripture might be fulfilled, but that by these things being done the Scripture was fulfilled, and God's perfect foreknowledge about the least details of Christ's death was proved. Nothing in the great sacrifice happened by chance, luck, or accident. All was arranged as appointed, from first to last, many centuries before, by the determinate counsel of God. Caiaphas, Pilate, the Roman soldiers, were all unconscious instruments in carrying into effect what God had long predicted and foretold to the least jot and tittle.\n\nLet us carefully note here what strong evidence these verses supply in favor of a literal, and not a merely spiritual, fulfilment of Old Testament prophecies.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":359,"text":"Ex. xii. 46","label":"Exodus 12:46","href":"/exo/12/#v46","status":"detected"},{"at":545,"text":"Zech. xii. 10","label":"Zechariah 12:10","href":"/zec/12/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.36.2","start":36,"end":36,"heading":"","excerpt":"Rollock observes, \" If God have ordained and said anything, it lies not in the hands of any man to disannul it. If God shall say, \" There shall not be one bone of my anointed broken,\" great Caesar and all the kings of the earth, the King of Spain, and the Pope, and all their adherents, shall not be able to do the contrary. So. in the midst of all fear and danger, let us depend on the providence of God.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.38.1","start":38,"end":38,"heading":"And after this Joseph of Arimathaea","excerpt":"This verse begins St. John's account of our Lord's burial. The manner of that burial was one of the things predicted by Isaiah (ch. liii. 9), in a verse which is not correctly translated. It should be, \" His grave was appointed with the wicked : but with the rich man was His tomb.\" The details of His burial are carefully recorded by all the four Evangelists. Each of them names Joseph as the prime agent in the transaction, and, singularly enough, each mentions something that the other three Gospelwriters do not mention. St, Matthew alone says that he was \" a rich man.\" (Matt, xxvii, 51.) St. Mark alone says that he was \" an honorable counsellor, which also waited for the kingdom of God.\" (Mark xv. 43.) St. Luke alone says that he was \" a good man and a just,\" who had \" not consented to the counsel and deed of them, . . . who himself waited for the kingdom of God.\" (Luke xxiii. 50, 51.) St. John alone says here that he was \"' a disciple of Jesus, but secretly, for fear of the Jews.\" It is another singular fact about Joseph, that we never hear a word about him in Scripture, except on this occasion of our Lord's burial. Both before and after this interesting event, the Bible, for some wise reason, is entirely silent about him. Nor can we explain how an inhabitant of Arimathaea happened to have a new tomb at Jerusalem. We must either suppose that, as a rich man, he had two residences, or else that, though born at Arimathaea, he had lately removed to Jerusalem. The utmost we know is that the article in the Greek before \" Joseph,\" and before \" of Arimathaea,\" seems to indicate that he was a person well known by history to the readers of St. John's Gospel.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":697,"text":"Mark xv. 43","label":"Mark 15:43","href":"/mrk/15/#v43","status":"detected"},{"at":877,"text":"Luke xxiii. 50, 51","label":"Luke 23:50–51","href":"/luk/23/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.38.2","start":38,"end":38,"heading":"","excerpt":"About the place whence Joseph came, \"Arimathaea,\" nothing certain is known. Some think that it is Ramah, where Samuel dwelt, (1 Sam. vii. 17.) The Septuagint Greek translator certainly calls Ramah \" Armathaim,\" which looks like it. St. Luke calls it a \" city of Judaea.\" Nothing certain seems to be known about it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":126,"text":"1 Sam. vii. 17","label":"1 Samuel 7:17","href":"/1sa/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.38.3","start":38,"end":38,"heading":"being a disciple...secretly...Jews","excerpt":"The Greek word rendered \"secretly,\" is literally \" a concealed \" disciple, — a past participle. The expression teaches the interesting fact that there were Jews who secretly believed that Jesus was the Messiah, and yet had not courage to confess Him before His crucifixion. We are distinctly told in John xii. 42, that \" many of the chief rulers believed, but did not confess Christ, because of the Pharisees.\" But the character given of them, that \" they loved the praise of men more than the praise of God,\" is so condemnatory, that we may well doubt whether Joseph was one of these. Want of physical or moral courage was probably the flaw in his character. It is only fair to remember that, as \" a rich man and a counsellor,\" he had far more to sacrifice, and far more opposition to encounter, than poor fishermen or publicans would have. His backwardness to confess Christ cannot of course be defended. But his case teaches us that there is sometimes more spiritual work going on in men's minds than appears. We must not set down every one as utterly graceless and godless, who is not bold and outspoken at present. We must charitably hope that there are some secret disciples, who at present hold their tongues and say nothing, and yet, like Joseph, will one day come forward, and be courageous witnesses for Christ. All is not gold that glitters, and all is not dross that now looks dirty and makes no show. We must be charitable and hope on. — His case should also teach us the great power of that mischievous principle, the fear of man. Open sin kills its thousands, but the fear of man its tens of thousands. Let us watch and pray against it. Faith is the grand secret of victory over it. Like Moses, we must ever live as those who \" see Him that is invisible.\" (Heb. xi. 27.) And to faith must be added the expulsive power of a new principle, — the fear of God. \" I fear God,\" said holy Col. Gardiner, \" and there is none else that I need fear.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":300,"text":"John xii. 42","label":"John 12:42","href":"/jhn/12/#v42","status":"detected"},{"at":1772,"text":"Heb. xi. 27","label":"Hebrews 11:27","href":"/heb/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.38-42.1","start":38,"end":42,"heading":"JOHN XIX. 38—42.","excerpt":"We learn, for one thing, from these verses, that there are some true Christians in the world of whom very little is known. The case of Joseph of Arimathaea teaches this very plainly. Here is a man named among the friends of Christ, whose very name we never find elsewhere in the New Testament, and whose history, both before and after this crisis, is completely withheld from the Church. He comes forward to do honor to Christ, when the Apostles had forsaken Him and fled. He cares for Him and delights to do Him service, even when dead, — not because of any miracle which he saw Him do, but out of free and gratuitous love. He does not hesitate to confess himself one of Christ's friends, at a time when Jews and Romans alike had condemned Him as a malefactor, and put Him to death. Surely the man who could do such things must have had strong faith ! Can we wonder that, wherever the Gospel is preached, throughout the whole world, this pious action of Joseph is told of as a memorial of him ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.39.1","start":39,"end":39,"heading":"And there came also Nicodemus...night","excerpt":"The fact here recorded is quite peculiar to St. John's Gospel. For wise reasons, neither Matthew, Mark, nor Luke, ever mention the name of Nicodemus. John mentions him three times, — first as a secret inquirer (John iii, 1) ; secondly, as a timid advocate of justice towards our Lord in the Jewish Council (John vii. 10); and lastly, in this place. Both here and on the second occasion, he emphatically inserts the explanatory comment, that it was the same Nicodemus which \" at first came to Jesus by night.\"\n\nThe verse before us seems to show that Nicodemus came forward as a volunteer, and helped to bury our Lord, and did not shrink to take part with Joseph in his good work. I can hardly think that he went with Joseph to Pilate. There is not a word to show this in any of the four Gospels.\n\nSome think that by agreement Nicodemus went to fetch the hundred pounds' weight of spice (no slight burden to carry), while Joseph went to Pilate.\n\nI should rather conjecture, that when Nicodemus saw Joseph coming boldly forward and showing anxiety to honor our Lord's body, — Joseph, whom doubtless as a Pharisee and counsellor, he knew well, — his own heart was stirred within him, his own timidity fell to the ground, and he came forward and offered to aid. In so doing he deserves praise and honor, though in a lower degree, like Joseph, He showed more reverence and love to our Lord when dead than he had ever done when alive. Once more we see that circumstances bring out character in very unexpected ways. The man that began seeking Jesus by night, at last confesses Jesus openly before the world, in the full light of day.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":211,"text":"John iii, 1","label":"John 3:1","href":"/jhn/3/#v1","status":"detected"},{"at":307,"text":"John vii. 10","label":"John 7:10","href":"/jhn/7/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.39.2","start":39,"end":39,"heading":"","excerpt":"The case of Nicodemus is deeply instructive. It shows us how small and weak the beginning of true religion may be in the soul of man. It shows us that we must not despair of any one because he begins with a little timid, secret inquiry after Christ, It shows us that there are wide differences and varieties in the characters of believers. Some are brought into full light at once, and take up the cross without delay. Others attain light very slowly, and halt long between two opinions. It shows us that those who make the least display at first, sometimes shine brightest and come out best at last. Nicodemus confessed his love to Christ when Peter, James, and Andrew, had all run away. What need we have for patience and charity in forming an estimate of other people's religion ! There are more successors of Nicodemus in the Church of Christ than we are aware of. We may see some marvellous changes in Some persons, if we live with them a few years. The strongest, hardiest trees, are often the slowest in growth. He that sets down men and women as graceless and godless, if they do not profess full assurance of hope the first day they take up religion and hear the Gospel, forgets the case of Nicodemus, and exhibits his own ignorance of the ways of the Spirit. All God's elect are led to Christ, undoubtedly, but not all at the same speed, or through the same experience.\n\nCalvin remarks on the conduct of Joseph and Nicodemus, \" Here we have a striking proof that Christ's death was more quickening than His life. So great was the efficacy of that sweet savor which the death of Christ conveyed to the minds of these two men, that it quickly extinguished all the passions of the flesh.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.39.3","start":39,"end":39,"heading":"","excerpt":"Quesnel observes, \"Wonderful is the power of Christ's death, which gives courage to confess Him in His deepest humiliation, to those who, when He was doing miracles, came to Him only in secret.\"\n\nHenry observes that Joseph and Nicodemus showed weak faith, but strong love. \" A firm faith in Christ's resurrection would have saved them this cost and expense.\" But they showed their deep love to our Lord's person and teaching.\n\n[And brought. ..myrrh... aloes. ..weight.] The mixture here mentioned was probably in the shape of powder. The two ingredients were strongly aromatic and antiseptic. The large quantity brought shows the wealth and the liberal mind of Nicodemus. It also shows his wise forethought, A dead body so torn and lacerated as that of our blessed Lord, would need an unusually large quantity of antiseptics or preservatives, to check the tendency to corruption which such a climate would cause, even at Easter. Considering also that everything must have been done with some haste, the large quantity of spices used was probably meant to compensate for the want of time to do the work slowly and carefully.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.40.1","start":40,"end":40,"heading":"","excerpt":"40. — [Then took. ..body. ..wound. ..clothes... spices. 1 Here we are told the precise manner of the preparation of our Lord's body for burial. As always in that time and country; He was not put into a coffin. He was simply wrapped up in linen cloths, on which the preparation of myrrh and aloes had been laid. Thus the powder would be nest to our Lord's body, and interpose between the linen and His skin. How the linen clothes were provided, we are told by St. Mark. Joseph \" bought fine linen.\" (Mark xv. 46.) Joseph, being a rich man, had no difficulty in supplying funds for this purpose.\n\nThe word \" wound \" means literally \" bound.\"\n\nThe sentence before us supplies one more strong evidence of the reality of Christ's death. Joseph and Nicodemus could not possibly be deceived. When they touched and handled the body, and wrapped it in linen clothes, they must have felt convinced that the heart had ceased to beat, and that life was extinct. There is no mistaking the feel of a dead body.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":499,"text":"Mark xv. 46","label":"Mark 15:46","href":"/mrk/15/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.40.2","start":40,"end":40,"heading":"as the manner...Jews...bury","excerpt":"This is one of those occasional comments or explanatory remarks, which St. John sometimes makes in his Gospel, supplying strong internal evidence that he wrote for all the Church of Christ in every land. Gentiles as well as Jews, and that he thought it wise to explain Jewish customs. The reference appears to be to the wrapping of the body in linen, rather than to the use of the spices. Lazarus at Bethany came out of the grave wrapped around with cloths.\n\nThe wise foresight of the Spirit of God appears strongly in the details here given of our Lord's burial. The quantity of spices used was so great, that it anticipates the objection that our Lord's body might possibly \" see corruption\" in some degree before His resurrection. At the same time the special mention of Joseph being \" a rich man,\" and Nicodemus \" a ruler \" helping him, completely stops the mouths of those who would have said that the followers of our Lord could never have found means to prevent the wounds of His body corrupting. By God's superintending providence, inclining rich men to come forward, the difficulty was obviated, and the means provided.\n\nBesser says, \" Twice was Jesus Christ rich in the days of His poverty. Once, immediately after His birth, when the wise men from the East offered Him gold and frankincense, and myrrh ; and now, after His ignominious death, when a rich man buries him, and a distinguished man provides spices to anoint Him. Yea, a rich Joseph has taken the place of that poor Joseph who stood by the manger.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.41.1","start":41,"end":41,"heading":"Now in the place...crucified...garden","excerpt":"This verse tells us the place where our Lord was buried. It was in \" a garden \" close to the spot called Golgotha, where He was crucified. This fact alone seems to dispose of the theory, that the \" place of a skull \" meant a place where the skeletons and bones of executed criminals were lying about ! Reason and common-sense point out, that, even if there were no argument against the theory from the Jewish customs about bones, it is very unlikely that \" a garden \" would have been near such a loathsome place. Golgotha could hardly be a place of execution, or a place where criminals were frequently crucified, if there was a garden near ! The pictures that commonly represent the scene of the crucifixion as a bleak desolate-looking rocky hill, are manifestly quite incorrect. It was a place near to which, or where \" there was a garden.\"\n\nThe curious coincidence that the fall of the first Adam, the agony, the cross, and the sepulchre of the second Adam, were all alike connected with a garden, can hardly fail to strike a reflecting mind.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.41.2","start":41,"end":41,"heading":"","excerpt":"[And in the garden.. .new sepulchre. ..laid.] Here we have the very receptacle described in which our Lord's sacred body was laid. Matthew, Mark, and Luke, all tell us it was \" hewn out of a rock,\" — the limestone rock, which is the rock of the place. John tells us that it was \" new ; \" and, like St. Luke, adds that \" never man was laid in \" it before.\n\nIt is curious that Matthew alone tells us that this tomb was Joseph's own, \" which he had hewn out of a rock.\" (Matt. xxvii, 60.) Theophylact remarks, that it is a striking proof of our Lord's poverty, that while He lived He had no house of His own, and when He died He was buried in another's tomb.\n\nIt is almost needless to say that both the conditions of the sepulchre above mentioned are of great importance, and deserve careful notice, (a) Our Lord's tomb was hewn out of a hard limestone rock. This made it clearly impossible for any one to gay, that the disciples made a subterraneous entrance into the tomb by night and stole the body away. By the entrance that it was carried into the sepulchre, by the same it must be carried out. — (6) Our Lord's tomb was a new one, in which no one had ever been laid. This made it impossible for any one to say, after the resurrection, that there was no proof that Jesus rose from the dead, and that it might possibly be some one else. This could not be, when His body was the first and only body that was ever laid in this grave. Wonderful is it to see how at every turn the overruling wisdom of God has stopped, obviated, and frustrated, by wise provisions, the objections of infidels.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":468,"text":"Matt. xxvii, 60","label":"Matthew 27:60","href":"/mat/27/#v60","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.42.1","start":42,"end":42,"heading":"There laid they Jesus, &c.","excerpt":"In order to see the full meaning of this verse, we should slightly invert the order of the words, and paraphrase them in some such way as this : — \" In this new rock-hewn tomb, therefore, Joseph and Nicodemus laid the body of Jesus, because it was conveniently nigh at hand, and because the Jews ' preparation day, or day preceding the passover sabbath, left them little time, and made it necessary to hasten their proceedings.\" — We may well believe that these two holy men had but little time, when we consider that our Lord did not give up the ghost till three o'clock, that the day ended at six, and that only three hours were left for Joseph to go to Pilate and get leave to remove the body from the cross, for Joseph and Nicodemus to take the nails out and lift the body from the tree, for wrapping the body in linen with a hundred pounds of myrrh and aloes, and for finally carrying it to the tomb and rolling a huge stone to the mouth of the tomb. When we remember, besides this, that the body of a full-grown man wrapped in linen with a hundred pounds of additional weight in myrrh and aloes, would be a most awkward and difficult burden for two men to carry, we may well believe that nothing but severe exertion could have enabled Joseph and Nicodemus to finish their labor of love before six o'clock. The wonder is that they managed to do it at all. It certainly could not have been done if they had not got a sepulchre nigh at hand. Again the Holy Ghost appears to me to foresee the objection that there was not time to bury our Lord, and mercifully supplies the words which answer it: \"the sepulchre was nigh at hand.\" Even then we can hardly doubt that John and the women from Galilee must have lent some help. At all events it is distinctly recorded that the women were present, and that they were sitting by and beheld where the body was laid.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.19.42.2","start":42,"end":42,"heading":"","excerpt":"Thus ended the most wonderful funeral the sun ever shone upon. Such a death and such a burial, — so little understood by man and so important in the sight of God, — there never was, and never can be again. Who need doubt the love of Christ, when we consider the deep humiliation that Christ went through for our sakes ! To tabernacle in our flesh at all, to die after the manner of a man, to allow his holy body to hang naked on a cross, to suffer it to be lifted, handled, carried like a lump of cold clay, and shut up in a dark, silent, solitary tomb, — this was indeed love that passeth knowledge. What true believer need fear the grave now ? Solemn as is the thought of our last narrow bed, we must never forget that \"it is the place where the Lord lay.\" (Matt, xxviii. 6.) \" The sting of death is sin, and the strength of sin is the law. But thanks be to God who giveth us the victory through our Lord Jesus Christ.\" (1 Cor. xv. 56.)\n\nHenry observes, \" Christ's death should comfort us against the fear of death. The grave could not long keep Christ, and it shall not long keep us. It was a loathsome prison before, it is a perfumed bed now. He whose Head is in heaven, need not fear to put his feet into the grave.\"\n\nEvery Bible reader knows that Isaiah's famous prophecy contains the words, \" He made His grave with the wicked, and with the rich in His death.\" (Isa. liii. 9.) But not every one knows the interesting fact that the more correct translation of the Hebrew words would be, \" His grave was appointed to be with the wicked ; but with the rich man was His tomb.\" This is the opinion of such eminent scholars as Capellus, Vitringa, Bishop Lowth, and Bishop Horsley.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":923,"text":"1 Cor. xv. 56","label":"1 Corinthians 15:56","href":"/1co/15/#v56","status":"detected"},{"at":1369,"text":"Isa. liii. 9","label":"Isaiah 53:9","href":"/isa/53/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.19.1.1","start":1,"end":1,"heading":"Then Pilate therefore","excerpt":"Pilate's last appeal to the Jews (xviii. 39) had failed, and he now endeavours to save the life of Christ by inflicting such a punishment as might move His enemies to pity. This was his punishment (Pilate took ... and scourged ... contrasted with v. 6, Take ye ...and crucify ...). Scourging was itself part of a capital sentence, but in this case it was inflicted arbitrarily by Pilate without any formal judgment.\n\nFor an account of the punishment see Matt. xxvii. 26, note. St Matthew (xxvii. 26) and St Mark (xv. 15) refer to the scourging simply as having taken place before the Lord was given over for execution. St Luke (xxiii. 22) records Pilate's offer to inflict the punishment without saying more. St John brings the two notices into union.\n\nRecent investigations at Jerusalem have disclosed what may have been the scene of the punishment. In a subterranean chamber, discovered by Captain Warren, on what Mr Fergusson holds to be the site of Antonia — Pilate's Praetorium — \"stands a truncated column, no part of the construction, for the chamber is vaulted above the pillar, but just such a pillar as criminals would be tied to to be scourged.\" The chamber \"cannot be later than the time of Herod \" (Fergusson, ' The Temples of the Jews,' p. 176 ; comp. p. 242).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":247,"text":"v. 6","label":"John 19:6","href":"/jhn/19/#v6","status":"detected"},{"at":454,"text":"Matt. xxvii. 26","label":"Matthew 27:26","href":"/mat/27/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.2.1","start":2,"end":2,"heading":"a crown of thorns","excerpt":"Comp. Matt, xxvii. 29, note. The thought is rather of the victor's wreath (as Tiberius' wreath of laurel, which was seen upon his arms: Suet. 'Tib.' c. 17) than of the royal diadem.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.3.1","start":3,"end":3,"heading":"And said","excerpt":"According to the best authorities, And they came unto Him and said. This vivid detail does not occur in the narratives of the parallel incident. The imperfect  ... gives the picture of the separate formal acts of homage rendered by the soldiers in succession.\n\nHail, King of the Jews] The words are evidently a mocking echo of what they had heard. Like Pilate, they ridicule the people no less than the Lord.\n\nsmote him ...] Some old versions add \" on the face.\" This is probably the true idea. The savage blow took the place of the kiss of homage. Comp. xviii. 22.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":555,"text":"xviii. 22","label":"John 18:22","href":"/jhn/18/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.4.1","start":4,"end":4,"heading":"Pilate therefore","excerpt":"And Pilate .... According to the most probable reading the action is not so much a consequence (therefore) as a part of what has gone before, v. 1 (Pilate therefore ... and the soldiers ... and Pilate ...).\n\nagain] xviii. 38. Pilate had returned within the Praetorium to order the scourging.\n\nunto them] The chief actors (xviii. 38) remain constantly present to the mind of the Evangelist, though the episode vv. 1 — 3 has interrupted the narrative.\n\nI bring hint ... that ye may know ... no fault (charge, i.e. crime)...] If the charge had seemed reasonable the governor would naturally have let the law take its course. That, he had not done so, but brought the accused out again, was a clear proof that he held the charge against Him to be groundless. Yet with strange inconsistency he had treated Him as partly guilty in order to conciliate unrighteous accusers. But to scourge a prisoner whom he pronounced innocent seemed nothing in his eyes if he could by such means gain his end. His words therefore are an appeal at once to the sense of humanity and to the sense of justice in Christ's accusers. See also Acts xxii. 14.\n\nforth] Up to this time Christ had been within the Praetorium, xviii. 28.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":142,"text":"v. 1","label":"John 19:1","href":"/jhn/19/#v1","status":"detected"},{"at":409,"text":"vv. 1","label":"John 19:1","href":"/jhn/19/#v1","status":"detected"},{"at":1114,"text":"Acts xxii. 14","label":"Acts 22:14","href":"/act/22/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.5.1","start":5,"end":5,"heading":"Then came Jesus","excerpt":"Jesus therefore came ... In obedience to the governor's will Christ follows His judge into the presence of the people. He knows all, and so knowing endures all in absolute submission.\n\nwearing ...] Each emphatic detail is repeated (the crown of thorns, the purple robe). This array of mockery is presented as the natural dress of Christ  .... So He was through life the suffering King, the true Soldier.\n\nAnd he (Pilate) saith unto them] Though the name of the Lord has intervened, Pilate is the chief actor now in the apostle's mind. Comp. v. 4 (them). Roman and Jew stand face to face before Christ; and Pilate now, as Caiaphas before (xi. 49 f.). is an unconscious prophet.\n\nBehalf the man!] Contrast v. 14 \"Behold, your King ! \" These words of half-contemptuous pity were designed to change the fierceness of the spectators into compassion. Fear alike and envy, Pilate argues, must disappear at the sight of one enduring with absolute patience such humiliation. \" Behold \" is an interjection and not a verb : \" See, here is before you the man.\" What lies behind that phrase is unspoken and unthought. It is however natural for us to compare the Lord's prophecy as to Himself with Pilate's appeal (Matt. xxvi. 63 ff., \"tell us whether thou be. ..the Son of God\"... \"Thou hast said: nevertheless I say unto you: From henceforth  ... ye shall see the Son of man\" ...).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":541,"text":"v. 4","label":"John 19:4","href":"/jhn/19/#v4","status":"detected"},{"at":704,"text":"v. 14","label":"John 19:14","href":"/jhn/19/#v14","status":"detected"},{"at":1201,"text":"Matt. xxvi. 63","label":"Matthew 26:63","href":"/mat/26/#v63","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.6.1","start":6,"end":6,"heading":"the chief priests...and officers","excerpt":"The chief priests and their subordinates at once,, when they saw him, anticipated any possible outburst of pity. They \" saw \" not an object of compassion, but only Him whom they had already doomed. Therefore they give the signal and the command to others. With ''loud cries\" ( ... they demand death, and the death of the vilest malefactor. For the first time the name of the cross is openly used. The sharp, short sentence, Crucify, crucify, exactly reproduces the feelings of the moment, and expresses the answer to Pilate's half measures. The thought is wholly of the punishment. (Contrast Mark xv. 13 f., \" Crucify him.\") Death, the death of a slave, nothing short of this, is the purpose of the accusers. All the Evangelists agree in representing the special demand for crucifixion as being made towards the end of the trial, after the offer to release a prisoner according to the custom of the feast (Matt, xxvii. 22, Mark xv. 13, Luke xxiii. 21).\n\nTake ye him ... no fault ...] Take him yourselves. ..no charge (crime)... Pilate met the peremptory demand of the priests as before (ch. xviii. 31, Take Him yourselves and... judge ...) by ironically referring the whole case to their own action. He will not, so he seems to say, simply ratify their decisions. They ask for crucifixion: well, let them crucify— a thing impossible— if his voice is not to be heard.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":592,"text":"Mark xv. 13","label":"Mark 15:13","href":"/mrk/15/#v13","status":"detected"},{"at":923,"text":"Mark xv. 13","label":"Mark 15:13","href":"/mrk/15/#v13","status":"detected"},{"at":936,"text":"Luke xxiii. 21","label":"Luke 23:21","href":"/luk/23/#v21","status":"detected"},{"at":1091,"text":"xviii. 31","label":"John 18:31","href":"/jhn/18/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.7.1","start":7,"end":7,"heading":"by our law","excerpt":"The Jews take up Pilate's challenge and Pilate's judgment in an unexpected manner. He had said Take htm yourselves  .... ...\n\nby our law] Rather  ..., according to the law. Levit. xxiv. 16. Comp. Matt. xxvi. 63, 65 and notes.\n\nmade himself] cc. v. 18, x. 33, viii. 53 n. The form of expression emphasizes the heinousness of the charge. The claim was asserted in action and not only in word. Comp. v. 12, \" maketh himself a king.\"\n\nthe Son of God] The absence of the article  ... fixes attention upon the general character of the nature claimed (Son of God) as distinguished from the special personality (comp. i. 1, note). A Roman would have no distinct idea of One to whom alone the title \" Son of God \" truly belongs.\n\n6. vv. 8 — 11. Within the Praetorium. The origin of Christ untold: the origin of authority revealed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":173,"text":"Levit. xxiv. 16","label":"Leviticus 24:16","href":"/lev/24/#v16","status":"detected"},{"at":196,"text":"Matt. xxvi. 63, 65","label":"Matthew 26:63","href":"/mat/26/#v63","status":"detected"},{"at":196,"text":"Matt. xxvi. 63, 65","label":"Matthew 26:65","href":"/mat/26/#v65","status":"detected"},{"at":245,"text":"v. 18","label":"John 19:18","href":"/jhn/19/#v18","status":"detected"},{"at":397,"text":"v. 12","label":"John 19:12","href":"/jhn/19/#v12","status":"detected"},{"at":610,"text":"i. 1","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"},{"at":724,"text":"vv. 8","label":"John 19:8","href":"/jhn/19/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.8.1","start":8,"end":8,"heading":"","excerpt":"Pilate had already recognised something mysterious in the Person and charge before him (see xviii. 29, note). The fact that Christ was said to have claimed a divine origin naturally deepened the strange fear which His presence inspired: Pilate not only was afraid, but he was more afraid. Could he have ignominiously scourged one who was in some sense sent by the national divinity ? A Roman at this time, when Eastern religions were making themselves felt throughout the empire, would be able to attach a real if vague meaning to the title \" Son of God ; \" and superstition goes with unbelief. Compare Matt, xxvii. 54, where we have an obvious echo of the same words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.9.1","start":9,"end":9,"heading":"And went...judgment hall","excerpt":"And he went ... palace  .... The clause marks a new scene.\n\nWhence art thou ?] The question is put in a general form. Pilate looks to the answer for the relief or the confirmation of his misgivings. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.9.2","start":9,"end":9,"heading":"","excerpt":"Himself (comp. viii. 25, x. 24), explains the silence with which he was met. That silence was fitted to lead Pilate to reflect on what he had already heard (ch. xviii. 36); and a direct answer would have been either misleading or unintelligible. Moreover, the claim of justice, which was now in question, was not in any way affected by the circumstances of the Lord's descent. Compare the parallel incident Matt, xxvii. 13 f. See also Isai. liii. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":15,"text":"viii. 25","label":"John 8:25","href":"/jhn/8/#v25","status":"detected"},{"at":161,"text":"xviii. 36","label":"John 18:36","href":"/jhn/18/#v36","status":"detected"},{"at":435,"text":"Isai. liii. 7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.10.1","start":10,"end":10,"heading":"Then saith Pilate...Speakest thou not unto me","excerpt":"The pronoun stands with emphasis at the head of the sentence  ... : silence before others might have been intelligible, but Pilate was supreme. His sentence was the final voice not of a party but of the law and the government : I have power — rightful authority to crucify ...to release] Better, to release ... to crucify ... The alternatives are presented with the most impressive distinctness. The order in the best authorities places the motive of hope before that of fear, which seems in itself to be more natural.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.11.1","start":11,"end":11,"heading":"Jesus answered, Thou couldest have","excerpt":"The claim of Pilate to the absolute possession of right to act as he pleases leads the Lord to speak again. There was truth and error in the claim. The two required to be distinguished in order that the real relation of the civil and the theocratic powers to the death of Christ might be laid open. In the order of the world Pilate had the authority which he claimed to have. It had been given to him to exercise authority. As the representative of the Emperor his judgment was legally decisive (Rom. xiii. 1). But still his right to exercise authority was derived, not inherent. Human government is only valid as the expression of the divine will. He therefore who exercises it is responsible, whatever he may suppose, to a higher power. So far however as any immediate result was concerned Pilate acted within the scope of the \"authority which it had been given to him to exercise.\" \"For this reason\" the High-Priest, representing the theocracy, was more guilty. Pilate was guilty in using wrongfully his civil power. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":496,"text":"Rom. xiii. 1","label":"Romans 13:1","href":"/rom/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.11.2","start":11,"end":11,"heading":"","excerpt":"... Comp. Rom. iii. 1 f. The words correct Pilate's assertion of independence. The notion that the clause refers to the reference of the case from \" a higher tribunal \" (the Sanhedrin) to the Roman Court is wholly unnatural, though it has the confident support of Coleridge. In speaking of the source of Pilate's authority it has been rightly felt that the Lord indicates the source of His own being (whence ... ?). He spoke of that which He knew and as One who knew (ch. iii. it).\n\ntherefore] for this reason, because power is a divine trust.\n\nbath... sin] xv. 22, note.\n\n7. ... Without the Prxtorium.\n\nThe double sentence on the Accused and the accusers. The Christ rejected: the Emperor chosen.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":10,"text":"Rom. iii. 1","label":"Romans 3:1","href":"/rom/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.12.1","start":12,"end":12,"heading":"And from thenceforth...If thou let this man go","excerpt":"Upon this (omit and)... If thou release this man... Upon this, i.e. \" in consequence of this answer\" (comp. vi. 66, note), and not simply \"after this.\" The calm majesty of the Lord's words confirmed Plate's fears. He now actively \" sought \" himself to release Jesus: before he had endeavoured to lead the Jews to suggest his release.\n\nthe Jew] The national title stands out in contrast with the plea which they urge. Pilate had refused to carry out a sentence based upon Jewish opinion. The official chiefs of the theocracy convert themselves therefore into jealous guardians of the rights of the empire, and accuse Pilate of negligence. The simple acceptance of the title of \"king\" is, they argue, a declaration of antagonism to the one emperor. The change in the tactics of the priests is remarkable. Under ordinary circumstances a Roman governor would not have scrupled to give effect to a sentence based on a national religious law. Perhaps the accusers felt that their proceedings had been irregular, and in the face of opposition judged it better to press a political rather than a religious offence. Compare Matt, xxvii. 1 note.\n\ncried out] According to the most probable reading  ... the thought found expression in one loud simultaneous cry, as distinguished from the repeated cries of a multitude  .... See vv. 6, 15, xviii. 40. On each occasion St John notices the loud, decisive utterance, though this may have found echoes. Compare Mark xv. 14  ... with Matt, xxvii. 23  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":108,"text":"vi. 66","label":"John 6:66","href":"/jhn/6/#v66","status":"detected"},{"at":1317,"text":"vv. 6, 15","label":"John 19:15","href":"/jhn/19/#v15","status":"detected"},{"at":1317,"text":"vv. 6, 15","label":"John 19:6","href":"/jhn/19/#v6","status":"detected"},{"at":1445,"text":"Mark xv. 14","label":"Mark 15:14","href":"/mrk/15/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.12.2","start":12,"end":12,"heading":"Cæsar’s friend","excerpt":"The phrase was a title of honour frequently given to provincial governors (see Wetstein ad he., Jos. ' Antt.' xiv. 10. 2; Luke ii. 1, note) ; but here it is probably used in a general and not in a technical sense : \" a loyal supporter of the emperor.\"\n\nwhosoever (literally, every one that) maketh ... speaketh against ...] i.e. controverts the emperor's authority, and so virtually sets himself against him in rebellion. Comp. Rom. x ai (Isai. lxv. 2).\n\nIt will be observed how completely the successive charges of the Jews noticed by St John correspond with the natural progress of the examination. They first bring a general accusation of \" evil doing.\" Pilate refuses to accept their judgment. They then press the title \"King of the Jews\" (implied in xviii. as seditious. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":122,"text":"Luke ii. 1","label":"Luke 2:1","href":"/luk/2/#v1","status":"detected"},{"at":439,"text":"Isai. lxv. 2","label":"Isaiah 65:2","href":"/isa/65/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.13.1","start":13,"end":13,"heading":"therefore","excerpt":"the imputation on his loyalty, the suggestion of rebellion.\n\nbrought ...forth (without)] After the Ecce homo the Lord had been taken within the Praetorium (v. 9). The formal sentence was given in the open court. The judgmentseat (tribunal) was placed upon a conspicuous spot, which was called in Hebrew (Aramaic) Gabbatha, and in Greek Lithostroton, \"a pavement.\" The courts of the temple were paved (a Chro. vii. 3, Jos. 'B. J.' vi. i. 8), and it is not unlikely that there was a paved platform at the head of the steps leading from the temple to Antonia (Acts xxi. 40), where Pilate's tribunal could be conveniently placed (see however note on Matt, xxvii. 2). There can be no reference under the Hebrew name, to such a portable mosaic floor as Julius Caesar carried about with him for his judgment-seat  ....\n\nsat down in the judgment seat] It has been suggested that the verb  ... is transitive (1 Cor. vi. 4; Eph. i. 20), and that the sense is, \"Pilate placed Him (Christ) on a seat,\" completing in this way the scene of the \" Ecce Homo,\" by shewing the King on His throne. At first sight the interpretation is attractive, but the action does not seem to fall in with the position of a Roman governor, and the usage of the phrase elsewhere (Acts xii. 21, xxv. 6, 17) appears to be decisive against it. St John, it may be added, never uses the verb transitively.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":156,"text":"v. 9","label":"John 19:9","href":"/jhn/19/#v9","status":"detected"},{"at":557,"text":"Acts xxi. 40","label":"Acts 21:40","href":"/act/21/#v40","status":"detected"},{"at":900,"text":"1 Cor. vi. 4","label":"1 Corinthians 6:4","href":"/1co/6/#v4","status":"detected"},{"at":914,"text":"Eph. i. 20","label":"Ephesians 1:20","href":"/eph/1/#v20","status":"detected"},{"at":1246,"text":"Acts xii. 21","label":"Acts 12:21","href":"/act/12/#v21","status":"detected"},{"at":1260,"text":"xxv. 6, 17","label":"Acts 25:17","href":"/act/25/#v17","status":"detected"},{"at":1260,"text":"xxv. 6, 17","label":"Acts 25:6","href":"/act/25/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.13.2","start":13,"end":13,"heading":"","excerpt":"The absence of the article before \"judgment seat,\" in the original  ..., probably indicates that this was an improvised and not a regular tribunal. Contrast Acts xii. 21, xxv. 6, 17. In Matt, xxvii. 19 the verb is different. Comp. Jos. ' B. J.' ii. 14. 8 f in the Hebrew] in Hebrew, i.e. the vernacular dialect, vv. 17, 20, v. 2, xx. 16; Rev. ix. 11, xvi. 1 6. The adverb is found only in these places. Comp. Acts xxi. 40, xxii. 2, xxvi. 14.\n\nGabbatha] There can be little doubt that this represents Gab Baitha  ..., \"the ridge (back) of the House,\" i.e. the temple. Comp. Talm. Jerus. ' San.' f. 18 d, quoted by Wünsche.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":157,"text":"Acts xii. 21","label":"Acts 12:21","href":"/act/12/#v21","status":"detected"},{"at":171,"text":"xxv. 6, 17","label":"Acts 25:17","href":"/act/25/#v17","status":"detected"},{"at":171,"text":"xxv. 6, 17","label":"Acts 25:6","href":"/act/25/#v6","status":"detected"},{"at":312,"text":"vv. 17, 20","label":"John 19:17","href":"/jhn/19/#v17","status":"detected"},{"at":312,"text":"vv. 17, 20","label":"John 19:20","href":"/jhn/19/#v20","status":"detected"},{"at":324,"text":"v. 2","label":"John 19:2","href":"/jhn/19/#v2","status":"detected"},{"at":338,"text":"Rev. ix. 11","label":"Revelation 9:11","href":"/rev/9/#v11","status":"detected"},{"at":351,"text":"xvi. 1","label":"Revelation 16:1","href":"/rev/16/#v1","status":"detected"},{"at":409,"text":"Acts xxi. 40","label":"Acts 21:40","href":"/act/21/#v40","status":"detected"},{"at":423,"text":"xxii. 2","label":"Acts 22:2","href":"/act/22/#v2","status":"detected"},{"at":432,"text":"xxvi. 14","label":"Acts 26:14","href":"/act/26/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.14.1","start":14,"end":14,"heading":"the preparation of the passover","excerpt":"The day before — the \"Eve\" of — the Passover. See note on Matt, xxvii.\n\nand about (it was about) the sixth hour] i.e. about 6 a.m. See Additional Note.\n\nThe marking of the day and hour fixes attention on the crisis of the history.\n\nBehold your King!] The words are spoken with bitterness. The people had refused to regard the appeal to their humanity (v. 5); and Pilate now implies that the wounded and mocked Prisoner is alone fit to represent them (saith to the Jews). At the same time, too, he may intend to remind them of the welcome which Christ had received at His entry into Jerusalem. This was the end of that enthusiasm. The priests had overawed the people.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":352,"text":"v. 5","label":"John 19:5","href":"/jhn/19/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.15.1","start":15,"end":15,"heading":"But they","excerpt":"They therefore. The pronoun  ... isolates the adversaries of the Lord, and sets them in this last scene apart from and over against Him. With one loud universal cry ( ... they disclaim all connexion with the King whom Pilate assigned to them: \" Away, away with him.\"\n\nPilate, however, still presses his reproaches : Shall (Must) I crucify your King? The emphasis lies on the last words. From the beginning to the end the thought of kingship runs through the whole examination before Pilate.\n\nThe chief priests] There is singular force in the exact definition of the speakers here. They are not simply described as \" the Jews\" (xviii. 31, xix. 7), nor yet as \"the chief priests and the officers\" (xix. 6). The official organs of the theocracy themselves proclaim that they have abandoned the faith by which the nation had lived. The sentence \" We have no king but Caesar \" (the foreign emperor) is the legitimate end of their policy, the formal abdication of the Messianic hope. The kingdom of God, in the confession of its rulers, has your King? ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.16.1","start":16,"end":16,"heading":"Then delivered","excerpt":"... The end was reached. The last word had been spoken. So the zealots for the Roman empire were empowered to work their will. But Pilate pronounced no sentence himself. ... From St Matthew it appears that he typically abjured the responsibility for the act, while the Jews took Christ's blood upon themselves (Matt xxvii. 24, 25). So they became the real executioners, and carried out the foreign law (be delivered Him up to them). Yet even so their dependence was also indicated: the last clause runs not that they should crucify (v. 6), but that be should be crucified.\n\nIn this last issue it will be noticed that the Jews and Pilate were self-condemned of a double treason : the Jews of treason to their true king, on the plea of religion, and Pilate of treason to his office on the plea of loyalty.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":311,"text":"Matt xxvii. 24, 25","label":"Matthew 27:24–25","href":"/mat/27/#v24","status":"detected"},{"at":533,"text":"v. 6","label":"John 19:6","href":"/jhn/19/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.17.1","start":17,"end":17,"heading":"bearing his cross","excerpt":"Or, according to the better reading, bearing the cross for himself. From the Synoptists (Matt, xxvii. 32; Mark xv. 21; Luke xxiii. 26) it appears that on the way Simon of Cyrene (see Mark l. c. note) was taken either to carry or to assist in carrying the cross. This the Lord at first bore for Himself; and the remarkable language of St Mark (xv. 22, fopovtnv, see note) lends countenance to the belief that He sank beneath the burden. Comp. Matt, xxvii. 31 f. notes.\n\nMany writers from the time of Melito (Routh, ' Rell. Sacrr.' I. 12*2) have seen in the history of Isaac (Gen. xxii. 6) a type of this incident. Comp. xviii. 12, note.\n\nwent forth] Comp. Hebr. xiii. 12 f. This \" going forth\" (xviii. 1) from the city answers to the \"coming in\" (ch. xii. 12): the \"Via dolorosa \" to the line of triumph.\n\nGolgotha] See Matt xxvii. 33, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":106,"text":"Mark xv. 21","label":"Mark 15:21","href":"/mrk/15/#v21","status":"detected"},{"at":119,"text":"Luke xxiii. 26","label":"Luke 23:26","href":"/luk/23/#v26","status":"detected"},{"at":574,"text":"Gen. xxii. 6","label":"Genesis 22:6","href":"/gen/22/#v6","status":"detected"},{"at":619,"text":"xviii. 12","label":"John 18:12","href":"/jhn/18/#v12","status":"detected"},{"at":750,"text":"xii. 12","label":"John 12:12","href":"/jhn/12/#v12","status":"detected"},{"at":819,"text":"Matt xxvii. 33","label":"Matthew 27:33","href":"/mat/27/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.17-22.1","start":17,"end":22,"heading":"I. The Crucifixion (17—22).","excerpt":"3. The fulfilment (28—30).\n\n4. The two requests (31 — 42) Generally it will be observed that St John dwells on the fulfilment of the Old Covenant, on prophecies and types (vv. 24, 28, 36, 37), and on the Majesty of the Lord in suffering. In all the will of God and the will of Christ * is seen to be accomplished.\n\nLord with the Paschal Lamb, both as offered and as consumed.\n\nI. vv. 17 — 22. The Crucifixion. The two and the King. The title challenged and confirmed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":172,"text":"vv. 24, 28, 36, 37","label":"John 19:24","href":"/jhn/19/#v24","status":"detected"},{"at":172,"text":"vv. 24, 28, 36, 37","label":"John 19:28","href":"/jhn/19/#v28","status":"detected"},{"at":172,"text":"vv. 24, 28, 36, 37","label":"John 19:36–37","href":"/jhn/19/#v36","status":"detected"},{"at":380,"text":"vv. 17","label":"John 19:17","href":"/jhn/19/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.17-42.1","start":17,"end":42,"heading":"III. THE END (xix. 17—42).","excerpt":"The record of the last scene of the Passion contains very much that is peculiar to St John : the challenging of the title (20 — 22), the last bequest (25 — 27), two words (28 — 30), the piercing of the side (31 — 37), the ministry of Nicodemus (39 f.). For a time at least St John was an eye-witness  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.18.1","start":18,"end":18,"heading":"they crucified","excerpt":"i.e. the Jews, not indeed directly but acting through the Roman soldiers (v. 23), to whom the charge of the execution was committed. For the nature of the punishment, see Matt, xxvii. 35, note.\n\ntwo other] described as \"robbers\" (Xwrrnf, comp. ch. xviii. 40) by St Matthew (xxvii. 38, see note) and St Mark (xv. 27), and as \"malefactors\"  ... by St Luke (xxiii. 32). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":74,"text":"v. 23","label":"John 19:23","href":"/jhn/19/#v23","status":"detected"},{"at":248,"text":"xviii. 40","label":"John 18:40","href":"/jhn/18/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.18.2","start":18,"end":18,"heading":"in the midst","excerpt":"as holding the position of pre-eminence in that scene of uttermost shame. Even in suffering Christ appears as a King. St John by the addition of this clause emphasizes the thought which the other Evangelists leave to be deduced (Matt, xxvii. 38 ; Mark xv. 27 ; Luke xxiii. 33).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":247,"text":"Mark xv. 27","label":"Mark 15:27","href":"/mrk/15/#v27","status":"detected"},{"at":261,"text":"Luke xxiii. 33","label":"Luke 23:33","href":"/luk/23/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.19.1","start":19,"end":19,"heading":"And Pilate...title, and","excerpt":"It was not unusual to attach to the cross the name and offence of the sufferer (see Matt, xxvii. 37, note). This St John calls by the technical Roman term \"titulus\"  ....\n\nAnd the writing was] And there was written. It appears likely that St John has preserved exactly one of the forms of the \"title\" (the Greek). ...\n\nThe facts that Pilate himself drew up the inscription and caused it to be placed (wrote ... and placed if) on the cross are mentioned only by St John. The act appears to have been an afterthought  ... ; or the form of expression may perhaps imply that the placing of the Lord \" in the midst\" was due to Pilate's direction. The form of the sentence, which throws the emphasis on \"title\" and not on \" Pilate,\" is in favour of this view. In either case the Roman governor found expression to the last for the bitterness which had been called out in him by the opposition of the Jews (vv. 14, 15). The incidents which have been related before explain perfectly why the title was written, and how the heathen governor completed the unwilling testimony of the Jewish priest (xi. 49 f.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":900,"text":"vv. 14, 15","label":"John 19:14–15","href":"/jhn/19/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.20.1","start":20,"end":20,"heading":"in Hebrew, and Greek, and Latin","excerpt":"Rather, according to the best authorities, in Hebrew, and in Latin, and in Greek. This detail also is peculiar to St John, for the corresponding clause in Luke xxiii. 38 is an interpolation. Such multilingual inscriptions were not uncommon in the Roman provinces. The correspondence between the different texts (it may be added) was in all probability not so much verbal as substantial.\n\nThe order of the languages, according to the true reading, answers to the position which they would naturally occupy : the national dialect, the official dialect, the common dialect. These three languages gathered up the results of the religious, the social, the intellectual, preparation for Christ, and in each witness was given to His office.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":155,"text":"Luke xxiii. 38","label":"Luke 23:38","href":"/luk/23/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.21.1","start":21,"end":21,"heading":"Then said the chief priests","excerpt":"The chief priests . . . said therefore... The place was public, and the inscription was so written as to be intelligible (perhaps) to all the visitors at the Feast. \" The chief priests of the Jews \" were consequently anxious to make it clear that they and all whom they represented were not compromised by the condemnation of \" the King.\" Pilate's shaft went home. ... They wished to make Him a mere ordinary usurper (comp. v. 12). Or it may have been that they would not acknowledge even by implication that such a title was possible, keeping, as pure secularists, to their former assertion, \" We have no king but Caesar.\"\n\nthe chief priests of the Jews] This unique title appears to be used here to emphasize the contrast between the faithless priests and the true King ; and also to indicate that this priesthood had given way to another. Comp. ii. 6, 13, notes.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":424,"text":"v. 12","label":"John 19:12","href":"/jhn/19/#v12","status":"detected"},{"at":848,"text":"ii. 6, 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":848,"text":"ii. 6, 13","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.22.1","start":22,"end":22,"heading":"","excerpt":"When there was no longer personal danger Pilate held to his purpose. The trait corresponds perfectly with his character, and the form of the answer is characteristically Roman, though it is found also in Rabbinic writings.\n\nThe account which Philo gives of the character of Pilate  ..., \"self-willed at once and implacable\"  ..., illustrates St John's description. When the people besought him to remove the shields, which he had set up in Herod's palace in honour of the emperor, he was unwilling alike to undo what he had done and to gratify any popular wish. At the Matt. 27.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.22.2","start":22,"end":22,"heading":"","excerpt":"2. vv. 12 — 27. The bystanders. Departure seen from two points of view : (2) The soldiers : unfeeling selfishness. The last despoiling (*3 1 24). (b) The friends: waiting love. The last bequest (25 — 27).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":3,"text":"vv. 12","label":"John 19:12","href":"/jhn/19/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.23.1","start":23,"end":23,"heading":"Then the soldiers","excerpt":"The soldiers therefore... as carrying out in the customary manner the sentence which they had to execute (v. 1 8). St John describes in minute detail what the other Evangelists state summarily (Matt, xxvii. 35; Mark xv. 24; Luke xxiii. 34), and explains what they say of \" casting lots.\" See Matt, xxvii. 35, note.\n\nhis garments... also the coat] The large, loose, outer dress with girdle, &c.  ..., and the close-fitting inner tunic or vest  .... The former could be conveniently divided, but not the latter.\n\nfour parts] Comp. Acts xii. 4  ....\n\nwithout seam] Such was the tunic of the high-priest, Jos. 'Antt.' in. 6. 4.\n\nChrysostom, who may write from personal knowledge, thinks that the detail is added to shew \"the poorness of the Lord's garments, and that in dress, as in all other things, He followed a simple fashion.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":106,"text":"v. 1","label":"John 19:1","href":"/jhn/19/#v1","status":"detected"},{"at":211,"text":"Mark xv. 24","label":"Mark 15:24","href":"/mrk/15/#v24","status":"detected"},{"at":224,"text":"Luke xxiii. 34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":529,"text":"Acts xii. 4","label":"Acts 12:4","href":"/act/12/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.24.1","start":24,"end":24,"heading":"They said therefore among themselves","excerpt":"It is easy to imagine how St John (v. 26) watched earnestly each act, and listened as the soldiers talked over their work.\n\nthat the scripture ...] Omit which saith. The central thought in the original context  ... is that the enemies of the Lord's Anointed treated Him as already dead, and so disposed of His raiment. Part was torn asunder, part was to be worn by another. St John marks how this double appropriation of Christ's dress was brought about; and he appears to have had in mind the contrast which exists in the original between the overclothing  ... and the body-dress  ..., though this is obscured in the LXX. translation which he quotes. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":35,"text":"v. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.24.2","start":24,"end":24,"heading":"","excerpt":"This reference to the psalm, it may be noticed, has been inserted from this place in Matt, xxvii. 35. See note there.\n\nmy raiment] my garments. The same word is used as in v. 23  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":172,"text":"v. 23","label":"John 19:23","href":"/jhn/19/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.25.1","start":25,"end":25,"heading":"Now there stood","excerpt":"... See xviii. 5, note). This group seems to have formed the more courageous part of \" the many beholding from afar,\" mentioned by St Matthew (xxvii. 55 f., see notes), who therefore notices the three by name, though he does not record that they approached the Cross.\n\nThe text leaves room for doubt as to the number of the women mentioned. According to one interpretation, the name \"Mary the wife of Clopas\" is added as explanatory of the preceding phrase, \"His mother's sister,\" so that three women only are specified: according to another interpretation, two pairs of women are distinguished, the first two not named but signified only, \" His mother and His mother's sister;\" and the second two plainly named, \" Mary the wife of Clopas and Mary Magdalene.\" The former interpretation would involve the most unlikely supposition that two sisters bore the same name. The parallelism of the second interpretation is like St John's style, and is supported by other considerations. St Mark (xv. 40) mentions among those present \" Mary Magdalene, and Mary the mother of James the less and of loses, and Salome\" (comp. Matt, xxvii. 56). There is no doubt as to the identity of \"Mary the wife of Clopas\" and \"Mary the mother of James the less.\" It seems natural therefore to suppose that when two groups of three stand out clearly in the same connexion, in which I' Or, Clttfas.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.25.2","start":25,"end":25,"heading":"Mary the wife of Cleophas","excerpt":"This seems to be the true meaning of the elliptical phrase  .... \" Clopas\" must then be regarded as identical with \" Alphaeus\" (Matt. x. 3). It is commonly supposed that both forms represent the Aramaic *B?n. The form \"Cleophas\" (A. V.) comes from late Latin MSS. and has no Greek authority.\n\nThere is no direct ground for identifying Clopas  ... with Cleopas  ..., mentioned in Luke xxiv. 18, and none therefore for supposing that this Mary was either his \"mother\" or his \"wife\" or his \"daughter.\"\n\nIt will be noticed that Mary Magdalene is introduced abruptly, as well known, without any explanation.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":128,"text":"Matt. x. 3","label":"Matthew 10:3","href":"/mat/10/#v3","status":"detected"},{"at":379,"text":"Luke xxiv. 18","label":"Luke 24:18","href":"/luk/24/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.25-35.1","start":25,"end":35,"heading":"25—35.","excerpt":"There were others at the Cross besides the soldiers. ... At the very moment when His executioners fulfil the last part of their office, Christ in calm sovereignty works for others. The soldiers at their will dispose of His raiment, but He Himself, even from the Cross, determines the relationships of life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.26.1","start":26,"end":26,"heading":"When Jesus therefore","excerpt":"All who were present at the scene acted according to their true natures: priests (v. 21), soldiers (vv. 23, 24), Jews  ...; and so Christ fulfilled the last office of filial piety. The soldiers treated Him as already dead (v. 24, note), and He still exercised His royal power over the souls of men.\n\nWoman] Comp. ii. 4, note. Special earthly relationships are now at an end. For Christ the title of parentage (\"Mother\") is exchanged for the common title of respect  .... If, as appears most likely, the \"brethren\" of Christ were sons of Joseph by a former marriage, and St John was the son of the sister of the Lord's mother, the difficulty which has . been felt as to the charge which he received in preference to the brethren, who appear among the first believers (Acts i. 14), wholly disappears. St John was nearest to the Virgin by ties of blood. Comp. v. 25, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":82,"text":"v. 21","label":"John 19:21","href":"/jhn/19/#v21","status":"detected"},{"at":100,"text":"vv. 23, 24","label":"John 19:23–24","href":"/jhn/19/#v23","status":"detected"},{"at":223,"text":"v. 24","label":"John 19:24","href":"/jhn/19/#v24","status":"detected"},{"at":313,"text":"ii. 4","label":"John 2:4","href":"/jhn/2/#v4","status":"detected"},{"at":767,"text":"Acts i. 14","label":"Acts 1:14","href":"/act/1/#v14","status":"detected"},{"at":857,"text":"v. 25","label":"John 19:25","href":"/jhn/19/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.27.1","start":27,"end":27,"heading":"Behold thy mother","excerpt":"Here no title of address is used. To St John the Lord stood in the same relation as before. The absence of a vocative in this clause (Hebr. ii. 11) fixes attention on the meaning of that which was used before.\n\nThe four exclamations in this chapter, the two of Pilate, Behold, the man! (v. 5), Behold, your King! (v. 14), and these two of the Lord, Behold, thy son! Behold, thy mother! form a remarkable picture of what Christ is and what He reveals men to be. The word \" Behold\" is in each case an interjection.\n\nAnd from that hour] The words are to be understood literally, but it does not follow that St John's \"home\" was at Jerusalem (but see note on Mark i. 20). He at once accepted and fulfilled the duties of his new sonship. The crisis of Christ's Passion (\"His hour,\" comp. xiii. 1) closed finally His individual relation, as man, to His earthly mother. The simple connexion of the word and the deed (and, not therefore) is full of meaning. The act was not so much a consequence drawn from that which the Lord had said as something felt to be included in it. Perhaps St John conveyed the mother of the Lord at once to his own lodging, and himself returned.\n\nunto his own home] Comp. xvi. 32, note. St John probably had some substance, Mark i. 20, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":287,"text":"v. 5","label":"John 19:5","href":"/jhn/19/#v5","status":"detected"},{"at":314,"text":"v. 14","label":"John 19:14","href":"/jhn/19/#v14","status":"detected"},{"at":655,"text":"Mark i. 20","label":"Mark 1:20","href":"/mrk/1/#v20","status":"detected"},{"at":783,"text":"xiii. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":1192,"text":"xvi. 32","label":"John 16:32","href":"/jhn/16/#v32","status":"detected"},{"at":1244,"text":"Mark i. 20","label":"Mark 1:20","href":"/mrk/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.27.2","start":27,"end":27,"heading":"","excerpt":"Nothing is known with reasonable certainty of the later life of the mother of the Lord. Epiphanius was evidently unacquainted with any accepted tradition upon the subject  .... He leaves it in doubt whether she accompanied St John to Asia Minor or not. But in the course of time surmises were converted into facts; and Nicephorus Callisti (f c. 1350, 'Hist. Eccles.' ii. 3) relates that she lived with St John at Jerusalem for eleven years after the death of the Lord, and died there in her 59th year. The site of the \"Tomb of the Virgin,\" just to the north of the garden of Gethsemane, is not mentioned by any traveller of the first six centuries, and the later tradition that the church there was built by Helena is certainly false. See Quaresmius, ii. 240 ff. ; Williams, ' Holy City,' II. 434 ff. From a passage in a Synodical Letter of the Council of Ephesus  ... it appears that, according to another tradition, the mother of the Lord accompanied St John to Ephesus and was buried there.\n\n2/7 3. ivy. 28—30. TA<f work accomplished: the 'willing death.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.28.1","start":28,"end":28,"heading":"After this","excerpt":"The phrase is not indefinite, as \" after these things,\" see ch. v. i. The ministry of Christ to others was ended. Then notice is taken of His own suffering. But all thought is concentrated upon the Lord Himself, upon His words and His actions; and it may be for. this reason that St John omits all mention of the three hours' darkness (Matt, xxvii. 45 ; Mark xv. 33).\n\nknowing] Comp. ch. xiii. i. were now accomplished] are now finished. The A. V. loses the striking parallel between this clause \"are now finished\"  ... and what follows, \"It is finished\"  ....\n\nthat the scripture might be fulfilled] This clause can be connected either with the words which precede (\"were now accomplished that the...\") or with the words which follow (\" ...accomplished, that the scripture might be fulfilled, saith...\"). The stress which the Evangelist lays upon the fulfilment of prophetic words in each detail of Christ's sufferings appears to shew that the latter interpretation is correct. The \"thirst,\" the keen expression of bodily exhaustion, was specified as part of the agony of the Servant of God  ..., and this Messiah endured to the uttermost. The incident loses its full significance unless it be regarded as one element in the foreshadowed course of the Passion. Nor is there any difficulty in the phrase \"are now finished\" as preceding it. The \"thirst\" was already felt, and the feeling included the confession of it. The fulfilment of the Scripture (it need scarcely be added) was not the object which the Lord had in view in uttering the word, but there was a necessary correspondence between His acts and the divine foreshadowing of them.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":354,"text":"Mark xv. 33","label":"Mark 15:33","href":"/mrk/15/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.29.1","start":29,"end":29,"heading":"","excerpt":"The act on this occasion (contrast Luke xxiii. 36) appears to have been a natural act of compassion, and not at all of mockery. The emphasis is laid upon the physical suffering of the Lord, and not upon the manner in which it was met.\n\nNow (omit) there was . . . -ve-ssel . . . vinegar! It seems to be certain from Luke xxiii. 36 that the \"vinegar\" was thin sour wine the ordinary drink of the soldiers. This may have been brought by them for their own use during the long watch. The mention of the \" vessel set \" is peculiar to St John.\n\nand they filled ...and put it...] having therefore placed a sponge full of the vinegar upon hyssop they put it ... St John's narrative leaves the persons undetermined. \"They\" may refer to the soldiers whose action has been described above, or \"the Jews,\" who are in his mind the real agents throughout (v. 16). The account in St Matthew (xxvii. 48, see note) and St Mark (xv. 36), with equal vagueness, refers the action to \"one of them that stood by,\" but since St Luke (xxiii. 36) speaks of \"the soldiers\" as having offered \"vinegar\" to the Lord at an earlier stage of His Passion, there can be little doubt that one of these, touched with awe by what had intervened, now brought in compassion the draught which had been offered in mockery before.\n\nhyssop] In St Matthew and St Mark \"a reed \" is mentioned, which is probably to be distinguished from the hyssop ; though the \"hyssop\" has been frequently identified with the caper-plant, which has stems three or four feet long. Comp. Matt, xxvii. 48, note, and the 'Dictionary of the Bible,' s. -v.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":35,"text":"Luke xxiii. 36","label":"Luke 23:36","href":"/luk/23/#v36","status":"detected"},{"at":315,"text":"Luke xxiii. 36","label":"Luke 23:36","href":"/luk/23/#v36","status":"detected"},{"at":842,"text":"v. 16","label":"John 19:16","href":"/jhn/19/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.30.1","start":30,"end":30,"heading":"received","excerpt":"The Lord, it will be noticed, asked for and received this slight refreshment, which restored natural forces, while He refused the stupefying potion which was before offered to Him. See Matt, xxvii. 34, note. He gave up life while in full possession of the powers of life.\n\nIt is finished] Comp. v. 28. The earthly life had been carried to its issue. Every essential point in the prophetic portraiture of Messiah had been realized (Acts xiii. 29). The last suffering for sin had been endured. The \" end \" of all had been gained. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":295,"text":"v. 28","label":"John 19:28","href":"/jhn/19/#v28","status":"detected"},{"at":431,"text":"Acts xiii. 29","label":"Acts 13:29","href":"/act/13/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.30.2","start":30,"end":30,"heading":"gave up the ghost","excerpt":"The death itself is described as a voluntary act  .... Among later writers who dwell on this idea, Augustine  ... may be specially quoted : ' ' Quis ita dormit quando voluerit, sicut Jesus mortuus est quando voluit ? Quis ita vestem ponit quando voluerit, sicut se carne exuit quando vult ? Quis ita cum voluerit abit, quomodo ille cum voluit obiit ? Quanta speranda vel timenda potestas est judicantis, si apparuit tanta morientis ? \" In this sense the words stand in close relation with the phrase of St Paul, He gave up Himself  .... Comp. 1 Pet. ii. 23, and, under another aspect, Acts vii. 59. St Luke (xxiii. 46) gives the words which the Lord used  .... ... In connexion with St John's language here it may be noticed that in the Apocalypse he seems to avoid the word \"died\" in speaking of the Lord: i. 18, ii. 8  ...; yet see c. xii. 33, xi. 51. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":543,"text":"1 Pet. ii. 23","label":"1 Peter 2:23","href":"/1pe/2/#v23","status":"detected"},{"at":585,"text":"Acts vii. 59","label":"Acts 7:59","href":"/act/7/#v59","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.30.3","start":30,"end":30,"heading":"","excerpt":"The \"seven words from the Cross,\" which are preserved some by one Evangelist and some by another, form a whole which requires to be studied by itself. One is given by St Matthew and St Mark only. Three are peculiar to St Luke, and three to St John. The following list presents the order in which they appear to have been uttered.\n\nT. Father, forgive them • for they know not what they do  ..., Luke xxiii. 34.\n\n2. Verily I say, To day shalt thou be with me in paradise (Luke xxiii. 43).\n\n3. Woman, behold, thy son! ... Behold , thy mother! (John xix. 26 f.).\n\n(/3) During the darkness : towards the close.\n\n4. My God, my God, why didst thou forsake me? (Matt, xxvii. 46; Mark xv. 34).\n\n5. I thirst (John xix. 28).\n\n6. It is finished (John xix. 30).\n\n7. Father, into thy hands I commend my spirit (Luke xxiii. 46).\n\nThe last word of the Lord which St John records is a voice of triumph. Comp. xvi. 33.\n\n4. vv. 3 1 — 42. The two requests : shame turned to honour.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":394,"text":"Luke xxiii. 34","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":470,"text":"Luke xxiii. 43","label":"Luke 23:43","href":"/luk/23/#v43","status":"detected"},{"at":541,"text":"John xix. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"},{"at":671,"text":"Mark xv. 34","label":"Mark 15:34","href":"/mrk/15/#v34","status":"detected"},{"at":699,"text":"John xix. 28","label":"John 19:28","href":"/jhn/19/#v28","status":"detected"},{"at":734,"text":"John xix. 30","label":"John 19:30","href":"/jhn/19/#v30","status":"detected"},{"at":797,"text":"Luke xxiii. 46","label":"Luke 23:46","href":"/luk/23/#v46","status":"detected"},{"at":892,"text":"xvi. 33","label":"John 16:33","href":"/jhn/16/#v33","status":"detected"},{"at":905,"text":"vv. 3","label":"John 19:3","href":"/jhn/19/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.31.1","start":31,"end":31,"heading":"The Jews therefore","excerpt":"The connexion is not with that which immediately precedes, for the Jews did not yet know of Christ's death. But the narrative goes back to follow out the conduct of the chief actors in the tragedy (vv. 7, 20); they had wrought their will, and now they were eager to satisfy the letter of the Law : Deut. xxi. 22 f. Jos. ' B. J.' iv. 5. 2. Comp. xviii. 28.\n\nUnder any circumstances the dead bodies ought to have been removed before night ; but this obligation became more urgent on the day of the Crucifixion, since that day preceded a great Festival, \" the first day of unleavened bread\" (Exod. xii. 16; Lev. xxiii. 7), which, according to the common view, coincided on this occasion with the weekly Sabbath (see Matt, xxvi., note), so that the day was \"a great day\" in itself, and by the concurrence of two \" Sabbaths.\"\n\nbesought] Rather, asked  ..., as for that which they might reasonably expect to be granted.\n\nlegs ... broken] This terrible punishment  ... was inflicted (like crucifixion) upon slaves (Sen. 'De ira,' in. 32) and others who had incurred the anger of irresponsible masters (Suet. ' Aug.' 67 ; ' Tib.' 44 ; Sen. ' De ira,' in. 18 ; comp. Euseb. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":198,"text":"vv. 7, 20","label":"John 19:20","href":"/jhn/19/#v20","status":"detected"},{"at":198,"text":"vv. 7, 20","label":"John 19:7","href":"/jhn/19/#v7","status":"detected"},{"at":298,"text":"Deut. xxi. 22","label":"Deuteronomy 21:22","href":"/deu/21/#v22","status":"detected"},{"at":345,"text":"xviii. 28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"},{"at":589,"text":"Exod. xii. 16","label":"Exodus 12:16","href":"/exo/12/#v16","status":"detected"},{"at":604,"text":"Lev. xxiii. 7","label":"Leviticus 23:7","href":"/lev/23/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.31-37.1","start":31,"end":37,"heading":"31—37.","excerpt":"The main thought of this section is that of the Life of the Lord in Death. The sign of life is called out by wanton insult: the unconscious agency of enemies effects the fulfilment of the divine purpose.\n\nThe incidents are peculiar to St John. Yet see the early addition to St Matt, xxvii. 49, \" But another took a spear and pierced His side, and there came out water and blood.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.32.1","start":32,"end":32,"heading":"the first...the other","excerpt":"starting perhaps from the two sides at which they had been stationed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.34.1","start":34,"end":34,"heading":"","excerpt":"The wantonness of the soldiers' violence was in part checked (they brake not his legs), but one of them, in order, no doubt, to learn the certainty of the Lord's death, pierced His side. The word which describes the wound  ... is used both of a light touch (Ecclus. xxii. 19) and of a deep gash (Jos. ' B. J.' in. 7. 35). Here there is no doubt that the latter is described, both from the weapon used  ... and from the object of the blow. The word is quite distinct from that used in v. 37 (ig(K .... The reading of the Latin Vulgate, opened (aperuit), comes from a false reading of the Greek  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":484,"text":"v. 37","label":"John 19:37","href":"/jhn/19/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.34.2","start":34,"end":34,"heading":"blood and water","excerpt":"It has been argued (with the greatest plausibility and authority by Dr Stroud, ' The physical cause of the Death of Christ,' ed. 2, 1871) that this is a natural phenomenon. The immediate cause of death was (it is said) a rupture of the heart, which was followed by a large effusion of blood into the pericardium. This blood, it is supposed, rapidly separated into its more solid and liquid parts  ..., which flowed forth in a mingled stream, when the pericardium was pierced by the spear from below. But it appears that both this and the other naturalistic explanations of the sign are not only inadequate but also inconsistent with the real facts. There is not sufficient evidence to shew that such a flow of blood and water as is described would occur under the circumstances supposed, and the separation of the blood into its constituent parts is a process of corruption, and we cannot but believe that even from the moment of death the Body of the Lord underwent the beginnings of that change which issued in the Resurrection. The issuing of the blood and water from His side must therefore be regarded as a sign of life in death. It shewed both His true humanity and (in some mysterious sense) the permanence of His human life. Though dead, dead in regard to our mortal life, the Lord yet lived; and as He hung upon the cross He was shewn openly to be the source of a double cleansing and vivifying power, which followed from His death and life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.34.3","start":34,"end":34,"heading":"","excerpt":"The Sign by which this revelation was made becomes intelligible from the use of the terms \" blood\" and \" water\" elsewhere in the writings of St John. i. ... Comp. Rev. xxi. 6, xxii. 1, 17, [vii. 17]. The cleansing from sin and the quickening by the Spirit are both consequent on Christ's death.\n\nThus we are brought by this sign of \" blood and water\" to the ideas which underlie the two Sacraments and which are brought home to faith in and through them ; and the teaching of the third and sixth chapters is placed at once in connexion with the Passion. It is through the death of Christ, and His new Life by Death, that the life of the Spirit and the support of the whole complex fulness of human life is assured to men. The symbols of the Old Covenant (Hebr. ix. 19) found their fulfilment in the New.\n\nComp. 1 John v. 6 ff. Lightfoot quotes a remarkable tradition from 'Shemoth R.' 122 a, based on the interpretation of Ps. lxxviii. 20  ..., that \"Moses struck the rock twice, and first it gushed out blood and then water.\"\n\nFor a summary of the patristic interpretations of the passage see Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":163,"text":"Rev. xxi. 6","label":"Revelation 21:6","href":"/rev/21/#v6","status":"detected"},{"at":176,"text":"xxii. 1, 17","label":"Revelation 22:1","href":"/rev/22/#v1","status":"detected"},{"at":176,"text":"xxii. 1, 17","label":"Revelation 22:17","href":"/rev/22/#v17","status":"detected"},{"at":811,"text":"1 John v. 6","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"},{"at":923,"text":"Ps. lxxviii. 20","label":"Psalms 78:20","href":"/psa/78/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.35.1","start":35,"end":35,"heading":"","excerpt":"He that bath seen  ...K ..., and his witness is true: and he knoweth that he saith things that are true that ye also may believe.\n\nhis witness is true  ... ] i.e. it answers to the full conception of adequate testimony. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.36.1","start":36,"end":36,"heading":"For these things were done","excerpt":"The stress is laid upon the correspondence of the two facts with the details of type and prophecy. It was wonderful, as the events fell out, that the legs of Christ were not broken : it was further wonderful, when He had escaped this indignity, that His side was pierced. The first fact pointed the student of Scripture to the fulfilment in Jesus of the symbolism of the Law : the second to the fulfilment in Him of the promises as to the representative of Jehovah. For the two passages quoted are not to be regarded only as isolated quotations, but also as indicating the two great lines of preparatory teaching to which they severally belong.\n\nthe scripture] i.e. the passage of scripture. See ii. 22, note.\n\nA bone...] Exod. xii. 46; (Num. ix 12). Comp. 1 Cor. v. 7. The ordinance extended to the burnt-offerings (Lev. i. 6, into his pieces). That which was offered to God might not be arbitrarily mutilated. It was fitting that it should be brought to Him in its full strength. And conversely God preserves \"the righteous\" (Acts iii. 14, &c.), so that \" not one of his bones is broken \"  ..., even in his uttermost distress. The spiritual correspondence of the fact with the phrase in the Psalm should not be overlooked.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":722,"text":"Exod. xii. 46","label":"Exodus 12:46","href":"/exo/12/#v46","status":"detected"},{"at":757,"text":"1 Cor. v. 7","label":"1 Corinthians 5:7","href":"/1co/5/#v7","status":"detected"},{"at":817,"text":"Lev. i. 6","label":"Leviticus 1:6","href":"/lev/1/#v6","status":"detected"},{"at":1028,"text":"Acts iii. 14","label":"Acts 3:14","href":"/act/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.37.1","start":37,"end":37,"heading":"They shall look","excerpt":"Zech. xii. TO. See note. Comp. Introduction, p. xiv. \" The Jews \" are the subject of the whole sentence. The Crucifixion was their act (v. 16); and in unbelief and in belief they represent the world. It is important to notice that the prophetic vision is referred to Christ under a twofold aspect. As presented by the prophet himself, it is the vision of a Saviour late recognised by a penitent people (comp. ch. xii. 32). As applied in the Apocalypse, it is primarily the vision of one slain returning to Judgment (Rev. i. 7). Perhaps these two aspects of Christ's death are reconciled in that final Truth which lies at present beyond our sight.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":136,"text":"v. 16","label":"John 19:16","href":"/jhn/19/#v16","status":"detected"},{"at":413,"text":"xii. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":516,"text":"Rev. i. 7","label":"Revelation 1:7","href":"/rev/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.38.1","start":38,"end":38,"heading":"after this","excerpt":"More exactly, after these things  ...: the phrase marks an indefinite, general, sequence and not a direct sequence  .... Comp. vi. 1, note. ...\n\nJoseph of Arimathaea] Matt, xxvii. 57 ff. (a rich man) ; Mark xv. 43 f. (an honourable councillor, i.e. a member of the Sanhedrin) ; Luke xxiii. 50 f. (a good man and just ...). See notes on these passages.\n\nfor fear of the Jews] xii. 42, vii. 13. St Mark adds most significantly, with a clear reference to this fact: Joseph ... (went in boldly unto Pilate ... literally, having dared  ..., having ventured on an act foreign to his natural temper (Mark xv. 43, note).\n\nbesought] v. 31, note.\n\ntake away] The permission given to Joseph is in complete harmony with the instructions given to the soldiers (v. 31 f., that they might be taken away). Joseph would be able to prefer his request after the death of the Lord (Mark xv. 44), and before the bodies were removed in the ordinary course. Thus he \"took down\" the Lord's Body (Mark xv. 46 ; Luke xxiii. 53), either assisting in or directing the act.\n\ngave him leave] This was in accordance with Roman law except in extreme cases. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":127,"text":"vi. 1","label":"John 6:1","href":"/jhn/6/#v1","status":"detected"},{"at":202,"text":"Mark xv. 43","label":"Mark 15:43","href":"/mrk/15/#v43","status":"detected"},{"at":278,"text":"Luke xxiii. 50","label":"Luke 23:50","href":"/luk/23/#v50","status":"detected"},{"at":593,"text":"Mark xv. 43","label":"Mark 15:43","href":"/mrk/15/#v43","status":"detected"},{"at":624,"text":"v. 31","label":"John 19:31","href":"/jhn/19/#v31","status":"detected"},{"at":748,"text":"v. 31","label":"John 19:31","href":"/jhn/19/#v31","status":"detected"},{"at":862,"text":"Mark xv. 44","label":"Mark 15:44","href":"/mrk/15/#v44","status":"detected"},{"at":972,"text":"Mark xv. 46","label":"Mark 15:46","href":"/mrk/15/#v46","status":"detected"},{"at":986,"text":"Luke xxiii. 53","label":"Luke 23:53","href":"/luk/23/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.38-42.1","start":38,"end":42,"heading":"38—42.","excerpt":"Just as the last section deals with the unconscious ministry of enemies, this deals with the devoted ministry of friends. The Death of the Lord evoked in disciples that courage which had been latent during His lifetime (secretly, v. 38, by night at the first, v. 39). From this point of sight it is natural that the ministry of the women should be passed over (Matt, xxvii. 61 ; Mark xv. 47 ; Luke xxiii. 55 f.) : their continued service revealed no sudden growth of love or selfsacrifice.\n\nAll the Evangelists record the request of Joseph. St John alone notices the offering and the presence of Nicodemus (vv 39 f.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":230,"text":"v. 38","label":"John 19:38","href":"/jhn/19/#v38","status":"detected"},{"at":260,"text":"v. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"},{"at":379,"text":"Mark xv. 47","label":"Mark 15:47","href":"/mrk/15/#v47","status":"detected"},{"at":393,"text":"Luke xxiii. 55","label":"Luke 23:55","href":"/luk/23/#v55","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.39.1","start":39,"end":39,"heading":"And there came also","excerpt":"The order of the words, corresponding to that in the former clause, seems to suggest the thought that the act of Joseph gave Nicodemus courage to join him.\n\nwhich. ..came to Jesus (to him)] iii. 1 ff., vii. 50. The addition of the words \" by night \" here (not in vii. 50 according to the true reading) is designed apparently to contrast this open act of reverence to Christ, done before the day had closed, with the secrecy of his first visit. The use of the phrase \" at the first \" probably implies at the same time that Nicodemus had come to Christ on other occasions; though it may indicate only the beginning of the Lord's ministry (comp. ch. x. 40).\n\nand brought (bringing) a mixture (or, according to a probable reading, a roll) of myrrh and aloes'] Comp. Ps. xlv. 8, \" All thy garments are myrrh and aloes ...\" The compound was made of the gum oi the myrrh tree (comp. Matt. ii. 11; 'Dict. of Bible,' j. v.) and a powder of the fragrant aloe wood.\n\nThe amount of the preparation (\"about a hundred pound weight,\" that is, a hundred Roman pounds of nearly twelve ounces) has caused some needless difficulty. The intention of Nicodemus was, without doubt, to cover the Body completely with the mass of aromatics (comp. 2 Chro. xvi. 14): for this purpose the quantity was not excessive as a costly gift of devotion.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":647,"text":"x. 40","label":"John 10:40","href":"/jhn/10/#v40","status":"detected"},{"at":762,"text":"Ps. xlv. 8","label":"Psalms 45:8","href":"/psa/45/#v8","status":"detected"},{"at":876,"text":"Matt. ii. 11","label":"Matthew 2:11","href":"/mat/2/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.40.1","start":40,"end":40,"heading":"Then took they","excerpt":"they took therefore ... as uniting in the pious service.\n\nwound (bound) it in linen clothes (cloths)] The exact word used  ... is found also in Luke xxiv. 12, a verse which appears to have been a very early addition to St Luke's Gospel. The diminutive form which is used in Greek medical writings for bandages, seems to distinguish these \"swathes\" in which the Body was bound from \"the linen cloth\" mentioned by the other Evangelists, in which it was \"wrapped\"  ....\n\nthe manner of the Jews] as contrasted with that (e.g.) of the Egyptians, who removed parts of the body before embalming (Herod. II. 86 ff.). The phrase may, however, only mark the Jewish custom of embalming as contrasted with burning : comp. Tac. ' Hist.'","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":144,"text":"Luke xxiv. 12","label":"Luke 24:12","href":"/luk/24/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.41.1","start":41,"end":41,"heading":"a garden","excerpt":"Comp. xviii. i. The scene of the betrayal and the scene of the triumphant rest answer one to the other. The detail is peculiar to St John.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.41.2","start":41,"end":41,"heading":"a new sepulchre","excerpt":"St Matthew adds that it belonged to Joseph (xxvii. 60, see note), and all the Synoptists notice that it was cut in the rock. The fact that \"no one had ever yet been laid in it \" (comp. Luke xxiii. 53) is emphasized (as it appears) to shew that the Lord was not brought into contact with corruption.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":185,"text":"Luke xxiii. 53","label":"Luke 23:53","href":"/luk/23/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.19.42.1","start":42,"end":42,"heading":"There...because","excerpt":"The embalmment could not (according to their views) be deferred, and for this ample provision was made. But it is implied that the sepulchre in which the Lord was laid was not chosen as His final resting-place.\n\nlaid they] From another point of view it is said most naturally (Acts xiii. 29) of \"the Jews and their rulers\" generally, that \"they placed\" Christ in the tomb. It was the act of both, on the one side from the aspect of devotion and on the other from the aspect of hatred.\n\nJesus] Comp. xi. 11, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":277,"text":"Acts xiii. 29","label":"Acts 13:29","href":"/act/13/#v29","status":"detected"},{"at":499,"text":"xi. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.19.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:33","href":"/jhn/19/#v33-bengel","text":"v. 1","snippet":"Version follows the decision of the Gnomon.—Again, the Harm. ... subjoining moreover this, “John has throughout such readers in his mind as are not Jews, but need instruction on Jewish subjects: ch. ii. 13, iv. 9, v. 1, vi. 4, vii. 2, xi. 55, xix. 40, 42."},{"id":"westcott.JHN.19.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:4","href":"/jhn/19/#v4-westcott","text":"v. 1","snippet":"According to the most probable reading the action is not so much a consequence (therefore) as a part of what has gone before, v. 1 (Pilate therefore ... and the soldiers ... and Pilate ...)."},{"id":"westcott.JHN.19.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:23","href":"/jhn/19/#v23-westcott","text":"v. 1","snippet":"The soldiers therefore... as carrying out in the customary manner the sentence which they had to execute (v. 1 8)."}],"2":[{"id":"westcott.JHN.19.13.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:13","href":"/jhn/19/#v13-westcott","text":"v. 2","snippet":"J.' ii. 14. 8 f in the Hebrew] in Hebrew, i.e. the vernacular dialect, vv. 17, 20, v. 2, xx. 16; Rev. ix. 11, xvi. 1 6."}],"3":[{"id":"bengel.JHN.18.21-22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:21–22","href":"/jhn/18/#v21-bengel","text":"xix. 3","snippet":"Comp. ch. xix. 3, note; [not as Engl."},{"id":"westcott.JHN.18.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:22","href":"/jhn/18/#v22-westcott","text":"xix. 3","snippet":"Comp. xix. 3 ; Acts xxiii. 2 ff."},{"id":"westcott.JHN.19.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:30","href":"/jhn/19/#v30-westcott","text":"vv. 3","snippet":"4. vv. 3 1 — 42."}],"4":[{"id":"westcott.JHN.19.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:5","href":"/jhn/19/#v5-westcott","text":"v. 4","snippet":"Comp. v. 4 (them)."},{"id":"westcott.JHN.20.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:2","href":"/jhn/20/#v2-westcott","text":"xix. 4","snippet":"The subject is indefinite: it may be \"the Jews\" (comp. xix. 4), or it may be \"those who provided the temporary resting-place\" (xix. 42, comp. v. 15)."},{"id":"westcott.JHN.20.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:26","href":"/jhn/20/#v26-westcott","text":"xix. 4","snippet":"Comp. xix. 4, note."}],"5":[{"id":"chrysostom.JHN.18.39-40.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:39–40","href":"/jhn/18/#v39-chrysostom","text":"ver. 5","snippet":"Wherefore also he led Him forth to them crowned ( ver. 5 ), that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom."},{"id":"bengel.JHN.19.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:6–7","href":"/jhn/19/#v6-bengel","text":"ver. 5","snippet":"God’s Son’) Pilate had called Him “the man,” ver. 5."},{"id":"ryle.JHN.19.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:4","href":"/jhn/19/#v4-ryle","text":"xix. 4-6","snippet":"(John xviii. 38 ; xix. 4-6."},{"id":"westcott.JHN.3.26.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:26","href":"/jhn/3/#v26-westcott","text":"xix. 5, 14","snippet":"Comp. xix. 5, 14."},{"id":"westcott.JHN.19.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:14","href":"/jhn/19/#v14-westcott","text":"v. 5","snippet":"The people had refused to regard the appeal to their humanity (v. 5); and Pilate now implies that the wounded and mocked Prisoner is alone fit to represent them (saith to the Jews)."},{"id":"westcott.JHN.19.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:27","href":"/jhn/19/#v27-westcott","text":"v. 5","snippet":"(v. 5), Behold, your King!"}],"6":[{"id":"augustine.JHN.19.17.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 19:17","href":"/jhn/19/#v17-augustine","text":"verse 6","snippet":"… by the soldiers, and which then began to enter upon the sixth, and remembers rather to give an express place to the third hour, at which they are understood to have cried out before Pilate, “Crucify, crucify him” (verse 6), that it not only may be seen that the former crucified Jesus, namely, the soldiers who hung Him on the tree at the sixth hour, but the Jews also, who at the third hour cried out to have Him crucified."},{"id":"ryle.JHN.19.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:4","href":"/jhn/19/#v4-ryle","text":"xix. 4-6","snippet":"(John xviii. 38 ; xix. 4-6."},{"id":"westcott.JHN.19.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:1","href":"/jhn/19/#v1-westcott","text":"v. 6","snippet":"This was his punishment (Pilate took ... and scourged ... contrasted with v. 6, Take ye ...and crucify ...)."},{"id":"westcott.JHN.19.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:12","href":"/jhn/19/#v12-westcott","text":"vv. 6, 15","snippet":"See vv. 6, 15, xviii. 40."},{"id":"westcott.JHN.19.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:16","href":"/jhn/19/#v16-westcott","text":"v. 6","snippet":"Yet even so their dependence was also indicated: the last clause runs not that they should crucify (v. 6), but that be should be crucified."}],"7":[{"id":"westcott.JHN.10.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:33","href":"/jhn/10/#v33-westcott","text":"xix. 7","snippet":"Comp. xix. 7."},{"id":"westcott.JHN.13.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:14","href":"/jhn/13/#v14-westcott","text":"xix. 7","snippet":"Comp. ch. xix. 7 ; 1 John ii. 6, iii. 16, iv. 11 ; Luke xvii. 10; Rom. xv. 1, &c."},{"id":"westcott.JHN.19.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:31","href":"/jhn/19/#v31-westcott","text":"vv. 7, 20","snippet":"But the narrative goes back to follow out the conduct of the chief actors in the tragedy (vv. 7, 20); they had wrought their will, and now they were eager to satisfy the letter of the Law : Deut. xxi. 22 f."}],"8":[{"id":"westcott.JHN.19.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:7","href":"/jhn/19/#v7-westcott","text":"vv. 8","snippet":"6. vv. 8 — 11."}],"9":[{"id":"bengel.JHN.19.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:12–13","href":"/jhn/19/#v12-bengel","text":"ver. 9","snippet":"continued crying out) They called loud enough to reach the ears of Pilate within, they being in the open air, and he in the judgment-hall ; ver. 9, ... every one) By not adding for, they add or impart ... abrupt sternness and force to their language. ... speaketh against) The world frequently attempts to harass the kingdom of Christ under a political pretext. ... …"},{"id":"westcott.JHN.19.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:13","href":"/jhn/19/#v13-westcott","text":"v. 9","snippet":"brought ...forth (without)] After the Ecce homo the Lord had been taken within the Praetorium (v. 9)."}],"10":[{"id":"bengel.JHN.10.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:18","href":"/jhn/10/#v18-bengel","text":"xix. 10","snippet":"Add ch. xix. 10 [Pilate], “I have power to crucify Thee, and have power to release Thee.” ... from My Father) He ascribes His highest power to the Father."}],"11":[{"id":"henry.JHN.19.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:12","href":"/jhn/19/#v12-henry","text":"v. 11","snippet":"Pilate seems more zealous than before to get Jesus discharged (v. 12): Thenceforth, from this time, and for this reason, because Christ had given him that answer (v. 11), which, though it had a rebuke in it, yet he took kindly; and, though Christ found fault with him, he still continued to find no fault in Christ, but sought to release him, desired it, endeavoured it."},{"id":"ryle.JHN.3.3.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:3","href":"/jhn/3/#v3-ryle","text":"John xix. 11","snippet":"(John xix. 11 ; James i. 17; iii. 15, 17."}],"12":[{"id":"henry.JHN.19.14-15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:14–15","href":"/jhn/19/#v14-henry","text":"v. 12","snippet":"After he had stood it out a great while, and seemed now as if he would have made a vigorous resistance upon this attack (v. 12), he basely surrendered."},{"id":"westcott.JHN.19.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:7","href":"/jhn/19/#v7-westcott","text":"v. 12","snippet":"Comp. v. 12, \" maketh himself a king.\""},{"id":"westcott.JHN.19.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:21","href":"/jhn/19/#v21-westcott","text":"v. 12","snippet":"They wished to make Him a mere ordinary usurper (comp. v. 12)."},{"id":"westcott.JHN.19.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:22","href":"/jhn/19/#v22-westcott","text":"vv. 12","snippet":"2. vv. 12 — 27."}],"13":[{"id":"henry.JHN.19.14-15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:14–15","href":"/jhn/19/#v14-henry","text":"v. 13-15","snippet":"When other expedients had been tried in vain, Pilate slightly endeavoured to banter them out of their fury, and yet, in doing this, betrayed himself to them, and yielded to the rapid stream, v. 13-15."},{"id":"westcott.JHN.18.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:28","href":"/jhn/18/#v28-westcott","text":"xix. 13","snippet":"… at a later time by the Roman governors (Philo, ' Leg. ad Cai.' 1034), but there is not any direct evidence, as far as appears, that it was occupied by Pilate, and on the whole it seems to be more probable (comp. xix. 13) that Pilate occupied quarters in Antonia, according to the traditional view."}],"14":[{"id":"ryle.JHN.4.6.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:6","href":"/jhn/4/#v6-ryle","text":"John xix. 14","snippet":"They say that when Pilate brought forth Jesus to the Jews, on the day of the crucifixion, at the sixth hour, (John xix. 14,) it was six o'clock in the morning."},{"id":"westcott.JHN.3.26.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:26","href":"/jhn/3/#v26-westcott","text":"xix. 5, 14","snippet":"Comp. xix. 5, 14."},{"id":"westcott.JHN.19.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:5","href":"/jhn/19/#v5-westcott","text":"v. 14","snippet":"Behalf the man!] Contrast v. 14 \"Behold, your King !"},{"id":"westcott.JHN.19.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:19","href":"/jhn/19/#v19-westcott","text":"vv. 14, 15","snippet":"In either case the Roman governor found expression to the last for the bitterness which had been called out in him by the opposition of the Jews (vv. 14, 15)."},{"id":"westcott.JHN.19.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:27","href":"/jhn/19/#v27-westcott","text":"v. 14","snippet":"(v. 14), and these two of the Lord, Behold, thy son!"}],"15":[{"id":"chrysostom.JHN.12.23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:23","href":"/jhn/12/#v23-chrysostom","text":"c. xix. 15","snippet":"( c. xix. 15."},{"id":"westcott.JHN.19.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:12","href":"/jhn/19/#v12-westcott","text":"vv. 6, 15","snippet":"See vv. 6, 15, xviii. 40."},{"id":"westcott.JHN.19.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:19","href":"/jhn/19/#v19-westcott","text":"vv. 14, 15","snippet":"In either case the Roman governor found expression to the last for the bitterness which had been called out in him by the opposition of the Jews (vv. 14, 15)."}],"16":[{"id":"westcott.JHN.19.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:29","href":"/jhn/19/#v29-westcott","text":"v. 16","snippet":"\"They\" may refer to the soldiers whose action has been described above, or \"the Jews,\" who are in his mind the real agents throughout (v. 16)."},{"id":"westcott.JHN.19.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:37","href":"/jhn/19/#v37-westcott","text":"v. 16","snippet":"The Crucifixion was their act (v. 16); and in unbelief and in belief they represent the world."}],"17":[{"id":"bengel.JHN.19.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:12–13","href":"/jhn/19/#v12-bengel","text":"ver. 17","snippet":"… Christ under a political pretext. ... on the judgment-seat) The judgment-seat was outside the judgment-hall or pretorium, in the place called ... called) There is not added, “in Greek,” for John wrote in Greek; comp. ver. 17. ..."},{"id":"westcott.JHN.16.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:12","href":"/jhn/16/#v12-westcott","text":"xix. 17","snippet":"Comp. ch. xix. 17; Luke xi. 46, xiv. 27, Gal. vi. 2, 5 ; Acts xv. 10. ..."},{"id":"westcott.JHN.19.13.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:13","href":"/jhn/19/#v13-westcott","text":"vv. 17, 20","snippet":"J.' ii. 14. 8 f in the Hebrew] in Hebrew, i.e. the vernacular dialect, vv. 17, 20, v. 2, xx. 16; Rev. ix. 11, xvi. 1 6."}],"18":[{"id":"westcott.JHN.19.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:7","href":"/jhn/19/#v7-westcott","text":"v. 18","snippet":"made himself] cc. v. 18, x. 33, viii. 53 n."}],"19":[{"id":"ryle.JHN.7.27.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:27","href":"/jhn/7/#v27-ryle","text":"John xix. 19","snippet":"( John xix. 19."},{"id":"westcott.JHN.18.5.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:5","href":"/jhn/18/#v5-westcott","text":"xix. 19","snippet":"Comp. xix. 19; Matt. xxvi. 71; Mark xiv. 67."}],"20":[{"id":"calvin.JHN.19.14.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 19:14","href":"/jhn/19/#v14-calvin","text":"John 19:20","snippet":"Hence we infer that Christ was crucified at or about the sixth hour; for, as the Evangelist afterwards mentions, (John 19:20,) the place was near to the city."},{"id":"westcott.JHN.19.13.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:13","href":"/jhn/19/#v13-westcott","text":"vv. 17, 20","snippet":"J.' ii. 14. 8 f in the Hebrew] in Hebrew, i.e. the vernacular dialect, vv. 17, 20, v. 2, xx. 16; Rev. ix. 11, xvi. 1 6."},{"id":"westcott.JHN.19.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:31","href":"/jhn/19/#v31-westcott","text":"vv. 7, 20","snippet":"But the narrative goes back to follow out the conduct of the chief actors in the tragedy (vv. 7, 20); they had wrought their will, and now they were eager to satisfy the letter of the Law : Deut. xxi. 22 f."}],"21":[{"id":"westcott.JHN.19.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:26","href":"/jhn/19/#v26-westcott","text":"v. 21","snippet":"All who were present at the scene acted according to their true natures: priests (v. 21), soldiers (vv. 23, 24), Jews ...; and so Christ fulfilled the last office of filial piety."}],"22":[],"23":[{"id":"westcott.JHN.19.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:18","href":"/jhn/19/#v18-westcott","text":"v. 23","snippet":"i.e. the Jews, not indeed directly but acting through the Roman soldiers (v. 23), to whom the charge of the execution was committed."},{"id":"westcott.JHN.19.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:24","href":"/jhn/19/#v24-westcott","text":"v. 23","snippet":"The same word is used as in v. 23 ...."},{"id":"westcott.JHN.19.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:26","href":"/jhn/19/#v26-westcott","text":"vv. 23, 24","snippet":"All who were present at the scene acted according to their true natures: priests (v. 21), soldiers (vv. 23, 24), Jews ...; and so Christ fulfilled the last office of filial piety."}],"24":[{"id":"bengel.JHN.19.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:28","href":"/jhn/19/#v28-bengel","text":"ver. 24","snippet":"The former is never taken adverbially. ... knowing) Believers also, in the agony of the last conflict, may perceive that the issue (end) is near. ... all things) for instance, those things which are recorded in ver. 24, even concerning minor matters."},{"id":"westcott.JHN.19.17-22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17–22","href":"/jhn/19/#v17-westcott","text":"vv. 24, 28, 36, 37","snippet":"The two requests (31 — 42) Generally it will be observed that St John dwells on the fulfilment of the Old Covenant, on prophecies and types (vv. 24, 28, 36, 37), and on the Majesty of the Lord in suffering."},{"id":"westcott.JHN.19.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:26","href":"/jhn/19/#v26-westcott","text":"vv. 23, 24","snippet":"All who were present at the scene acted according to their true natures: priests (v. 21), soldiers (vv. 23, 24), Jews ...; and so Christ fulfilled the last office of filial piety."}],"25":[{"id":"westcott.JHN.2.1.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:1","href":"/jhn/2/#v1-westcott","text":"xix. 25","snippet":"Comp. xix. 25 ff., note."},{"id":"westcott.JHN.19.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:26","href":"/jhn/19/#v26-westcott","text":"v. 25","snippet":"Comp. v. 25, note."},{"id":"westcott.JHN.20.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:1","href":"/jhn/20/#v1-westcott","text":"xix. 25","snippet":"Mary Magdalene] Comp. xix. 25."}],"26":[{"id":"bengel.JHN.2.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:4","href":"/jhn/2/#v4-bengel","text":"xix. 26","snippet":"He does not say, Mary, nor mother ; but woman ; which appeliation held a middle place, and was especially becoming for the Lord to use: ch. xix. 26, “ Woman, behold thy son ;” perhaps, also, it was peculiar [in its use] to Him."},{"id":"bengel.JHN.13.21-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:21–23","href":"/jhn/13/#v21-bengel","text":"xix. 26","snippet":"testified) gravely [impressively], as in the case of a thing hidden. ... one of you) It was advantageous to them all, that Jesus at first spake indefinitely. ... whom He loved) [So also ch. xix. 26, xxi. 7, 20. ..."},{"id":"bengel.JHN.19.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:28","href":"/jhn/19/#v28-bengel","text":"ver. 26, 27","snippet":"… is somewhat different, which is exhibited almost in these words in the Harm., p. 569: “The phrase were ... seems rather to refer to the whole act of the ... than the address to His mother and the disciple mentioned in ver. 26, 27, as immediately preceding."},{"id":"ryle.JHN.1.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:40","href":"/jhn/1/#v40-ryle","text":"xix. 26, 35","snippet":"(John xiii. 23 ; xix. 26, 35 ; XX. 2 ; xxi. 7, 20, 24."},{"id":"ryle.JHN.2.4.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:4","href":"/jhn/2/#v4-ryle","text":"John xix. 26","snippet":"(John xix. 26."},{"id":"westcott.JHN.19.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:24","href":"/jhn/19/#v24-westcott","text":"v. 26","snippet":"It is easy to imagine how St John (v. 26) watched earnestly each act, and listened as the soldiers talked over their work."},{"id":"westcott.JHN.19.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:30","href":"/jhn/19/#v30-westcott","text":"John xix. 26","snippet":"(John xix. 26 f.)."},{"id":"westcott.JHN.20.17.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:17","href":"/jhn/20/#v17-westcott","text":"xix. 26","snippet":"Comp. xix. 26, note ; Matt. xii. 48 f."}],"27":[{"id":"bengel.JHN.19.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:28","href":"/jhn/19/#v28-bengel","text":"ver. 26, 27","snippet":"… is somewhat different, which is exhibited almost in these words in the Harm., p. 569: “The phrase were ... seems rather to refer to the whole act of the ... than the address to His mother and the disciple mentioned in ver. 26, 27, as immediately preceding."}],"28":[{"id":"bengel.JHN.19.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:29–30","href":"/jhn/19/#v29-bengel","text":"ver. 28","snippet":"… larger than that of our country, suitably held with its small branches a sponge full of vinegar. ... putting upon the hyssop) viz. the sponge. ... it is consummated [finished]) This word was in the heart of Jesus in ver. 28: it is now put forth by word of mouth ; [—and it is put forth too before His death, which, however, itself was truly the principal head of those things which were to be consummated.."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xix. 28","snippet":"… of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The several things which should come upon Him, ch. xviii. 4: And their consummation, ch. xix. 28."},{"id":"westcott.JHN.19.17-22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17–22","href":"/jhn/19/#v17-westcott","text":"vv. 24, 28, 36, 37","snippet":"The two requests (31 — 42) Generally it will be observed that St John dwells on the fulfilment of the Old Covenant, on prophecies and types (vv. 24, 28, 36, 37), and on the Majesty of the Lord in suffering."},{"id":"westcott.JHN.19.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:30","href":"/jhn/19/#v30-westcott","text":"v. 28","snippet":"It is finished] Comp. v. 28."},{"id":"westcott.JHN.19.30.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:30","href":"/jhn/19/#v30-westcott","text":"John xix. 28","snippet":"I thirst (John xix. 28)."}],"29":[],"30":[{"id":"bengel.JHN.19.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:34","href":"/jhn/19/#v34-bengel","text":"John xix. 30, 34","snippet":"Not merely did He undertake the office of fulfilling all righteousness, by submitting to baptism, Matt. ... 15, but consummated what He undertook by having shed His blood, John xix. 30, 34.]"}],"31":[{"id":"henry.JHN.5.9.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:9","href":"/jhn/5/#v9-henry","text":"ch. xix. 31","snippet":"What passed between him and the Jews who saw him carry his bed on the sabbath day; for on that day this cure was wrought, and it was the sabbath that fell within the passover week, and therefore a high day, ch. xix. 31."},{"id":"westcott.JHN.19.38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:38","href":"/jhn/19/#v38-westcott","text":"v. 31","snippet":"besought] v. 31, note."}],"32":[],"33":[],"34":[],"35":[{"id":"chrysostom.JHN.19.36.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 19:36","href":"/jhn/19/#v36-chrysostom","text":"Ver. 35","snippet":"( Ver. 35."},{"id":"henry.JHN.19.34.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:34","href":"/jhn/19/#v34-henry","text":"v. 35","snippet":"There was much of mystery in it, and its being solemnly attested (v. 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 …"},{"id":"henry.JHN.21.24.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 21:24","href":"/jhn/21/#v24-henry","text":"ch. xix. 35","snippet":"As expressing the evangelist's own assurance of the truth of what he wrote, like that (ch. xix. 35), He knows that he saith true."},{"id":"bengel.JHN.19.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:27","href":"/jhn/19/#v27-bengel","text":"ver. 35","snippet":"… and subsequently (then next) he took His mother to his own home: whether he did so in that very hour, before the death of the Lord and the piercing of His side (in which case John must have returned to the cross, ver. 35, “He that saw it [the piercing of the side] bare record”); or whether his doing so took place not until afterwards."},{"id":"bengel.JHN.19.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:28","href":"/jhn/19/#v28-bengel","text":"ver. 35","snippet":"For John, having brought Mary to his dwelling, returned to the cross, ver. 35; from which we may gather the inference, that not only was she brought into the house out of the open air before the darkness, but even that immediately after the first word spoken by Jesus on the cross, which was …"},{"id":"ryle.JHN.1.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:40","href":"/jhn/1/#v40-ryle","text":"xix. 26, 35","snippet":"(John xiii. 23 ; xix. 26, 35 ; XX. 2 ; xxi. 7, 20, 24."}],"36":[{"id":"westcott.JHN.19.17-22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17–22","href":"/jhn/19/#v17-westcott","text":"vv. 24, 28, 36, 37","snippet":"The two requests (31 — 42) Generally it will be observed that St John dwells on the fulfilment of the Old Covenant, on prophecies and types (vv. 24, 28, 36, 37), and on the Majesty of the Lord in suffering."}],"37":[{"id":"westcott.JHN.19.17-22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17–22","href":"/jhn/19/#v17-westcott","text":"vv. 24, 28, 36, 37","snippet":"The two requests (31 — 42) Generally it will be observed that St John dwells on the fulfilment of the Old Covenant, on prophecies and types (vv. 24, 28, 36, 37), and on the Majesty of the Lord in suffering."},{"id":"westcott.JHN.19.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:34","href":"/jhn/19/#v34-westcott","text":"v. 37","snippet":"The word is quite distinct from that used in v. 37 (ig(K ...."}],"38":[{"id":"bengel.JHN.18.14-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:14–16","href":"/jhn/18/#v14-bengel","text":"xix. 38","snippet":"Schmid. on this passage. ... to the High Priest) and on that ground they were admitted in. ... without) The disciple, although known as such (John has not added in this place ... secretly, as in ch. xix. 38),* walking in openly, is safer than Peter, who was not known as such, and who acts timidly."}],"39":[{"id":"chrysostom.JHN.3.1-2.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:1–2","href":"/jhn/3/#v1-chrysostom","text":"c. xix. 39","snippet":"( c. xix. 39."},{"id":"bengel.JHN.3.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:10","href":"/jhn/3/#v10-bengel","text":"xix. 39","snippet":"… a teacher of Israel, defending the Just One, both by his opinion, ch. vii. 50, [at the consultation of the Pharisees against Jesus, Nicodemus said] “ Doth our law judge any man before it hear him?” and by his act, ch. xix. 39, [he brought for the body of Jesus] “a mixture of myrrh and aloes, about an hundred pound weight :” in which two passages the Evangelist repeats the mention of this interview by night. ... these things, which make …"},{"id":"bengel.JHN.7.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:50","href":"/jhn/7/#v50-bengel","text":"xix. 39","snippet":"[Comp. ch. xix. 39 (after the crucifixion, when others stood aloof), “Then came Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” ... who was one) This clause …"},{"id":"bengel.JHN.18.18-19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:18–19","href":"/jhn/18/#v18-bengel","text":"xix. 39","snippet":"… who must have known him, as being one of the Sanhedrim, ch. iii. 1, who also would be conscious as such of their plot against Jesus, and so would take care to be present at the trial, and who is mentioned ch. xix. 39, was the ..."},{"id":"bengel.JHN.19.37-38.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:37–38","href":"/jhn/19/#v37-bengel","text":"ver. 39","snippet":"Neither Joseph, nor Nicodemus, remained a hidden disciple: ver. 39."},{"id":"ryle.JHN.3.2.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:2","href":"/jhn/3/#v2-ryle","text":"xix. 39","snippet":"(John vii. 50; xix. 39.)"},{"id":"ryle.JHN.7.50.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:50","href":"/jhn/7/#v50-ryle","text":"John xix. 39","snippet":"(See John xix. 39."}],"40":[{"id":"westcott.JHN.11.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:44","href":"/jhn/11/#v44-westcott","text":"xix. 40","snippet":"graveclothes] or, bands ...; comp. xix. 40 ...."}],"41":[{"id":"ryle.JHN.18.1.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:1","href":"/jhn/18/#v1-ryle","text":"John xix. 41","snippet":"(John xix. 41."},{"id":"westcott.JHN.20.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:15","href":"/jhn/20/#v15-westcott","text":"xix. 41","snippet":"the gardener] and therefore a friend, Matt, xxvii. 60; ch. xix. 41 f."}],"42":[{"id":"westcott.JHN.20.2.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:2","href":"/jhn/20/#v2-westcott","text":"xix. 42","snippet":"Comp. xix. 42."}]}}