John 19:31

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. Verse 7 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. Verse 8 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. Verse 9 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. Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 15 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. Verse 16 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. Verse 17 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). Verse 18 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). Verse 19 Pilate wrote a title - See on Mat 27:37 (note). Verse 20 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 Verse 22 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. Verse 23 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 . Verse 24 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. Verse 25 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. Verse 26 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. Verse 28 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. Verse 29 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. Verse 30 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. Verse 31 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. Verse 34 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. Verse 35 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 . Verse 38 Joseph of Arimathea - See on Mat 27:57-60 (note); and particularly Mar 15:42 , Mar 15:43 (note). Verse 39 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. Verse 40 Wound it in linen - See on Joh 11:44 (note). Verse 41 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). Verse 42 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. Introduction Mary Magdalene, coming early to the sepulchre, finds it empty, and runs and tells Peter, Joh 20:1 , Joh 20:2 . Peter and John run to the tomb, and find all as Mary had reported, Joh 20:3-10 . Mary sees a vision of angels in the tomb, Joh 20:11-13 . Jesus himself appears to her, and sends her with a message to the disciples, Joh 20:14-18 . He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, Joh 20:19-23 . The determined incredulity of Thomas, Joh 20:24 , Joh 20:25 . Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, Joh 20:26 , Joh 20:27 . Thomas is convinced, and makes a noble confession, Joh 20:28 . Our Lord's reflections on his case, Joh 20:29 . Various signs done by Christ, not circumstantially related, Joh 20:30 . Why others are recorded, Joh 20:31 . All that John relates concerning the resurrection of our Lord he has collected partly from the account given by Mary Magdalene, and partly from his own observations. From Mary he derived the information given, Joh 20:1 , Joh 20:2 , and from Joh 20:11-18 . From his own actual knowledge, what he relates, Joh 3:3-10 , Joh 3:19-29 , and the whole of John 21:1-25. It is supposed that he details the account given by Mary, without altering any circumstance, and without either addition or retrenchment. See Rosenmuller. Verse 1 The first day of the week - On what we call Sunday morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had bought aromatics, Mar 16:1 ; Luk 24:1 , to embalm him afresh, and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, because he appears to wish to give a more detailed history of her conduct than of any of the rest; but the other evangelists speak of three persons who went together to the tomb, viz. Mary of Magdala, Mary the mother of James, and Salome: Mat 28:1 ; Mar 16:1 . Verse 2 Then she runneth - This was after the women had seen the angels, who said he was risen from the dead, Luk 24:4 . She told, not only Peter and John, but the other apostles also, Mat 28:8 ; but only the two disciples above mentioned went to the tomb to see whether what she had said was true. They have taken away the Lord - She mentions nothing of what the angels had said, in her hurry and confusion; she speaks things only by halves; and probabl

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.

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 l

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.