John 19 commentary

Little did Pilate think with what holy regard these sufferings of Christ would, in after-ages, be thought upon and spoken of by the best and greatest of men. Our Lord Jesus came forth, willing to be exposed to their scorn. It is good for every one with faith, to behold Christ Jesus in his sufferings. Behold him, and love him; be still looking unto Jesus. Did their hatred sharpen their endeavours against him? and shall not our love for him quicken our endeavours for him and his kingdom? Pilate seems to have thought that Jesus might be some person above the common order. Even natural conscience makes men afraid of being found fighting against God. As our Lord suffered for the sins both of Jews and Gentiles, it was a special part of the counsel of Divine Wisdom, that the Jews should first purpose his death, and the Gentiles carry that purpose into effect. Had not Christ been thus rejected of men, we had been for ever rejected of God. Now was the Son of man delivered into the hands of wicked and unreasonable men. He was led forth for us, that we might escape. He was nailed to the cross, as a Sacrifice bound to the altar. The Scripture was fulfilled; he did not die at the altar among the sacrifices, but among criminals sacrificed to public justice. And now let us pause, and with faith look upon Jesus. Was ever sorrow like unto his sorrow? See him bleeding, see him dying, see him and love him! love him, and live to him!

Here are some remarkable circumstances of Jesus' death, more fully related than before. Pilate would not gratify the chief priests by allowing the writing to be altered; which was doubtless owing to a secret power of God upon his heart, that this statement of our Lord's character and authority might continue. Many things done by the Roman soldiers were fulfilments of the prophecies of the Old Testament. All things therein written shall be fulfilled. Christ tenderly provided for his mother at his death. Sometimes, when God removes one comfort from us, he raises up another for us, where we looked not for it. Christ's example teaches all men to honour their parents in life and death; to provide for their wants, and to promote their comfort by every means in their power. Especially observe the dying word wherewith Jesus breathed out his soul. It is finished; that is, the counsels of the Father concerning his sufferings were now fulfilled. It is finished; all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished. It is finished; the ceremonial law is abolished; the substance is now come, and all the shadows are done away. It is finished; an end is made of transgression by bringing in an everlasting righteousness. His sufferings were now finished, both those of his soul, and those of his body. It is finished; the work of man's redemption and salvation is now completed. His life was not taken from him by force, but freely given up.

A trial was made whether Jesus was dead. He died in less time than persons crucified commonly did. It showed that he had laid down his life of himself. The spear broke up the very fountains of life; no human body could survive such a wound. But its being so solemnly attested, shows there was something peculiar in it. The blood and water that flowed out, signified those two great benefits which all believers partake of through Christ, justification and sanctification; blood for atonement, water for purification. They both flow from the pierced side of our Redeemer. To Christ crucified we owe merit for our justification, and Spirit and grace for our sanctification. Let this silence the fears of weak Christians, and encourage their hopes; there came both water and blood out of Jesus' pierced side, both to justify and sanctify them. The Scripture was fulfilled, in Pilate's not allowing his legs to be broken, Ps 34:20. There was a type of this in the paschal lamb, Ex 12:46. May we ever look to Him, whom, by our sins, we have ignorantly and heedlessly pierced, nay, sometimes against convictions and mercies; and who shed from his wounded side both water and blood, that we might be justified and sanctified in his name.

Joseph of Arimathea was a disciple of Christ in secret. Disciples should openly own themselves; yet some, who in lesser trials have been fearful, in greater have been courageous. When God has work to do, he can find out such as are proper to do it. The embalming was done by Nicodemus, a secret friend to Christ, though not his constant follower. That grace which at first is like a bruised reed, may afterward resemble a strong cedar. Hereby these two rich men showed the value they had for Christ's person and doctrine, and that it was not lessened by the reproach of the cross. We must do our duty as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and his own time. The grave of Jesus was appointed with the wicked, as was the case of those who suffered as criminals; but he was with the rich in his death, as prophesied, Isa 53:9; these two circumstances it was very unlikely should ever be united in the same person. He was buried in a new sepulchre; therefore it could not be said that it was not he, but some other that rose. We also are here taught not to be particular as to the place of our burial. He was buried in the sepulchre next at hand. Here is the Sun of Righteousness set for a while, to rise again in greater glory, and then to set no more.

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.

We all condemn Pilate; and yet, it is shameful to relate that there are so many Pilates “Tant de 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.

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, “Cependant on voit icy une cruante merveilleuse en ce peuple des Juifs.” 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.

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.

John 19:7-11

7. The Jews answered him, We have a law, and according to our law he ought to die, because he made himself the Son of God. 8. When therefore Pilate heard this saying, he was the more afraid; 9. And went again into the hall, and said to Jesus, Whence art thou? And Jesus gave him no answer. 10. Then Pilate said to him, Speakest thou not to me? Knowest thou not that I have power to crucify thee, and have power to release thee? 11. Jesus answered, Thou wouldest have no power against me, unless it were given to thee from above; therefore he who hath delivered me to thee hath the greater sin.

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.

We 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, “Entre la doctrine generale et l’application d’icelle.” 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.

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. These statements regarding “The Church” our Author considers to be what logicians call the major proposition of the syllogism; and by the Latin word “hypothesis“ rendered in French “l’application,” he evidently means the minor proposition, which he declares not only to be unsupported by proof, but to be utterly false. His own early training and habits, as a lawyer, naturally led him to throw the argument into this form, especially when it related to a criminal prosecution; for even in our own times indictments invariably take the form of a syllogism. He appears to have conceived the accusation against Christ to run thus: “Any mere man, declaring himself to be the Son of God, is guilty of blasphemy, and deserves to die. But Jesus of Nazareth, who is a mere man, hath made himself to be the Son of God. Therefore, according to our law, Jesus ought to die.” The major proposition cannot, be questioned, being manifestly taken from the law of Moses. The minor proposmon consists of two parts. 1. Jesus is a mere man. 2. Jesus hath made himself to be the Son of God. The second part is true, but the first is false; and, consequently, the whole argument, plausible as it had seemed, falls to the ground. It ought to have been known and acknowledged by the Jews, that the honorable rank of the Son of God, though it could not without blasphemy be claimed by a mere child of Adam, belonged of right to Jesus of Nazareth, of whom, even before his birth, the angel said to the Virgin Mary,

That holy thing which shall be born of thee shall be called the Son of God, (Luke 1:35.) 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. “Ces fumees, par lesquelles ils abusent les simples.”

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:

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; “Il estoit en perplexite et doute de ce qu’il devoir falre.” — The Latin phraseology is highly idiomatic, being formed on a noted passage of Plautus: — “Quod inter sacrum, ut aiunt, et saxum haeserit.” — “That he stuck fast, as they say, between the victim and the sacrificial knife.” A close resemblance to this may be observed in a French idiom — “Etre entre le marteau et l’enclume;” — To be between the hammer and the anvil. — Ed. 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.

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?

And 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,

Remember that Christ, before Pilate, made a good confession, (1 Timothy 6:13;)

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.

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.

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.

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.

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.

John 19:12-16

12. From that time Pilate sought to release him; but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: whoever maketh himself a king speaketh against Caesar. 13. When Pilate, therefore, had heard this saying, he brought Jesus out, and sat down on the judgment-seat, in a place which is called the Stone-pavement, and in Hebrew, Gabbatha. 14. And it was the preparation of the passover, about the sixth hour; and he saith to the Jews, Behold your King! Judge of the falsehood of your accusation, by the description of the man who, you say, has aspired to Royalty What do you find in so mean a person that breathes of tyranny or usurpation? Has he soldiers, or money, or birth? And what can you gain by putting to death a man who is incapable of doing the smallest injury? — Theophylact on the passage. 15. But they cried out, Away with him, away with him, crucify him. Pilate saith to them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 16. Then, therefore, he delivered him to them to be crucified; and they took Jesus, and led him away.

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.

Thou 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.

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; “Solennellement a la facon accoustumee.” 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.

In the place which is called the Stone-pavement, but in the Hebrew, Gabbatha. When the Evangelist says, that גבתא (Gabbatha) was the name of the place in Hebrew he means the Chaldaic or Syriac language, which was then in common use; for in Hebrew, גבה(Gabach) means to be lofty. It was proper, therefore, that Christ should be condemned from a lofty place, that he, coming from heaven as the supreme Judge, may acquit us at the last day.

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.

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; “Que Jesus Christ ne fust point le 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.

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.

John 19:17-22

17. And he, bearing his cross, went forth to a place which is called (the place) of a Skull, and: in Hebrew, Golgotha; “Ou, Calvaire;” —” or, C’alvary.” 18. Where they crucified him, and two others with him, on either side one, and Jesus in the midst. 19. And Pilate wrote also a title, and put it on the cross; and it was written, Jesus of Nazareth, The King Of The Jews ·20. This title then many of the Jews read, because the place where Jesus was crucified was near to the city; and it was written in Hebrew, and Greek, and Latin· 21. The chief priests of the Jews, therefore, said to Pilate, Write not, The King of the Jews; but that he said, I am King, of the Jews. 22. Pilate answered, What I have written I have written.

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

he who hangeth on a tree is accursed, (Deuteronomy 21:23.)

Both 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

he was made subject to the curse, in order that he might redeem us from the curse of the law, (Galatians 3:13;)

that

he was made sin, in order that we might be the righteousness of God in him, (2 Corinthians 5:21;)

that he was led out of the city, in order that he might carry with him, and take away, our defilements which were laid on him, (Hebrews 12:12.) To the same purpose is the statement about the robbers, which immediately follows: —

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; “N ont rien fait qui n eust este decrete et ordonne par le conseil de Dieu;” — “did nothing which had not been decreed and appointed by the 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.

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.

When John says, that the name of the place was Golgotha, he means that, in the Chaldaic or Syriac language, it was called גלגלתא, (Gulgaltha.) The name is derived from גלגל, (Gilgel, The Pihel of, גלל, (Galal.) — Ed. ) which signifies, to roll; because a skull is round like a ball or globe. “The place where Christ was crucified appears to have received this name, not — as some have imagined — because the shape of the mountain resembled a human head, but because it was filled with the skulls of malefactors who had been put to death there.” — Schleusner on the word Γολγοθᾶ

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.

But 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.

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.

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?

The 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?

John 19:23-24

23. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to each soldier a part. They took also his coat. “(Ils preinrent) aussi le saye.” But the coat was without seam, woven from the top throughout. 24. 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 divided my garments among them, and cast lots on my vesture: these things therefore the soldiers did.

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 22:19, 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.

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.

John 19:25-27

25. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalene. 26. Jesus, therefore, seeing his mother, and the disciple whom he loved standing by her, saith to his mother, Woman, behold thy son! 27. Then he saith to the disciple, Behold thy mother! And from that hour, the disciple took her to his own home.

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.

And 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:

He who loveth father or mother more than me, is not worthy of me, (Matthew 10:41;)

and,

If any one hate not his father, and mother, and wife, and children, and brethren, and sisters, he cannot be my disciple, (Luke 14:26.)

We 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.

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, “En froide ceremonie.” but in the discharge of all necessary duties.

On the other hand, we ought to consider the faith of those holy women “De ces sainctes femmes.” 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!

Mary of Cleophas, and Mary Magdalene. He calls her either the wife or the daughter of Cleophas; but I prefer the latter interpretation. ”Il y en a aucuns qui pensent que c’estoit la femme de Cleopas: mon opinion est que c’estoit plustost sa rifle.” — “There are some who think that she was the wife of Cleophas: my opinion is, that she was rather his daughter.” 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, “Les cousins et autres parens.” 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.

26. Woman, behold thy son! “One who will take as much care of you as if he had been your son.” — Beausobre. 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,

Behold 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.

In 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.

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.

John 19:28-30

28. After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. 29. And a vessel full of vinegar was placed there; and, filling a sponge with vinegar, they fixed it on hyssop, and put it to his mouth. 30. When, therefore, Jesus had received the vinegar, he said, It is finished; and, bowing his head, he yielded up his breath.

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 “On dispute diversement de ceci; mais je m’accorde a l’opinion de ceux qui disent (comme aussi I’llsage enest approuvee par les histoires) que e’estoit une sorte de bruvage, duquel coustumierement on usoit pour avaneer la mort des poures malfaiteurs, apres qu’ils avoyent este assez tormentez.” 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. The French copy gives an additional clause to this sentence: — “Comme s’il s’estoit oublid jusqu’k ce qu’ayant satisfait au payement de nos offenses, il declare qu’il n’est pas insensible, mais que l’amour qu’il nous portoit a surmontd toutes les angoisses;” — “As if he had forgotten his own concerns till he had given full satisfaction for our sins, he declares that he is not incapable of feeling, but that the love which he bore to us rose superior to all the pains which he endured.”

But 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.

That 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,

They gave me gall for my food, and in my thirst they gave me vinegar to drink.

It 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.

I 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, “Comme s’il vouloit dire qu’au lieu de bruvage doux et aimable, on luy a donna de l’amertume, cornroe pour lug escorcher le gosicr.” 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. “En quoy fi’ appert qu’il n’estoit question de nulles, delices.”

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, “Car l’a les hyssopes sont grans comme petits arbnsseaux.”

30. It is finished. He repeats the same word which he had lately employed, The repetition of the word is concealed by the circumstance, that it is rendered, in the 28th verse, by impleta, Accomplished, and, in the 30th verse, by consummatum, Finished Οτι πάντα ἤδη τετέλεσται (verse 28,) that all things were now Accomplished Τετέλεσται, (verse 30) It is Finished or, it is Accomplished. — Ed. 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.

There 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.

If 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. The last few sentences — commencing with “for he who was sent by the Heavenly Father“ — are not contained in the Latin original, but have been taken from the Author’s French Version. “Car celuy qnt estoit envoye du Pete celeste pour nous acquitter pleinement, et achever nostre redemption, seavoit bien son office, et n’est pus esparg.n en ce qu’il scavoit estre requis. Or notamment pour appaiser nos consciences, et nous Faire contenter, il a pronone ce mot, Quc c’cstoit fait. Arrestons-nous-y done, si nons ne voulons estre frustrez du saint qu’il nous a acqnis.”

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.

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; “Ne scachant ou il va, ne qu’il devient.” 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.

John 19:31-37

31. The Jews, therefore, that the bodies might not remain upon the cross on the Sabbath-day, (for it was the preparation, and it was the great day of that Sabbath,) besought Pilate that their legs might be broken, and that they might be taken away. 32. Then the soldiers came, and broke the legs of the first, and of the other who was crucified with him. 33. But when they came to Jesus, and saw that he was already dead, they broke not his legs; 34. But one of the soldiers pierced his side with a spear, and immediately there came out of it blood and water. 35. And he who saw it hath borne testimony of it, and his testimony is true, and he knoweth that he saith true, that you may believe. 36. And these things were done “Car ces choses ont cste faites;” — “For these things were done.” that the Scripture might be fulfilled, A bone of him shall not be broken. 37. And again, another Scripture saith, They shall look on him whom they pierced.

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

they did not enter into the governor’s hall, that they might not be defiled, (John 18:28,)

while 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.

And it was the great day of that Sabbath ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνη τοῦ σαββάτον. “A very solemn festival; namely, as being not only an ordinary Sabbath, but the extraordinary one on the 15th of Nisan. For ἐκείνη, very many MSS., Versions, and early Editions, have ἐκείνου, which is received by most Editors from Wetstein to Scholz, with the approbation of Bishop Middleton.” — BloomfieId. Another reading more generally approved is, and that Sabbath-day was great; but the reading which I have adopted is supported by many manuscripts that are ancient and of great authority. Let the reader choose for himself. If we read ἐκείνου in the genitive case, (ἐκείνου τοῦ σαββάτου of that Sabbath) the word Sabbath must be understood to denote the week; as if the Evangelist had said, that the festival of that week was very solemn, on account of the Passover. Note, the Evangelist speaks of the following day, which began at sunset. But, if we choose rather to read ἐκείνη, in the nominative case, ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνη τοῦ σαββάτου, and That was the great day of the Sabbath, the meaning will be nearly the same in substance; only there would be this difference in the words, that the Passover, which was to take place on the following day, would render that Sabbath more solemn.

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.

34. But one of the soldiers pierced his side with a spear. When the soldier pierced Christ’s side with his spear, he did so for the purpose of ascertaining if he was dead; but God had a higher object in view, as we shall immediately see. It was a childish contrivance of the Papists, when, out of the Greek word λόγχε, which means a spear, “Du mot Gree lonchi, qui signifie une lance.” they manufactured the proper name of a man, and called this soldier Longinus, and, to give an air of plausibility to their story, foolishly alleged that he had been formerly blind, and that, after having received his sight, he was converted to the faith. Thus they have placed him in the catalogue of the saints. Dr Bloomfield subjoins the following note to this verse: — “The epitaph of this soldier, (if genuine,) said to be found in the Church of St Mary, at Lyons, is as follows: — Qui Salvatoris latus Cruce Cuspfdefixit, Lo,’Ginus Mc jacet —’ Here lies Longinu’s, who pierced the Savior’s side on the Cross with a spear.’” As the learned annotator has thus summarily adverted to this legendary tale, it is right that the reader should be briefly put in possession of the whole of it, as it has been collected by Moreri from Tillemont and other ecclesiastical writers, in his “Directory” under the head, St Longin — (St Longinns.) This St Longinus is twofold: “some saying, that he was the soldier that pierced our Lord’s side with a spear; and some, that he was the centurion who commanded the guard at the cross. The legends report both these persons to have been converted to the Christian faith, to have suffered martyrdom, and to have been canonized.” Moreri, however, though an ecclesiastic of the Romish Church, was constrained to add, The acts of both Longinuses are manifestly false; and the circumstances they allege mutually refute each other.”

It would appear that the name Longinus has been formed from the Greek λόγχη, spear: Longinus being the Latin form of λόγχιμνος, — spear-man. Thus, St Longinus is found to be a similar saint to the Sancta Veronica, reported by Brydone. “The Greeks,” continues Moreri, celebrate the martyrdom of Longinus, the centurion, on the 16th of October, the Latins on the 15th of March, and the Copts on the 1st of November. The martyrdom of Longinus, the soldier, is not acknowledged by the Greeks; but the Latins commemorate it on different days; some on the 15th of March, some on the 1st of September, others on the 22nd of November; or 11th of December.” We thus see how little this offspring of credulity and superstition merits the attention of the readers of the Gospel. — Granville Penn’s Annotations. 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.

And 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.

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.

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:

for 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.)

From 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.

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, Here Calvin’s Latin Copy refers to the words of our blessed Lord in Matthew 26:38, My soul is sorrowful, even to death; but the French Copy refers to Isaiah 63:10, But they rebelled, and Grieved His Holy Spirit. — Ed. 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.

A question now arises as to this passage taken from the prophet, “On fait une question sur ce passage du prophete.” 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.

John 19:38-42

38. After these things, Joseph of Arimathen (who was a disciple of Jesus, but secretly, through fear of the Jews) besought Pilate that he might take away the body of Jesus, and Pilate gave him leave. He came, then, and took the body of Jesus. 39. And Nicodemus, also, (who at first came to Jesus by night,) came bearing a mixture of myrrh and aloes, about a hundred pounds weight. 40. Then they took the body of Jesus, and wound it in linen clothes with spices, as the custom of the Jews is to bury. 41. And in the place where he was crucified there was a garden; and in the garden there was a new sepulcher, in which no person had yet been laid. 42. There they laid Jesus, therefore, on account of the preparation of the Jews; for the sepulcher was near at hand.

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.

Till 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.

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,

Unless a grain of corn die, it remaineth alone; but when it is dead, it bringeth forth much fruit, (John 12:24.)

For 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.

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.)

Secretly, 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.

Who was a disciple of Jesus. When we perceive that the Evangelist bestows on Joseph the honorable designation of a disciple, at a time when he was excessively timid, and did not venture to profess his faith before the world, we learn from it how graciously God acts towards his people, and with what fatherly kindness he forgives their offenses. And yet the false Nicodemites have no right to flatter themselves, who not only keep their faith concealed within their own breast, but, by pretending to give their consent to wicked superstitions, do all that is in their power to deny that they are disciples of Christ.

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.

Besides, 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 “Lt, venue du Messias;” — “the coming of the Messiah.” 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 “Sa resurrection glorieuse.” abolished those ancient ceremonies.

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, “Des Peres anciens des Juifs.” 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.

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.

CHAPTER 20.

John 20:1-9

1. Now, on;he first day of the week, “Or le premier (des join’s) du Sabbath, ou, le premier jour de la semaine;” — “Now, the first (of the days) of the Sabbath, or, the first day of the week.” Mary Magdelene goeth early to the sepulcher, while it was, yet dark, and seeth the stone rolled away from the sepulchre. 2. Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him. 3. Peter therefore went forth, and the other disciple, and came to the sepulcher. 4. And they both ran together, and the other disciple outran Peter, and came first to the sepulchre. 5. And, stooping down, he saw the linen clothes lying; yet he went not in. 6. Then Simon Peter came following him, and entered into the sepulcher, and saw the linen clothes lying; 7. And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8. Then the other disciple, who came first to the sepulcher, went in also, and he saw and believed. 9. For as yet they knew not the scripture, that tie must must rise from the dead.

CHAPTER 19

Joh 19:1-16. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified.

1-3. Pilate took Jesus and scourged him--in hope of appeasing them. (See Mr 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mr 15:16)--the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.

4-5. Pilate ... went forth again, and saith ... Behold, I bring him forth to you--am bringing, that is, going to bring him forth to you.

that ye may know I find no fault in him--and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.

6-7. When the chief priests ... saw him, they cried out--their fiendish rage kindling afresh at the sight of Him.

Crucify him, crucify him--(See Mr 15:14).

Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him--as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!

8-11. When Pilate ... heard this saying, he was the more afraid--the name "Son of God," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife (Mt 27:19), all working together in the breast of the wretched man.

12-16. And from thenceforth--particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.

Pilate sought to release him--that is, to gain their consent to it, for he could have done it at once on his authority.

but the Jews cried--seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.--"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See Joh 19:15).

When Pilate ... heard that, ... he brought Jesus forth, and sat down in--"upon"

the judgment seat--that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.

in a place called the Pavement--a tesselated pavement, much used by the Romans.

in the Hebrew, Gabbatha--from its being raised.

Joh 19:17-30. Crucifixion and Death of the Lord Jesus.

17. And he bearing his cross--(See on Lu 23:26).

went forth--Compare He 13:11-13, "without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh, Mr 15:23], and when He had tasted thereof, He would not drink" (Mt 27:34). This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.

Fill high the bowl, and spice it well, and pour

The dews oblivious: for the Cross is sharp,

The Cross is sharp, and He

Is tenderer than a lamb.

Keble.

But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.

Thou wilt feel all, that Thou may'st pity all;

And rather would'st Thou wrestle with strong pain

Than overcloud Thy soul,

So clear in agony,

Or lose one glimpse of Heaven before the time,

O most entire and perfect Sacrifice,

Renewed in every pulse.

Keble.

18. they crucified him, and two others with him--"malefactors" (Lu 23:33), "thieves" (rather "robbers," Mt 27:38; Mr 15:27).

on either side one and Jesus in the midst--a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (Is 53:12), And he was numbered with the transgressors"--(Mr 15:28)--though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the Cross,"] [Olshausen], "Father, forgive them, for they know not what they do" (Lu 23:34)--and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (Is 53:12), though this also reaches deeper. (See Ac 3:17; 13:27; and compare 1Ti 1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on Mt 5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Ac 7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!

19-22. Pilate wrote a title, and put it on the cross ... Jesus of Nazareth, the King of the Jews ... and it was written in Hebrew--or Syro-Chaldaic, the language of the country.

and Greek--the current language.

and Latin--the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!

23-24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier--the four who nailed Him to the cross, and whose perquisite they were.

a part, and also his coat--the Roman tunic, or close-fitting vest.

without seam, woven from the top throughout--"perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him, Lu 8:3" [Webster and Wilkinson].

25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas--This should be read, as in the Margin, "Clopas," the same as "Alpheus" (Mt 10:3). The "Cleopas" of Lu 24:18 was a different person.

28-30. After this, Jesus knowing that all things were now accomplished--that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned (Psa 22:15).

that the scripture--(Psa 69:21).

might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar--on the offer of the soldiers' vinegar, see on Joh 19:24.

and they--"one of them," (Mt 27:48).

Joh 19:31-42. Burial of Christ.

31-37. the preparation--sabbath eve.

that the bodies should not remain--over night, against the Mosaic law (De 21:22, 23).

on the sabbath day, for that sabbath day was an high day--or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.

besought Pilate that their legs might be broken--to hasten their death, which was done in such cases with clubs.

38-40. Joseph of Arimathea--"a rich man" (Mt 27:57), thus fulfilling Is 53:9; "an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God" (Mr 15:43), a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them" (Lu 23:50, 51--he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple," (Mt 27:57).

being a disciple of Jesus, but secretly, for fear of the Jews--"He went in boldly unto Pilate" (Mr 15:43)--literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead" (Mr 15:44)--rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead" (Mr 15:44)--Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion" (Mr 15:45), that it was as Joseph had said, "he gave"--rather "made a gift of"--"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias--the officer in attendance--in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!

41-42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre--The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock" (Mr 15:46), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (Joh 19:41), "wherein never man before was laid" (Lu 23:53): and Matthew (Mt 27:60) says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"--doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat" (Mr 11:2), so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS" (He 7:26).

Pilate took Jesus, and scourged him - That is, caused him to be scourged: for we cannot with Bede suppose that he scourged him with his own hand.

As our Lord was scourged by order of Pilate, it is probable he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement, Deu 25:3. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. See Mat 27:26, and the note there. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from Luk 23:16.

Platted a crown of thorns - See on Mat 27:29 (note).

And Pilate saith - The word Pilate, which we supply in our version, is added by one MS., the later Syriac, later Arabic, and the Coptic.

Behold the man! - The man who, according to you, affects the government, and threatens to take away the empire from the Romans. Behold the man whom ye have brought unto me as an enemy to Caesar, and as a sower of the seeds of sedition in the land! In him I find no guilt; and from him ye have no occasion to fear any evil.

Crucify Him - Αυτον, which is necessary to the text, and which is wanting in the common editions, and is supplied by our version in Italics, is added here on the authority of almost every MS. and version of importance. As it is omitted in the common editions, it affords another proof, that they were not taken from the best MSS.

We have a law - In Lev 24:14-16, we find that blasphemers of God were to be put to death; and the chief priests having charged Jesus with blasphemy, they therefore voted that he deserved to die. See Mat 26:65, Mat 26:66. They might refer also to the law against false prophets, Deu 18:20.

The Son of God - It is certain that the Jews understood this in a very peculiar sense. When Christ called himself the Son of God, they understood it to imply positive equality to the Supreme Being: and, if they were wrong, our Lord never attempted to correct them.

He was the more afraid - While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital nature, from their own laws, he then saw that he had every thing to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended - the populace must not be irritated: from the former a complaint might be sent against him to Caesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was certainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat caelum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate's fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, believed that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities. Perhaps the question in the succeeding verse refers to this.

Whence art thou? - This certainly does not mean, From what country art thou? for Pilate knew this well enough; but it appears he made this inquiry to know who were the parents of Christ; what were his pretensions, and whether he really were a demigod, such as the heathens believed in. To this question we find our Lord gave no answer. He had already told him that his kingdom was not of this world; and that he came to erect a spiritual kingdom, not a temporal one: Joh 18:36, Joh 18:37. This answer he deemed sufficient; and he did not choose to satisfy a criminal curiosity, nor to enter then into any debate concerning the absurdity of the heathen worship.

Hath the greater sin - It is a sin in thee to condemn me, while thou art convinced in thy conscience that I am innocent: but the Jews who delivered me to thee, and Judas who delivered me to the Jews, have the greater crime to answer for. Thy ignorance in some measure excuses thee; but the rage and malice of the Jews put them at present out of the reach of mercy.

Pilate sought to release him - Pilate made five several attempts to release our Lord; as we may learn from Luk 23:4, Luk 23:15, Luk 23:20, Luk 23:22; Joh 19:4, Joh 19:12, Joh 19:13.

Thou art not Caesar's friend - Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, etc., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer resistance: he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion; they were founded on the silliest pretenses, and punished with excessive rigour. See Calmet, Tacit. An. l. i. c. 72, 73, 74. Sueton. in Tiber. c. 58.

The Pavement - Λιθοστρωτον, literally, a stone pavement: probably it was that place in the open court where the chair of justice was set, for the prefects of provinces always held their courts of justice in the open air, and which was paved with stones of various colors, like that of Ahasuerus, Est 1:6, of red, blue, white, and black marble; what we still term Mosaic work, or something in imitation of it; such as the Roman pavements frequently dug up in this and other countries, where the Romans have had military stations.

Gabbatha - That is, an elevated place; from גבה gabah, high, raised up; and it is very likely that the judgment seat was considerably elevated in the court, and that the governor went up to it by steps; and perhaps these very steps were what was called the Pavement. John does not say that Lithostroton, or the Pavement, is the meaning of the word Gabbatha; but that the place was called so in the Hebrew. The place was probably called Lithostroton, or the Pavement: the seat of judgment, Gabbatha, the raised or elevated place.

In several MSS. and versions, the scribes not understanding the Hebrew word, wrote it variously, Gabbatha, Gabatha, Kapphatha, Kappata, Gennetha, Gennaesa, and Gennesar. Lightfoot conjectures that the pavement here means the room Gazith in the temple, in which the grand council, called the Sanhedrin, held their meetings.

It was the preparation of the Passover - That is, the time in which they were just preparing to kill the paschal lamb. Critics differ widely concerning the time of our Lord's crucifixion; and this verse is variously understood. Some think it signifies merely the preparation of the Sabbath; and that it is called the preparation of the passover, because the preparation of the Sabbath happened that year on the eve of the Passover. Others think that the preparation of the Sabbath is distinctly spoken of in Joh 19:31, and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics.

The sixth hour - Mark says, Mar 15:25, that it was the third hour. Τριτη, the third, is the reading of DL, four others, the Chron. Alex., Seuerus Antiochen., Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century, reads τριτη, the third. As in ancient times all the numbers were written in the manuscripts not at large but in numeral letters, it was easy for Γ three, to be mistaken for Ϛ six. The Codex Bezae has generally numeral letters instead of words. Bengel observes that he has found the letter Γ gamma, Three, exceedingly like the Ϛ episemon, Six, in some MSS. The major part of the best critics think that τριτη, the third, is the genuine reading. See the note on Mar 15:25.

Behold your king! - This was probably intended as an irony; and, by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him.

Away with him - Αρον: probably this means, kill him. In Isa 57:1, it is said, και ανδρες, δικαιοι αιρονται, and just men are taken away; that is, according to some, by a violent death.

Then delivered he him - This was not till after he had washed his hands, Mat 27:24, to show, by that symbolical action, that he was innocent of the death of Christ. John omits this circumstance, together with the insults which Christ received from the soldiers. See Mat 27:26, etc.; Mar 15:16, etc.

Bearing his cross - He bore it all alone first; when he could no longer carry the whole through weakness, occasioned by the ill usage he had received, Simon, a Cyrenian, helped him to carry it: see the note on Mat 27:32.

Golgotha - See on Mat 27:33 (note).

Two other - Matthew and Mark in the parallel places calls them robbers or murderers; they probably belonged to the gang of Barabbas. See about the figure of the cross, and the nature of crucifixion, on Mat 27:35 (note).

Pilate wrote a title - See on Mat 27:37 (note).

Hebrew,... Greek,... Latin - See on Luk 23:38 (note).

On Mat 27:37 (note), I have given this title in Hebrew, Greek, and Latin, as mentioned by this evangelist. The reader, however, will not be displeased to find the same title repeated here in a character which was written in the fourth century, and is probably nearly resembling that used in the earliest ages of Christianity. The Greek and Latin character, which is inserted here, is an exact fac-simile of that in the Codex Bezae, cut and cast at the expense of the University of Cambridge, for Dr. Kipling's edition of that most venerable MS. which contains the Greek text of the four evangelists and Acts; and the Latin text of the same, as it existed before the time of St. Jerome. Having examined the MS. myself, I can say that these types are a very faithful representation of the original.

In Hebrew, Ἑβραιστι. יסוע נצריא מלכא דיהודיא

In Greek, ἙλληνιϚι. ΙΗΣΟΥΣ Ο ΝΑΖΩΡΕΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ

In Latin, ῬωμαΐϚι.

IEHSUS NAZARENUS REX IUDAEORUM

What I have written, I have written - That is, I will not alter what I have written. The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed: but this form of speech is common in the Jewish writings, and means simply, what is done shall continue. Pilate seems to speak prophetically. This is the king of the Jews: they shall have no other Messiah for ever.

To every soldier a part - So it appears there were four soldiers employed in nailing him to and rearing up the cross.

The coat was without seam - Several have seriously doubted whether this can be literally understood, as they imagine that nothing with sleeves, etc. can be woven without a seam. But Baun, de Vest. Sacer. Heb. l. 1, c. 16, has proved, not only that such things were done by the ancients, and are still done in the east, but himself got a loom made, on which these kinds of tunics, vents, sleeves, and all, were woven in one piece. See much on this subject in Calmet. The clothes of a Hindoo are always without a seam; and the Brahmins would not wear clothes that were otherwise made. Besides, the Hindoos have no regular tailors.

Our Lord was now in the grand office of high priest, and was about to offer the expiatory victim for the sin of the world. And it is worthy of remark that the very dress he was in was similar to that of the Jewish high priest. The following is the description given of his dress by Josephus, Ant. b. iii. c. 7, s. 4: "Now this coat (χιτων) was not composed of two pieces, nor was it sewed together upon the shoulders and sides, but it was one long vestment, so woven as to have an opening for the neck; not an oblique one, but parted all along the back and breast; it was also parted where the hands were to come out." A little before, the same author says, that "the high priest had a long robe of a blue color, which hung down to the feet, and was put over all the rest." It is likely that this was the same with that upper garment which the soldiers divided among them, it being probably of a costly stuff. I may just add here, that I knew a woman who knit all kinds of clothes, even to the sleeves and button holes, without a seam; and have seen some of the garments which she made; that the thing is possible I have the fullest proof. For an explanation of χιτων and ἱματιον which we translate cloak, and coat, see the note on Luk 6:29.

That the scripture might be fulfilled - These words are found in the common printed text, in Mat 27:35; but they are omitted by ABDEFGHKLMSU, Mt. BHV, 150 others; the principal versions, Chrysostom, Titus Bost., Euthymius, Theophylact, Origen, Hilary, Augustin, Juven. See Griesbach's second edition. But in the text of John they are not omitted by one MS., version, or ancient commentator.

The words are taken from Psa 22:18, where it appears they were spoken prophetically of this treatment which Jesus received, upwards of a thousand years before it took place!

But it should be remarked that this form of speech, which frequently occurs, often means no more than that the thing so fell out that such a portion of Scripture may be exactly applied to it.

Mary the wife of Cleophas - She is said, in Mat 27:56, (see the note there), and Mar 15:40, to have been the mother of James the Less, and of Joses; and this James her son is said, in Mat 10:3, to have been the son of Alpheus; hence it seems that Alpheus and Cleopas were the same person. To which may be added, that Hegesippus is quoted by Eusebius, Hist. Eccl. l. iii. c. 11, as saying that Cleopas was the brother of Joseph, the husband of the virgin. Theophylact says that Cleopas, (brother of Joseph, the husband of the virgin), having died childless, his brother Joseph married his widow, by whom he had four sons, called by the evangelists the brothers of our Lord, and two daughters, the one named Salome, the other Mary, the daughter of Cleopas, because she was his daughter according to law, though she was the daughter of Joseph according to nature. There are several conjectures equally well founded with this last to be met with in the ancient commentators; but, in many cases, it is very difficult to distinguish the different Marys mentioned by the evangelists.

The disciple - whom he loved - John, the writer of this Gospel.

Woman, behold thy son! - This is a remarkable expression, and has been much misunderstood. It conveys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compellation, man! and woman! were titles of as much respect among the Hebrews as sir! and madam! are among us. But why does not Jesus call her mother? Probably because he wished to spare her feelings; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: "Consider this crucified man no longer at present as any relative of thine; but take that disciple whom my power shall preserve from evil for thy son; and, while he considers thee as his mother, account him for thy child." It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple.

I thirst - The scripture that referred to his drinking the vinegar is Psa 69:21. The fatigue which he had undergone, the grief he had felt, the heat of the day, and the loss of blood, were the natural causes of this thirst. This he would have borne without complaint; but he wished to give them the fullest proof of his being the Messiah, by distinctly marking how every thing relative to the Messiah, which had been written in the prophets, had its complete fulfillment in him.

A vessel full of vinegar - This was probably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine; and, although it is probable that it was brought at this time for the use of the four Roman soldiers who were employed in the crucifixion of our Lord, yet it is as probable that it might have been furnished for the use of the persons crucified; who, in that lingering kind of death, must necessarily be grievously tormented with thirst. This vinegar must not be confounded with the vinegar and gall mentioned Mat 27:34, and Mar 15:23. That, being a stupifying potion, intended to alleviate his pain, he refused to drink; but of this he took a little, and then expired, Joh 19:30.

And put it upon hyssop - Or, according to others, putting hyssop about it. A great variety of conjectures have been produced to solve the difficulty in this text, which is occasioned by supposing that the sponge was put on a stalk of hyssop, and that this is the reed mentioned by Matthew and Mark. It is possible that the hyssop might grow to such a size in Judea as that a stalk of it might answer the end of a reed or cane in the case mentioned here; but still it appears to me more natural to suppose that the reed was a distinct thing and that the hyssop was used only to bind the sponge fast to the reed; unless we may suppose it was added for some mystical purpose, as we find it frequently used in the Old Testament in rites of purification. The various conjectures on this point may be seen in Bowyer's Conject. and in Calmet.

It is finished - As if he had said: "I have executed the great designs of the Almighty - I have satisfied the demands of his justice - I have accomplished all that was written in the prophets, and suffered the utmost malice of my enemies; and now the way to the holy of holies is made manifest through my blood." An awful, yet a glorious finish. Through this tragical death God is reconciled to man, and the kingdom of heaven opened to every believing soul. "Shout heaven and earth, this Sum of good to Man!"

See the note on Mat 27:50.

The prodigies which happened at our Lord's death, and which are mentioned by the other three evangelists, are omitted by John, because he found the others had sufficiently stated them, and it appears he had nothing new to add.

It was the preparation - Every Sabbath had a preparation which began at the ninth hour (that is, three o'clock) the preceding evening. Josephus, Ant. b. xvi. c. 6, s. 2, recites an edict of the Emperor Augustus in favor of the Jews, which orders, "that no one shall be obliged to give bail or surety on the Sabbath day, nor on the preparation before it, after the ninth hour." The time fixed here was undoubtedly in conformity to the Jewish custom, as they began their preparation at three o'clock on the Friday evening.

That the bodies should not remain - For the law, Deu 21:22, Deu 21:23, ordered that the bodies of criminals should not hang all night; and they did not wish to have the Sabbath profaned by either taking them down on that day, or letting them hang to disturb the joy of that holy time. Probably their consciences began to sting them for what they had done, and they wished to remove the victim of their malice out of their sight.

For that Sabbath day was a high day -

1. Because it was the Sabbath.

2. Because it was the day on which all the people presented themselves in the temple according to the command, Exo 23:17.

3. Because that was the day on which the sheaf of the first fruits was offered, according to the command, Lev 23:10, Lev 23:11. So that upon this day there happened to be three solemnities in one. - Lightfoot. It might be properly called a high day, because the passover fell on that Sabbath.

Their legs might be broken - Lactantius says. l. iv. c. 26, that it was a common custom to break the legs or other bones of criminals upon the cross; and this appears to have been a kind of coup de grace, the sooner to put them out of pain.

With a spear pierced his side - The soldier who pierced our Lord's side has been called by the Roman Catholic writers Longinus, which seems to be a corruption of λογχη, lonche, a spear or dart, the word in the text. They moreover tell us that this man was converted - that it was he who said, Truly this was the Son of God - that he traveled into Cappadocia, and there preached the Gospel of Christ, and received the crown of martyrdom. But this deserves the same credit as the other legends of the Popish Church.

Whether it was the right or the left side of Christ that was pierced has been a matter of serious discussion among divines and physicians; and on this subject they are not yet agreed. That it is of no importance we are sure, because the Holy Ghost has not revealed it. Luke Cranache, a famous painter, whose piece of the crucifixion is at Augsburg, has put no wound on either side: when he was asked the reason of this - I will do it, said he, when I am informed Which side was pierced.

Blood and water - It may be naturally supposed that the spear went through the pericardium and pierced the heart; that the water proceeded from the former, and the blood from the latter. Ambrose, Augustin, and Chrysostom, make the blood an emblem of the eucharist, and the water an emblem of baptism. Others represent them as the emblems of the old and new covenants. Protestants have thought them the emblems of justification, which is through the blood of the Lamb, and sanctification, which is through the washing of regeneration; and it is in reference to the first notion that they mingle the wine with water in the sacrament of the Lord's supper. The piercing appears to have taken place because his legs were not broken; and, as the law in this case stated that the criminals were to continue on the cross till they died, the side of our Lord was pierced to secure the accomplishment of the law; and the issuing of the blood and water appears to be only a natural effect of the above cause, and probably nothing mystical or spiritual was intended by it. However, it affords the fullest proof that Jesus died for our sins. Dr. Lightfoot thinks that there is a reference here to the rock in the wilderness which Moses smote twice, and which, according to the Jews, Shemoth Rabba, fol. 122, "poured out blood at the first stroke, and water at the second." Now St. Paul says, 1Cor 10:4, That rock was Christ; and here the evangelist says, the soldier pierced his side, and there came out blood and water. St. John therefore, in what he asserts in the 35th and 36th verses, wishes to call the attention of the Jews to this point, in order to show them that this Jesus was the true Messiah, who was typified by the rock in the wilderness. He knoweth that he saith true, that ye might believe.

He that saw it - Most probably John himself, who must have been pretty near the cross to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord.

And he knoweth - This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why such a solemn appeal, unless there was something miraculous in this matter? It might appear to him necessary:

1. Because the other evangelists had not noticed it.

2. Because it contained the most decisive proof of the death of Christ: as a wound such as this was could not have been inflicted, (though other causes had been wanting), without occasioning the death of the person; and on his dying for men depended the salvation of the world. And,

3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particularly the person of the Messiah. A bone of him shall not be broken, Exo 12:46; Num 9:12; Psa 34:20. They shall look upon him whom they pierced, Zac 12:10; Psa 22:16.

Joseph of Arimathea - See on Mat 27:57-60 (note); and particularly Mar 15:42, Mar 15:43 (note).

Nicodemus - See on Joh 3:1 (note), etc.

Myrrh and aloes - Which drugs were used to preserve bodies from putrefaction. Calmet says that the aloes mentioned here is a liquor which runs from an aromatic tree, and is widely different from that called aloes among us.

Some have objected that a hundred pounds' weight of myrrh and aloes was enough to embalm two hundred dead bodies; and instead of ἑκατον, a hundred, some critics have proposed to read ἑκατερων - a mixture of myrrh and aloes, of about a pound Each. See Bowyer's Conjectures. But it may be observed that great quantities of spices were used for embalming dead bodies, when they intended to show peculiar marks of respect to the deceased. A great quantity was used at the funeral of Aristobulus; and it is said that five hundred servants bearing aromatics attended the funeral of Herod: see Josephus, Ant. b. xv. c. 3, s. 4; and b. xvii. c. 8, s. 3: and fourscore pounds of spices were used at the funeral of R. Gamaliel the elder. See Wetstein in loc.

Wound it in linen - See on Joh 11:44 (note).

There was a garden - It was an ancient custom for particular families to have burying places in their gardens. See 2Kgs 21:18, 2Kgs 21:26.

New sepulchre - See on Mat 27:60 (note).

Because of the Jews' preparation - From this it may be conjectured that they had designed to have put him in a more magnificent tomb; or, that they intended to make one expressly for himself after the passover: or, that they had designed to have put him somewhere else, but could not do it for want of time; and that they put him here because the tomb was nigh. It appears plainly, from embalming, etc., that none of these persons had any hope of the resurrection of Christ. They considered him as a great and eminent prophet, and treated him as such.

1. In the burial of our Lord, a remarkable prophecy was fulfilled: His death was appointed with the wicked; and with a rich man was his tomb. See Lowth on Isa 53:9. Every thing attending his mock trial, his passion, his death, his burial, etc., afforded the fullest proof of his innocence. In still continuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity and callousness of heart. One might imagine that a candid attention to the Gospel facts, collated with those passages in the law and in the prophets which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles themselves, fail to convince them. As their conviction, through this obstinacy, is rendered impossible, it belongs to God's justice to confound them. At present they have scarcely any correct knowledge of the true God; and, while they continue to reject the genuine faith, they are capable of crediting the most degrading absurdities.

2. The holy sepulchre, or what has long passed for the burial place of our Lord, is now no more! On the following information the reader may depend: "On the night of October 11, 1808, the Church of the Holy Sepulchre was discovered to be on fire; and between five and six in the morning the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns, which supported the gallery, to burst; but likewise the marble floor of the Church, together with the pilasters and images in bas relief that decorate the chapel, containing the holy sepulchre, situated in the centre of the church. Shortly after, the massive columns which supported the gallery, fell down, together with the whole of the walls." Thus has perished the famous church raised by the Empress Helena fourteen hundred years ago, over the place where the body of our blessed Lord was supposed to have been deposited, while he lay under the power of death. And thus has perished an engine of superstition, fraud, and imposture. To the most sinful purposes has this holy sepulchre been abused. The Greeks and Armenians have pretended that, on every Easter-eve, fire descends from heaven, and kindles all the lamps and candles in the place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles to singe and daub pieces of linen, which are afterwards to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3rd, 1697, and witnessed the whole of this absurd and abominable ceremony, "it is the opinion of these poor people that, if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell."

See the whole of his circumstantial account of this imposture, and the ridiculous and abominable ceremonies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th, pp. 94-97; and let the reader thank God that he is not degraded with a superstition that renders the grace of the Gospel of none effect.

Mt 27:26; Mr 15:15.

By our law he ought to die, because he made himself the Son of God - Which they understood in the highest sense, and therefore accounted blasphemy.

He was the more afraid - He seems to have been afraid before of shedding innocent blood.

Whence art thou? - That is, whose son art thou?

Thou couldst have no power over me - For I have done nothing to expose me to the power of any magistrate. Therefore he that delivered me to thee, namely, Caiaphas, knowing this, is more blamable than thou.

Pilate sat down on the judgment seat - Which was then without the palace, in a place called, in Greek, the pavement, on account of a beautiful piece of Mosaic work, with which the floor was adorned: but in Hebrew, Gabbatha - Or the high place, because it stood on an eminence, so that the judge sitting on his throne might be seen and heard by a considerable number of people.

It was the preparation of the passover - For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation, (namely, for the Sabbath.) And as often as the passover fell on a Friday, that day was called the preparation of the passover.

Bearing his cross - Not the whole cross, (for that was too large and heavy,) but the transverse beam of it, to which his hands were afterward fastened. This they used to make the person to be executed carry. Mt 27:31; Mr 15:20; Lu 23:26.

Jesus of Nazareth, the king of the Jews - Undoubtedly these were the very words, although the other evangelists do not express them at large.

It was written in Latin - For the majesty of the Roman empire; in Hebrew - Because it was the language of the nation; and in Greek - For the information of the Hellenists, who spoke that language, and came in great numbers to the feast.

What I have written, I have written - That shall stand.

The vesture - The upper garment.

They parted my garments among them - No circumstance of David's life bore any resemblance to this, or to several other passages in the 22d Psalm. So that in this scripture, as in some others, the prophet seems to have been thrown into a preternatural ecstacy, wherein, personating the Messiah, he spoke barely what the Spirit dictated, without any regard to himself. Psa 22:18.

His mother's sister - But we do not read she had any brother. She was her father's heir, and as such transmitted the right of the kingdom of David to Jesus: Mary, the wife of Cleopas - Called likewise Alpheus, the father, as Mary was the mother of James, and Joses, and Simon, and Judas.

Behold thy mother - To whom thou art now to perform the part of a son in my place, a peculiar honour which Christ conferred on him. From that hour - From the time of our Lord's death.

A stalk of hyssop - Which in those countries grows exceeding large and strong. Psa 69:21.

It is finished - My suffering: the purchase of man's redemption. He delivered up his spirit - To God, Mt 27:50.

Lest the bodies should remain on the cross on the Sabbath - Which they would have accounted a profanation of any Sabbath, but of that in particular. For that Sabbath was a great day - Being not only a Sabbath, but the second day of the feast of unleavened bread (from whence they reckoned the weeks to pentecost:) and also the day for presenting and offering the sheaf of new corn: so that it was a treble solemnity.

Forthwith there came out blood and water - It was strange, seeing he was dead, that blood should come out; more strange, that water also; and most strange of all, that both should come out immediately, at one time, and yet distinctly. It was pure and true water, as well as pure and true blood. The asseveration of the beholder and testifier of it, shows both the truth and greatness of the miracle and mystery.

His testimony is true - Valid, unexceptionable. And he knoweth - And his conscience beareth him witness, that he testifieth this for no other end, than that ye may believe.

A bone of it shall not be broken - This was originally spoken of the paschal lamb, an eminent type of Christ. Exod 12:46.

They shall look on him whom they have pierced - He was pierced by the soldier's spear. They who have occasioned his sufferings by their sins (and who has not?) shall either look upon him in this world with penitential sorrow: or with terror, when he cometh in the clouds of heaven, Rev 1:7. Zec 12:10.

Joseph of Arimathea asked Pilate - And Nicodemus also came - Acknowledging Christ, when even his chosen disciples forsook him. In that extremity Joseph was no longer afraid, Nicodemus no longer ashamed.

In the place where he was crucified - There was a garden in the same tract of land: but the cross did not stand in the garden.

Because of the preparation - That is, they chose the rather to lay him in that sepulchre which was nigh, because it was the day before the Sabbath, which also was drawing to an end, so that they had no time to carry him far.

THen Pilate therefore took Jesus, and scourged him .

It was the custom of the Romans, when any one was to be Crucified, first to scourge him; but (as it appears) Pilate ordered it, hoping, that tho he could not prevail by any other art with them, yet by this he might, and they might possibly be satisfied with this lighter punishment; for it appeareth by ver. 4th and 12th. that Pilate had a mind to release him, if he could have satisfied the Iews, tho he had not courage enough to oppose the stream, and to do what himself thought was just, in despight of their opposition.

Marginal references: Mat. 27.29. Mark 15.1[illegible: 1 letter].

2 And the souldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe .

The other Evangelists also mention a reed put into his right hand; the Crown, and the Purple Robe, and a Scepter, are all regal Ensigns, they give them to Christ in derision of his pretence to a Kingdom, and in the mean time themselves proclaim what he had said, That his Kingdom was not of this World; for tho earthly Kings wear Crowns, yet they use to be of Gold, not of Thorns; and their Scepters use to be Gold, not Reeds.

3 And said, Hail, King of the Jews: and they smote him with their hands .

when they said, Hail king of the Iews; but yet spake a great truth, (tho not in their sense) The other Evangelists speak of more indignities offered him. (See the notes on Mark 15.19.)

They mockt him

4 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 .

Pilate appeareth convinced in his own conscience, that Christ had done nothing worthy either of death or bonds, and a great while resisted that strong temptation which he was under, to please the people, and to secure his own station, lest any complaint made to the Roman Emperor against him should have prejudiced him.

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man .

He therefore, after Jesus had been scourged, and dressed up in this mock-dress, brings him out again to the people to move their pity.

6 When the chief priests therefore, and officers saw him, they cried out, saying, Crucifie hmi, crucifie him . Pilate saith unto them, Take ye him, and crucifie him: for I find no fault in him .

Our Lord findeth more compassion from Pilate, (tho an Heathen) than he found from those of his own Nation; yea, those that pretended highest to Religion amongst them▪ Pilate would have saved him, they cry out for his blood.

Pilate leaves another testimony behind him, that what he did at last overborn with a great Temptation, he did contrary to the conviction of his own conscience, and as yet declineth the guilt of innocent blood.

7 The Jews answered him , We have a law , and by our law he ought to die, because he made himself the Son of God .

The Law they mean, is the Law for putting false Prophets to death, Deut. 18.20.

By the Son of God here, they mean the eternal Son of God, in all things equal with his Father; otherwise it was a term applicable to themselves, whom God calls his Son, his first-born, &c. now for any in this sense to arrogate to himself this title, who indeed was not so, was Blasphemy, and that in the highest degree, and brought him under the notion of a false Prophet of the deepest dye: but this was injuriously applied to Christ, who thought it no robbery to be equal with the Father, and who was so declared by God himself at his Baptism and Transfiguration; and who had made his Divine Power appear by such works as no meer man ever did.

Marginal references: Lev. 24.16.; Chap. 5.18. and 10.33.

8 ¶ When Pilate therefore heard that saying, he was the more afraid ;

It should seem, that the Romans permitted Judgments to the Iews according to their own Laws, which the Roman Governor was to see executed; or else seeing the rabble in such an heat and disorder, he feared some breaking out.

9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer .

Our Lord, who knew the secrets of all mens hearts, very well knew, that tho Pilate had for some time withstood his temptations, yet he would at last yeild; he also was ready to lay down his life, as he knew was determined for him; having therefore made a reasonable defence, he thinks fit to add no more of that nature.

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not, that I have power to crucifie thee, and have power to release thee ?

Pilate seemeth something displeased, that Christ would be no more free; men in Worldly power, are too prone to forget from whom they derive it.

11 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 .

Our Lord checketh Pilate modestly for boasting of his Authority as a Judge to absolve or condemn him; declaring, that all the power he had was derived from God, who in his eternal Counsels had determined this thing, which must therefore come to pass:

But withal lets him know, that this neither excused him, nor muchless the Iews, who were to execute the Divine purposes. Pilate was to look to Gods revealed Will, not his secret Counsels, of which he could have no knowledge; but he saith, they who had delivered him to him had the greater sin; he did act but as a Judge upon their accusations, they procured the false witness, they would not be satisfied without his blood, and they sinned against much more light.

12 And from thenceforth Pilate sought to release him : but the Jews cried out, saying, If thou let this man go, thou art not Cesars friend : Whosoever maketh himself a king, speaketh against Cesar.

He sought all fair and plausible means to release him, being convinced in his own conscience, that he was an innocent man:

but the Iews double their clamors, and (according to the usual acts of Sycophants) quit their charge as to Religion, tho that was the true and real cause of all their malice; and pursue onely the charge which was proper for the Cognisance of the Roman Governor of Sed[illegible: 1 letter]tion or Rebellion, and tacitly accuse Pilate as a Traytor, and being false to his trust, if he should let our Saviour go; for no man could set up himself as a King, but he must proclaim himself a Traytor to the Roman Emperor.

Marginal references: Acts 17.7.

13 ¶ 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 .

That saying, that if he let Jesus go, he was not Cesars friend. Pilate was a man that loved the honour that was from men, more than the honour and praise which is from God; and was more afraid of losing his place than his Soul, and could no longer resist the temptation he was under:

he brought forth Christ, and sate down in a place called the Pavement, because it was paved with stone, but in the Hebrew, (mixed with the Syriack) Gabbatha, that is, an High place; for it was their manner to have their Iudgment-seats higher than other parts of the room where they were.

14 And it was the preparation of the passover , and about the sixth hour : and he saith unto the Jews, Behold your king y.

The preparation to any feast, signifies the day before it, because on that day they prepared whatsoever according to the Law was necessary for the Solemnization. Some much doubt, whither in this place the Passover signifies strictly the Paschal Supper, which it could not do, if the Iews strictly this year kept to the Law; for the fourteenth day of the month Nisan at evening, was the time when most certainly Christ kept it, who ate it the night before. It is therefore more probably thought, that by the Passover here, is meant their great Festival, which was upon the fifteenth day. (See the notes on Chap. 18.28.)

Iohn tells us it was about the sixth hour; that is, in the latter part of the interval, between nine a clock in the morning, and twelve at noon: for the division of the day according to the Iews, was in four parts; the first was from the rising of the Sun, till our nine in the morning, and was called the third hour; the other was from the third hour to the sixt, that is twelve a clock at noon; the third division was from their sixt hour to the ninth, that is, three a clock with us in the afternoon; the fourth division was from the ninth hour to Sunset, that is with us six a clock in the evening, when the Sun is in the Equinox. Now, not onely the time when any of these hours came, was called either the third or sixt hour; but the space of three hours alotted to each division, was so called when the next division began; so the time of our Saviours Crucifixion is recorded by Mark to be the third hour: that is, the whole space from nine a clock to twelve, was not quite gone, tho it was near at an end. And by the Evangelist, here 'tis said, that it was about the sixt hour, that is near our twelve a clock. And thus the different relations are clearly recorded.

15 But they cried out, Away with him, away with him, crucifie him. Pilate saith unto them, Shall I crucifie your king? The chief priests answered , We have no king but Cesar .

The more Pilate sought to quiet them, the more they rage, contrary to all dictates of reason; when God hath determined a thing, all things shall concur to bring it about. Pilate mocks them when he saith, shall I Crucifie your King?

Yet so fierce was their malice against Christ, that to compel the Governor to condemn him, tho there were not a people under Heaven, more zealous for their liberties, nor more impatient of a forreign yoke; they cry out, We have no king but Cesar: That is, the Roman Emperor who had Conquered them.

Marginal references: Gen. 49.10

16 Then delivered he him therefore unto them to be crucified. And they took Jesus and led him away .

This must be at or about twelve of the clock, for that must be signified by the sixth hour, ver. 14.

Pilate condemned him, and delivered him to the executioner, who (as the manner is in such cases) led him away.

Marginal references: Mat. 27.26. Mark 15.15. Luke 23.24.

17 And he bearing his cross went forth into a place, called the place of a scull, which is called in the Hebrew, Golgotha .

See the notes on Matth. 27.31, 32, 33. Where, whatsoever needs expounding on this Verse, may be found, and this Text is reconciled to that; which telleth us, that one Simon, a man of Cyrene, bare his Cross. Their places of Execution (as usually with us) were without their Cities.

18 Where they crucified him, and two others with him, on either side one, and Jesus in the midst.

See the notes on Matth. 27. ver. 38.

19 And Pilate wrote a title, and put it on the cross. And the writing was, [illegible: 1 letter]ESUS OF NAZARETH THE KING OF THE JEWS.

See the notes on Matth 27.38.

Marginal references: Mark 15.26. Luke 23.38.

20 This tit[illegible: 1 letter]e 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 .

As all their places of Execution were within two furlongs, or thereabouts:

it was wrote in all three Languages, that not the Iews onely, but all such strangers as were come up to the Feast, might understand it.

21 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 .

The Iews thought it would be a disgrace to them, that Christ should be reported abroad as their King▪ therefore they desire an alteration of the writing.

22 Pilate answered, What I have written, I have written .

But Pilate refuseth to gratifie them, and lets them know he would not be directed by them what to write, nor alter any thing of it.

23 ¶ Then the souldiers, when they had crucified Jesus, took his garments and made four parts, to every souldier a part and also his coat: now the coat was without seam , woven from the top throughout .

Both Matthew Chap. 27.35. aand Mark 15.24. mention this parting of Christs garments amongst them, which must be understood of his inward garments; which some tell us might easily be done, because their garments were made up of four parts, but his outward garment which is called his coat, was all of a piece.

Marginal references: Luke 23.34.; Or, wroug[illegible: 1 letter]t.

24 They said therefore among themselves, Let us not rent it, but cast lots for it, whose it shall be: that the scripture might be fu[illegible: 1 letter]filled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the souldiers did .

This made them chuse rather to cast lots for that, than to divide it, as they had done his inward garments. But there was something more in it than the Souldiers knew; Christ hereby proved a true Antitype to David, who said of himself figuratively, Psal. 22.18. They part my garments amongst them, and cast lots upon my vesture; by which he meant no more, than that his enemies loaded themselves with his spoils: those words which figuratively were true of David, proved literally true as to Christ. Thus vile and wicked men are fulfilling the Scriptures, when they little think of it.

25 ¶ Now there stood by the cross of Jesus, his mother, and his mothers sister, Mary the wife of Cleophas and Mary Magdalen .

These words [the wife] are not in the Greek, but supplied by our Translators; which leaves it doubtful, whither that Mary was the wife, or the Mother, or the Daughter of Cleophas.

Marginal references: Mat. 27.55. Mark 15.40. Luke 23.49.; Or, Cleopa[illegible: 1 letter].

26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved , he saith unto his mother, VVoman, behold thy son .

We [illegible: 1 word] often heard that Iohn was the beloved Disciple, and u[illegible: 2 letters]ally expressed under the Notion of him whom Jesus loved▪

Our Lord commendeth his Mother to the care of Iohn, whom he had ordered to take care of her, as if he had been her own Son▪ this letteth us know, that Ioseph was at [illegible: 1 letter]his time dead, otherwise, it is not probable, that Christ would have committed his Mother to any other Guardian.

Marginal references: Chap, 13.23. and 21.24.

27 Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home .

He also reciprocally commendeth his Mother to Iohn, to be cared for as his own Mother. From that time Mary went home, and lived with Iohn.

29 Now there was set a vessel full of vineger: And they filled a spunge with vineger, and put it upon hyssope, and put it to his mouth .

David said, Psal. 69.21. to signifie his enemies multiplying afflictions upon him, They gave me also gall for my meat, and in my thirst they gave me vineger to drink; which he spake metaphorically; part of these words were without a figure literally fulfilled in Christ, who was the Son of David; for he crying out upon the Cross that he thirsted, there being no other liquor at hand, or this being set on purpose for this end, they dip a spunge in it, and give it to him to drink; whither to stupifie his senses, or to prolong his life in those torments, or barely to quench his thirst, is hard to determine. It is probable, that it was such a kind of refreshment as they allowed to ordinary malefactors in his circumstances, the particulars of which usage we are not able to determine.

Marginal references: Mat. 27.48.

30 When Jesus therefore had received the vineger, he said , It is finished : And he bowed his head, and gave up the ghost .

When Christ had tasted the vineger, he said, It is finished. That is, I have now done and suffered all things which lay upon me in this life to do and suffer.

Having said this, he bowed his head, and gave up the ghost. They are terms expressive of death; and our Saviours free surrender of his Soul unto his Father.

Marginal references: Chap. 17.4.

31 The Jews therefore because it was the preparation , that the bodies should not remain upon the cross on the sabbath-day (for that sabbath-day was an high day u) besought Pilate that their legs might be broken, and that they might be taken away .

It was the Preparation, not to the Passover, (for that was celebrated the night before) but to the weekly Sabbath; and they judged according to the Law, Deut. 21.23. that the land would be defiled, if the persons executed were not buried that day; but their bodies should remain on the tree all night, especially on the Sabbath which began immediately after Sun-set.

And this Sabbath was a more than ordinary Sabbath, for it was not onely the weekly Sabbath, but also their second day of unleavened bread; which, and the last day, were both very solemn days as may be seen, Levit. 23.

This makes them come and beseech Pilate, that the bodies might be taken down, and in order to it, that their legs might be broken, lest any life remaining in them, they should revive and escape.

33 But when they came to Jesus, and saw that he was dead already, they brake not his legs .

They brake the two other malefactors legs, but not Christs, because they found him dead. Is is very possible in a natural course, that of three men dying in the same manner, one may die sooner then another; but it is but rationally presumed, that the cause of our Saviours quicker death, was not the failure of his spirits sooner, but his own voluntary surrender of his Soul.

34 But one of the souldiers with a spear pierced his side , and forthwith came there out, blood and water.

But one of the Souldiers to make sure of him, pierced his side, out of which it is said, that there presently came forth blood, and water: That there should come out blood is no wonder, nor yet that there should come forth water. Blood being congealed, it is ordinary to see water on the top of the Vessel where it is. And besides, Anatomists tells us, that in the hollow part of the breast, there are watery, as well as bloody humours in the membrane that incompasseth the heart, which being pierced, and the water let out, the living creature dyeth necessarily. But yet in regard of the next words, He that saw it bare record, and he knoweth that he saith true, &c. most Divines think, that there was some mystery in this water and blood, which came out of Christs side pierced. Some would have the two Sacraments of the Gospel, signified by this water and blood. Christ 1 Iohn 5.6. is said to have came by water and blood; That is, say Interpreters, be brought in a true expiation of sins by his blood, and the laver of Regeneration, washing the Soul from its filthiness: And thus he proved the true Antitype, answering the Iewish Types in Sacrifices, and divers washings.

35 And he that saw it, bare record, and his record is true: and he knoweth that he saith true, that ye might believe .

Nor was this a fable, for Iohn saw it, and bare record, and knew it to be true, and published it, that men might believe that he was he, in whom all the legal Types and Figures had their complement.

36 For these things were done, that the scripture might be fulfilled , A bone of him shall not be broken .

Nor was there any thing of this, but in fulfilling of the Scripture; for it was Gods Law about the Passover, Exod. 12.46. Num. 9.12. concerning the Paschal Lamb, (which was a Type of Christ, Chap. 1.29. 1 Cor. 5.7.) that a bone of it should not be broken. So as by this breaking no bone of Christs body, they might have understood, that he was figured out by the Paschal Lamb.

Marginal references: Psal. 34.20.

37 And again another scripture saith, They shall look on him whom they pierced .

So also by seeing Christs side pierced, (a thing not very usual) they might have understood, that he was the person mentioned, Zech. 12.10.

38 ¶ And after this Joseph of Aramithea (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.

See the notes on Matth. 27.57, 58, 59.

Marginal references: Chap 9 22. and 12.42.

39 And there came also Nicodemus which at the first came to Jesus by night and brought a mixture of myrrhe and aloes, about an hundred pound weight .

The History of Nicodemus coming by night to our Saviour, and of their discourse together, we had Chap. 3.9, 10. We again heard of him standing up for Christ in the Sanhedrim, Chap. 7.50. We read no more of him till now, where he shews his love to his dead body;

bringing an hundred pound weight of Myrrhe and Alo[illegible: 1 letter]s, which were both of them druggs used in embalming dead bodies, as also in perfuming other things, Psal. 45 8.

40 Then took they the body of Jesus, and wound it in linnen clothes, with the spices, as the manner of the Jews is to bury .

That is, persons of fashion.

41 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 .

their burial places; which usually were Vaults, or Caves within the Earth.

their burial places; which usually were Vaults, or Caves within the Earth.

As all their gardens were out of the City, as also

42 There laid they Jesus therefore, because of the Jews preparation-day, for the sepulchre was nigh at hand .

There they immediately buried Christ, because the time, strictly called the Preparation (for the whole day was so called) was nigh at hand. See a fuller account of the History of our Saviours Passion, Death and Burial, in the notes on Matth. 27. where what is said by all the Evangelists, is compared together, and made one compleat History.

Christ Arraigned before Pilate.

1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 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. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 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? 11 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. 12 And from thenceforth Pilate sought to release him: 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. 13 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. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 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 Cæsar.

Here is a further account of the unfair trial which they gave to our Lord Jesus. The prosecutors carrying it on with great confusion among the people, and the judge with great confusion in his own breast, between both the narrative is such as is not easily reduced to method; we must therefore take the parts of it as they lie.

I. The judge abuses the prisoner, though he declares him innocent, and hopes therewith to pacify the prosecutors; wherein his intention, if indeed it was good, will by no means justify his proceedings, which were palpably unjust.

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. 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.

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.

(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.

(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.

(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.

II. Pilate, having thus abused the prisoner, presents him to the prosecutors, in hope that they would now be satisfied, and drop the prosecution, v. 4, 5. Here he proposes two things to their consideration:—

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.

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." 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."

III. The prosecutors, instead of being pacified, were but the more exasperated, v. 6, 7.

1. 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?

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.

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. 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.

IV. The judge brings the prisoner again to his trial, upon this new suggestion. Observe,

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.

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,

(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.

(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?"

(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?

(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.

(5.) Christ's pertinent answer to this check, v. 11, where,

[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. 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.

[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."

First, 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.

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.

V. Pilate struggles with the Jews to deliver Jesus out of their hands, but in vain. We hear no more after this of any thing that passed between Pilate and the prisoner; what remains lay between him and the prosecutors.

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.

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.) 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.

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,

(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.

(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.

[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.

[2.] Notice is here taken of the place and time.

First, 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.

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.

(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.

[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.

[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.

[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.

Christ Condemned; The Crucifixion.

16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

We have here sentence of death passed upon our Lord Jesus, and execution done soon after. A mighty struggle Pilate had had within him between his convictions and his corruptions; but at length his convictions yielded, and his corruptions prevailed, the fear of man having a greater power over him than the fear of God.

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.

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.

1. 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.

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. 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.

3. 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.

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. 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.

And 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.

The Inscription on the Cross; The Crucifixion.

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 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. 21 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. 22 Pilate answered, What I have written I have written. 23 Then the soldiers, when they had crucified Jesus, 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. 24 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. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. 28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Here are some remarkable circumstances of Christ's dying more fully related than before, which those will take special notice of who covet to know Christ and him crucified.

I. The title set up over his head. Observe,

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.

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. 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.

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.

4. The judge's resolution to adhere to it: "What I have written I have written, and will not alter it to humour them."

(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.

(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.

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. 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.

III. The care that he took of his poor mother.

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. 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.

2. 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,

(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. 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.

(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.

IV. The fulfilling of the scripture, in the giving of him vinegar to drink, v. 28, 29. Observe,

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.

(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.

(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. 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.

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.

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,

1. 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. 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.

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.

The Crucifixion.

31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was a high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on him whom they pierced.

This passage concerning the piercing of Christ's side after his death is recorded only by this evangelist.

I. Observe the superstition of the Jews, which occasioned it (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. Their petition to Pilate, that their bodies, now as good as dead, might be dispatched; not by strangling or beheading them, which would have been a compassionate hastening of them out of their misery, like the coup de grace (as the French call it) to those that are broken upon the wheel, the stroke of mercy, but by the breaking of their legs, which would carry them off in the most exquisite pain. Note, (1.) The tender mercies of the wicked are cruel. (2.) The pretended sanctity of hypocrites is abominable. These Jews would be thought to bear a great regard for the sabbath, and yet had not regard to justice and righteousness; they made no conscience of bringing an innocent and excellent person to the cross, and yet scrupled letting a dead body hang upon the cross.

II. The dispatching of the two thieves that were crucified with him, 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.

III. The trial that was made whether Christ was dead or no, and the putting of it out of doubt.

1. They supposed him to be dead, and therefore did not break his legs, 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.

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.

(1.) The soldier hereby designed to decide the question whether he was dead or no, and by this honourable wound in his side to supersede the ignominious method of dispatch they took with the other two. Tradition says that this soldier's name was Longinus, and that, having some distemper in his eyes, he was immediately cured of it, by some drops of blood that flowed out of Christ's side falling on them: significant enough, if we had any good authority for the story.

(2.) But God had a further design herein, which was,

[1.] To give an evidence of the truth of his death, in order to the proof of his resurrection. If he was only in a trance or swoon, his resurrection was a sham; but, by this experiment, he was certainly dead, for this spear broke up the very fountains of life, and, according to all the law and course of nature, it was impossible a human body should survive such a wound as this in the vitals, and such an evacuation thence.

[2.] To give an illustration of the design of his death. There was much of mystery in it, and its being solemnly attested (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.

First, the opening of his side was significant. When we would protest our sincerity, we wish there were a window in our hearts, that the thoughts and intents of them might be visible to all. Through this window, opened in Christ's side, you may look into his heart, and see love flaming there, love strong as death; see our names written there. Some make it an allusion to the opening of Adam's side in innocency. When Christ, the second Adam, was fallen into a deep sleep upon the cross, then was his side opened, and out of it was his church taken, which he espoused to himself. See Eph. 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:— If ye have any thing to send, or write (I have no bag, but here is room), Unto my Father's hands and sight (Believe me) it shall safely come. That I shall mind what you impart, Look, you may put it very near my heart; Or, if hereafter any of my friends Will use me in this kind, the door Shall still be open; what he sends I will present, and somewhat more, Not to his hurt. Sighs will convey Any thing to me. Hark, Despair, away. Secondly, The blood and water that flowed out of it were significant. 1. They signified the two great benefits which all believers partake of through Christ-justification and sanctification; blood for remission, water for regeneration; blood for atonement, water for purification. Blood and water were used very much under the law. Guilt contracted must be expiated by blood; stains contracted must be done away by the water of purification. These two must always go together. You are sanctified, you are justified, 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.

IV. The attestation of the truth of this by an eye-witness (v. 35), the evangelist himself. Observe,

1. What a competent witness he was of the matters of fact. (1.) What he bore record of he saw; he had it not by hearsay, nor was it only his own conjecture, but he was an eyewitness of it; it is what we have seen and looked upon (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.

2. What care he showed in this particular instance. That we may be well assured of the truth of Christ's death, he saw his heart's blood, his life's blood, let out; and also of the benefits that flow to us from his death, signified by the blood and water which came out of his side. Let this silence the fears of weak Christians, and encourage their hopes, iniquity shall not be their ruin, for there came both water and blood out of Christ's pierced side, both to justify and sanctify them; and if you ask, How can we be sure of this? You may be sure, for he that saw it bore record.

V. The accomplishment of the scripture in all this (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:—

1. The scripture was fulfilled in the preserving of his legs from being broken; therein that word was fulfilled, A bone of him shall not be broken. (1.) There was a promise of this made indeed to all the righteous, but principally pointing at Jesus Christ the righteous (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.

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.

The Burial of Christ.

38 And after this Joseph of Arimathæa, 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. 39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about a hundred pound weight. 40 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. 41 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. 42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

We have here an account of the burial of the blessed body of our Lord Jesus. The solemn funerals of great men are usually looked at with curiosity; the mournful funerals of dear friends are attended with concern. Come and see an extraordinary funeral; never was the like! Come and see a burial that conquered the grave, and buried it, a burial that beautified the grave and softened it for all believers. Let us turn aside now, and see this great sight. Here is,

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. 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.

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. 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.

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. 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.

IV. 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,

1. 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.

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.

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.

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.

1. 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.

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.

Thus 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.

CHAP. XIX.

SO God ſcourgeth every ſon whom he receiveth, Heb. 12.6. One ſon he had that was ſine corruptione & flagitio, but none that was ſine correptione & flagello. In him therefore that rule held not, Flagitium & flagelium, ſicut acus & filum, Puniſhment follows ſin, as the threed follows the needle.

Verſe 2. And the ſouidiers piatted a crown of thorns.] Prickly and ſharp as the point of a ſword (ſo the word ſignifieth) And our Saviour, [non-Latin text not transcribed] videtur o[illegible: 1 letter]tum à voce [non-Latin text not transcribed], cuspis, acies mucro. Paſor. being of the fineſt conſtitution, muſt needs be extreme ſenſible. The ſouldiers did this (it's thought) by the command of Pilate, to give content to the Jews, and to move them thereby (if it might be) either to contemn him, or commiſerate him. But nothing would doe but his death; theſe bloud-hounds would not other waies be ſatisfied. Godfrey of Bullen, firſt King of Hieruſalem, refuſed to be crowned with a crown of gold, ſaying that it became not a Chriſtian there to wear a crown of gold, where Chriſt, Turk. hiſt. fo. 24 for our ſalvation had ſome time worne a crown of thorns. Some report, that he would not be otherwiſe crowned, then with a crown of thorns, as he kneeled at our Saviours ſepulchre: To teſtifie (perhaps) that he did dedicate his head and life to Chriſt crucified, Tradu[illegible: 1 letter]t coro ā sptream ei eſſe impefitam flenis gen[illegible: 1 letter]bus ad ſepu[illegible: 1 letter]chrum Dom[illegible: 2 letters]tcum pro. cu[illegible: 1 letter]b. nti, &c. Bu[illegible: 1 letter]nolcer. and deſpiſed not for his ſake a crown of thorns here, ſo he might weare a crown of glory with him in Heaven. Canutus, for like purpoſe, ſet his Crown upon the Cruciſix. It is not fit, ſith the head was crowned with thorns, that the members ſhould be crowned with roſe-buds, ſaith Zanchius.

Verſe 3. And ſaid, Hail, King of the Jews.] They ſcoffe at him, as a ridiculous and ſtage-play-King, whom therefore they cloathed with purple, which was a colour affected by the Emperours and Nobility of Rome: as Herod, for like cauſe cloathed him in white, [non-Latin text not transcribed] a colour much worn by the Nobility of the Jews, Jam. 2.2.

And they ſmote him with their hands.] So doe hypocrites ſtill by their unchriſtian practice, when they bend the knee to Chriſt with ludibrious devotion. Perba tua Dei planè ſunt, facta ve[illegible: 1 letter]ò diaboli[illegible: 2 letters] de[illegible: 1 letter]tur. They have the voice of Jacob, but the hands of Eſau. Their words are Gods, their deeds the devils, as John Capocius told Pope Innocent the third, preaching peace, and ſowing diſcord.

Verſe 4. That ye may know that I finde no fault.] But why did he not then deliver him out of their hands? Puſillanimity and popularity would not ſuffer him: but howſoever, he ſhall give teſtimony to his innocency. Act. and Mon. fol. 1469. So when Doctour Weston was gone from Mr Bradford, Martyr (with whom he had had conference) the Keeper told Bradford, that the Doctour ſpake openly that he ſaw no cauſe why they ſhould burn him. This Weſton being Prolocutour in the Divinity Schools at Oxford, when Cranmer was brought forth to diſpute, thus began the diſputation, Ibid 1300. Conveniſtis hodiè, fratres, profligaturi deteſtandam illam haereſin de veritate corporis Christi in Sacramento, &c. At which, divers learned men burſt out into a great laughter, as though even in the entrance of the diſputation he had bewrayed himſelfe and his Religion. God will have ſuch words fall ſometimes from the mouths of perſecutours, either wittingly, or by miſtake, as ſhall one day riſe up in judgement, and out of their own mouths condemn them.

Verſe 5. Pilate ſaith, Behold the man.] Q. d. If ye be men, take pity upon a man, ſo miſerably miſuſed: as, if ye be good men, let him goe, that is ſo innocent. But theſe monſters, like thoſe beaſts at Epheſus, had put off man-hood: And for good men amongſt them, it fared with Pilate, pleading for Chriſt, as it did with him at Nola in the Story, who, when he was commanded by the Romane Cenſor to goe and call the good men of the City to appeare before him, went to the Church-yards, and there called at the graves of the dead, Anton di Cuevara in Retor. de los princip. l. 1. c. 2. O yee good men of Nola, come away, for the Romane Cenſor cals for your appearance: for he knew not where to call for a good man alive.

Verſe 6. Crucifie him, crucifie him] So afterwards the primitive perſecutours cried out, Ad beſtias, ad bestias, Christianos ad leones, Tertul Apci. cap 40. Tollantur ſacrilegi, tollantur. imputing the cauſe of all publike calamities to them, as Tertullian teſtifieth. So they cried out at Geneva againſt Farellus, when the Biſhop firſt convented him, In Rhodanum, in Rhodanum, as the Papiſts ſtill cry out againſt the Profeſſours of the truth, ad ignem, adignem, to the fire with them, to the fire with them. Indeed in the form and ſtile of their own ſentence condemnatory, they pretend a Petition to the ſecular power, In viſceribus Jeſu Christi ut rigor juris mitigetur, a[illegible: 1 letter] que ut parcatur vitae. So they will ſeem outwardly to be lambs, but inwardly they are ravening wolves: witneſſe that Chancellour of Salisbury Dr Jeffrey, Act and Mon. fo. 1864. who was not only contented to give ſentence againſt certain Martyrs, but alſo hunted after the high-Sheriff, not ſuffering him to ſpare them, though he would. So Harpsfield, Archdeacon of Canterbury, Ibid 1862. being at London, when Queen Mary lay a dying, made all Poſt-haſte home to diſpatch thoſe ſix, whom he had then in his cruell cuſtody; and thoſe were the laſt that ſuffered for Religion in Queene Maries raigne.

I finde no fault in him.] No wonder: For he was (as Peter ſaith) A lamb without blemiſh (of originall ſinne) and without spot (of actuall ſin. 1 Pet. 1.18. ) Neither was it without a ſweet providence of God that he ſhould be ſo often abſolved from the deſert of death, that thereby we might eſcape the manifold deaths that we had ſo well deſerved.

Verſe 7. The Iews anſwered them, &c.] When they ſaw that the treaſon they laid to his charge (unicum crimen eorum, qui crimine vacabunt, Not. ad Tacit. ſaith Lipſius) would not doe the deed, they accuſe him of blaſphemy another while, that by ſome means or other they might take away his life. Thou, and ſuch as thou (ſaid Bonner to Thomas Brown, Martyr) report, I ſeek your bloud: To whom he anſwered, Act. and Mor. ſo. 1685. Yea, my Lord, indeed ye be a bloud-ſucker; and I would I had as much bloud as is water in the ſea, for you to ſuck. Another unknown good woman, told this Biſhop in a letter, Ibid. 1672. that he had ſuch ſtore of Chriſts lambs already in his Butchers-ſtall, that he was not able to drinke all their bloud, leſt he ſhould break his belly, and therefore he let them lie ſtill, and die for hunger. Ibid. 1358. My Lord (ſaid M. Saunders to Bonner) you ſeek my bloud, and you ſhall have it: I pray God you may be ſo baptized in it, that you may hereafter loath bloud-ſucking, and become a better man.

Verſe 8. He was the more afraid,] Chriſts innocence did beſore triumph in Pilates conſcience. But now, that he hears that he made himſelf the ſon of God, he was in a mighty maze, He was afraid, ſaith the text, of lifting up his hand againſt God. The greateſt men, if not utterly debauched and ſatanized, cannot but quake at the apprehenſion of God; and as the worms, when it thunders, wriggle into the corners of the earth. Culigula (that dared his Jove to a duel with that Hemiſtich in Homer, [non-Latin text not transcribed], Either kill me, Sueton, in Calig. or I'll kill thee) when it thundered, covered his eies with his cap, running under the bed, or any bench-hole.

Verſe 9. Whence art thou?] He queſtioneth not Chriſt of his countrey, but of his condition, q. d. Art thou a man, or a God? Such a dung-hill-Deity he meant, as the Heathens worſhipped: And therefore our Saviour would not once anſwer him. Eſpecially ſince if he ſhould have aſſerted his Deity, Pilate likely would have acquitted and diſmiſſed him; whereas Chriſt knew that he was now, and here, to be condemned. There are that thinke that Pilates wives dream was from the devil, who ſought thereby to have hindered the work of our redemption, which could not be wrought but by the death of Chriſt.

Verſe 10. Speakeſt thou not unto me?] No, and yet S. Paul ſaith, he witneſſed a good confeſſion before Pontius Pilate, 1 Tim. 6.13. becauſe he had ſaid ſufficient before, and was now ready to ſeal up the truth with his bloud. But to be delivered, he would not once open his mouth to Pilate. So M. Saunders had ſo wholly devoted himſelf to the defence of Chriſts cauſe, Act. and Mon. ſo. 1359. that he forbad his wife to ſue for his delivery: and when other of his friends had by ſuit almoſt obtained it, he diſcouraged them, ſo that they did not follow their ſute. I pray you let me make labour for you, ſaid one Creſwell to Maſter Bradford. You may doe what you will, ſaid Bradford. But tell me what ſute I ſhall make for you, quoth Creſwell. Forſooth ſaid the other, that you will do, Ibid. 1467. do it not at my requeſt; for I deſire nothing at your hands. If the Queen will give me life, I will thank her: if ſhe will baniſh me, I'll thank her: if ſhe will burn me, I'll thank her: if ſhe will condemn me to perpetuall impriſonment, I'll thanke her. Life in Gods diſpleaſure is worſe then death: and death in his true fear, is true life.

I have power to crucifie thee.] To crucifie an innocent man? Who gave him that power? But profane perſons bear themſelves over-bold upon their power, as if they were little gods within themſelves. So Caeſar told Metellus he could as eaſily deſtroy him, Rideo quod uno nutu meo jugulare vos poſſim, & uxori lam bona cervix, ſi [illegible: 1 letter]ul ac juſſero, demetur. as bid it be done. So Caligula ſpeaking to the Conſuls, I laugh, ſaid he, to think that I can kill you with a nod of my head, and that this fair throat of my wives ſhall be preſently cut, if I but ſpeak the word.

Verſe 11. Except it were given thee from above.] Therefore be good in thine office, leſt thou give a dear account to him that is higher then the higheſt, as Solomon hath it: who therefore cals the judgement ſeat, the holy place, Eccl. 8.10. Pilate was after wards kickt off the bench by Caius, for his perverting of juſtice, and, for grief and ſhame became his own deathſ-man.

Verſe 12. But the Jews cried out, ſaying, &c.] They return again to their former accuſation, and enforce it. One way or other they are bent to have his bloud. In K. Edward the ſixths daies, when the Duke of Sommerſet was cleared of the treaſon laid to his charg, yet he muſt ſuffer (ſo his potent enemies would have it) for I know not what flight ſuſpitions of felony. At which time alſo, Sr Thomas Arundel was, Sir Iohn Heyw. life of Edw 6. p. 14[illegible: 1 letter]. among others, with ſome difficulty condemned. Unhappy man (ſaith the Hiſtorian) who found the doing of any thing, or of nothing dangerous alike.

Verſe 13. When Pilate therefore heard that ſaying] That ſaying, and the baſe fear of being ſhent by Caeſar makes him warp and go againſt his conſcience. But ſhould not Judges be men of courage? Should not the ſtandard be of ſteel? the chief poſts in the houſe be heart of Oak? Solomons tribunall was underpropt with Lions, to ſhew what metal a Magiſtrate ſhould be made of. It is a mercy to have Judges, Cic. pro Milo. Modò audeant quae ſentiunt, ſaith the Oratour, ſo they dare do their conſciences.

Verſe 14. Behold your King.] Q.d. A like matter that this poor man ſhould affect the Kingdom; and not rather that he is like to loſe his life, Act and Mon. ſo. 1590. byforged cavillation. Chriſt himſelf was miſreported and falſly accuſed (ſaith father Latymer) both as touching his words and meaning alſo, &c. Core and his complices object to the meekeſt of men with one breath, pride, ambition, uſurpation of authority, Lipſ. in Tacit. Invenies apud Tacitum frequentatas uccaſationes majeſtatis: unicum crimen eorum qui crimine vacabant.

Verſe 15. We have no King but Caeſar.] Why but, Is there no King in Sion? is her Counſellour periſhed? ſaith the Prophet, Mica. 49. Did not theſe men look for a M[illegible: 1 letter]ſſi[illegible: 2 letters]h? Or if not; will they reject the Lord from being their King? Oh how blinde is malice, how deſperately ſet upon it's ends and enterprizes! But in Chriſts kingdom this is wonderfull, ſaith Za[illegible: 1 letter]chius, that this King willeth and cauſeth that the Kingdoms of the world be ſubject to his Kingdom: In reg[illegible: 1 letter]o Chriſti hoc mirabile eſt, quod i[illegible: 2 letters]e rex vult & efficit, &c. Zanch. M[illegible: 1 letter]ſcel. and again he willeth and cauſeth that his Kingdom be alſo ſubject to the Kingdoms of the world.

Verſe 16. Then delivered he him, &c.] Overcome by their importunity, and over-awed by the fear of Caeſar, to condemn the innocent. It was Eato's complaint, that private mens theeves are laid by the heels, and in cold irons; but theſe publike theeves that wrong and rob the Common-wealth, ſit in ſcarlet, with gold chains about their necks. Siniſterity is an enemy to ſincerity. Privatorum fures in rervo & compediba[illegible: 1 letter] vitam agunt: publici in auro & purpura viſuntur. Cato. ap. Gell. l. 1[illegible: 1 letter] c 18. [non-Latin text not transcribed]. All ſelf-reſpects and corrupt ends muſt be laid aſide by men in authority, and juſtice juſtice, as Moſes ſpeaks, that is, pure juſtice without mud muſt run down, Deut. 16.20. Dureſcite, dureſcite, ſaid the Smith to the Duke, that durſt not do juſtice.

Verſe 17. And he, bearing his croſſe, &c.] This was the Roman faſhion (as Plutarch relates it) that every condemned perſon ſhould bear that Croſſe, that anon ſhould bear him. Hence grew that expreſſion of our Saviour, He that will be my Diſciple muſt take up his Croſſe, and ſo fill up that which is behinde, Col. 1.24.

Into a place called the place of a skull.] Where his tender heart was pierced with grief, no doubt, at the ſad ſight of ſuch a ſlaughter of men made by ſin: like as it could not but be a ſore cut and corroſive to Mauritius, to ſee his wife and children ſlain before him, when himſelf was alſo to be next ſtewed in his own broth. Sain John is exact in ſetting down our Saviours ſufferings, and this for one.

Verſe 18. Where they crucified him,] An ignominious, accurſed, and dolorous death: for he was nailed to the tree in the hands and feet, which ae th moſt ſenſible parts, as fulleſt of ſinews, and therefoe (in ſo fine a body, as his eſpecially) of moſt exquiſite ſenſe. Look wiſhtly upon ſin in this glaſſe, and love it if thou canſt. For our ſins were the nails, and our ſelves the Traitours, that faſtened him to the tree. Pilate and his ſouldiers, Judas and the Jewes were all ſet awork by us. Learn to lay the blame on the ſelf, and ſay, It was my gluttony that reached a cup of gall and vineger to his mouth; mine incontinency, that provided ſtripes for his back; mine arrogancy, that platted a crown of thorns upon his head; mine inconſtancy, that put a reed into his hand; my treachery, that nailed his hands and feet; my vanity, that grieved his ſoul to the death; my ſelf-love, that thruſt a ſpear into his ſide &c. Adſum ego qui feci. Virgil.

Verſe 19. Jeſus of Nazareth, &c.] To perſwade the people to bow ſuperſtitiouſly at the Name of Jeſus. Papiſts commonly (but ridiculouſly) teach in their Pulpits, that Chriſt himſelf on the Croſſe bowed his head on the right ſide, to reverence his own name, which was written over it; Europ Spec. as Sir Edwin Sands relates from his own experience.

Verſe 20. In Hebrew, Greek and Latine.] In Hebrew, for the Jewes who gloried in the Law: in Greek, for the Grecians who gloried in wiſdome: in Latine, for the Romans who moſt gloried in dominion and power. As if Pilate ſhould have ſaid, This is the King of all Religion, having reference to the Hebrews; of all wiſdome, to the Greeks; of all power, to the Romans. The holy Ghoſt would alſo hereby commend unto us the dignity and ſtudy of theſe three languages, to be retained for ever in the Church of Chriſt.

Verſe 21. Write not the King of the Jews.] They would needs be mending Magnificat, as they ſay; and this, of pure ſpite, that the diſgrace might reſt only upon Chriſt, and not at all reflect upon their Nation. Whereas in truth, nothing ſo ennobleth, as any the leaſt relation to Chriſt. M[illegible: 1 letter]t. 2. Mic. 5. Bethlehem, where he was born, it, though the leaſt, yet therefore, not the least among the Cities of Judah. Among thoſe that were marked, Revel. 7. Judah is reckoned firſt, of all the Tribes by Leah's ſide, becauſe our Lord ſprang out of Judah: And Nephtali is named firſt among thoſe that came by Rachels ſide, becauſe at. Capernaum (in that Tribe) Chriſt dwelt: which therefore alſo is ſaid to be lifted up to heaven, Mat. 11. Ʋt utrobi que ſuperemin[illegible: 1 letter]a[illegible: 1 letter] Christi praerogativa.

Verſe 22. What I have written, I have written,] i. e. I am unchangeably reſolved it ſhall ſtand. Non retractat bo[illegible: 1 letter]o pro[illegible: 1 letter]anus quod ve[illegible: 1 letter]e, licet fi[illegible: 1 letter]e mente & conſil[illegible: 1 letter]o[illegible: 2 letters]e Chri. [illegible: 1 letter]lo [illegible: 1 letter]c[illegible: 1 letter]ipfit C[illegible: 2 letters]. So God ſaith, I am that I am; that is, I am yeſterday, and to day, and the ſame for ever. Learne we may of Pilate to be conſtant to a ood cauſe. Marcellus the Pope would not change his name, according to the cuſtome, to ſhew his immutability, that he was no changeling.

Verſe 23. Took his garments.] Chriſt, as Elias, being now to aſcend into heaven, did willingly let go his garments: and the rather, that he might cloath us with his righteouſneſſe. Let us ſuffer with joy the spoyling of our goods, as knowing in our ſelves (not only by books or relation of others) that we have in heaven a better and more enduring ſubſtance. H[illegible: 1 letter]b. 10.32. But what a wiſe fool was Sir Thomas Moor, who being brought to the Tower, as a malefactour;and one of the Officers demanding his upper garment for a fee, meaning his gown, he ſaid, he ſhould have it; and took him his cap, Act. and Mon. fol. 97[illegible: 1 letter]. ſaying it was it was the uppermoſt garment that he had? So, when he was to be beheaded, he ſaid to the hangman, I pray you let me lay my beard over the block, leſt you ſhould cut it. He thought it no glory, unles he might die with a mock in his mouth. Theſe be the worlds wizards.

Now the Coat ws without ſeam.] Chriſti tunica est unica: They that rent it by ſchiſmes, are worſe then the rude ſouldiers. Indexpiabilis diſcordiae macula mar[illegible: 1 letter]yrij ſanguine ablui & pa[illegible: 1 letter]ſione purga. ri non poteſt. Cypr deun[illegible: 1 letter]t. eccleſ. Chryſoſt Hom. 11. ad Epheſ. Occol. ad fratres in Suevia. There can be no greater ſinne committed, ſaith Cyprian, then to break the unity of the Church: Yea, though one ſhould ſuffer martyrdome, yet cannot he expiate thereby his ſinne of diſcord. This, ſaith Chryſoſtome, is a bold, but a true ſpeech of Cyprian. And like to this, is that of Oecolampadius to the Lutherans in Swethland; Our errour may be pardoned, ſo that Chriſt by faith be apprehended, Diſcordiam, ne que ſi ſanguinem fundamus, expiabimus, but the blot of our diſcord we canot waſh off, with our heart bloud.

Verſe 24. That the Scripture might be fulfilled.] So exactly is the old Teſtament fulfilled in the New: The teſtimonies whereof are cited not only by way of accommodation, but becauſe they are the proper meaning of the places. The ſouldiers could not caſt the dice upon our Saviours garments, but it was fore-told. This ſhews that our Redemption by Chriſt is no impoſture, but a plot of Gods own contriving. Let this ſettle us againſt all doubtings.

Verſe 25. Now there ſtood by the Croſſe, &c. Act. 18.18. Rom, 16.3[illegible: 1 letter] 2 Tim. 4.19. Act. 16.13. ] The men were fled, the women ſtood to it. Souls have no Sexes. Manoah's wife was the more manly of the two. Priſcilla is ſometimes ſet before Aquila. When S. Paul came firſt to Philippi, he had none that would hear him, but a few women.

Verſe 26. When Jeſus therefore ſaw his mother.] In the midſt of his miſeries he thinks of his mother, and takes care for her weldoing after his deceaſe. Doctour Tailour the Martyr, among other things that he ſaid to his ſon at his death, ſaid this charge upon him: When thy mother is waxed old, forſake her not, Act. and Mon. but provide for her to thy power, and ſee that ſhe lack nothing: for ſo will God bleſſe thee, and give thee long life upon earth and proſperity. The Athenians puniſhed ſuch with death, as noutiſhed not their aged Parents. And S. Paul ſaith, that to require paents is good and acceptable before God, 1 Tim 5.4. [non-Latin text not transcribed], ſc. cora[illegible: 1 letter] homi[illegible: 1 letter]i[illegible: 1 letter]us. Scul.

Verſe 27. The Diſciple took her, &c.] A precious depoſitum; the houſe was the better ſhe abode in: yet dare we not deifie her, as the Papiſts: as neither will we vilifie her, as the Authour of the famale glory baſely ſlanders ſome of us, that we rudely call her, Mall Gods maid, Os durum! Our Parents, ſaith the Heathen, are our Houſhold gods. [non-Latin text not transcribed]. Hierocles. Luk. 2.35. Honour them we muſt both in word and deed. That our Saviour here cals her Woman, and not Mother, was either becauſe he would not adde to her grief, who was now pierced to the ſoul with that ſword Simeon ſpake of; or, leſt he ſhould create her further trouble, if ſhe had been known to be his mother; or, for that, being now in his laſt work, and ready way to heaven, 2 Cor 5. Act. and Mon. fol. 1450. he knew none after the fleſh. Thomas Wats, Martyr, ſpake thus at his death to his wife and ſix children. Wife; and my good children, I muſt now depart from you: therefore henceforth know I you no more, &c. But whereas Chriſt commends the care of his mother to his beloved Diſciple, with, Behold thy mother, the Samians uſed the like ſpeech, [non-Latin text not transcribed]. when to the richer of the Citizens, the mothers of thoſe who died in the wars were given to be maintained by them.

Verſe 28. That the Scripture might be fulfilled.] It is a high point of heavenly wiſdome to doe our ordinary buſineſſe in obedience to Gods command, and with an aim at his glory; to goe about our earthly affairs with heavenly mindes, and in ſerving men to ſerve God; to taſte God in the creature, and whether we eat or drink, or what ever elſe we doe, to ſet up God. Every action is a ſtep, 1 Cor. 10.31. either to heaven or hell. The poor ſervant in being faithfull to his Maſter, ſerves the Lord Christ, Col. 4. who was more carefull hee of fulfilling the Scripture, and working out our ſalvation, then of ſatisfying his own moſt vehement thirſt.

Verſe 29. Now there was ſet a veſſel full of vineger.] Cold comfort: Grarum thuris in calice vini. they uſed to give others wine to comfort them; according to Prov. 31.6. and mingled myrrhe with the wine, that might at tenuate their bloud, and ſo help to diſpatch them: as alſo, to cauſe a giddines in them, They might go no further on the preparation day then three paſae, i.e. twelve miles, leſt comming home too late, they might not have leiſure to prepare Buxt. Synagog. Iudaica. that they might be the leſſe ſenſible of their pain. But they dealt much worſe with our Saviour, mingling for him, in mockery, vineger and gall, to add to his other miſery. This he drank, that we might drink of the heavenly Nepenthes, that torrent of pleaſure, Pſal. 16.

Verſe 30. It is finiſhed.] Chriſt would not off the Croſſe till all were done, that was hee to be done: that which remained being rather a play then a work to him.

Verſe 31. Becauſe it was the Preparation.] Their preparation to the Sabbath began at three of the clock in the after-noon. The beſt and wealthieſt of them, even thoſe that had many ſervants, did with their own hands further the preparation: ſo that ſometimes the Maſters themſelves would chop herbs, ſweep the houſe, cleave wood, kindle the fire, &c. Our Anceſtours alſo were wont to give over work on the Saturday, when it rang to evenſong. And uſually as men meaſure to God in preparation, he remeaſureth to them in bleſſing. K. Edga ordained, that Sunday ſhould be ſolemnized in his Land from Saturday nine of the clock, till Munday morning. Act and Mon. [non-Latin text not transcribed]. Mat. 27.62. [non-Latin text not transcribed]. Mark 15.42. Ante ſabbathū Vetus eccleſia vigniliam vocabat. Buxtorf. The Jews before their preparation had their fore-preparation: And before their Sabbath, their fore-ſabbath, their ſabbatulum, anteſdabbathum. Thoſe of Tiberias began the Sabbath ſooner then others: thoſe at Tſepphore continued it longer, adding, De profano ad ſacrum. We are now ſo far from this, that we trench upon the holy time, and ſay, When will the Sabbath be over? yea, in too many places Gods ſacred Sabbath is made the voider and dunghill, for all refuſe buſineſſes: As by others, it is made as Bacchus his Orgies, with Ales, May-games, &c. So that it ſhould be named according to theſe mens obſerving of it, Daemoniacus, Alſted. Encycloped. potiùs quam Dominicus, as Alsted hath it.

Verſe 32. Brake the legs of the firſt.] The good theef alſo had his legs broke, and his life taken away: though by his repentance he made his croſſe a Jacobs ladder, whereby Angels deſcended to fetch up his ſoul.

Verſe 33. And ſaw that he was dead already.] He took his own ime to die: and therefore, ver. 31. it is ſaid, That he bowed his head, and gave up he ghoſt; whereas other men bow not the head, till they have given up the ghoſt. He alſo cried with a loud voice and died, which ſhews that he wanted not ſtrength of nature, to have lived longer, if he had liſted.

Verſe 34. But one of the ſouldiers with a spear.] What an odd conceit is that of the Papiſts, that from the Greek word, [non-Latin text not transcribed], have made this ſouldiers name Longinus? Notetur turpi[illegible: 1 letter]-Pontificiorum laoſus in Longino, & inſcitia Graecae linguae. Cartw. In Deorum numerum relatus: ut de Franci co. B[illegible: 1 letter]mbus, Hiſt. Ven. 1 Job. 5.6. and to make up the tale, they tell the people, that, whereas before he had been blinde, by the anointing of his eyes with the watery bloud that came out of Chriſts ſide, he received his ſight, became a Chriſtian, a Martyr, a canonized Saint, and that his reliques were afterwards worſhipped.

There came out bloud and water.] The pericardium being pierced, which nature hath filled with water to cool the heat of the heart. Hereto S. John addudes, when he ſaith, that Chriſt came by water and bloud, to teach us, that he juſtifieth none by his merit, but whom he ſanctifieth by his Spirit. Poffumus etiam hinc aſſeverare ex latere Chriſti fluxiſſe nostra ſacramenta, ſaith Calvin, We may ſafely ſay that our Sacraments iſſued out of Chriſts ſide.

Verſe 35. Plus valet oculatus teſtis unus quam auriti decem. Ex quibus poſtea hiſtoria Evangelica eſt contexta. Scult. Annal. ep. de[illegible: 1 letter]ic. And he that ſaw it, &c.] Nothing ſo ſure as ſight. One eye-witneſſe is moe then ten ear-witneſſes. It is probable their Day-books, wherein they recorded his daily Oracles, and other occurrences, and out of which they compiled the Goſpels.

His record is true.] The Goſpel is called the Teſtimony, Iſa. 8.20. becauſe it beareth witneſſe to it ſelf. The Law is called light (Lex, Lux) becauſe by it ſelf it is ſeen to be of God, as the Sun is ſeen by it's own light.

Verſe 36. Not a bone of him was broken.] So he appeared to be the true Paſchall Lamb, that was roſted whole in the fire of his Fathers wrath, to deliver us from the wrath to come. The ſouldiers could not break his legs, becauſe God had otherwiſe ordered it. Voluntas Dei, neceſſitas rei.

Verſe 37. [non-Latin text not transcribed]. They ſhall look upon him] This is not a threat, but a promiſe, Zech. 12.10. fulfilled, Act. 2.37. when Peters hearers felt the nails wherewith they had crucified Chriſt, ſticking faſt in their own hearts, and piercing them with horrour.

Verſe 48. A Diſciple of Jeſus, but ſecreily for fear.] A Diſciple he was, though a daſtard. Infirmities, if diſclaim'd, diſcard us not. Ʋzziah ceaſed not to be a King, when he began to be a leper. Zech. 32. Jehoſhuah the high-Prieſt, though ill-cloathed, yet ſtood before the Angel; Chriſt did not abhorre his pretence, nor reject his ſervice. The Church calleth her ſelf, black, Cant. 1.5. but Chriſt cals her fair, &c. In Peace-offerings they might offer leavened bread, to ſhew that God will bear with his peoples infirmities.

Verſe 39. And there came alſo Nicodemus.] Another nightbird; a chieftain in the Eccleſticall State, as Joſeph of Arimathaea (or Ramath, Samuels countrey) was in the Civil. The faith of theſe two now breaks our, though it had long lain hid, as the Sun under a cloud, as ſeed under a clod: now they manifeſt their love to Chriſt, ſo curelly handled; as the true mother did hers to her childe, when it was to be cut in two.

Verſe 40. With the ſpices, as the manner of the Jews] To teſtifie their hope of a reſurrection. In an Apiſh imitation of whom, the Gentiles alſo, though they had no ſuch hope, kept a great ſtir, and made much ado about the decent buriall of their dead. Habent & veſpaefavos, & ſimiae imitantur homines, ſaith Cyprian.

Verſe 41. A new ſepulchre.] Fit for him that was the firſt-born from the dead, the first-fruits of them that ſleep. [non-Latin text not transcribed]. Theodo[illegible: 3 letters]. Beſides, elſe it might have been ſaid, that ſome other had riſen, and not he, (ſaith Theodoret) as Mathomet ſaith, that Chriſt was not crucified, but another for him.

Verſe 42. Becauſe of the Jews.] That they might not doe ſervile work on the Sabbath, though it were to inter Chriſts body. See Luk. 23.56.

Mt 27:26, also Mt 27:27-30.

(a) "Then Pilate" Mt 27:26, Mk 15:15 (b) "scourged him" Isa 53:5

Behold, I bring him forth, &c. Pilate, after examining Jesus, had gone forth and declared to the Jews that he found no fault in him, Jn 18:38. At that time Jesus remained in the judgment-hall. The Jews were not satisfied with that, but demanded still that he should be put to death, Jn 18:39,40. Pilate, disposed to gratify the Jews, returned to Jesus and ordered him to be scourged, as if preparatory to death, Jn 19:1. The patience and meekness with which Jesus bore this seem to have convinced him still more that he was innocent, and he again went forth to declare his conviction of this; and, to do it more effectually, he said, "Behold, I bring him forth to you, that ye may know," &c.--that they might themselves see, and be satisfied, as he had been, of his innocence. All this shows his anxiety to release him, and also shows that the meekness, purity, and sincerity of Jesus had power to convince a Roman governor that he was not guilty. Thus the highest evidence was given that the charges were false, even when he was condemned to die.

Behold the man. It is probable that Pilate pointed to the Saviour, and his object evidently was to move them to compassion, and to convince them, by a sight of the Saviour himself, that he was innocent. Hence he brought him forth with the crown of thorns, and the purple robe, and with the marks of scourging. Amid all this Jesus was meek, patient, and calm, giving evident proofs of innocence. The conduct of Pilate was as if he had said, "See! The man whom you accuse is arrayed in a gorgeous robe, as if a king. He has been scourged and mocked. All this he has borne with patience. See! How calm and peaceful! Behold his countenance! How mild ! His body scourged, his heard pierced with thorns! Yet in all this he is meek and patient. This is the man that you accuse; and he is now brought forth, that you may see that he is not guilty."

They cried out, saying, Crucify him, &c. The view of the Saviour's meekness only exasperated them the more. They had resolved on his death; and as they saw Pilate disposed to acquit him, they redoubled their cries, and endeavoured to gain by tumult, and clamour, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans, and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course. Thus sinners go in the way of wickedness down to death. They make up in firmness of purpose what they lack in reason. They are more fixed in their plans in proportion as God faithfully warns them and their friends admonish them.

Take ye him, &c. These are evidently the words of a man weary with their importunity and with the subject, and yet resolved not to sanction their conduct. It was not the act of a judge delivering him up according to the forms of the law, for they did not understand it so. It was equivalent to this: "I am satisfied of his innocence, and shall not pronounce the sentence of death. If you are bent on his ruin--if you are determined to put to death an innocent man--if my judgment does not satisfy you--take him and put him to death on your own responsibility, and take the consequences. It cannot be done with my consent, nor in the due form of law; and if done, it must be by you, without authority, and in the face of justice."

See Mt 27:24.

We have a law. The law respecting blasphemy, Lev 24:16; De 13:1-5. They had arraigned Jesus on that charge before the Sanhedrim, and condemned him for it, Mt 26:63-65. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition, Lk 23:2. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, and resolved to gain their purpose, they now, contrary to their first intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now sought it as a blasphemer, and they appealed to Pilate to sanction what they believed was required in their law. Thus to Pilate himself it became more manifest that he was innocent, that they had attempted to deceive HIM, and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design.

Made himself. Declared himself, or claimed to be.

The Son of God. The law did not forbid this, but it forbade blasphemy, and they considered the assumption of this title as the same as blasphemy (Jn 10:30,33,36), and therefore condemned him.

(d) "We have a law" Lev 24:16 (e) "because he made himself" Jn 5:18, 10:33

When Pilate therefore heard that saying. That they had accused him of blasphemy. As this was not the charge on which they had arraigned him before his bar, he had not before heard it, and it now convinced him more of their malignity and wickedness.

He was the more afraid. What was the ground of his fear is not declared by the evangelist. It was probably, however, the alarm of his conscience, and the fear of vengeance if he suffered such an act of injustice to be done as to put an innocent man to death. He was convinced of his innocence. He saw more and more clearly the design of the Jews; and it is not improbable that a heathen, who believed that the gods often manifested themselves to men, dreaded their vengeance if he suffered one who claimed to be divine, and who might be, to be put to death. It is clear that Pilate was convinced that Jesus was innocent; and in this state of agitation between the convictions of his own conscience, and the clamours of the Jews, and the fear of vengeance, and the certainty that he would do wrong if he gave him up, he was thrown into this state of alarm, and resolved again to question Jesus, that he might obtain satisfaction on the subjects that agitated his mind.

Whence art thou? Jn 7:27. Pilate knew that he was a Galilean, but this question was asked to ascertain whether he claimed to be the Son of God--whether a mere man, or whether divine.

Jesus gave him no answer. Probably for the following reasons:

1st. He had already told him his design, and the nature of his kingdom, Jn 18:36,37.

2nd. He had said enough to satisfy him of his innocence. Of that Pilate was convinced. His duty was clear, and if he had had firmness to do it, he would not have asked this. Jesus, by his silence, there- fore rebuked him for his want of firmness, and his unwillingness to do what his conscience told him was right.

3rd. It is not probable that Pilate would have understood him if he had declared to him the truth about his origin, and about his being the Son of God.

4th. After what had been done --after he had satisfied Pilate of his innocence, and then had been beaten and mocked by his permission--he had no reason to expect justice at his hands, and therefore properly declined to make any farther defence. By this the prophecy Isa 53:7 was remarkably fulfilled.

(f) "Jesus gave him no" Ps 33:13, Isa 53:7, Mt 27:12,14, Php 1:28

Speakest thou not, &c. This is the expression of a man of pride. He was not accustomed to be met with silence like this. He endeavoured, therefore, to address the fears of Jesus, and to appall him with the declaration that his life was at his disposal, and that his safety depended on his favour. This arrogance called forth the reply of the Saviour, and he told him that he had no power except what was given him from above. Jesus was not, therefore, to be intimidated by any claim of power in Pilate. His life was not in his hands, and he could not stoop to ask the favour of a man.

(g) "I have power to crucify" Dan 3:14,15

No power. No such power as you claim. You have not originated the power which you have. You have just as much as is given, and your ability ex tends no farther.

Except it were given thee. It has been conceded or granted to you. God has ordered your life, your circumstances, and the extent of your dominion. This was a reproof of a proud man in office, who was forgetful of the great Source of his authority, and who supposed that by his own talents or fortune he had risen to his present place. Alas! how many men in office forget that God gives them their rank, and vainly think that it is owing to their own talents or merits that they have risen to such an elevation. Men of office and talent, as well as others, should remember that God gives them what they have, and that they have no influence except as it is conceded to them from on high.

From above. From God, or by his direction, and by the arrangements of his providence. Rom 13:1: "There is no power but of God; the powers that be are ordained of God." The words "from above" often refer to God or to heaven, Jas 1:17; 3:15,17, Jn 3:3 (in the Greek). The providence of God was remarkable in so ordering affairs that a man, flexible and yielding like Pilate, should be intrusted with power in Judea. Had it been a man firm and unyielding in his duty--one who could not be terrified or awed by the multitude-- Jesus would not have been delivered to be crucified, Acts 2:23. God thus brings about his wise ends; and while Pilate was free, and acted out his nature without compulsion, yet the purposes of God, long before predicted, were fulfilled, and Jesus made an atonement for the sins of the world. Thus God overrules the wickedness and folly of men. He so orders affairs that the true character of men shall be brought out, and makes use of that character to advance his own great purposes.

Therefore. On this account. "You are a magistrate. Your power, as such, is given you by God. You are not, indeed, guilty for accusing me, or malignantly arraigning me; but you have power intrusted to you over my life; and the Jews, who knew this, and who knew that the power of a magistrate was given to him by God, have the greater sin for seeking my condemnation before a tribunal appointed by God, and for endeavouring to obtain so solemn a sanction to their own malignant and wicked purposes. They have endeavoured to avail themselves of the civil power, the sacred appointment of God, and on this account their sin is greater."

This does not mean that their sin was greater than that of Pilate, though that was true; but their sin was greater on account of the fact that they perseveringly and malignantly endeavoured to obtain the sanction of the magistrate to their wicked proceedings. Nor does it mean, because God had purposed his death (Acts 2:23), and given power to Pilate, that therefore their sin was greater, for God's purpose in the case made it neither more nor less. It did not change the nature of their free acts. This passage teaches no such doctrine, but that their sin was aggravated by malignantly endeavouring to obtain the sanction of a magistrate who was invested with authority by God, and who wielded the power that God gave him. By this Pilate ought to have been convinced, and was convinced, of their wickedness, and hence he sought more and more to release him.

He that delivered me. The singular here is put for the plural, including Judas, the high-priests, and the Sanhedrim.

(h) "thou couldest have no power" Lk 22:53, Jn 7:30 (i) "except" Ps 39:9 (k) "he that delivered me" Mk 14:44, Jn 18:3 (l) "the greater sin" He 6:4-8, Jas 4:17

Sought to release him. He was more and more convinced of his innocence, and more unwilling to yield him to mere malice and envy in the face of justice.

But the Jews cried out, &c. This moved Pilate to deliver Jesus into their hands. He feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condemn a man whom his own nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the fear of losing his favour induced Pilate to deliver Jesus into their hands.

Caesar's friend. The friend of the Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Caesar all the emperors were called Caesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of his reign, the most cruel, jealous, and wicked that ever sat on the Roman throne.

(m) "whosoever maketh himself" Lk 23:2, Acts 17:7

Judgment-seat. The tribunal or place of pronouncing sentence. He came here to deliver him, in due form of law, into the hands of the Jews.

Pavement. This was an area or room of the judgment-hall whose floor was made of small square stones of various colours. This was common in palaces and houses of wealth and splendour. Mt 9:2.

Gabbatha. This word is not elsewhere used. It comes from a word signifying to be elevated. The name given to the place by the Hebrews was conferred from its being the place of the tribunal, as an elevated place.

(n) "When Pilate therefore heard" Prov 29:25, Acts 4:19

The preparation of the passover. Mk 15:42.

The sixth hour. Twelve o'clock. Mark says (Mk 15:25) that it was the third hour. See the difficulty explained in the Notes on that place. Mk 15:42.

(o) "it was the preparation" Mt 27:62

Mt 27:32; also Mt 27:33-37.

(q) "delivered him" Mt 27:26, Mk 15:15, Lk 23:24

What I have written, &c. This declaration implied that he would make no change. He was impatient, and weary of their solicitations. He had yielded to them contrary to the convictions of his own conscience, and he now declared his purpose to yield no farther.

His garments. The plural here is used to denote the outer garment. It was made, commonly, so as to be easily thrown on or off, and when they laboured or walked it was girded about the loins. Mt 5:40.

Four parts. It seems, from this, that there were four soldiers employed as his executioners.

His coat. His under garment, called the tunic.

Was without seam. Josephus (Antiq., b. iii. ch. 8, 4) says of the garment or coat of the high-priest that "this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides; but it was one long vestment, so woven as to have an aperture for the neck. It was also parted where the hands were to come out."

It seems that the Lord Jesus, the great High-priest of his people, had also a coat made in a similar manner. Comp. Ex 39:22.

(1) "woven" or, "wrought" (t) "from the top throughout" Ex 39:22

Let us not rend it. It would then have been useless. The outer garment, being composed of several parts--fringes, borders. &c. De 12:12 could be easily divided.

That the scripture Ps 22:18.

(u) "They parted my raiment" Ps 22:18

(2) "Cleophas" or, "Clopas" (v) "and Mary Magdalene" Lk 24:18

The disciple--whom he loved. See Jn 13:23.

Woman. This appellation certainly implied no disrespect. Jn 2:4.

Behold thy son! This refers to John, not to Jesus himself. Behold, my beloved disciple shall be to you a son, and provide for you, and discharge toward you the duties of an affectionate child. Mary was poor. It would even seem that now she had no home. Jesus, in his dying moments, filled with tender regard for his mother, secured for her an adopted son, obtained for her a home, and consoled her grief by the prospect of attention from him who was the most beloved of all the apostles. What an example of filial attention! What a model to all children! And how lovely appears the dying Saviour, thus remembering his afflicted mother, and making her welfare one of his last cares on the cross, and even when making atonement for the sins of the world!

(x) "Woman" Jn 13:23

Behold thy mother! One who is to be to thee as a mother. The fact that she was the mother of Jesus would secure the kindness of John, and the fact that she was now intrusted to him demanded of him affectionate regard and tender care.

From that hour, &c. John seems to have been in better circumstances than the other apostles. See Jn 18:16. Tradition says that she continued to live with him in Judea till the time of her death, which occurred about fifteen years after the death of Christ.

(y) "thy mother" 1Timm 5:2

Mt 27:46, also Mt 27:47-50.

That the scripture might be fulfilled, saith, I thirst. See Ps 69:21. Thirst was one of the most distressing circumstances attending the crucifixion. The wounds were highly inflamed, and a raging fever was caused, usually, by the sufferings on the cross, and this was accompanied by insupportable thirst. Mt 27:35. A Mameluke, or Turkish officer, was crucified, it is said in an Arabic manuscript recently translated, on the banks of the river Barads, under the castle of Damascus. He was nailed to the cross on Friday, and remained till Sunday noon, when he died. After giving an account of the crucifixion, the narrator proceeds: "I have heard this from one who witnessed it; and he thus remained till he died, patient and silent, without wailing, but looking around him to the right and the left, upon the people. But he begged for water, and none was given him; and the hearts of the people were melted with compassion for him, and with pity on one of God's creatures, who, yet a boy, was suffering under so grievous a trial. In the meantime the water was flowing around him, and he gazed upon it, and longed for one drop of it; and he complained of thirst all the first day, after which he was silent, for God gave him strength."

--Wiseman's Lectures, p. 164, 165, ed. Andover.

(a) "scripture might be fulfilled" Ps 69:21

It is finished. The sufferings and agonies in redeeming man are over. The work long contemplated, long promised, long expected by prophets and saints, is done. The toils in the ministry, the persecutions and mockeries, and the pangs of the garden and the cross, are ended, and man is redeemed. What a wonderful declaration was this! How full of consolation to man! And how should this dying declaration of the Saviour reach every heart and affect every soul!

(b) "It is finished" Jn 17:4 (c) "gave up the ghost" Isa 53:10,12, Heb 2:14,15

The preparation. See Jn 19:4. The law required that the bodies of those who were hung should not remain suspended during the night. See De 21:22,23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews therefore requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the Sabbath-day.

Was an high day. It was,

1st. The Sabbath.

2nd. It was the day on which the paschal feast properly commenced. It was called a high day because that year the feast of the Passover commenced on the Sabbath. Greek, "Great day."

Their legs might be broken. To hasten their death. The effect of this, while they were suspended on the cross, would be to increase their pain by the act of breaking them, and to deprive their body of the support which it received from the feet, and to throw the whole weight on the hands. By this increased torment their lives were soon ended. Lactantius says that this was commonly done by the Romans to persons who were crucified. The common period to which persons crucified would live was several days. To compensate for those lingering agonies, so that the full amount of suffering might be endure, they increased their sufferings by breaking their limbs, and thus hastening their death.

Saw that he was dead. Saw by the indications of death on his person, and perhaps by the testimony of the centurion, Mt 27:54. The death of Jesus was doubtless hastened by the intense agony of the garden, and the peculiar sufferings endured as an atonement for sin on the cross. Comp. Mt 27:46.

One of the soldiers. One of those appointed to watch the bodies till they were dead. This man appears to have doubted whether he was dead, and, in order to see whether he was not yet sensible, he pierced him with his spear. The Jews designed that his legs should be broken, but this was prevented by the providence of God; yet in another way more satisfactory proof was obtained of his death than would have been by the breaking of his legs. This was so ordered, no doubt, that there might be the fullest proof that he was truly dead; that it could not be pretended that he had swooned away and revived, and so, therefore, that there could not be the least doubt of his resurrection to life.

With a spear. The common spear which soldiers used in war. There can be no doubt that such a stroke from the strong arm of a Roman soldier would have caused death, if he had not been already dead; and it was, doubtless, to furnish this conclusive proof that he was actually dead, and that an atonement had thus been made for mankind, that John mentions so particularly this fact. Let the following circumstances be remembered, showing that death must have ensued from such a wound:

1st. The Saviour was elevated but a little from the ground, so as to be easily reached by the spear of a soldier.

2nd. The wound must have been transversely upward, so as to have penetrated into the body, as he could not have stood directly under him.

3rd. It was probably made with a strong arm and with violence.

4th. The spear of the Roman soldier was a lance which tapered very gently to a point, and would penetrate easily.

5th. The wound was comparatively a large wound. It was so large as to admit the hand (Jn 20:27); but for a lance thus tapering to have made a wound so wide as to admit the hand, it must have been at least four or five inches in depth, and must have been such as to have made death certain. If it be remembered that this blow was probably in the left side, the conclusion is inevitable that death would have been the consequence of such a blow. To make out this fact was of special importance, probably, in the time of John, as the reality of the death of Jesus was denied by the Gnostics, many of whom maintained that he died in appearance only.

Pierced his side. Which side is not mentioned, nor can it be certainly known. The common opinion is that it was the left side. Car. Frid. Gruner (Commentatio Anti-guavia Medica de Jesu Christi Morte, p. 30-36) has attempted to show that it must have been the left side. See Wise-man's Lectures, p. 161,162, and Kuinoel on Jn 19:34, where the arguments of Gruner are fully stated. It is clear that the spear pierced to the region of the heart.

And forthwith came, &c. This was evidently a natural effect of thus piercing the side. Such a flowing of blood and water makes it probable that the spear reached the heart, and if Jesus had not before been dead, this would have closed his life. The heart is surrounded by a membrane called the pericardium. This membrane contains a serous matter or liquor resembling water, which prevents the surface of the heart from becoming dry by its continual motion (Webster). It was this which was pierced and from which the water flowed. The point of the spear also reached one of the ventricles of the heart, and the blood, yet warm, rushed forth, either mingled with or followed by the water of the pericardium, so as to appear to John to be blood and water flowing together. This was a natural effect, and would follow in any other case. Commentators have almost uniformly supposed that this was significant; as, for example, that the blood was an emblem of the eucharist, and the water of baptism, or that the blood denoted justification, and the water sanctification; but that this was the design there is not the slightest evidence. It was strictly a natural result, adduced by John to establish one fact on which the whole of Christianity turns --that he was truly dead. On this depends the doctrine of the atonement, of his resurrection, and all the prominent doctrines of religion. This fact it was of importance to prove, that it might not be pretended that he had only suffered a syncope, or had fainted. This John establishes. He shows that those who were sent to hasten his death believed that he had expired; that then a soldier inflicted a wound which would have terminated life if he had not been already dead; and that the infliction of this wound was followed by the fullest proof that he had truly expired. On this fact he dwells with the interest which became a subject of so much importance to the world, and thus laid the foundation for undoubted assurance that the Lord Jesus died for the sins of men.

(g) "blood" Heb 9:22,23, 1Jn 5:6,8 (h) "water" 1Pet 3:21.

He that saw it. John himself. He is accustomed to speak of himself in the third person.

His record is true. His testimony is true. Such was the known character of this writer, such his sacred regard for truth, that he could appeal to that with full assurance that all would put confidence in him. He often appeals thus to the fact that his testimony was known to be true. It would be well if all Christians had such a character that their word would be assuredly believed.

(i) "And he that saw" Jn 1:1-3

That the scripture should be fulfilled. See Ex 12:46. John here regards the paschal lamb as an emblem of Christ; and as in the law it was commanded that a bone of that lamb should not be broken, so, in the providence of God, it was ordered that a bone of the Saviour should not be broken. The Scripture thus received a complete fulfillment respecting both the type and the antitype. Some have supposed, however, that John referred to Ps 34:20.

Another scripture, Zech 12:10. We must here be struck with the wonderful providence of God, that so many scriptures were fulfilled in his death. All these things happened without any such design on the part of the men engaged in these scenes; but whatever was done by Jew or Gentile tended to the fulfillment of prophecies long on record, and with which the Jews themselves ought to have been familiar. Little did they suppose, when delivering him to Pilate--when he was mocked--when they parted his garments--when they pierced him--that they were fulfilling ancient predictions, But in this way God had so ordered it that the firmest foundation should be laid for the belief that he was the true Messiah, and that the designs of wicked men should all be overruled to the fulfillment of the great plans which God had in sending his Son.

(l) "another scripture" Ps 22:16, Zech 12:10, Rev 1:7

Mt 27:57, also Mt 27:58-61.

(m) "for fear of the Jews" Jn 9:22

[Platted a crown of thorns, &c.] A most unquestionable token this, that Christ's kingdom was not of this world, when he was crowned only with thorns and briers, which were the curse of this earth, Genesis 3:18. Herod had put upon him a purple robe, Luke 23:11; and the soldiers added this crown. It is likewise said, that they also clothed him with this robe, that is, after he had been stripped, in order to be scourged.

[In a place that is called the Pavement.] What is it could be objected against it, should we say, that the evangelist, by this title of the Pavement, should mean the room Gazith, where the Sanhedrim sat? and that, when the Jews would not go into Pilate's judgment hall, he would himself go into theirs?

Aristeas tells us concerning the Temple, "that it looked towards the east, the back parts of it towards the west; but the floor was all paved with stone." To this the Talmudists all witness; and to the Pavement especially Josephus by a memorable story: "One Julian, a centurion in Titus' army, pursuing and killing the Jews with infinite hardness and strength, in the very court of the Temple, having many and very sharp nails fastened to the bottom of his shoes, as every other soldier had, and running along upon the pavement, his heels tripped up, and he fell backward," &c.

But had not the room Gazith a pavement laid in a more than ordinary manner? Whence else had it its name? "It is called the room Gazith (saith Aruch), because it was paved with smooth square stone." Were not all the other places so too?

They distinguish between bricks, half bricks, squared hewn stones, and rough or unhewn. Now, therefore, when there were so many apartments about the courts, were those all paved with rough stone or bricks, and this only of square and hewn stone? Without doubt the whole building was much more uniform. And then we shall hardly find out any more probable reason why this place was particularly and above all other rooms called Gazith, but that it was laid with a more noble and rich pavement than all the rest. And, therefore, what should forbid that the Pavement, should not in this place be meant of the room Gazith?

Obj. But Gazith was in the holy place; and it was not lawful for Pilate, being a Gentile, to enter there.

Sol. I. If he would do it 'per fas et nefas' who could hinder him?

II. It is a question whether he could not sit in that room, and yet be within the bounds of the Court of the Gentiles, into which it was lawful for a Gentile to enter. Half of that room, indeed, was within the court of Israel; but there the fathers of the council themselves did not sit, because it was lawful for none to sit in that court but the king only. The other half part in which they sat was in Chel, and extended itself, as it should seem, into the Court of the Gentiles. For if Chel was but ten cubits' breadth within the walls, it would be much too narrow a room for seventy men to sit in, if the Gazith did not extend itself a little within the Court of the Gentiles.

[But in the Hebrew, Gabbatha.] The Syriac renders it by a mound or fence: which may fall in with what we have said: for Chel, which was part of this room, was the fence to all the courts, excepting the Court of the Gentiles.

That Gab, amongst other things, signifies a surface, doth not stand in need of much proof: and so the pavement and surface of the floor are convertible...What if that in Jerusalem Sanhedrim [fol. 18. 3.] should be rendered, the elders that sit in the upper 'Gab' in the Mount of the Temple. But we will not contend.

[And it was, &c.] The preparation of the Passover; that is, of the Chagigah, as we have already noted at chapter 18:28; and more largely at Mark 14:12; where also we took notice of the following passage, About the sixth hour.

[In the Hebrew.] That is, in the Chaldee tongue, or the language of those Jews on the other side Euphrates [lingua Trans-euphratensium], as before at chapter 5.

[What I have written I have written.] this was a common way of speaking amongst the Rabbins. "A widow if she take" [or occupy] "the moveables" of her husband deceased for her own maintenance, What she takes she takes; i.e. that which she hath done stands good, and the moveables go to her.

"If any one shall say, I bind myself to offer an oblation out of the frying pan, and offers indeed something from a gridiron, and so on the contrary; that which he hath offered he hath offered." That is (and indeed it is frequently used amongst them), that which is done is done, and cannot be recalled.

"If the putting off the shoe of the husband's brother be before the spitting in his face, or the spitting in his face before the putting off the shoe, that which is done is done," and it stands good.

Pilate doth almost act the prophet as well as Caiaphas. What I have written [Jesus of Nazareth, the King of the Jews] I have written, and it shall stand and obtain; nor shall they have any other king Messiah than this for ever.

[They took his garments--and coat, &c.] By the word garments, we are to understand all his clothes, excepting his coat, or upper garment; for which, because it was without seam, they cast lots.

Targumist upon Psalm 22:18. They cast lots upon my sindon, or linen. Proverbs 31:24: that is, sindon, as it is the same with talith, the upper coat.

Matthew 5:40: "If any man will take away thy coat," or outward garment, "let him have thy inward garment also."

[There stood by the cross, &c.] He stood under the cross [or the gallows] and wept. It is told of R. Eliezer Ben R. Simeon, who, being very angry, had commanded a fuller to be hanged; but his wrath abating, and he coming to himself, went after him to have freed him, but could not; for they had hanged the man before he came. He therefore repeated that passage, "He that keepeth his lips and his tongue keepeth his soul from trouble. He stood under the gallows and wept," &c.

[Mary of Cleophas.] That is, 'Mary the wife of Cleophas,' or Alpheus. For,

I. Consult Mark 15:40: "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses." Now it is well enough known that Alpheus was the father of James the less and of Joses, Matthew 10:3.

II. We very oftentimes meet with the name amongst the Talmudists, which, in the reading, may be turned either into Alphai or Cleophi.

[Woman, behold thy son!] I. "The widow is maintained by the goods of the heirs" [of him that is deceased] "so long as she remain a widow, till she receive her dower."

II. Joseph being deceased, and Jesus now dying, there were no heirs, and probably no goods or estate, for the support and maintenance of his mother Mary. This, Christ at his last breath takes particular care of; and probably had made provision before; for it is hardly conceivable that this was the first overture he had with St. John in this affair, but that he had obtained a promise from him, in his mother's behalf, some time before this. And hence perhaps that peculiar love he bore to him beyond all the rest. So that those words, Woman, behold thy son! and on the other side to him, Behold thy mother! seem no other than as if he had said, "This man, from the time that thou art now deprived of thy son, shall be in the stead of a son to thee, and shall cherish and provide for thee": and so, vice versa, to his disciple John.

[There was set a vessel full of vinegar.] but was not this an unusual and uncustomary thing, that there should be a vessel filled with vinegar? Should it not have been rather with myrrhate wine, or wine mingled with myrrh? as it is Mark 15:23.

It seems evident, from the other evangelists, that our Saviour had the proffer of something to drink at two several times.

I. Before he was nailed to the cross, Matthew 27:33,34, "When they were come unto a place called Golgotha, they gave him vinegar to drink mingled with gall," verse 35, "and they crucified him." It was the custom towards those that were condemned by the Sanhedrim to allow them a cup, but it was of wine mingled with myrrh or frankincense; that by drinking that their brains might intoxicate, and themselves become the more insensible of their torments, and less apprehensive of their death.

When any one was leading out to execution, they gave them to drink a little frankincense in a cup of wine. And they gave it for this reason, as it immediately follows, that their understanding might be disordered. It was a narcotic draught, on purpose to disguise and stupefy the senses.

"Wine mingled with myrrh," saith Mark;--"vinegar mingled with gall," saith Matthew. Perhaps both these were administered; for it follows, in the place above quoted, The women of quality in Jerusalem were wont to bring them this cup of their own accord. And no doubt there were women in Jerusalem enough that would not be wanting in this good office towards Jesus: but he, saith St. Mark, would not receive it. After this, it is probable, the soldiers, or some of the Jews, might, in scorn and derision, offer him a draught of vinegar and gall, of which he also refused to drink. But be it so, that there was but one cup given him, and that of vinegar mingled with gall, yet we have observed, in our notes upon Matthew 27:34, how easily these two evangelists may be reconciled.

II. As to those that were condemned by the Sanhedrim, there was no need that they should have any other drink than the intoxicating wine; for they were quickly dead, and felt no thirst. But the cross kept the wretch a long time in exquisite torment, and those torments provoked a mighty thirst. So that perhaps there might be a vessel, full either of water or something else that was drinkable, placed near the cross, by which he that was crucified might allay his thirst, as need should require. Whether this vinegar might be according to the custom of the Romans, or whether only offered at this time in sport and mockery, I will make no inquiry at present. Christ knew beforehand that vinegar would be given him when he should say, "I thirst"; and therefore did he on purpose say, "I thirst," that vinegar might be given him, and the prophecy fulfilled.

[And they filled a sponge with vinegar.] The sponge which sucks up the drink. "The sponge that drinks up any moisture that is unclean, though it be dry on the outside, yet if it fall into a furnace it defileth it."

[And put it upon hyssop.] Matthew 27:48; put it on a reed. So also St. Mark.

I. If hyssop, as the nearness of sound might persuade us it doth, then there are several kinds of it. Whatever hyssop hath an adjunct [or an epithet] is not fit; that is, to sprinkle the unclean. For there was, as it follows afterward, Grecian hyssop: fucous hyssop, perhaps of the colour of blacklead: Roman hyssop, and wild hyssop.

II. Now, that there was a sort of hyssop that grew into stalks, like canes or reeds, is evident from that which immediately follows in the next halach, where it is thus distinguished; He gathers hyssop for food, and he gathered it for wood. Partly also from Succah, where, amongst the mention that is made of canes and reeds and twigs, wherewith they were wont to cover the booths they made at the feast of Tabernacles, this hyssop is reckoned up for one.

[That sabbath day was an high day] Because, 1. It was the sabbath. 2. It was the day when all the people presented themselves in the Temple, according to that command in Exodus 23:17. 3. That was the day when the sheaf of the first fruits was offered according to that command, Leviticus 23:10,11.

I. On the fifteenth day of the month was a holy day, the first day of the feast, wherein they made ready their Chagigah, with which they feasted together for joy of the feast. That is worth our noting; "Every day they swept the ashes of the altar at the time of cockcrowing: only on the day of Expiation they did it at midnight; and on the three feasts they did it after the first watch." A little after: "In the three feasts, when infinite numbers of Israelites assembled, and numberless sacrifices were offered, they swept the ashes off the altar just after the first watch. For before cockcrowing, the court was crowded with Israelites." I do not scruple here the rendering of cockcrowing; although in the very place alleged, it is under the controversy, whether it signify cockcrowing, or the proclamation of the sagan, or ruler of the Temple; viz. that proclamation mentioned, "The sagan saith unto them, 'Go and see whether the time for slaying the sacrifices be at hand.' If it were time, then he that was sent out to see returned with this answer, 'The day begins to break,'" &c.

If the phrase the cockcrowing be to be taken in this sense, then however we see that the people were assembled together before morning light: and yet I do not doubt but it ought to be rendered the cockcrowing, which might be made clear by many good proofs, if there were place or leisure for it. Now the people's assembling in the court thus soon in the morning on these feast days was upon this account; because on the first day of the feast, innumerable peace offerings were to be made, which were the Chagigah; and on the second day, as many burnt offerings for the appearance of the people before the Lord.

It is true indeed the victims were not slain before the morning light; but we may very well suppose that before they could be slain they must be searched and examined by the Mumcheh, or any that were deputed to that office, to see whether the beasts allotted for sacrifice were without blemish, and fit for the altar, yea or no. And upon this account they assembled, and the sacrifices were brought into the court so early in the morning. And now let us call a little to mind Annas the sagan, or ruler of the Temple. Might not he also be in the Temple very early in the morning? Did not his charge require it, to see that all things might be provided and put into a readiness for the service of that day? Let us consider what hath been newly quoted; "The sagan or ruler saith, 'Go and see if the time for killing the sacrifice be come'"; i.e. whether daylight appear or no. And from hence, it may be, we may gather the reason why Annas was not amongst the rest in Caiaphas' palace; and why they brought our Saviour before him first; viz. because his affairs in the Temple would not permit him to sit at that time with the Sanhedrim; and yet they had a mind Christ should be carried before him, before he himself should be called away into the Temple for the necessary discharge of his office there.

At the due time the sacrifices appointed for the Chagigah were slain: those parts of them that pertained to the altar or to the priest were given to them; the rest of the beast was shared amongst the owners that had offered it; and from thence proceeded their feastings together, and their great mirth and rejoicings, according to the manner of that festival.

This was the preparation of the Passover, verse 14, and that was the Passover to which the elders of the council reserving themselves would by no means enter into the judgment hall, chapter 18:28.

II. That day drawing towards night, those that were deputed by the Sanhedrim to reap the sheaf of the first fruits went out: "Those that were deputed by the Sanhedrim to reap went forth in the evening of the feast day" [the first day of the feast], "and bound their corn in sheafs pretty near the ground, that the reaping might be the easier. All the neighbouring towns about gathered together, that it might be done with the greater pomp. When it grew duskish, he that was about to reap said, 'The sun is set'; and they answered, 'Well.' 'The sun is set'; and they answered, 'Well.' 'With this sickle'; 'Well.' 'With this sickle'; 'Well.' 'In this basket'; 'Well.' 'In this basket'; 'Well.' And if it happened to be on the sabbath day he said, 'On this sabbath'; and they answered, 'Well.' 'On this sabbath'; Well.' 'I will reap,' and they said, 'Reap.' 'I will reap'; 'Reap.' And so as he said these things thrice over, they answered thrice to every one of them, 'Well, Well, Well.' And all this upon the account of the Baithuseans, who said, 'The sheaf of the first fruits ought not to be reaped on the close of the feast day.'"

About that hour of the day wherein our Saviour was buried, they went forth to this reaping; and when the sabbath was now come, they began the work; for the sabbath itself did not hinder this work.

"R. Ananias, the sagan of the priests, saith, 'On the sabbath day they reaped the sheaf only to the measure of one seah, with one sickle, in one basket': but upon a common day they reaped three seahs, with three sickles, in three baskets. But the wise men say, 'The sabbath days and other days as to this matter are alike.'"

III. This night they were to lodge in Jerusalem, or in booths about, so near the city that they might not exceed the bounds of a sabbath day's journey.

In the morning, again, they met very early in the court, as the day before, and the sacrifices are brought for the people's appearing before the Lord: the sheaf of first fruits is offered in its turn: the rites and usages of which offering are described in the place above quoted. So that upon this 'high day' there happened to be three great solemnities in one, viz. the sabbath, the sheaf offering, and the appearing of the people in the court before the Lord, according to the command, Exodus 23:17.

[With a spear pierced his side.] The Arabic version of the Erpenian edition adds the word, he pierced his right side; afraid (as it should seem) lest the miracle should not be great enough, if the blood and water should have been supposed to have issued from his left side because of the water that is said to be contained in the pericardium: which being pierced, it is conceived blood and water could not but upon natural reasons flow out of it. But this issue of blood and water had something of mystery in it beyond nature: if nothing preternatural had been in it, I hardly imagine the evangelist would have used that threefold asseveration concerning the truth of the thing as we see he doth; "And he that saw it bare record," &c.

[Came there out blood and water.] It is commonly said that the two sacraments of the new testament, water and blood, flowed out of this wound: but I would rather say that the antitype of the old testament might be here seen.

I. The apostle teacheth us that the ratification of the old covenant was by blood and water, Hebrews 9:19; "Moses took the blood of calves and of goats, with water," &c. I confess, indeed, that Moses makes no mention of water, Exodus 24: but the apostle, writing to the Hebrews, does not write without such authority as they could not tell how to gainsay. And if my memory do not fail me, I think I have read somewhere among some of the Jewish authors (but the place itself has unhappily slipped from me), that when there was some pause to be made betwixt the slaying of the sacrifice and the sprinkling of the blood upon the altar (such a kind of pause as Moses made when he read to the people the articles of their covenant), they mingled water with the blood, lest it should congeal and coagulate. However, the authority is sufficient that the apostle tells us that the first testament was dedicated by blood and water. The antitype of which is clearly exhibited in this ratification of the new testament: and hence it is that the evangelist, by so vehement asseverations, confirms the truth of this passage, because it so plainly answers the type, and gives such assurance of the fulfilling of it.

II. It must not by any means let pass that in Shemoth Rabba; "'He smote the rock, and the waters gushed out,' Psalm 78:20, but the word yod-zayin-vav-bet- yod signifies nothing else but blood; as it is said, 'The woman that hath an issue of blood upon her,' Leviticus 15:20. Moses therefore smote the rock twice, and first it gushed out blood, then water."

"That rock was Christ," 1 Corinthians 10:4. Compare these two together: Moses smote the rock, and blood and water, saith the Jew, flowed out thence: the soldier pierced our Saviour's side with a spear, and water and blood, saith the evangelist, flowed thence.

St. John concludes this asseveration of his, that ye might believe. It is not without moment what is commonly said, viz. that by this flowing out of water and blood, it is evident his pericardium was pierced; and so there was an undoubted assurance given of his death: but I hardly believe the evangelist in this clause had any direct eye towards it; for would he be so vehement in asserting, "He that saw bare record: and he knoweth that he saith true, that ye might believe" that Jesus was indeed dead? Surely there was no need of such mighty asseverations for that. Questionless, therefore, he would intimate something else, viz. that you may believe that this is the true blood of the new covenant, which so directly answers the type in the confirmation of the old. Nor do I think that the water itself, which issued from his side, was that only which was contained in the pericardium, but that something supernatural was in this matter.

[A bone of him shall not be broken.] These words may have some reference to that of Psalm 34:20: but they are more commonly referred by expositors to that law about the Paschal lamb, Exodus 12:46: for "Christ is our Passover," 1 Corinthians 5:7.

"If any one break a bone of the Passover, let him receive forty stripes." "The bones, the sinews, and what remains of the flesh, must all be burned on the sixteenth day. If the sixteenth day should happen on the sabbath" [and so indeed it did happen in this year wherein Christ was crucified], "then let them be burned on the seventeenth: for they drive away neither the sabbath nor any holy day."

[They shall look on him whom they pierced.] It is observed by all expositors, how the Greek version in that place of Zechariah [12:10], from whence this passage is taken, doth vary: for they have it, they shall look towards me, because they have insulted. So the Roman edition, and so some others. Hence,

It is questioned whether those interpreters did so render the words; or whether this were not an interpolation. To pass by the testimonies of the ancients that ascribe it to the Seventy, let us observe these two things:

I. It is no unusual thing for the Greek interpreters in their renderings sometimes to favour the Jewish traditions, and sometimes the common interpretation of the nation. There want not instances of both kinds: it is the latter we have to do with at this time; wherein take one or two examples, instead of many that might be reckoned up.

What reason can be given that they should render Caphtorim, Cappadocians, and Caphtor, Cappadocia, Deuteronomy 2:23, but only because the Pelusiotes and Pelusium were commonly so termed by the Jews? Who could have imagined any reason why they say of Eli, that he judged Israel 'twenty' years, when in the original it is forty, 1 Samuel 4:18, but that they favoured the common figment of that nation, that the Philistines had such a dread of Samson, that for twenty years after his death they stood in as much awe of him as if he was then alive and judged Israel? Of this nature is their rendering son by instruction, (Psa 2:12)...

II. The Chaldee paraphrast thus renders the words They shall ask after me, because they are carried away. Which R. Solomon thus interprets: "They shall look back to mourn, because the Gentiles have pierced some of them and killed them in their captivity." Which agrees so well with the sense of the Greek version, "They shall look on me [mourning], because the Gentiles have insulted over my people in their captivity," that I cannot suspect any interpolation in the Greek copies...

Think you that figment about Messiah Ben Joseph (to which the Talmudists apply these words of Zechariah, as also doth Aben Ezra upon the place) was invented when the Greek version was first framed? If not, which is my opinion, then it is probable that the Chaldee paraphrast gave the sense that most obtained in the nation at that time, with which that of the Greek accords well enough...

Then Pilate therefore took Jesus and scourged him.

Observe here, 1. That as the death of the cross was a Roman punishment, so it was the manner of the Romans to whip their malefactors' before they crucified them.

Accordingly Pilate took Jesus, and scourged.

O! amazing sight, the great God of heaven and earth is lashed and scourged like a base slave. Behold, hard-hearted sinner! the lashes wherewith thy Redeemer is cruelly tormented, were to preserve thee from the severer lashes of thine own accursing and condemning conscience, and to save thee from being lashed by the rage and fury of devils to all eternity.

Observe, 2. How unwilling how very unwilling, Pilate was to be the instrument of our Saviour's death; it is very evident that he had a mind to release him; and it is concluded, that Pilate was thus forward to scourge Christ, hoping that the Jews would have been stisfied with this lighter punishment, and so have dismissed him.

From this instance we may gather, that hypocrities within the pale of the visible church, may be guilty of such tremendous acts of wickedness, as the conscience of an infidel and pagan may boggle at and protest against.

Pilate, a pagan, absolves Christ, and seeks to release him, whilst the hypocritical Jews, who had heard his doctrine, and saw his miracles, condemn him.

Observe, 3. How wretchedly Pilate suffers hmself to be overcome with the Jews' importunity, and, contrary to the light of his own reason and conscience, delivers the holy and innocent Jesus, first to be scourged, and then crucified.

Learn thence, That it is a vain apology for sin, when persons pretend that it was not committed with their own consent, but at the instigation and importunity of others: for such is the frame and constitution of man's soul, that none can make him either wicked or miserable, without his own consent: Then Pilate took Jesus and scourged him.

Behold here. 1. The crown which they have prepared for him, a crown of thorns; and with great cruelty they press it closely to his sacred temples, whilst those sharp-pointed briars, piercing those tender parts, let out that blood, which in a short time was to be more freely poured forth for the redemption of captive souls.

The next part of our Saviour's sufferings consisted of cruel mockings: Christ had owned himself to be the King of the Jews; that is, a spiritual king, in and over his church. But the Jews expecting that the Messiah should have appeared in the pomp of an earthly prince, and finding it to be quite otherwise in our Saviour, they look upon him as a deceiver and impostor, and accordingly treat him as a mocking, with all the marks of derision and scorn: for first they put a crown upon his head; but a very ignominious and painful one; a crown of thorns. They put a sceptre in his hand, but it was that of a reed; a robe of scarlet or purple upon his body; and then bowed their knees unto him, as they were wont to do before their princes, crying, Hail, King!

Thus were all the marks of scorn imaginable put upon our dear Redeemer: yet what they did in jest, God permitted to be done in earnest; for all these things were ensigns and marks of sovereignty, and Almighty God caused the royal dignity of his Son to shine forth, even in the midst of his greatest abasement.

Whence was all this jeering and sport, but to flout majesty? And why did the Son of God undergo all this igniminy, disgrace, and shame, but to show what was due unto us, for our sins; as also to give us an example, to bear all the scorn, reproach, and shame imaginable, for the sake of him who, for the joy that was set before him, despised the shame, as well as endured the cross?

Verily, nothing was omitted that either the malice of men, or the rage of devils could possibly invent, either to torment or reproach him.

But with what a lamb-like meekness, with what an astonishing patience, did he undergo all these trials, both for our good and in our stead!

Observe here, 1. The great variety of our Saviour's sufferings: he is made the foot-ball of all cruelty and scorn; his sacred body is stript of his garments, and his back disguised with purple robes; his tender temples wounded with a thorny crown; his face spit upon, his cheeks buffeted, his head smitten, his hand sceptred with a reed. By his wearing a crown of thorns, he took away the bitterness of that curse which our sins brought upon the earth. Thorns and briars shall it bring forth. Gen 3:18. Christ by his bitter and bloody suffering, has turned all the curses of his people into crowns and blessings.

Observe, 2. The noble testimony given of Christ's innocency, by the mouth of Pilate: I find in him no fault at all. He doth not say, I find him not guilty of what is laid to his charge; but gives and universal testimony of our Lord's innocency: I find no fault at all in him. In spite of all malice, innocency shall find some friends and abetors. Rather than Christ shall want witnesses, Pilate's mouth was open for his justification: how fain would he have freed Jesus, whom he found fautless! Our Lord found more compassion from Pilate, a heathen, than he did from them of his own nation. Pilate would have saved him, but they cry out for his blood. Hypocrites within the visible church may be guilty of such monstrous acts of wickedness, as the consciences of heathens without the church may boggle at, and protest against. Pilate, a pagan, pronounces Christ innocent; whilst the hypocritical Jews, who had heard his doctrine and seen his miracles, do condemn him.

Observe, 3. Who influenced the main body of the Jews to desire Pilate to put Jesus to death; it was the chief priests and elders: They persuaded the multitude. Woe be to the common people, when their guides and leaders are corrupt; and woe be unto them much more, if they follow their wicked and pernicious counsels. The Jews here followed their guides, the chief priests; but it was their own destruction, as well as their leaders: when the blind lead the blind, both fall into the ditch.

Observe here, 1. How ambitious the chief priests were that Christ should die under a colour of law: We have a law, and by our law he ought to die. The law which they allude to, is the law for putting false prophets and blasphemers to death; of which number they conclude Christ to be, because he made himself the Son of God; whereas he did not make himself so, or only pretend to be so, but really and indeed was so; to wit, the eternal Son of God. Such as are indeed blasphemers, and do arrogate to themselves what is proper to God only, by the law of God they ought to be put to death: but Christ was not guilty of the violation of that law; for he was indeed the Son of God, and did not make himself so.

Observe, 2. How full of fear the conscience of Pilate was, when the Jews told him that Jesus made himself the Son of God: he was afraid to condemn him, no knowing but that he might be some divine and extraordinary person, and consequently might draw down divine vengeance on his own head.

Learn hence, That serious thoughts of a deity will strike terror even into a natural conscience, especially when the sinner is following a course which his own judgment cannot approve; when Pilate heard of Christ's being the Son of God, he was afraid, knowing what he had done to him was against his own conscience.

Observe, 3. The question Pilate puts to Christ upon this occasion, Whence art thou? that is, What is thy original or parentage? Art thou a divine person or not?

Our blessed Saviour being unwilling to obstruct his own sufferings, or to discover any thing that might hinder Pilate from proceeding against him, would give him no answer, having before made a reasonable and sufficient defence.

O how ready Christ was to lay down his life for sinners, and how willing to pay that ransom for his people which the justice of God required!

Observe here, 1. How offended Pilate was at Christ's silence, and how unreasonably he boasts of his power and authority: Have not I power to crucify thee, and power to release thee? It is the great sin and snare of men in power, to forget from whom they derive their power, and to think that they may employ their power as they please.

Observe, 2. The piety and meekness of our Saviour's answer: Thou couldest have no power against me, except it were given thee from above.

That is, thou hast no power over me, nor couldest thou inflict any punishment upon me, were it not that my Father hath in his wisdom, divine counsel, and for glorious ends, permitted it so to be.

Learn, that Christ's being under the power of any man, how great and eminent soever, did flow from the peculiar dispensation of God, who in his wise and wonderful counsel so ordered it, and ordained it for the redemption, and salvation of his people; he was above all human power as God, and no ways obnoxious to Pilate's power, being a perfect innocent man.

Observe, 3. How Christ charges his death more upon Judas and the Jews, than upon Pilate and the Gentiles: He that delivered me unto thee hath the greater sin. Not that Pilate was excused from sin, in delivering Christ to be crucified: he sinned heinously in abusing his power; but Judas sinned more in delivering him up to the chief priests, and the chief priests in delivering him up to Pilate, than Pilate himself, whom they made a tool to serve their malice and revenge: they had better means of knowing than he; and so sinned against more light than he; and consequently their guilt was greater, and their condemnation heavier, than his.

Learn thence, that the greater means of light and knowledge persons sin against, the more aggravated is their guilt, and the more heightened will be their condemnation: He that delivered me unto thee hath the greater sin.

Still observe, how unwilling Pilate was to put Christ to death; conscience bids him spare, popularity bids him kill: how frequently and how fervently did he contend with the Jews, till they make it a state case, and tacitly accuse him for a traitor to the Roman emperor, if he released him: If thou let this man go, thou art not Cesar's friend. When Pilate heard that, he delivers up the innocent Jesus to be crucified.

Hence learn, that the natural consciences of men, and the innate notions of good and evil, may carry men on a great way in opposing that which is bare-faced iniquity; but at last, either fear or shame will overrule, if there be not a superior and more noble principle. Though Pilate's conscience acquitted Christ, and his mouth had declared that he had found no fault at all in him, yet fear of Cesar's displeasure causes him to deliver to death the holiest and best of men, against his judgment and his conscience: When Pilate heard that, he brought Jesus forth unto them.

Observe here, how careful the Holy Ghost is to record and set down the time when Pilate gave sentence against Christ.

In general, it was on the day of the preparation for the passover; that is, the day immediately before it, when they prepared everything needful for the solemnization: and, in particular, it was about the sixth hour of that day.

St. Mark calls it the third hour, St. John the sixth; but this is easily reconciled thus: the Jews divided the day into four quarters, which they called hours; the first was called the third hour, which answers to our ninth; the second, called the sixth hour, answering to our twelfth: the third, called the ninth hour, answering our three in the afternoon: the fourth, called the twelfth hour, which was the time of their retirement from labour, and beginning of the first night watch.

Now the whole time from the third hour to the sixth, that is, from nine to twelve, was called the third hour; and the whole intervening time from the sixth to the ninth, that is from twelve to three, is called the sixth hour; and so of the rest.

Now when St. John says, it was about the sixth hour when Christ was condemned by Pilate, and led away to be crucified, and St. Mark says it was the third hour, we are to understand, that St. Mark takes in the whole time of the third hour, from nine to twelve: and St. John saying it was about the sixth hour, implies that it was near twelve; so that between the hours of nine and twelve our Lord was sentenced, and led away to his cross; about twelve, fastened to his cross, upon which he hung till the ninth hour, that is, till about three in the afternoon; during which time there was such an eclipse of the sun, as did occasion darkness over all the earth.

Learn hence, the great love and condescension of Christ, in stooping so low, to have his sufferings lengthened out upon our accounts, to expiate our guilt, which deserveth eternal sufferings: that he might, by his example, warn us to prepare for trials of long continuance, and sanctify a state of continual affliction to us. Behold the Son of God harassed all night before he suffered, hurried from place to place, posted backward and forward, from Pilate to Herod, and from Herod to Pilate, wearied, scourged, buffeted, crowned with thorns, at last nailed to his cross, and hanging thereupon from about twelve to three, in exquisite torture of body, and under the sense of his Father's wrath in his soul.

O Lord! thy kindness towards us in matchless an inimitable; never was love like thine.

Observe here, 1. That it was a custom among the Romans to cause the person condemned to crucifying, to carry his own cross; accordingly our Saviour bare his own cross part of the way, till fainting under the burden of it they laid it upon another, not out of mercy, but malice, reserving him for a more public death; they were loath he should go away in a fainting fit. But why could not Christ bear his own cross, who was able to bear the sins of the whole world, when hanging upon the cross?

Answer, 1. Probably the Jews' malice provided him a cross of an extraordinary greatness, proportionable to the crimes they charged him with.

2. He was much debilitated and weakened with his long watching and sweating the night before.

3. The sharp edges of the cross grating his late whipped and galled shoulders, might occasion the fresh bleeding of his wounds, and his weakening thereby.

4. Hereby he gave the world a demonstration of the truth of his humanity, that he was in all things like unto us, with respect to his human nature and the common infirmities of that nature.

Herein, like Isaac, Christ cheerfully carried the wood on which he was to be offered up a sacrifice to divine justice.

Observe, 2. The infamous company which our holy Lord suffered with, two thieves; on either side one, and himself in the midst: it had been a sufficient disparagement to our blessed Redeemer, to be sorted with the best of men; but to be numbered with the scum of mankind, is such an indignity as confounds our thoughts. This was designed by the Jews to dishonour and disgrace our Saviour the more, and to persuade the world that he was the greatest of offenders. But God overruled this, for fulfilling an ancient prophecy concerning the Messias, And he was numbered with the transgressors. Isa 53:12

Observe here, 1. The inscription wrote by Pilate over our suffering Saviour: This is Jesus of Nazareth, the King of the Jews. It was the manner of the Romans, when they crucified a malefactor, to publish the cause of his death in capital letters over his head, that so the equity of their proceedings might more clearly appear to the people.

Now it is observable how wonderfully the wisdom of God overruled the heart and pen of Pilate to draw this title, which was truly honourable, and fix it to his cross. Pilate, who before was his judge, and pronounced him innocent, is now his herald to proclaim his glory.

Learn hence, that the regal dignity of Christ was openly proclaimed by an enemy, and that in the time of his greatest reproaches and sufferings. Pilate, without his own knowledge, did our Saviour an eminent piece of service; he did that for Christ, which none of his own disciples durst do: not designedly, but from the special overruling providence of God. No thanks to Pilate for all this; because the highest services performed to Christ undesignedly, shall neither be accepted nor rewarded by God.

Observe, 2. How the Jews endeavour to alter this: Write not, the king of the Jews: but that he said, I am the King of the Jews. The Jews thought it would be a disgrace to them, that Christ should be reported abroad to have been their king, therefore they desire an alteration of the writing. But Pilate, that wrote in honour of Christ, stiffly defends what he had done: to all their importunity he returns this resolute answer, what I have written, I have written.

Surely the constancy of Pilate, at this time, must be attributed to special divine providence. How wonderful was it, that he who before was as inconstant as a reed, should now be fixed as a pillar of brass!

Whence is this, but from the God of spirits moving upon his spirit to write, and to defend what was written! The providence of God hath a prospect beyond the understanding of all creatures.

Here we have recorded our Saviour's sufferings from the soldiers; they stript him of his garments, before they fastened him to his cross, and divided those garments which could be parted amongst them, and cast lots on his woven coat which could not be divided. Little did these vile soldiers think that they were now fulfilling a scripture prophecy; yet so it was, this action of theirs being foretold, Ps 22:18 They part my garments, among them, and cast lots upon my vesture. Not that the prophecy made them do it, but was fulfilled by their doing of it.

From hence we may gather, that Christ suffered naked upon the cross, as naked, some say, as he came into the world. We had made ourselves naked to our shame, and Christ bacame naked to cover our shame. If, sensible of our own nakedness and shame, we flee unto him by faith, we shall be clothed with robes of righteousness, and garments of everlasting praise.

These words contain our Saviour's affectionate recommendation of his distressed mother to the care of a dear disciple. It was an argument of Christ's wonderful love to her, that when he was nailed to the cross, and ready to die, he was more concerned for his mother's sorrows than for his own sufferings.

Now was Simeon's prophecy fulfilled, A sword shall pass through thine own soul also. Luke 2:35 Her soul was pierced for him, both as his natural mother, and also as a mystical member of him her head; therefore Christ applies these comfortable words as a salve to her wounds, even whilst his own were bleeding unto death. Woman, behold thy son.

Where note, he calls her Woman, and not mother; he doth not say, Mother, behold thy Son; but, Woman, behold him. Not that Christ was ashamed of, or unwilling to own her as his mother; but either,

1. Fearing that calling her by that name should augment and increase her grief and trouble.

Or else, 2. To intimate his change of state and condition, that being ready to die and return to his Father in heaven, he was above all earthly relations, and knew no one after the flesh, no, not his very mother; yet, see at the same time, when he was above her, and about to leave her, how his care manifested itself for her, when his soul and body were full of anguish to the very brim; yet all this makes him not in the least unmindful of so dear a relation.

Thence learn, that Christ's tender care of his mother, even in the time of his greatest distress, is an excellent pattern for all children to imitate and follow to the end of the world.

St. John here obeyed Christ's command, and imitated his example: he took her to his own home; that is, he treated her with all that dutiful regard which a tender and indulgent mother challenges from a pious and obedient son.

No personal trial or trouble upon ourselves doth exempt us from the performance of our duty towards others, especially towards our near and dear relations; Christ, in the extremity of his sufferings, accounted it his duty to take care of and provide for his dear mother; teaching us by his example that children ought to evidence that they honour their parents, by taking care of them in their decayed and desolate condition.

Again, inasmuch as St. John took care of the holy mother after her dear son's death; that disciple took her to his own home; we learn, that the Lord never removes one comfort, and takes away the means of subsistence from his people, but he raises up another in the room of it.

It is very probable that Joseph her husband was before this time dead, and Jesus her son was now dying; but still God provides; he raises up St. John to take care of her; he takes her to his own home, and looks upon her as one of his family.

But how comes St. John above the rest to have this honourable service put upon him, and this high trust reposed in him?

Answer, the text tells us he was the disciple whom Jesus loved; that is, in a more particular manner, treating him with greater freedom and familiarity than the rest; he also evidenced more love unto, and more courage and resolution for, Christ, than the rest of the disciples, he standing by the cross, when they got afar off, Mr 15:40.

Thence we learn, that such as are beloved of Christ, as do keep close unto him, and express most zeal and resolution for him, shall be peculiarly honoured by him, and be employed in the highest services for him.

Observe here, 1. The affliction or suffering which our Saviour complained of, and that is, thirst; there are two sorts of thirst, the one natural and proper, the other spiritual and figurative; Christ felt both at this time. His body thirsted by reason of those agonies which it laboured under. His soul thirsted in vehement desires, and fervent longings, to accomplish that great and difficult work he was now about.

2. The design and end of our Lord's complaint; that the scripture might be fulfilled, he said, I thirst. Our Savour finding that all was accomplished, which he was to do before his death, but only the fulfilling of that one scripture, They gave me vinegar to drink; Ps 69:21 he, for the accomplishment thereof, said, I thirst.

Whence note, that such were the agonies and extreme sufferings of our Lord Jesus Christ upon the cross, that they drank up his very spirits, and made him cry, I thirst.

2. That when Christ cried out, I thirst, it was to show, that whatever was foretold by the prophets concerning him, was exactly accomplished, and even to a circumstance fulfilled in him: That the scripture might be fulfilled, Jesus saith, I thirst.

Observe here, 1. Our Lord's last words, It is finished.

2. His last act, He bowed his head, and gave up the ghost.

As to the former, his last words, It is finished, this might be the probable intendment of it:

1. It is finished; that is, now is my Father's eternal counsel concerning me accomplished, and now is the promise that he made of my becoming a sacrifice for sin fulfilled; both my Father's purpose and my Father's promise are now receiving their final accomplishment.

2. It is finished; that is, the scriptures are now fulfilled; all the types that did prefigure me, all the prophetical predictions that were made of me, all the Jewish sacrifices that pointed at me, have now received their final accomplishment in me, and are abolished in my death.

3. It is finshed; that is, my sufferings are now ended, my race is run, my work is done, I am now putting my last hand to it, my death is before me, I have finished the work, the whole work, which I came into the world for, doing as well as dying; all is upon the matter completed, it is just finishing, it will be instantly finished.

Again, 4. It is finished: that is, the fury and malice, the rage and revenge of my enemies, is now ended, they have done their worst; the chief priests an soldiers, the judges and witnesses, the executioners and tormentors, have all tired out themselves with the exercise of their own malice; but now their spite and spleen, their envy and enmity, is ended, and the Son of God is at rest.

5. It is finished: that is, the glorious work of man's redemption and salvation is perfected and performed, consummated and completed, the price is paid, satisfaction is given, redemption is purchased, and salvation insured to a miserable world.

Woe unto us, if Christ had left but one farthing of our debt to the justice of God unpaid; we must have lain in hell to all eternity, as being insolvent; but Chrst has by one offering for ever perfected them that are sanctified.

Learn hence, that Jesus Christ hath perfected and completely finished, the great work of redemption, committed to him by God the Father.

Observe, 2. Our Saviour's last act: He bowed his head and gave up the ghost.

Whence learn, the spontaneity and voluntariness of Christ's sufferings, how freely he surrendered to death; his soul was not rent from him, but yielded up to God by him; Christ was a volunteer in dying; though his death was a violent death; yet it was a voluntary sacrifice; He bowed his head and gave up the ghost.

These verses contain several remarkable passages tending to the confirmation of our faith, in the belief of the certainty and reality of our Saviour's death: in which the Jews, the soldiers, and St. John, do all five their several and sufficient evidences.

Observe, 1. The Jews' part in clearing up his truth: they desire Pilate (who had power alone to dispose of the dead bodies of condemned persons) that the legs of the crucified persons might be broken to hasten their death, that so they might be taken away, and buried; because according to the law, ( Deut 21:22,23) the land was defiled with those that were hanged, if not timely buried: and they judged if the bodies of these persons did remain on the cross all that night, and the next sabbath-day, which was an high day, (the ordinary-sabbath, and the first day of the passover, or feast of unleavened bread, meeting together,) it might pollute both them and their feast.

Whence note, the cursed hypocrisy of these Jews; they look upon themselves as strictly bound to observe an outward ceremony, but their consciences never scruple to violate the most weighty precepts of the moral law; they strictly observe the ceremonial precept, that the dead bodies should not remain upn the cross, but they scruple not to crucify the Son of God, and to use him with the utmost rigour, desiring his bones may be broken.

Observe, 2. The soldiers' part contributed to clear the truth of Christ's death: they execute what the Jews had desired, and Pilate granted, breaking the legs of the two thieves, but not of Jesus, because he was already dead; but one of, the soldiers resolving to make sure work, thrusts a spear into his side, and there came out straightway blood and water, proving that he was really dead.

All which points out to us, that it is he who came by water and blood, 1John 5:6 and that from the merit and efficacy of his death, there floweth out blood for the obtaining remission of sin, and water to regenerate and wash us from our uncleanness.

From the barbarous soldier's piercing of Christ's side after he was dead, we learn, that no cruelty was omitted to Christ either dead or alive, which might testify the great desert of our sin, nor was there any needful evidence wanting which might make clear the truth of his death; the soldier's piercing of our Saviour's side was at once an exercise of their cruelty, and an evidence of the certainty of Christ's death.

Observe, 3. St. John's part in this evidence: he avouches, that Christ really died, and expressly affirms that he saw it with his own eyes, for the confirmation of our faith: He that saw it bare record, and his record is true. And farther shows that by these actions of the soldiers, that was done by which several scripture prophecies were fulfilled, and received their accomplishment; particularly, that of Exod 12:46, concerning the paschal lamb, which was a type of Christ, That a bone of it should not be broken; and that prediction, They shall look on him whom they have pierced Zech 12:10.

Learn hence, that Christ is the truth and substance of that type, the paschal lamb, mentioned, Exod 12:46 and the true passover sacrificed for us; therefore what was ordained concerning the paschal lamb, is applied here to Christ, as the substance of that type: A bone of him shall not be broken.

This last paragraph of the chapter gives us an account of our Lord's honourable burial: such a funeral as never was since graves were first digged.

Where observe, 1. Our Lord's body must be begged before it could be buried, the dead bodies of malefactors being in the power and at the disposal of the judge: Pilate grants it; and accordingly the dead body is taken dead, wrapped in fine linen, and prepared for the sepulchre.

Observe, 2. The persons who bestowed this honourable burial upon Christ: Joseph of Arimathea, and Nicodemus; the one provided fine linen, and the other fine spices, and they jointly wound and embalmed his body after the Jewish manner; both of them worthy, though close, disciples; grace doth not always make a public and open show where it is; but as there is much secret treasure unseen in the bowels of the earth, so is there much grace in the hearts of some saints, which the world takes little notice of. We read of none of the apostles at Christ's funeral; fear had put them to flight; but Joseph and Nicodemus appeared boldly. If God strengthen the weak, and leave the strong to the prevalency of their own fears, the weak shall be as David, and the strong as tow.

Observe, 3. The grave or sepulchre in which our Lord was buried: it was a sepulchre in a garden, to expiate Adam's sin committed in a garden: as by the sin of the first Adam we were driven out of paradise, the garden of pleasure; so by the sufferings of a second Adam, who lay buried in a garden, we may hope for entrance into the heavenly paradise. And it was in a new sepulchre, wherein never any man was laid, lest his adversaries should say, it was another that was risen, who was buried there before; or, that he arose, as one of the old prophets did, by touching the bones of some other dead person.

Observe, 4. The manner of our Lord's funeral; it was hasty, public, and decent. It was hasty, by reason of the straitness of time; the sabbath was approaching, and all business is laid aside to prepare for that.

Teaching us, how much it is our duty to despatch our worldly business early on the eve of the Lord's day; that we may be the better prepared to sanctify that day.

Again, our Lord's funeral was public, and open; all persons that would, might be spectators, to cut off occasion from any to object, that there was deceit and fraud used in or about our Lord's burial; yet was he also interred decently, his holy body being wrapt in fine linen, and perfumed with spices, according to the Jewish custom.

Observe, 5. The reasons why our Lord was thus buried, seeing he was to rise again in as short a time as other men lie by the walls: doubtless it was to declare the certainty of his death, and the reality of his resurrection, to fulfil the types and prophecies which went before of him; as Jonah being three days and three nights in the whale's belly. He was also buried to complete his humiliation, this being the lowest state to which he could descend in his abased state. Finally, he went into the grave, that he might conquer death in its own territories.

Observe lastly, of what use our Lord's burial is to us his followers. It shews us the amazing depth of his humiliations, from what and to what his love brought him, even from the bosom of his Father to the bosom of the grave. It may also comfort us against the fears of death; the grave could not long keep Christ, it shall not always 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. Awake, and sing, thou that dwellest in the dust, for the enmity of the grave is slain by Christ.