John 19:38

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

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.

Mt 27:57, also Mt 27:58-61. (m) "for fear of the Jews" Jn 9:22

ike! 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. This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order, ver. 1-10 . 2. Two angels appearing to Mary Magdalene at the sepulchre, ver. 11-13 . 3. Christ himself appearing to her, ver. 14-18 . II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent, ver. 19-25 . 2. At another, that day seven-night, when Thomas was with them, ver. 26-31 . What is related here is mostly what was omitted by the other ev