"This must be observed from the evangelists, that when they had Christ in examination in the palace of the high-priest all night; in the morning the whole sanhedrim met that they might pass sentence of death upon him. Where then was this that they met? Questionless in the room Gazith-at least if they adhered to their own rules and constitutions: Thither they be took themselves sometimes upon urgent necessity. The gloss before quoted excepts only the case of murder, with which, amongst all their false accusations, they never charged Christ. "But, however, suppose it were granted that the great council met either in the Taberne, or some other place, (which yet agreed by no means with their own tradition,) did they deal truly, and as the matter really and indeed was, with Pilate, when they tell him, It is not lawful for us to put any man to death? He had said to them, Take ye him and judge him according to your laws. We have indeed judged and condemned | him, but we cannot put any one to death. Was this that they said in fact true? How came they then to stone the proto-martyr Stephen? How came they to stone Ben Sarda at Lydda ? Hieros. Sanhed, fol. 25. 4. How came they to burn the priest's daughter alive that was taken in adultery? Bab. Sanhed. fol. 52. 1. and 51. 1. It is probable they had not put any one to death as yet, since the time that they had removed out of Gazith; and crowned with thorns. and so might the easier persuade Pilate in that case. But their great design was to throw off the odium of Christ's death from themselves; at least among the vulgar crowd: fearing them, if the council themselves should have decreed his execution. They seek this evasion, therefore, which did not altogether want some colour and pretext of truth; and it succeeded ac cording to what they desired. Divine Providence so ordering it, as the evangelist intimates, ver. 32. That the saying of Jesus might be fulfilled which he spake, signifying what death he should die: that is, be crucified according to the custom of the Romans. While I am upon this thought, I cannot but re flect upon that passage, than which nothing is more worthy observation in the whole description, of the Roman beast in the Revelation, chap. xiii. 4. The dragon which gave power to the beast. We cannot say this of the Assyrian, Babylo. nish, or any other monarchy; for the Holy Scriptures do not say it. But reason dictates, and the event itself tells us, that there was something acted by the Roman empire in behalf of the dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember, as often as we recite that article of our creed, He suffered under Pontius Pilate,' that is, was put to death by the Roman empire." CHAPTER XIX. Jesus is scourged, crowned with thorns, and mocked by the soldiers, 1-3. He is brought forth by Pilate, wearing the ple robe; and the Jews clamour for his death, 4-8. Conversation between our Lord and Pilate, 9-11. Pilate expostu lates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, 12-16. He, bearing his cross, is led to Golgotha, and crucified, 17–22. The soldiers cast lots for his raiment, 23, 24 Jesus commends his mother to the care of John, 25-27. Jesus thirsts, receives vinegar, and dies, 28-30. The Jews re quest that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ: the scriptures fulfilled in these acts, 31-37. Joseph of Arimathea begs the body of Christ; and Nicode mus brings spices to embalm it, 38-40. He is laid in a new sepulchre, 41, 42. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.] TEN Phate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, d We have a law, and by our law, a Matt, 20, 19. & 27.26. Mark 15.15. Luke 18.33.-b Ch. 18.18. Verse 6.-e Acts 3.13.-d Lev 24.16. NOTES.-Verse 1. Pilate-took Jesus, and scourged him.] That is, caused him to be scourged; for we cannot with Bede, suppose that he scourged him with his own hand. he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, h If thou let this man go, thou art not Cesar's friend: i whosoever maketh himself a king, speaketh against Cesar. e Matt. 26.65. Ch 5. 18. & 10.33.- Isa. 53.7. Matt.27.12, 14.-g Luke 22.53. Ch. 7.30-h Luke 23.2-i Acts 17.7. As our Lord was scourged by order of Pilate, it was probable, he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows: for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastise-some acts of violence, the end of which could not be foreseen. ment. Deut. xxv. 3. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done; to the laws, and to humanity. See Matt. xxvii. 26. and the note there. Though it was customary to scourge the person who was to be crucified; yet it appears that Pilate had another end in view by Scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from Luke xxiii. 16. 2 Platted a crown of thorns] See on Matt. xxvii. 29. 5. Ana Pilate saith] The word Pilate, which we supply in our version, is added by one MS., the latter Syriac, latter Arabic, and the Coptic. Behold the man] The man, who, according to you, affects the government and threatens to take away the empire from the Romans. Behold the man, whom ye have brought unto me as an enemy to Cesar; and as a sower of the seeds of sedition in the land! In him I find no guilt; and from him ye have no occasion to fear any evil. 6. Crucify HIM] Avrov, which is necessary to the text, and which is wanting in the common editions, and is supplied by our version in Italics, is added here on the authority of almost every MS. and Version of importance. As it is omitted in the common editions, it affords another proof, that they were not aken from the best MSS. 7. We have a law] In Lev. xxiv. 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 Matt. xxvi. 65, 66. They might refer also to the law against false prophets, Deut. xviii. 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. 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, be cause 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 laies, he then saw that he had every thing to fear, if he did not deliver Jesus to their will. The Sanhedrim must not be offended-the populace must not be irritated; from the former a complaint might be sent against him to Cesar: the latter might revolt, or proceed to 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 cælum. 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. 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 demi-god, such as the heathens believed in. To this question we find our Lord gave no answer. Ile 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: chap. xviii. 36, 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. 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 an swer 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. 12. Pilate sought to release him] Pilate made fire several attempts to release our Lord: as we may learn from Luke xxiii. 4, 15, 20, 22. John xix. 4, 12, 13. Thou art not Cesar's friend] Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, &c. were generally termed the friends of the emperor. This insinuation determined Pilate Christ is crucified. The CHAPTER XIX. inscription on his cross, 13 When Pilate therefore heard that saying, he brought Jesus Jesus was crucified was nigh to the city: and it was written forth, and sat down in the judgment seat in a place that is call-in Hebrew, and Greek, and Latin. ed the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the pass-over, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, cru. cify him. Pilate saith unto them, Shall I crucify your King The chief priests answered, 1 We have no king but Cesar. 16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. 17 And he, bearing his cross, went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha: 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst. 191 P And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Matt. 27.2-1 Gen. 49. 10-m Mart. 27. 26, 31. Mark 15. 15. Luke 23, 24-n Matt. 31, Mark 15. 21, 22 Luke 23.26, 33.-0 Numb. 15. 36. Heb. 13. 12.-p Matt. 27.37. Mark 15.25. Luke 23. 38. to make no longer resistance; he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes of the world. During his reign, accusasations of conspiracies were much in fashion: they were founded on the silliest pretences, and punished with excessive rigour. See Calmet, Tacit. An. 1. i. c. 72, 73, 74. Sueton. in Tiber, c. 58. 13. The Patement] Aidworporov, literally, a stone pavement: probably it was that place in the open conrt, 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 colours, like that of Ahasuerus, Esth. i. 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 a gabbah, 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 Lithostrolon, 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 Parement: 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. Letfoot conjectures that the Pavement here, means the room Gazith in the temple, in which the grand council, called the sanhedrim, held their meetings. 14. It was the preparation of the pass-over] 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 pass-over, because the preparation of the Sabbath happened that year on the eve of the pass-over. Others think that the preparation of the Sabbath is distinctly spoken of in ver. 31. and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics. The sixth hour] Mark says, chap. xv. 25. that it was the third hour. Tpirn, the third, is the reading of DL., four others, the Chron. Alex. Severus, Antiochen. Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century, read purn, the third. As in ancient times, all the numbers were written in the manuscripts, not at large, but in nmineral letters, it was easy for r three, to be mistaken for 5 siz. The Coder Beza has generally numeral letters instead of words. Bengel observes that he has found the letter gomma, THREE, exceedingly like the 5 episemon, six, in some Mss. The major part of the best critics think that pirn, the third, is the genuine reading. See the note on Mark xv. 25. Behold your King !] This was probably intended as an iroy; and by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him. 15. Away with him] Apov: probably this means, kill him. In Isa. Ivii. 1. it is said, kai avopes dikaioi aipovrat, and just men are taken away; that is, according to some, by a violent death. 16. Then delivered he him] This was not till after he had washed his hands, Matt. xxvli. 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 Matt. xxvii. 26, &c. Mark xv. 16, &c. 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, &mon, a Cyrenian, helped him to carry it: see the note on Matt. xi. 32. Golgotha.] See on Matt. xxvii. 33. 18. Two other] Matthew and Mark in the parallel places call 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 Matt. xxvii. 35 VOL. V. S$ 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written, I have written. 23 ¶ Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of "Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and w the disciple q Mart. 27. 35. Mark 15. 24. Luke 23.34.-r Or, wrought.-s Psalm 22 18t Matt, 27.55. Mark 15.40. Luke 23. 49.-u Or, Clopas.-v Luke 24. 18.-w Ch.13. 23 & 20.2. & 21.7, 20, 24. 19. Pilate wrote a title] See on Matt. xxvii. 37. 20. Hebrew, Greek, Latin.] See on Luke xxiii. 38. On Matt. xxvii. 37. I have given this title in Hebrew, Greek, and Latin, as mentioned by this evangelist. The reader, how. ever, will not be displeased to find the saine 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 insert. ed here, is an exact fac-simile of that in the Coder Beza, 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. Je rom. Having examined the MS. myself, I can say that these types are a very faithful representation of the original. In Hebrew, Eẞpaïsı. ישוע בצריא מלכא דיהודיא In Greek, Ελληνίςι. IHCOYC ONAZWPAIOC O BACIAEYC TWN JOYAAIWN IESUS NAZARENUS REX IUDAEORUM 22. What I have written, I have written.] That is, I wil. 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 propheti cally. This is the king of the Jews: they shall have no other Messiah for ever. 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 doubt. ed whether this can be literally understood, as they imagine that nothing with sleeves, &c. can be woven without a scam. But Baun, de Vest. Sacer. Heb. 1. 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. 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. vii. s. 4. "Now this coat (x7wv) 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 colour, 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 Xirov and quartov, which we translate cloke, and coat, see on Luk vi. 29. 24. That the scripture might be fulfilled] These words are found in the common printed text, in Matt. xxvii. 39. but they are omitted by ABDEFGHKLMSÚ. Mt. BHV. 150 others; the principal Versions, Chrysostom, Tit. 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 Psal. xxii. 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 321 That the bodies should not remain] For the law, Deut. xxi. 22, 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 For that Sabbath day was a high day] 1. Because it was to remove the victim of their malice out of their sight. the Sabbath. 2. Because it was the day on which all the people presented themselves in the temple according to the com mand, Exod. xxiii. 17. 3. Because that was the day on which the sheaf of the first-fruits was offered, according to the command, Lev. xxiii. 10, 11. So that upon this day, there happened to be three solemnities in one. Lightfoot. It might be properly Their legs might be broken] Lactantius says, I. iv. c. 26. called a high day, because the pass-over fell on that Sabbath. 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 34. With a spear pierced his side] The soldier who pierced kind of coup de grace, the sooner to put them out of pain. our Lord's side, has been called by the Roman Catholic writers, Longinus, which seems to be a corruption of Aoyxn, lonchè, 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 travelled into Cappadocia, and there preached the Gospel of Christ, and received the crown of martyrdom. But this deserves the same Whether it was the right or the left side of Christ that was credit as the other legends of the popish church. pierced, has been a matter of serious discussion among divines That it is of no importance we are sure, because the Holy and physicians: and on this subject they are not yet agreed. 29. A vessel full of vinegar] This was probably that tart Ghost has not revealed it. Luke Cranache, a famous painter, small wine, which we are assured was the common drink of whose piece of the crucifixion is at Augsburg, has put no wound the Roman soldiers. Our word vinegar, comes from the on either side: when he was asked the reason of this, I will do French vin aigre, sour or tart wine; and although it is pro-it, said he, when I am informed WHICH side was pierced. bable 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 Matt. xxvii. 34. and Mark xv. 23. That, being a stupifying potion, intended to alleviate his pain, ne refused to drink; but of this he took a little, and then expired, verse 30. And put it upon hyssop] Or, according to others, putting hyssop about it. A great variety of conjectures have been produced to rete 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 use 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 Powers Conject. and in Calmet. 30. It is finished As if he had said, "I have executed the great der gas of ine Almighty--I have satisfied the demands 322 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 regeneration; and it is in reference to the first notion, that Lamb; and sanctification, which is through the washing of 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. "pourSt. Paul says, 1 Cor. x. 4. That rock was Christ; and here the ed out blood at the first stroke, and water at the second." Now, evangelist says, The soldier pierced his side, and there came out blood and water. St. John, therefore, in what he assert Mary Magdalene CHAPTER XX. and he knoweth that he saith true: that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on 39 And after this, Joseph of Arimathea, being a disciple of in the 35th and 36th verses, wishes to call the attention of the 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 dy ing 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 particular ly the person of the Messiah. A bone of him shall not be broken, Exod. xii. 46. Numb. ix. 12. Psa. xxxiv. 20. They will ak upon him whom they pierced, Zech. xii. 10. Psa. xxii. 16. 38 Joseph of Arimathea] See on Matt. xxvii. 57-60. and particularly Mark xv. 42, 43. 39. Nicodemus] See on chap. iii. 1, &c. 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. goes to the sepulchre. 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. h Matt. 27. 57. Mark 15, 42. Luke 28 50-i Ch. 9. 22. & 12. 42.-k Ch. 3. 1, 2. & 7.50.-1 Acts 5, 6.-m Isa. 53. 9.-nVer. 31. 1. In the burial of our Lord, a remarkable prophecy was ful filled: His death was appointed with the wicked, and with a rich man was his tomb. See Lowth on Isa. liii. 9. Every thing attending his mock trial, his passion, his death, his burial, &c. 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 col. lated 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 them. selves, 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 de. grading 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 im mense 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 Some have objected, that a hundred pounds weight of myrrh bas relief, that decorated the chapel, containing the Holy Seand aloes, was enough to embalm two hundred dead bodies: pulchre, situated in the centre of the church. Shortly after, and instead of Exarov, a hundred, some critics have proposed the massive columns which supported the gallery, fell down, to read txartpor, a mixture of myrrh and aloes, of about a together with the whole of the walls. Thus has perished the pound EACH. See Bowyer's Conjectures. But it may be ob- famous church raised by the Empress Helena, fourteen hunserved, that great quantities of spices were used for embalm-dred years ago, over the place where the body of our blessed ing dead bodies, when they intended to show peculiar marks Lord was supposed to have been deposited, while he lay under of respect to the deceased. A great quantity was used at the the power of death. And thus has perished, an engine of su funeral of Aristobulus: and it is said that five hundred ser- perstition, fraud, and imposture. To the most sinful purposes vants bearing aromatics, attended the funeral of Herod: see has this Holy Sepulchre been abused. The Greeks and Arme. Josephus, Ant. b. xv. c. 3. s. 4. and b. xvii. c. 8 s. 3. and four- nians have pretended, that on every Easter eve, fire descends score pounds of spices were used at the funeral of R. Gama- 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 afterward to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3d, 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, smntted with this celestial fire, it will certainly secure them from the flames of hell.'" lel the elder. See Wetstein in loco. 40 Wound it in linen] See on chap. xi. 34. 41. There was a garden] It was an ancient custom for partienlar families to have burying places in their gardens. See 2 Kings xxi. 18, 26. New sepulchre] See on Matt. xxvii. 60. 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 pass-over; or, that they had designed to have put him somewhere else, but could not do it for lack of time; and that they put him here, because the tomb was nigh. It appears plainly from embalming, &c. 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. 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. CHAPTER XX. Mary Magdalene coming early to the sepulchre, finds it empty, and runs and tells Peter, 1, 2. Peter and John run to the tomb, and find all as Mary had reported, 3-10. Mary sees a vision of angels in the tomb, 11-13. Jesus himself ap pears to her, and sends her with a message to the disciples, 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, 19-23. The determined incredu lity of Thomas, 24, 25. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the pronfs he had desired, 26, 27. Thomas is convinced, and makes a noble confession, 28. Our Lord's reflections on his case, 29. Various signs done by Christ, not circumstantially related, 30. Why others are recorded, 31. [A. M. 4033. A. D. 29. An. Olymp, CCII. 1.] HE* first day of the week cometh Mary Magdalene early, When it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the bother disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. * Mart 29. 1. Mark 16 1. Luke 24. 1.-b Chap. 13, 23. & 19 26. & 21.7. 20, 24. NOTES-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 ver. 1, 2. and from ver. 11-18. From his own actual knowledge, what he relates ver. 4 So they ran both together: and the other disciple did outran Peter, and came first to the sepulchre 5 And he stooping down, and looking in, saw the linen clothes lying: yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. c Luke 24. 12.-d Ch. 19. 40.-e Ch. 11.44. 3-10, 19-29. and the whole of chap. xxi. 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 Sun Mary sees a vision of angels at the ST. JOHN. sepulchre. Jesus appears to her 8 Then went in also that other disciple, which came first to | to him, Sir, if thou have borne him hence, tell me where thou the sepulchre, and he saw, and believed. 9 For as yet they knew not the f scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own nome. 11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She aith unto them, Because they have taken away my Lord, and know not where they have laid hin. 14 b And when she had said thus, she turned herself back, and saw Jesus standing, and i knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou ? She, supposing him to be the gardener, saith un. f Paa. 16. 10. Acts 25-31. & 13. 34, 36-g Mark 16. 5.-b Matt. 28.9. Mark 16. 9.- Luke 24. 16, 31. Ch.21.4.-k Psa 22. 2 Matt. 28. 10. Rom. 8. 29. Heb. 2. H. day morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had brought perfumes, Mark xvi. 1. Luke xxiv. 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: Matt. xxviii. I. Mark xvi. 1. 2. Then she runneth] This was after the women had seen the angels, who said he was risen from the dead, Luke xxiv. 4. She told not only Peter and John, but the other apostles also, Matt. xxviii. 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 probably the vision of angels might have appeared to her only as an illusion of her own fancy; and not to be any further regarded. 4. Outrun Peter] Not because he had a greater desire to see into the truth of these things; but because he was younger, and lighter of foot. 5. Went he not in.] Why? Because he was fully satisfied that the body was not there. But why did he not seize upon the linen clothes, and keep them as a most precious relic? Be cause he had too much religion and too much sense; and the time of superstition and nonsense was not yet arrived, in which, bits of rotten wood, rags of rotten cloth, decayed bones, (to whom originally belonging no one knows,) and bramble bushes, should become objects of religious adoration. 6. Seeth the linen clothes lie] Ocwpel, from Seaopai, to behold, and opaw, to see-to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it. 7. Wrapped together in a place by itself. The providence of God ordered these very little matters so, that they became the fullest proofs against the lie of the chief priests, that the body had been stolen away by the disciples. If the body had been stolen away, those who took it would not have stopped to strip the clothes from it; and to wrap them up, and lay them by in separate places. 8. That other disciple] John. Saw] That the body was not there. And believed.] That it had been taken away, as Mary had said: but he did not believe that he was risen from the dead. See what follows. 9. They knew not the scripture] Viz. Psa. xvi. 9, 10. Thou will not leave my soul in hell-iews was an aki lo tâazob naphshi l'sheol-For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples, that that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Matt. xii. 40. which was at once the type and the proof of his own resurrection. How ever, this ingenuous confession of John, in a matter so dishonourable to himself, is a full proof of his sincerity, and of the truth of his narration. hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet as. cended to my Father: but go to my brethren, and say unto them, 11 ascend unto my Father, and your Father; and to my God, and your God. 18" Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 Then the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20 And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 1 Ch. 16. -m Eph. 1. 17.-n Matt. 28. 10. Luke 24. 10.-o Mark 16. 14. Luke 24. 36. 1 Cor. 15. 5.-p Ch 16, 22. 14. She turned herself back] Or, earpaón eis ta oziow, she was turned back, i. e. to go again with the other women to Jerusalem, who had already departed: but she had not as yet gone so far as to be out of the garden. Knew not that it was Jesus.] John has here omitted what the angels said to the women, about Christ's being risen; probably because it was so particularly related by the other evan gelists; Matt. xxviii. 5-7. Mark xvi. 6, 7. Luke xxiv. 5, 6, 7. Mary was so absorbed in grief, that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him: nor could she imagine such an appear. ance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord. 15. Supposing him to be the gardener] Knrovрos, the inspector or overseer of the garden, from knos, a garden, and ovoos, an inspector-the person who had the charge of the workmen, and the care of the produce of the garden; and who rendered account to the owner. And I will take him away] How true is the proverb, Love feels no load. Jesus was in the prime of life when he was crucified, and had a hundred pounds' weight of spices added to his body; and yet Mary thinks of nothing less than carry. ing him away with her, if she can but find where he is laid! 16. Mary] This word was no doubt spoken with uncom. mon emphasis: and the usual sound of Christ's voice accom. panied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be remarked, that Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him, than any of the rest; therefore to her first, Jesus is pleased to show himself; and she is made the first herald of the Gospel of a risen Saviour. After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS, the latter Syriac, Syriac Hieros. and three copies of the Itala, add, και προσέδραμεν, αψασ Oai avrov, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them. 17. Touch me not] Mn pov åπrov, eling not to me. Arropar has this sense in Job xxxi. 7. where the Septuagint use it for the Hebrew pɔ dabak, which signifies to cleave, cling, stick, or be glued to. From Matt. xxviii. 9. it appears that some of the women held him by the feet, and worshipped him. This probably Mary did; and our Lord seems to have spoken to her to this effect: "Spend no longer time with me now: I am not going immediately to heaven-you will have several opportunities of seeing me again: but go and tell my disciples, that I am, by and by, to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage.” 18. Told the disciples-that he had spoken these things] St. Mark says, chap. xvi. 11. that the afflicted apostles could not believe what she had said. They seem to have considered it as an effect of her troubled imagination. 19. The doors were shut-for fear of the Jews] We do not find that the Jews designed to molest the disciples: that word of authority which Christ spoke, chap. xviii. 8. Let these go away-had prevented the Jews from offering them any inju ry; but as they had proceeded so far as to put Christ to death, the faith of the disciples not being very strong, they were led to think that they should be the next victims if found. Some 10. Unto their own home] Either to their own houses, if they still had any; or to those of their friends, or to those where they had a hired lodging, and where they met together for re-think, therefore, that they had the doors not only shut but ligious purposes. See ver. 19 11. But Mary stood without] She remained some time after Peter and John had returned to their own homes. 12. Seeth two angels] See on ver. 6. She knew these to be angels by their white and glistering robes. Matthew and Mark mention but one angel-probably that one only that spoke, verse 13. One at the head, and the other at the feet] So were the che rubim placed at each end of the mercy-seat: Exod. xxv. 18, 19. Lightfoot. 13. They have taken away my Lord] It was conjectured on chap. xix. 42. that the body of our Lord was only put here for the time being, that after the Sabbath they might carry it to a more proper place-Mary seems to refer to this: They have taken away my Lord, and I know not where they have laid him. This removal she probably attributed to some of our word's disciples, or to some of his friends. barricadoed: nevertheless, Jesus came in, the doors being shut, i. e. while they continued shut. But how? By his almighty power: and further we know not. Yet it is quite possible, that no miraculous influence is here intended. The doors might be shut for fear of the Jews; and Jesus might open them, and enter in the ordinary way. Where there is no need for a miracle, a miracle is never wrought. See on ver. 30. The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, Matt xxviii. 9. and that to the two disciples who were going to Emmaus, Luke xxiv. 13, &c. which all happened in the course of this same day. Peace be unto you.] His usual salutation and benediction May every blessing of heaven and earth which you need be granted unto you! 20. He showed unto them his hands and his side] So it ap pears that his body bore the mark of the nails and the spear. |