The continuation of the history of the Passion of Christ.
The Ievves are not satisfied vvith his scourging and irrision. • Pilate hearing them say that he made him self the Sonne of God, is more afraid. 〈◊〉 Yet, they vrging him vvith his loialty tovvard Caesar, and professing that them selues vvil no king but Caesar, he yeldeth vnto them. 17 And so Christ carying his ovvne Crosse, is crucified betvvene tvvo theeues, 19 Pilate vvriting notoriously the onely cause of his death to be, for that he is their king or Christ. 〈◊〉 His garments be so vsed, euen as the Scriptures foretold. 25 He hath special care of his mother to the end. 28 He signifieth al that vvas vvritten of his Passion, to be fulfilled, and so yeldeth vp his ghost. 31 Then by the levves meanes also other Scriptures about his legges and side, are fulfilled. 38 And finally, he is honorably buried.
1Then therefore Pilate took Jesus and scourged him.Allora adunque Pilato prese Gesù, e lo flagellò.THEN therfore Pilate tooke IESVS, and scourged him.Tunc ergo apprehendit Pilatus Jesum, et flagellavit. 2And the soldiers platting a crown of thorns, put it upon his head: and they put on him a purple garment.E i soldati, intrecciata una corona di spine, gliela posero sulla sua testa: e lo copriron con una veste di porpora.And the souldiars platting a crovvne of thornes, put it vpon his head: and they put about him a purple garment.Et milites plectentes coronam de spinis, imposuerunt capiti ejus: et veste purpurea circumdederunt eum. 3And they came to him and said: Hail, king of the Jews. And they gave him blows.E si accostavano a lui, e dicevano: Dio ti salvi, Re de' Giudei: e davangli degli schiaffi.And they came to him, and said, Haile king of the Ievves, and they gaue him blovves.Et veniebant ad eum, et dicebant: Ave, rex Judæorum: et dabant ei alapas. 4Pilate therefore went forth again and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him.Uscì adunque di nuovo fuori Pilato, e disse loro: Ecco, che io ve lo meno fuori, affinchè intendiate, che non trovo in lui reato alcuno.Pilate vvent forth againe, and saith to them, Behold I bring him forth vnto you, that you may knovv that I finde no cause in him.Exivit ergo iterum Pilatus foras, et dicit eis: Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. 5(Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.E uscì fuora Gesù portando la corona di spine, e la veste di porpora. E disse loro (Pilato): Ecco l'uomo.IESVS therfore vvent forth carying the crovvne of thornes, and the purple vestiment. And he saith to them, Loe the man.(Exivit ergo Jesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis: Ecce homo. 6When the chief priests, therefore, and the servants had seen him, they cried out, saying: Crucify him, Crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him.Ma visto che l'ebbero i Pontefici, e i ministri, alzarono le voci, dicendo Crocifiggi, crocifiggilo. Disse loro Pilato: Prendetelo voi, e crocifiggetelo: imperocché io non trovo in lui reato.Vvhen the cheefe priests therfore and the ministers had seen him, they cried, saying, Crucifie, crucifie him. Pilate saith to them, Take him you, and crucifie him. for I finde no cause in him.Cum ergo vidissent eum pontifices et ministri, clamabant, dicentes: Crucifige, crucifige eum. Dicit eis Pilatus: Accipite eum vos, et crucifigite: ego enim non invenio in eo causam.
7The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God.Gli risposero i Giudei: Noi abbiamo la legge, e secondo la legge dee morire perché si è fatto Figliuolo di Dio.The Ievves ansvvered him, Vve haue a Law: and according to the Law he ought to die, because he hath made him self the sonne of God.Responderunt ei Judæi: Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. 8When Pilate therefore had heard this saying, he feared the more.Quando udì Pilato queste parole, si intimidì maggiormente.Vvhē Pilate therfore had heard this saying, he feared more.Cum ergo audisset Pilatus hunc sermonem, magis timuit. 9And he entered into the hall again; and he said to Jesus: Whence art thou? But Jesus gave him no answer.Ed entrò nuovamente nel pretorio, e disse a Gesù: Donde sei tu? Ma Gesù non gli diede risposta.And he entred into the Palace againe: and he saith to IESVS, Vvhence art thou? But IESVS gaue him no ansvver.Et ingressus est prætorium iterum: et dixit ad Jesum: Unde es tu ? Jesus autem responsum non dedit ei. 10Pilate therefore saith to him: Speakest thou not to me? Knowest thou not that I have power to crucify thee, and I have power to release thee?Dissegli perciò Pilato: Non parli con me? Non sai, che sta nelle mie mani il crocifiggerti, e sta nelle mie mani il liberarti?Pilate therfore saith to him, Speakest thou not to me? knovvest thou not that I haue povver to crucifie thee, and I haue povver to release thee?Dicit ergo ei Pilatus: Mihi non loqueris ? nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te ? 11Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee hath the greater sin.Rispose Gesù: Non avresti potere, alcuno sopra di me, se non ti fosse stato dato di sopra. Per questo colui, che mi ti ha dato nelle mani, è reo di più, gran peccato.IESVS ansvvered, Thou shouldest not haue any povver against me, vnles it vvere giuen thee from aboue. Therfore he that hath betraied me to thee, hath the greater sinne.Respondit Jesus: Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, majus peccatum habet. 12And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar’s friend. For whosoever maketh himself a king speaketh against Caesar.Da indi in poi cercava Pilato di liberarlo; ma i Giudei alzavan le strida, dicendo: Se liberi costui, non sei amico di Cesare: dappoiché chiunque si fa re, fa contro a Cesare.From thence forth Pilate sought to release him. But the Ievves cried, saying, If thou release this man, thou art not Caesars frend. euery one that maketh him self a king, speaketh against Caesar.Et exinde quærebat Pilatus dimittere eum. Judæi autem clamabant dicentes: Si hunc dimittis, non es amicus Cæsaris. Omnis enim qui se regem facit, contradicit Cæsari.
13Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha.Pilato adunque, sentito questo discorso, menò fuori Gesù: e si pose a sedere sul tribunale nel luogo detto Litostrotos, e in Ebreo Gabbata.But Pilate vvhen he had heard these vvordes, brought forth IESVS: and he sate in the iudgemēt seate, in the place that is called Lithóstrotos, and in Hebrevv Gábbatha.Pilatus autem cum audisset hos sermones, adduxit foras Jesum: et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. 14And it was the parasceve of the pasch, about the sixth hour: and he saith to the Jews: Behold your king.(Ed era la Parasceve della Pasqua, e circa la sesta ora), e disse a' Giudei: Ecco il vostro Re.And it vvas the Parasceue of Pasche, about the sixt houre, and he saith to the Ievves, Loe your king.Erat enim parasceve Paschæ, hora quasi sexta, et dicit Judæis: Ecce rex vester. 15But they cried out: Away with him: Away with him: Crucify him. Pilate saith to them: shall I crucify your king? The chief priests answered: We have no king but Caesar.Ma essi gridavano: Togli, togli, crocifiggilo. Disse loro Pilato: Crocifiggerò io il vostro Re? Gli risposero i Pontefici: Non abbiamo re fuori di Cesare.But they cried, Avvay, avvay vvith him, crucifie him. Pilate saith to them, Shal I crucifie your king? The cheefe priests ansvvered, Vve haue no king, but Caesar.Illi autem clamabant: Tolle, tolle, crucifige eum. Dicit eis Pilatus: Regem vestrum crucifigam ? Responderunt pontifices: Non habemus regem, nisi Cæsarem. 16Then therefore he delivered him to them to be crucified. And they took Jesus and led him forth.Allora adunque lo diede nelle lor mani, perché fosse crocifisso. Presero pertanto Gesù, e lo menarono via.Then therfore he deliuered him vnto them for to be crucified. And they tooke IESVS, and led him forth.Tunc ergo tradidit eis illum ut crucifigeretur. Susceperunt autem Jesum, et eduxerunt. 17And bearing his own cross, he went forth to the place which is called Calvary, but in Hebrew Golgotha.Ed egli portando la sua croce, s'incamminò verso il luogo detto del Cranio, in Ebraico Golgotha:And bearing his ovvne crosse he vvent forth into that vvhich is called the place of Caluarie, in Hebrevv Gólgotha.Et bajulans sibi crucem exivit in eum, qui dicitur Calvariæ locum, hebraice autem Golgotha: 18Where they crucified him, and with him two others, one on each side, and Jesus in the midst.Dove crocifissero lui, e con lui due altri, uno di qua, e uno di là, e Gesù nel mezzo.vvhere they crucified him, and vvith him two others, on the one side and on the other, and in the middes IESVS.ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Jesum.
19And Pilate wrote a title also: and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS.E scrisse di più Pilato un cartello, e lo pose sopra la croce. Ed eravi scritto: GESÙ NAZZARENO RE DE' GIUDEI.And Pilate vvrote a title also: and he put it vpon the crosse. And it vvas vvritten, IESVS OF NAZARETH THE KING OF THE IEVVES.Scripsit autem et titulum Pilatus, et posuit super crucem. Erat autem scriptum: Jesus Nazarenus, Rex Judæorum. 20This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, in Greek, and in Latin.Or questo cartello lo lesserò molti Giudei: perché era vicino alla città il luogo, dove Gesù fu crocifisso. Ed era scritto in Ebraico, in Greco, e in latino.This title therfore many of the Ievves did reade: because the place vvhere IESVS vvas crucified, vvas nigh to the citie: and it vvas vvritten in Hebrevv, in Greeke, and in Latin.Hunc ergo titulum multi Judæorum legerunt: quia prope civitatem erat locus, ubi crucifixus est Jesus, et erat scriptum hebraice, græce, et latine. 21Then the chief priests of the Jews said to Pilate: Write not: The King of the Jews. But that he said: I am the King of the Jews.Dicevan però a Pilato i Pontefici de' Giudei: Non iscrivere Re de' Giudei: ma che costui ha detto: sono Re de' Giudei.The cheefe priests therfore of the Ievves said to Pilate, Vvrite not, The king of the Ievves: but that he said, I am king of the Ievves.Dicebant ergo Pilato pontifices Judæorum: Noli scribere: Rex Judæorum: sed quia ipse dixit: Rex sum Judæorum. 22Pilate answered: What I have written, I have written.Rispose Pilato: Quel, che ho scritto, l'ho scritto.Pilate ansvvered, That vvhich I haue vvritten, I haue vvritten.Respondit Pilatus: Quod scripsi, scripsi. 23The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part) and also his coat. Now the coat was without seam, woven from the top throughout.I soldati poi, crocifisso che ebber Gesù, presero le sue vesti (e ne fecer quattro parti, una per ciascun soldato), e la tonaca. Or la tonaca era senza cuciture, tessuta tutta dalla parte superiore in giù.The souldiars therfore vvhen they had crucified him, tooke his garments (and they made foure partes, to euery souldiar a part) & his coate. And his coate vvas vvithout seame, vvrought from the toppe through out.Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus (et fecerunt quatuor partes, unicuique militi partem) et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum.
24They said then one to another: Let us not cut it but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things.Dissero perciò, tra loro: Non la dividiamo, ma tiriamo a sorte, a chi abbia a toccare. Affinchè si adempisse la Scrittura, che dice: Si diviser tra loro le mie vestimenta: e tirarono a sorte la mia veste. Tali cose adunque fecero i soldati.They said therfore one to an other, Let vs not cut it, but let vs cast lottes for it vvhose it shal be. That the scripture might be fulfilled saying, They haue parted my garments among them: and vpon my vesture they haue cast lottes. And the souldiars did these things.Dixerunt ergo ad invicem: Non scindamus eam, sed sortiamur de illa cujus sit. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem hæc fecerunt. 25Now there stood by the cross of Jesus, his mother and his mother’s sister, Mary of Cleophas, and Mary Magdalen.Ma vicino: sulla croce di Gesù stavano la sua Madre, e la sorella, di sua madre, Maria di Cleofa, e Maria Maddalena.And there stoode beside the crosse of IESVS, his mother, and his mothers sister, Marie of Cléphas, and Marie Magdalene.Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene. 26When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.Gesù adunque veduto avendo la Madre, e il discepolo da lui amato, che era dappresso, disse alla Madre sua: Donna, ecco il tuo figliuolo.Vvhen IESVS therfore had seen his mother and the disciple standing vvhom he loued, he saith to his mother: Vvoman, behold thy sonne.Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ: Mulier, ecce filius tuus. 27After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.Di poi disse al discepolo: Eccola la madre tua. E da quel punto il discepolo la prese con seco.After that, he saith to the disciple, Behold thy mother. And from that houre the disciple tooke her to his ovvne.Deinde dicit discipulo: Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. 28Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst.Dopo di ciò conoscendo Gesù, che tutto era adempito, affinchè si adempisse la Scrittura, disse: Un sete.Aftervvard IESVS knovving that al things vvere novv consummate, that the scripture might be fulfilled, he saith, I thirst.Postea sciens Jesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: Sitio.
29Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to his mouth.Era stato quivi posto un vaso pieno di aceto. Onde quegli inzuppata una spugna nell'aceto, e avvoltolo attorno all'issopo, lo presentarono alla sua bocca.A vessel therfore stoode there ful of vinegre. And they putting a spongeful of vinegre about hyssope, offered it to his mouth.Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori ejus. 30Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.Gesù, adunque preso che ebbe l'aceto, disse: È compito. E chinato il capo, rese lo spirito.IESVS therfore vvhen he had taken the vinegre, said, It is cōsummate. And bovving his head, he gaue vp the ghost.Cum ergo accepisset Jesus acetum, dixit: Consummatum est. Et inclinato capite tradidit spiritum. 31Then the Jews (because it was the parasceve), that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken: and that they might be taken away.Ma i Giudei, affinchè non restassero su la croce i corpi nel sabato, giacché era la Parasceve (conciossiachè era grande quel giorno di sabato), pregarono Pilato, che fossero ad essi rotte le gambe, e fossero tolti via.The Ievves therfore (because it vvas the Parasceue) that the bodies might not remaine vpon the crosse on the Sabboth (for that vvas a greate Sabboth day) they desired Pilate that their legges might be broken, and they might be taken avvay.Judæi ergo (quoniam parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur. 32The soldiers therefore came: and they broke the legs of the first, and of the other that was crucified with him.Andaron pertanto i soldati; e rupper le gambe al primo, e all'altro, che era stato crocifisso con lui.The souldiars therfore came: and of the first in deede they brake the legges, and of the other that vvas crucified vvith him.Venerunt ergo milites: et primi quidem fregerunt crura, et alterius, qui crucifixus est cum eo. 33But after they were come to Jesus, when they saw that he was already dead, they did not break his legs.Ma quando furono a Gesù, quando videro, che era già morto, non gli ruppero le gambe:But after they vvere come to IESVS, vvhen they savv that he vvas dead, they did not breake his legges,Ad Jesum autem cum venissent, ut viderunt eum jam mortuum, non fregerunt ejus crura,
34But one of the soldiers with a spear opened his side: and immediately there came out blood and water.Ma uno de' soldati aprì il di lui fianco con una lancia, e subito nè usci sangue, e acqua.but one of the souldiars vvith a speare opened his side, and incontinent there came forth bloud and vvater.sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. 35And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe.E chi vide, lo ha attestato: ed è vera la sua testimonianza. Ed egli sa, che dice il vero, affinchè voi pure crediate.And he that savv it, hath giuen testimonie: and his testimonie is true. And he knovveth that he saith true, that you also may beleeue.Et qui vidit, testimonium perhibuit: et verum est testimonium ejus. Et ille scit quia vera dicit: ut et vos credatis. 36For these things were done that the scripture might be fulfilled: You shall not break a bone of him.Imperocché tali cose sono avvenute, affinché si adempisse la Scrittura: Non romperete nissuna delle sue ossa.For these things vvere done that the scripture might be fulfilled, You shal not breake a bone of him.Facta sunt enim hæc ut Scriptura impleretur: Os non comminuetis ex eo. 37And again another scripture saith: They shall look on him whom they pierced.E parimenti un'altra Scrittura dice: Volgerai; gli sguardi a colui, che hanno trafitto.And againe an other scripture saith, They shal looke on him vvhom they pearsed.Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt. 38And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews), besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore and took away the body of Jesus.Dopo di ciò Giuseppe da Arimathea (discepolo di Gesù, ma occulto per timor de' Giudei) pregò Pilato per prendersi il corpo di Gesù. E Pilato gliel permise. Andò adunque, e prese il corpo di Gesù.And after these things Ioseph of Arimathaea (because he vvas a disciple of IESVS, but secrete for feare of the Iewes) desired Pilate that he might take avvay the body of IESVS. And Pilate permitted. He came therfore, and tooke avvay the body of IESVS.Post hæc autem rogavit Pilatum Joseph ab Arimathæa (eo quod esset discipulus Jesu, occultus autem propter metum Judæorum), ut tolleret corpus Jesu. Et permisit Pilatus. Venit ergo, et tulit corpus Jesu.
39And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about an hundred pound weight.Venne anche Nicodemo (quegli, che la prima volta andò da Gesù di notte) portando di una mistura di mirra, e di aloè, quasi cento libbre.Nicodemus also came, he that at the first came to IESVS by the night, bringing a mixture of myrrhe and a•oés, about an hundred poundes.Venit autem et Nicodemus, qui venerat ad Jesum nocte primum, ferens mixturam myrrhæ et aloës, quasi libras centum. 40They took therefore the body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.Preser dunque il corpo di Gesù, e lo avvolsero in lenzuoli di lino, ponendovi gli aromi, come dagli Ebrei si costuma nelle sepolture.They tooke therfore the body of IESVS, and bound it in linnen clothes vvith the spices, as the maner is vvith the Ievves to burie.Acceperunt ergo corpus Jesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Judæis sepelire. 41Now there was in the place where he was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid.Era nel luogo, dove egli fu crocifisso, un orto: e nell'orto un monumento nuovo, nel quale non era mai stato posto nissuno.And there vvas in the place vvhere he vvas crucified, a garden: and in the garden a nevv monument, vvherein no man yet had been laide.Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat. 42There, therefore, because of the parasceve of the Jews, they laid Jesus: because the sepulchre was nigh at hand.Quivi adunque a motivo della Parasceve de' Giudei, perché il monumento era vicino, deposero Gesù.There therfore because of the Parasceue of the Ievves, they laid IESVS, because the monument vvas hard by.Ibi ergo propter parasceven Judæorum, quia juxta erat monumentum, posuerunt Jesum.
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St. Augustine
Pilate's motive, for ordering our Saviour to be scourged, was no other than this; that the Jews might be satisfied with these his numerous sufferings, and might no longer seek his death. For the same reason, likewise, he permitted his soldiers to inflict those unheard of cruelties, related in the sequel. (St. Augustine, tract. 110. in Joan.)
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Witham
Unless it were given, or permitted thee from above. Therefore, he that delivered me to thee, hath the greater sin. Some expound this of Judas; others, rather of the high priest Caiphas, with the Jewish council: for they could not be ignorant that Jesus was their Messias, having seen the miracles Jesus did, and knowing the predictions of the prophets. (Witham)
St. Chrysostom
Lest any should think, from what our Saviour had said, that Pilate was not in fault, in this place, he here adds, that he that had delivered him up, had the greater sin: God, indeed, had permitted it; but still these instruments of his death were not without fault. (St. Chrysostom, hom. lxxxiii. in Joan.)
St. Augustine
Christ had been delivered into the power of Pilate through envy, and Pilate was about to exercise that power through fear. But though this last motive of fear can never justify any one, who condemns the innocent, yet still it is much more pardonable than the motive of envy, which was the incentive of the Jewish multitude. (St. Augustine, tract. 116. in Joan.)
Judas delivered Jesus into the hands of the priests, but both the priests and the people delivered him up to Pontius Pilate.
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Challoner
The Parasceve of the Pasch; that is, the day before the paschal sabbath. The eve of every sabbath was called the Parasceve, or day of preparation. But this was the eve of a high sabbath, viz. that which fell in the paschal week. (Challoner)
John Nicolaus
It was about the sixth hour when they crucified him. St. Mark, in his gospel, says, it was at the third hour that Jesus was crucified. These two evangelists are easily reconciled, if we consider that according to the custom of the Jews, all that took place between the third hour and the sixth hour of their day, was said to have happened in the third hour: their days being divided into four parts of three hours each, in the same manner as the nights were into four watches, of three hours each. St. Mark, therefore, might say very well, that the crucifixion of our Saviour took place in the third hour: though it might have been towards the conclusion of this general division of the day: whilst St. John, with a reason equally as good, says that it happened about the sixth hour. (John Nicolaus, in his marginal notes on St. Thomas Aquinas' Aurea Catena.)
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Calmet
St. John makes no mention of what took place on the way to Calvary, when Jesus, being worn out by fatigue, could not proceed any farther, and they were obliged to relieve him of his burden, and to give it to a man, named Simon, of Cyrene, to carry for him, as is related in (Matthew 27:32.; Mark 15:21.) (Calmet)
For the honour paid in the early ages to the holy cross see St. Cyril, lib. VI. cont. Julian.; St. Jerome, ep. XVII.; St. Paulin. ep. XI.
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St. Augustine
He is the king, not of the Jews only, but of the Gentiles also. But it is not without reason, that he is called king of the Jews. For they were the true olive (Romans 11.); and we, the wild olive, have been ingrafted, and made partakers of the virtue of the true olive. Christ, therefore, is the king of the Jews, circumcised, not in the flesh, but in the heart, not according to the letter, but the spirit. (St. Augustine, tract. 118. in Joan.)
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St. Chrysostom
As there were probably many Gentiles at Jerusalem at this time, on account of the festival day, this inscription was written in three different languages, that all might be able to read it. (St. Chrysostom, hom. lxxxiv. in Joan.)
St. Augustine
It was written in Hebrew, on account of the Jews, who glorified in the law of God; in Greek, on account of the wise men of all nations; and in Latin, because of the Romans, who at that time commanded almost every nation of the earth. (St. Augustine, tract. 118. in Joan.)
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Witham
They made four parts. Christ's upper garment had seams, which the four executioners could easily divide; but his under garment, or vest, was without seam, so that being cut, it would have been of no use. (Witham)
St. Cyprian
This coat without seam is a figure of the unity of the Church. (St. Cyprian, de unit. Eccles.)
The Rev. Fred. Nolan, of Woodford, in Essex, in his late work, entitled, Objections of a Churchman to uniting with the Bible Society, after quoting 2 Peter 3:15, 16, says: "That the Bible may, therefore, prove the remote, but innocent cause of harm, is not, I apprehend, to be disputed, if we are to admit of its own authority:" p. 23, and again, p. 24, "that the present mode of circulating the Scriptures must prove a most effectual specific for multiplying sects and schisms; and consequently, for increasing, to an infinite degree, the greatest evil, under which Christianity has suffered, from the time of its promulgation, down to the memorable epoch of this happy invention, for the establishment of Christian faith, and the extension of Christian unanimity." P. 62., in the same work, "That the Bible is the foundation of our religion, is new doctrine, unless in the divinity of the conventicle. We are built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. (Ephesians 2:20.) On this foundation others still build, who are labourers together with God; (1 Corinthians 11:9. 10.) of which divine co-operation the successors of the apostles have an express promise, to the end of the world. (Matthew 28:20.) And by persons thus authorized (John 20:21.) apostolical tradition has been delivered down to the present day, p. 63. The one body, of which our Lord was resolved his Church should consist, was to have one faith, (Ephesians 4:4, 5.) it was to contain no schism, (1 Corinthians 12:25.) but the present confederacy is formed on the principle of combining every sect and party, and this, while we have received an express prohibition against associating with those, who reject apostolical traditions, committed to the Church." (2 Thessalonians 3:6. 14.) In a foot-note on the above, the learned divine very appositely cites St. Ignatius, in which quotation we find these emphatic words: Me planasthe adelphoi mou, ei tis schizonti akolouthei, Basileian theou ou Kleronomei. Be not deceived, my brethren, not only acknowledged schismatics, but whoever shall join with a schismatic, shall not inherit the kingdom of God. The same apostolic Father, in another part, adds: he who corrupts the faith of God, for which Christ suffered, shall go into unquenchable fire: eis to pur to asbeston choresei. St. Alexander, in the fourth century, says of the Arians: that seamless garment, which the murderers of Jesus Christ would not divide, these men have dared to rip asunder. Tou arrekton chitona schisai eiolmesan.
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Witham
There stood by the cross....his mother. And so near to him, that from the cross he both spoke to her, and also to St. John. (Witham)
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S. Chrysostom
Though there were other holy women standing by the cross, he takes notice of none but his mother, teaching us, by this, what we owe to our parents. For although it is our duty to disown them, when they place obstacles in our way to salvation; yet when they do not thus impede us, we owe every thing to them, and must prefer them to all. (S. Chrysostom, hom. lxxxiv. in Joan.)
We learn also here, what should be our respect and confidence in this Virgin Mother, so highly honoured by her divine Son.
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Witham
The disciple took her to his own[Ver. 27. Accepit eam discipulus in sua. Not in suam. eis ta idia.] home, or into his own are, not for his mother, by the Greek expression. See St. Chrysostom and St. Augustine. (Witham)
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Witham
Because it was the Parasceve. It is also called, (ver. 14.) the day of preparation of the Pasch. Literally, the Parasceve of the Pasch. And (ver. 31.) the Jews, because it was the preparation, that the bodies might not remain on the cross on the sabbath, for that was a great sabbath day, etc. Some pretend, by these expressions, to prove that Friday, the year Christ suffered, was not the first and great day of the feast of Azyms, but only the day of preparation, and that on Friday night the Jews eat the paschal lamb, and not the night before, or Thursday night, as Christ had done with his disciples. But according to the common exposition, Friday is here called the day of preparation, for the great and solemn sabbath, which happened in the paschal week. See Tillemont on the 5th passage out of John, p. 698, section 11. and 12. (Witham)
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Witham
There came out blood and water, which naturally could not come from a dead body. (Witham)
St. Chrysostom
Hence it is, that the sacred mysteries flow; as often, therefore, as thou approachest the awful cup, approach it as if thou wert going to drink from thy Saviour's sacred side. (St. Chrysostom, hom. LXXXIV. in Joan.)
The holy Fathers say, that the spouse [i.e. the Church] of Jesus Christ was here taken out of his side, whilst sleeping on the cross, as Eve was from Adam's side, when he was cast asleep in Paradise.
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Witham
You shall not break a bone of him. This, which was literally spoken of the paschal lamb, (Exodus 12:46.) the evangelist applies to Christ, of whom the lamb was a figure. (Witham)
This had been said of the paschal lamb, which was a figure of Jesus Christ. (Exodus 12:46.; Numbers 9:12.)
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This text is from (Zacharias 12:10.) and seems to refer most literally to Jesus Christ.
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Witham
About a hundred pound. This seems a great quantity. It may be, they did not use it all. And besides, it was the custom of the Jews, at their great burials, to cover the body with spices and perfumes. (Witham)
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Calmet
This is added, lest it should be said, that it was not Christ, but some other, that rose from the dead; or at least, that he rose by the virtue of some other person reposing there. (Calmet).
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The parasceve of the pasch.... That is, the day before the paschal sabbath. The eve of every sabbath was called the parasceve, or day of preparation. But this was the eve of a high sabbath, viz., that which fell in the paschal week.
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Concordance Mt. 27, 27. Mr. 15, 16.
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15. His owne crosse.] This crosse, for that it was the instrument of our redemption, and as it were the altar of the supreme sacrifice, The HOLY CROSSE. highly sanctified by the touching, bearing, and oblation of the sacred body and bloud of our Lord, is truely called the HOLY CROSSE: and hath been endued vvith vertue of miracles, both the whole and euery litle peece thereof. For the which causes, and specially for the most neere memorial of Christes Passion, it hath been visited in Pilgrimages, honoured by festiual daies and otherwise, reserued & reuerenced of the ancient fathers, with al deuotion: as contrariwise it hath been abused of Pagans, Apostaraes, and Heretikes, seeking in vaine to deface and destroy it. See S. Cyril li. 6. cont. Iulian. S. Hierom ep. 17. S. Paulinus ep. 11. Ruffinus li. 1. c. •. & 8. Euagr. histo. li. 4. c. 25. S. Leo ep. 72. and Ser. • de Passione. Paulus Diac. li. 18.
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Concordance Mt. 27, 33. Mr. 15, 20.
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Concordance Lu. 23, 33.
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These three tongues being for other causes most famous before in al the world, are now also dedicated to God in the triumphās title of the Crosse of Christ, and in them the holy Scriptures are more conueniently Written, taught, & preserued.
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Concordance Mt. 27. 35. Mr. 15, 24. Luc. 23, 34.
This coate without seame is a figure of the vnitie of the Church. Cypr. de vnit. Ec. And Euthymius and other write that our Lady made it.
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Concordance Ps. •1, 19.
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In the liturgy The Gospel in a votiue Masse of our B. Lady betweene Easter & Whitsuntide.
The great loue faith, courage, compassion, and sorovves, that our Lady had: who forsooke. not the Crosse and her sonne, when so many were fled from him, and his cheefe Apostles denied him.
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26. To his mother.) By this you see why in Catholike Churches MARIE and Iohn stand by the Roode. The maruelous respect that Christ had to his mother, vouchsauing to speake to her, and to take order for her euen from the crosse in the middes of his infinite anguishes and mysteries a working for mankind:
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27. To the Disciple.) A great honour to Iohn and charge, to haue that blessed iewel in keeping: and an vnspeakable comfort, that from that day forward the one was to the other mother and sonne. li. 2. adu. Iouinian. virginem virgini cōmendauit, saith S. Hierom. He cōmended the virgin to a virgin.
In the liturgy The Gospel in a votiue Masse of the Passion.
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Concordance Psa. 68, 22.
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34. Bloud and vvater.) The Sacraments issued out of Christs side, and thence haue their vertue. This pearsing of Christs side, though on the souldiars part it was done blindly and insolently, yet by Gods ordinance it conteined great mysteries, and was presigured by Moyses striking the rocke with his rodde: Exo. 18. as this streame of bloud and water drawen miraculously out of his dead body, Num. 30. running in the Sacraments of the Church after the people of God, was signified by the water of the same rocke folowing the Israelites in the desert. Out of this side (saith S. Augustine) issued the Sacraments. Tract. 9 in Ioan. Hence (saith S. Chrysostom) the great mysteries haue their beginning. Who vvarneth vs, that vvhen vve come to drinke of the holy chalice, vve should so approche, Hom. 14 in Ioan. as though vve drevv the bloud out of Christes side. The CHVRCH builded of Christs side, as Eue of Adams. And both bloud and vvater apart did flovv forth, to shevv vs the fountaine of the tvvo principal Sacraments, and their seueral matters, Baptisme and the Eucharist, springing to life euerlasting in the Church. The fathers also say that the Church vvho is Christs spouse and his coadiutrice in applying the bloud and vvater to the benefite of the Faithful, was here formed, builded, and taken out of this holy side of Christ sleeping on the Crosse, Gen. 2, 21. as Eue was of Adams side, when he was cast a sleepe in Paradise.
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Concordance Exo. 12, 46.
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Concordance Zac. 12, 10.
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Concordance Mt. 27, 57. Mr. 15, 42.
Concordance Lu. 23, 50.
Concordance Io. 3, 1. 7, 50.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Submit to be stoned if need be, for well I wot thou shalt be hidden from those who cast the stones; thou shalt escape even through the midst of them, like God. If thou be brought before Herod, answer not for the most part. He will respect thy silence more than most people’s long speeches. If thou be scourged,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their custom from old time. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.9
… On the other hand, previous to stating how Pilate delivered Him up to be crucified, John has introduced the following passage: “Then Pilate therefore took Jesus, and scourged Him. And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! And they smote Him with their hands.”
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Tatian † AD 180 The Diatessaron 50
[38] Then the footsoldiers of the judge took Jesus, and went into the prætorium, and [39] [Arabic, p. 191] gathered unto him all of the footsoldiers. And they stripped him, and put on [40] him a scarlet cloak.
Origen † AD 254 Origen De Principiis 3.3.4
… wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that “the devil had already put it into the heart of Judas Iscariot to betray him.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… and he saith unto the Jews, Behold your King? But they cried out, Away with him, crucify him. Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.” The above is John’s version of what was done by Pilate.
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Tatian † AD 180 The Diatessaron 50
… and while they mocked at him and laughed, they fell down on their knees before him, and bowed [42] down to him, and said, Hail, King of the Jews! And they spat in his face, and took the reed from his hand, and struck him on his head,
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Tatian † AD 180 The Diatessaron 50
… and while they mocked at him and laughed, they fell down on their knees before him, and bowed [42] down to him, and said, Hail, King of the Jews! And they spat in his face, and took the reed from his hand, and struck him on his head, and smote his cheeks. [43]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
Ver. 4, 5 . “I find no fault against him. He therefore went forth, wearing the crown.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.65
… So, too, he was right in banishing those that had familiar spirits and wizards out of the land. And although David was praiseworthy, we are not called on to approve or imitate his sins, which God rebukes by the prophet. And so Pontius Pilate was not wrong in pronouncing the Lord innocent, in spite of the accusations of the Jews;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… “Pilate 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. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!”
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Tatian † AD 180 The Diatessaron 50
… And they spat in his face, and took the reed from his hand, and struck him on his head, and smote his cheeks. [43] And Pilate went forth without again, and said unto the Jews, I bring him forth to [44] you, that ye may know that I do not find, in examining him, even one crime.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned (
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Tatian † AD 180 The Diatessaron 50
… [43] And Pilate went forth without again, and said unto the Jews, I bring him forth to [44] you, that ye may know that I do not find, in examining him, even one crime. And Jesus went forth without, wearing the crown of thorns and the purple garments. [45]
Origen † AD 254 Origen's Commentary on the Gospel of John 1.12
… But on the other side, too, there is a part of the Gospel which is for the condemnation of the doers of the ill deeds which have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said,
Origen † AD 254 Origen's Commentary on Matthew 14.17
… joined together let not man put asunder,” did not put away His former wife, so to speak—that is, the former synagogue—for any other cause than that that wife committed fornication, being made an adulteress by the evil one, and along with him plotted against her husband and slew Him, saying, “Away with such a fellow from the earth, crucify Him, crucify Him.”
St John Chrysostom † AD 407 Homilies on Colossians 6
… For, that whilst the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, “Take ye Him away, and crucify Him, for I find no fault in Him” (
St Jerome † AD 420 Against Jovinianus 2.10
… At the passion of Christ all wavered, all were unprofitable together: there was none that did good, no not one. Will you therefore dare to say that Peter and the rest of the Apostles who fled denied the Saviour in the same sense as Caiaphas and the Pharisees and the people who cried out,
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… Then shall the sheep which was lost, and was wandering in the lower world, be carried whole on the Saviour’s shoulders, and the sheep which was sick with sin shall be supported by the mercy of the Judge. Then shall they see him who pierced Him, who shouted,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!” The object of this was, that they might gaze upon that spectacle of ignominy and be appeased. But the evangelist proceeds again: “When the chief priests therefore and officers saw Him, they cried out, saying, Crucify him, crucify him!”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 114.4
… if you did not lay hands upon Him, and bind Him, and bring Him there; if you did not with your own hands present Him, and with your voices demand Him to be slain,—then boast that He was not put to death by you. But if in addition to all these former deeds of yours, you also cried out, “Crucify, crucify [him];”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 117.1
… from themselves to the Romans, that is to say, to Pilate and his soldiers, therefore Mark suppresses the hour at which Christ was crucified by the soldiers, and which then began to enter upon the sixth, and remembers rather to give an express place to the third hour, at which they are understood to have cried out before Pilate, “Crucify, crucify him” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.48
48. “O God, who givest Me vengeance, and subduest the people under Me” ( ver. 47 ). O God, who avengest Me by subduing the people under Me. “My Deliverer from My angry enemies:” the Jews crying out, “Crucify Him, Crucify Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.14
14. “They opened their mouth upon Me” ( ver. 13 ). They opened their mouth upon Me, not out of Thy Scripture, but of their own lusts. “As a ravening and roaring lion.” As a lion, whose ravening is, that I was taken and led; and whose roaring, “Crucify, Crucify.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.3
3. “As smoke faileth, let them fail” ( ver. 2 ). For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, “Crucify, Crucify,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.6
… He came into the depth of the sea, in which depth we were thrust down, in which depth we had suffered shipwreck: He came thither Himself, and the tempest made Him to sink down: for there He suffered waves, those very men; tempests, the voices of men saying, “Crucify, Crucify.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.26
… but the open was what? “Let their habitation become forsaken, and in their tabernacles let there not be any one to inhabit.” There hath come to pass this thing in the very city Jerusalem, wherein they thought themselves mighty in crying against the Son of God, “Crucify, Crucify;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.18
“And the synagogue of the powerful have sought after My soul.” The synagogue of the powerful is the congregation of the proud. The synagogue of the powerful rose up against the Head, that is, our Lord Jesus Christ, crying and saying with one mouth, Crucify Him, crucify Him:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.3
3. “They have spoken against me with false tongues” ( ver. 2 ): then chiefly when they praised him as a “good Master” with insidious adulation. Whence it is elsewhere said: “and they that praised me, are sworn together against me.” Next, because they burst into cries, “Crucify Him, crucify Him;”
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Tatian † AD 180 The Diatessaron 50
… And Jesus went forth without, wearing the crown of thorns and the purple garments. [45] Pilate said unto them, Behold, the man! And when the chief priests and the soldiers saw him, they cried out and said, Crucify him, crucify him. Pilate said unto them, Take him yourselves, and crucify him: for I find not a cause against [46] him.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.50
… Even they, who know nothing of His birth from Mary, know that He is the Son of God. Mark the fellowship with Jewish wickedness in which your denial of the Divine Sonship has involved you! For they have put on record the reason of their condemnation:— And by our Law He ought to die, because He made Himself the Son of God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
Ver. 7 . “We have,” they said, “a law, and by our law he ought to die, because he made himself the Son of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
… “They said, Aha, Aha, our eyes have seen it” ( ver. 21 ): that is, Thy deeds, Thy miracles. This Man is the Christ. “If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save.” “Our eyes have seen it.” This is all whereof He boasted Himself, when “He called Himself the Son of God.”
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Tatian † AD 180 The Diatessaron 50
… And when the chief priests and the soldiers saw him, they cried out and said, Crucify him, crucify him. Pilate said unto them, Take him yourselves, and crucify him: for I find not a cause against [46] him. The Jews said unto him, We have a law, and according to our law he deserves [47] death, because he made himself the Son of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… But he makes not an exact enquiry, and therefore Christ answered him nothing, because He knew that he asked all the questions idly. Besides, since His works bare witness to Him, He would not prevail by word, nor compose any defense, showing that He came voluntarily to this condition. When He was silent, Pilate saith,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… 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. From thenceforth Pilate sought to release Him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king, speaketh against Cæsar.”
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Tatian † AD 180 The Diatessaron 50
… Pilate said unto them, Take him yourselves, and crucify him: for I find not a cause against [46] him. The Jews said unto him, We have a law, and according to our law he deserves [47] death, because he made himself the Son of God. And when Pilate heard this word, [48] his fear increased;
St John Chrysostom † AD 407 Homilies on First Corinthians 7
Now if they knew not, how said He unto them, (St. John vii. 28 .) “Ye both know Me, and ye know whence I am?” Indeed, concerning Pilate the Scripture saith, he knew not. (vid. St.
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Tatian † AD 180 The Diatessaron 50
… for I find not a cause against [46] him. The Jews said unto him, We have a law, and according to our law he deserves [47] death, because he made himself the Son of God. And when Pilate heard this word, [48] his fear increased; and he entered again into the porch, and said to Jesus, Whence [49] art thou?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
Ver. 10 . “Knowest thou not that I have power to crucify thee?”
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Tatian † AD 180 The Diatessaron 50
… And when Pilate heard this word, [48] his fear increased; and he entered again into the porch, and said to Jesus, Whence [49] art thou? But Jesus answered him not a word. Pilate said unto him, Speakest thou not unto me? knowest thou not that I have authority to release thee, and have [50] authority to crucify thee?
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.3
… “To thee shall be his desire, and thou shalt rule over him.” Thus did He in like manner speak to Pilate: “Thou shouldest have no power at all against Me, unless it were given thee from above;”
Origen † AD 254 Origen De Principiis 3.2.6
… for, with respect to all these occurrences, every believer ought to say, “Thou couldst have no power at all against Me, except it were given thee from above.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 26
… as God Himself sets forth, saying, “Behold, all that he hath I give unto thy hands; but be careful not to touch himself.” And the Lord in His Gospel says, in the time of His passion, “Thou couldest have no power against me unless it were given thee from above.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.81
In the Gospel according to John: “Jesus said, Thou couldest have no power against me, unless it were given thee from above.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
… But he is led away at random, therefore neither doth Christ acquit him of the blame, in saying, “He that betrayeth me unto thee hath greater sin.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
Ver. 11 . “He that delivered Me unto thee hath the greater sin.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.20
… And could their persecutors have had this power against them except it had been given them by God, who thus spared neither the righteous nor the wicked? For the Lord Himself, the chief martyr, says expressly to Pilate: "Thou couldst have no power at all against me, except it were given thee from above."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.31
Chapter 31.— 70. Petilianus said: "For there is no power but of God," none in any man of power; as the Lord Jesus Christ answered Pontius Pilate, ‘Thou couldest have no power at all against me, except it were given thee from above.’
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 54
… This is just what the apostle says of certain men: “God hath given them up to the evil desires of their own hearts, . . .to do those things that are not convenient.” Accordingly, the Lord also said to Pilate: “Thou couldest have no power at all against me, except it were given thee from above.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.6
6. “Thou satest on the throne Who judgest equity” ( ver. 4 ). Whether the Son say this to the Father, who said also, “Thou couldest have no power against Me, except it were given thee from above,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… was the God of gods, both when He walked among men, and when He hungered, and when He thirsted, and when fatigued He sat, and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, “Thou couldest have no power against Me, except it had been given thee from above;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.6
… or even their statues which at first in the temple they placed; or perchance “their signs” are the things which they heard from the prophets of their demons. “And they have not known.” Have not known what? How “thou shouldest have had no power against Me, except it had been given thee from above.”
John Cassian † AD 435 The Conferences of John Cassian 7.22
… and still more clearly is this supported by the words of our Lord and Saviour, which in the lowliness of the manhood He had assumed, He uttered to Pilate, when He said: “Thou couldest have no power against Me at all, unless it were given thee from above.”
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Tatian † AD 180 The Diatessaron 50
… Pilate said unto him, Speakest thou not unto me? knowest thou not that I have authority to release thee, and have [50] authority to crucify thee? Jesus said unto him, Thou hast not any authority over me, if thou wert not given it from above: therefore the sin of him that delivered [51] me up unto thee is greater than thy sin.
Tertullian † AD 220 An Answer to the Jews 8
… Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, “His blood be upon us, and upon our children;”
St John Chrysostom † AD 407 To My Lady 4
… For they did everything with a view to slander His fame; which also was the reason why they crucified the two robbers with Him. Nevertheless the truth was not obscured, but shone forth all the more clearly. And they accused Him of usurping kingly power saying “Every one who maketh himself a king is not a friend of Cæsar”
St John Chrysostom † AD 407 Homilies on First Corinthians 5
[10.] But did the laws of the Romans help them? Nay, by these they were more involved in difficulties. For their language was, (St.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Then they being in every way silenced, make their cry issue in a political charge, saying, “He that maketh himself a king, speaketh against Cæsar.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… whosoever maketh himself a king speaketh against Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, about the sixth hour.”
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Tatian † AD 180 The Diatessaron 51
… ye shall know. And all the people [6] answered and said, His blood be on us, and on our children. Then Pilate commanded to grant them their request; and delivered up Jesus to be crucified, according to their wish.
St Peter of Alexandria † AD 311 Fragments from the Writings of Peter 5.7
… “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the third hour,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation? But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… And it was the preparation of the passover, and about the sixth hour; and he saith unto the Jews, Behold your King? But they cried out, Away with him, crucify him. Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… “And as it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him! Pilate said unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.”
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Tatian † AD 180 The Diatessaron 51
[1] [Arabic, p. 192] And when Pilate heard this saying, he took Jesus out, and sat on the tribune in the place which was called the pavement of stones, but in the Hebrew [2] called Gabbatha.
St Hippolytus † AD 235 On Daniel 2.6
… so that the truth is demonstrated, and the “ark” made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: “Now it was the sixth hour,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
Ver. 14, 15 . “Behold your king!” But when they said, “Crucify him,” he added again, “Shall I crucify your king?” But they cried out, “We have no king but Cæsar.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.6
… Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour. But He was buried, “now when the even was come,” as the words of the evangelist express it; which means, at the end of the day. Wheresoever then you begin,—even if some other explanation can be given, so as not to contradict the Gospel of John,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 117.2
2. There is also another solution of this question, that we should not here understand the sixth hour of the day, because John says not, And it was about the sixth hour of the day, or about the sixth hour, but says, “And it was the parasceve of the passover, about the sixth hour” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.5
5. But on this account we must not pass over that which hath come into mind, lest perchance the reading of the Divine Scriptures should disquiet any one. One Evangelist saith that the Lord was crucified at the sixth hour,
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Tatian † AD 180 The Diatessaron 51
[1] [Arabic, p. 192] And when Pilate heard this saying, he took Jesus out, and sat on the tribune in the place which was called the pavement of stones, but in the Hebrew [2] called Gabbatha. And that day was the Friday of the passover: and it had reached [3] about the sixth hour.
St Irenaeus of Lyons † AD 202 Against Heresies 4.21.3
… “He went forth conquering, that He should conquer.” In the next place, [Jacob] received the rights of the first-born, when his brother looked on them with contempt; even as also the younger nation received Him, Christ, the first-begotten, when the elder nation rejected Him, saying, “We have no king but Cæsar.”
Origen † AD 254 Origen's Commentary on Matthew 14.19
… for what was more unseemly than the circumstance that, when it was proposed to them to release one at the feast, they asked for the release of Barabbas the robber, and the condemnation of Jesus? And what was more unseemly than the fact, that they all said in His case, “Crucify Him, crucify Him,” and “Away with such a fellow from the earth”?
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.6.5
5. Comparing these things with the writings of the evangelists, you will see that it was not long before there came upon them the penalty for the exclamation which they had uttered under the same Pilate, when they cried out that they had no other king than Cæsar.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.6
… For in ancient times David said concerning Him:— The stone which the builders rejected has become the head of the building . And how did the builders reject this Stone which is Christ? How else than that they so rejected Him before Pilate and said— This man shall not be King over us .
St Athanasius of Alexandria † AD 373 Second Arian Persecution under Constantius 1
… supposing that he will be able to alter the truth, as easily as he can influence the minds of men. He knows not, nor has ever read, how that the Sadducees and the Herodians, taking unto them the Pharisees, were not able to obscure the truth; rather it shines out thereby more brightly every day, while they crying out, ‘We have no king but Cæsar
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.3
… and who will trust him concerning the Resurrection, denying, as he does, Christ for us the first-begotten from the dead? and how shall he not err in respect to His incarnate presence, who is simply ignorant of the Son’s genuine and true generation from the Father? For thus, the former Jews also, denying the Word, and saying, ‘We have no king but Cæsar
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… Whence the Jews, as denying the Son as well as they, have not the Father either; for, as having left the ‘Fountain of Wisdom ,’ as Baruch reproaches them, they put from them the Wisdom springing from it, our Lord Jesus Christ (for ‘Christ,’ says the Apostle, is ‘God’s power and God’s wisdom ),’ when they said, ‘We have no king but Cæsar
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
Come then to the 15th Psalm, which says distinctly: Preserve Me, O Lord , for in Thee have I put my trust : and after this, their assemblies of blood will I not join, nor make mention of their names between my lips ; since they have refused me, and chosen Cæsar as their king
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… will ye therefore that I release unto you this man? ( Matt. xxvii. 15 .) “But ye denied the Holy One and the Just.” ( Mark xv. 6 .) He does not say, “Ye delivered up;” but everywhere, “Ye denied.” For, said they, “We have no king but Cæsar.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… “This Moses,” he says. “This,” the man who had been in danger of losing his life; the man who had been set at naught by them; “this” the man whom they had declined: “this” same, God having raised up, sent unto them. “Whom they refused, saying, Who made thee a ruler?” just as they themselves (the hearers) said, “We have no king, but Cæsar.” (
St John Chrysostom † AD 407 Homilies on Philippians 5
Would you see the flattery of the foolish Jews? listen to them, saying, “We have no king but Cæsar.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… x. 5 ), and, “I am not sent but unto the lost sheep of the house of Israel” ( Matt xv. 24 ), and, “It is not meet to take the children’s bread and give it unto dogs.” ( Matt. xv. 26 .) But when they hated Him, and so hated as to kill Him, it was superfluous to persevere while they repulsed Him. For they refused Him, saying, “We have no king but Cæsar.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.84
… And it was the same with his sons, the tetrarchs, one of whom, called Herod, like his father, agreed with Pilate at the time of the Lord’s passion. So plainly were these foreigners considered as distinct from the sacred monarchy of Judah, that the Jews themselves, when raging against Christ, exclaimed openly, "We have no king but Cæsar."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… and by this time the fifth hour was quite spent, and so much of the sixth hour had been entered. Then the narrative goes on thus: “He saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.15
… Herod the king the Lord Himself hath called a fox. “Go ye,” He saith, “and tell that fox.” See and observe, my brethren: Christ as King they would not have, and portions of foxes they have been made. For when Pilate the deputy governor in Judæa slew Christ at the voices of the Jews, he said to the same Jews, “Your King shall I crucify?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.7
… What said he? what did he? But “they have confirmed to themselves malignant discourse: Crucify, crucify.” The repetition is the confirmation of the “malignant discourse.” Let us see in what manner “they have confirmed to themselves malignant discourse.” “Your King shall I crucify?” They said, “We have no king but Cæsar alone.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.1
… See now whether they must be called Jews. Now ye do see that they must not be called Jews. They have themselves with their own voice resigned that name, so that they are not worthy to be called Jews, except only in the flesh. When did they sever themselves from the name? They said, “We have no king but Cæsar.”
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Tatian † AD 180 The Diatessaron 51
… And Pilate, when he saw it , and he was gaining nothing, but the tumult was increasing, took water, and washed his hands before the multitude, and said, I [5] am innocent of the blood of this innocent man : ye shall know. And all the people [6] answered and said, His blood be on us, and on our children.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.10
… and on him they laid the cross, that he might bear it after Jesus.” On the other hand, John records the matter as follows: “And they took Jesus, and led Him away. And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha; where they crucified Him.”
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Tatian † AD 180 The Diatessaron 51
[15] And the Jews took Jesus, and went away to crucify him.
Tertullian † AD 220 An Answer to the Jews 10
Accordingly, to begin with, Isaac, when led by his father as a victim, and himself bearing his own “wood,” was even at that early period pointing to Christ’s death; conceded, as He was, as a victim by the Father; carrying, as He did, the “wood” of His own passion.
Tertullian † AD 220 Five Books in Reply to Marcion 4
The plough-beam’s hard yokes, and with fortitude
Origen † AD 254 Origen's Commentary on Matthew 12.24
… And such an one is crucified with Christ, and taking up his own cross follows Him who for our sakes bears His own cross, according to that which is said in John: “They took Jesus therefore and put it on Him,” etc., down to the words, “Where they crucified Him.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.25
25. This is why the heathen rage and the peoples imagine vain things; why tree is set over against tree,
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 3
… Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 125.3
… first in heart, afterwards by exile. When they were moved in heart and fell, then they crucified the King of the heavenly Jerusalem herself; they were already spiritually without, and shut out of doors their very King. For they cast Him out without their city, and crucified Him without.
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St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 20
… "Thou shall not suffer Thy Holy one to see corruption." For who denies that He was wounded by the piercing of the nails, and that He was stabbed with the lance?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.14
… “Then were there two robbers crucified with Him, one on the right hand, and another on the left.” Mark and Luke give it also in a similar form. Neither does John raise any question of difficulty, although he has made no mention of those robbers. For he says, “And two other with Him, on either side one, and Jesus in the midst.”
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Tatian † AD 180 The Diatessaron 51
[30, 31] This the soldiers did. And they sat and guarded him there.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Yea, He promised that foun tains should flow from them that believe. He was wearied, but He is the Rest of them that are weary and heavy laden. He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 19 . “And Pilate wrote a title.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.3
… This becomes apparent if (for example) we look to that inscription which was affixed to His cross—“King of the Jews:” in connection also with which, and by a secret instinct, Pilate replied, “What I have written, I have written.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.2
2. Who are then the people that from holy men were put afar off at the inscription of the Title? Let the Title itself declare to us that people. For there was written a certain title at the Passion of the Lord, when the Lord was crucified: there was in that place a Title inscribed in Hebrew, in Greek, and in Latin, “The King of the Jews;”
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Tatian † AD 180 The Diatessaron 51
[30, 31] This the soldiers did. And they sat and guarded him there. And Pilate wrote on a tablet the cause of his death, and put it on the wood of the cross above his head. And there was written upon it thus: This is Jesus the Nazarene, the King of the [32] Jews .
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.1
… For what the inscription of this title is, which to be corrupted he forbiddeth, the Gospel to us doth indicate. For when the Lord was being crucified, a title by Pilate was inscribed and set, “King of the Jews,” in three tongues, Hebrew, Greek, and Latin:
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Tatian † AD 180 The Diatessaron 51
… And Pilate wrote on a tablet the cause of his death, and put it on the wood of the cross above his head. And there was written upon it thus: This is Jesus the Nazarene, the King of the [32] Jews . And this tablet read many of the Jews: for the place where Jesus was crucified was near the city: and it was written in Hebrew and Greek and Latin. [33]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
… “Take ye Him, and judge Him according to your law.” But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, “Write not that this man is King of the Jews; but that He said it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, “Write not, this is the king of the Jews”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded the madness of the Jews, in all the languages. For they bore malice against Him even when crucified.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.1
… which tongues in the whole world mostly do prevail.…Therefore “corrupt not” is most proper and prophetic; since indeed even those Jews made suggestion at that time to Pilate, and said, “Do not write King of the Jews, but write, that Himself said that He was King of the Jews:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.11
… There has been speaking against the glory of the Cross: but there was a title over the Cross which was not to be corrupted. For there is a title in the Psalm, “For the inscription of the title, corrupt thou not.” It was a sign to be spoken against: for the Jews said, “Make it not, King of the Jews, but make it, that He said I am the King of the Jews.”
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Tatian † AD 180 The Diatessaron 51
… This is Jesus the Nazarene, the King of the [32] Jews . And this tablet read many of the Jews: for the place where Jesus was crucified was near the city: and it was written in Hebrew and Greek and Latin. [33] And the chief priests said unto Pilate, Write not, The King of the Jews; but, He it is [34] that said, I am the King of the Jews.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Follow Pilate’s example in the better sense; you who are rightly written on, imitate him who wrote wrongfully. Say to those who would persuade you differently, what I have written, I have written.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
… and crucified thieves with Him, and wishing to prove Him a deceiver, they say, “Thou that destroyest the temple, and buildest it in three days come down from the cross.” For since on telling Pilate to remove the accusation (this was the writing, “The king of the Jews”), they prevailed not, but he persevered in saying, “What I have written, I have written,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.3
… for after the Godhead He is above David, above all men, above heaven and earth, above angels, above all things visible and invisible.…And because already it had been sung through the Holy Spirit, “Unto the end, corrupt not, for the inscription of the title:” Pilate answered them, “What I have written, I have written:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.29
29. “Let them be blotted out from the book of the living” ( ver. 29 ). For had they been some time written therein? Brethren, we must not so take it, as that God writeth any one in the book of life, and blotteth him out. If a man said, “What I have written I have written,”
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Tatian † AD 180 The Diatessaron 51
[28] And the soldiers, when they had crucified Jesus, took his garments, and cast lots for them in four parts, to every party of the soldiers a part; and his tunic was [29] without sewing, from the top woven throughout. And they said one to another, Let us not rend it, but cast lots for it, whose it shall be: and the scripture was fulfilled, which saith,
St Cyprian of Carthage † AD 258 On the Unity of the Church 7
… Holy Scripture speaks, saying, “But of the coat, because it was not sewed, but woven from the top throughout, they said one to another, Let us not rend it, but cast lots whose it shall be.”
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… For in this night, whilst I was solemnly pouring forth my prayers to God, there stood by me a boy of about twelve years, the brightness of whose face I could not endure, for this whole cell in which we stand was radiant with a great light. He was clothed with a linen tunic
St Gregory of Nyssa † AD 395 Against Eunomius 2.6
… For what sense is attached to the term “having lot” is not easy to discover from the common use of the word. Those cast lots, as the Scripture tells us, for the Lord’s vesture, who were unwilling to rend His garment, but disposed to make it over to that one of their number in whose favour the lot should decide
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
[2.] The soldiers parted the garments, but not the coat.
St Jerome † AD 420 The Letters of St. Jerome 15.1
1. Since the East, shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord, “woven from the top throughout,”
St Jerome † AD 420 The Letters of St. Jerome 22.19
… Let those stitch coats to themselves who have lost the coat woven from the top throughout;
St Jerome † AD 420 The Letters of St. Jerome 133.12
… or if, as a man may do, you have made a mistake, confess it frankly and restore harmony where there has been disagreement. Recall to mind how even the soldiers did not rend the coat of the Saviour.
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… but they themselves regarded and beheld Me; they divided among them My garments, and upon My vesture they cast the lot;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.12
… and also His coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my garments, and for my vesture they did cast lots.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… But, inasmuch as he was quite aware of the fact that the Lord was suspended [on the cross] by the soldiers, and not by the Jews, as John most plainly affirms,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 116.9
… for Pilate would have done no such thing, save to implement what he perceived to be their fixed desire. The words, however, that follow, “And they took Jesus, and led Him away,” may now refer to the soldiers, the attendants of the governor. For it is more clearly stated afterwards, “When the soldiers therefore had crucified Him,”
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Tatian † AD 180 The Diatessaron 51
[28] And the soldiers, when they had crucified Jesus, took his garments, and cast lots for them in four parts, to every party of the soldiers a part; and his tunic was [29] without sewing, from the top woven throughout.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… And it behooves us, knowing this, to observe due measure, and neither to go at any time to death of our own accord, even though ten thousand terrible things possess us; nor yet when dragged to it, for the sake of what is pleasing to God, to shrink back from and fear it, but boldly to strip for it, preferring the future to the present life.
St Augustine of Hippo † AD 430 Letters of St. Augustin 23.4
… this sacrament, wherever I find it, I am bound to acknowledge and approve; I do not destroy what I discern to be my Lord’s; I do not treat with dishonour the banner of my King”? Even the men who parted the raiment of Christ among them did not rudely rend in pieces the seamless robe;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 31.16
16. “In Thy hands” are “my lots” ( ver. 15 ). In Thy power are my lots. For I see no desert for which out of the universal ungodliness of the human race Thou hast elected me particularly to salvation. And though there be with Thee some just and secret order in my election, yet I, from whom this is hid, have attained by lot unto my Lord’s vesture.
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Tatian † AD 180 The Diatessaron 51
… And Jesus saw his mother, and that disciple whom he loved standing by ; and he said to his mother, [51] Woman, behold, thy son! And he said to that disciple, Behold, thy mother! And from that hour that disciple took her unto him self .
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.11
2. They all with one consent pronounced Symeon,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.32.4
4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
109. Mary, the mother of the Lord stood by her Son’s Cross; no one has taught me this but the holy Evangelist St. John.
St John Chrysostom † AD 407 Commentary on Galatians 1
… But observe how honorably he mentions him, he says not “James” merely, but adds this illustrious title, so free is he from all envy. Had he only wished to point out whom he meant, he might have shown this by another appellation, and called him the son of Cleophas, as the Evangelist does.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 24 . “These things the soldiers did.” But He on the Cross, committeth His mother to the disciple,
St Jerome † AD 420 Jerome. Lives of Illustrious Men 2
James , who is called the brother of the Lord, surnamed the Just, the son of Joseph by another wife, as some think, but, as appears to me, the son of Mary sister of the mother of our Lord of whom John makes mention in his book,
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall clasp you by the hand, we shall look upon your face; and when, after long waiting, we at last embrace you, we shall find it hard to tear ourselves away. Will the day never come when we shall together enter the Saviour’s cave, and together weep in the sepulchre of the Lord with His sister and with His mother?
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 15
… You say in passing that she was present at the cross, that you may not appear to have omitted it on purpose, and yet not a word about the women who were with her. I could pardon you if you were ignorant, but I see you have a reason for your silence. Let me point out then what John says,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.21
… When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 8.9
… Let us prove the truth of this. When the Lord suffered, the same evangelist tells us, who knew the mother of the Lord, and who has given us to know about her in this marriage feast,—the same, I say, tells us, “There was there near the cross the mother of Jesus; and Jesus saith to His mother, Woman, behold thy son! and to the disciple, Behold thy mother!”
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Tatian † AD 180 The Diatessaron 51
[49] And there stood by the cross of Jesus his mother, and his mother’s sister, [50] Mary that was related to Clopas, and Mary Magdalene.
Tertullian † AD 220 The Prescription Against Heretics 22
… should be built,” who also obtained “the keys of the kingdom of heaven,” with the power of “loosing and binding in heaven and on earth?” Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead?
St Hippolytus † AD 235 The Refutation of All Heresies 5.21
… (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, “Woman, thou retainest thy son,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.6
… Such an one must he become who is to be another John, and to have shown to him, like John, by Jesus Himself Jesus as He is. For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet Jesus says to His mother, “Woman, behold thy son,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.9
… for he called himself a father, not as having begotten them all, but as caring for them. And God’s Only-begotten Son Himself, when nailed in His flesh to the tree at the time of crucifixion, on seeing Mary, His own Mother according to the flesh, and John, the most beloved of His disciples, said to him, Behold! thy mother , and to her, Behold! thy Son
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… [“Continuing with one accord.”] Good. ( καλὥς ). Besides, the present temptation directed them to this: for they exceedingly feared the Jews. “With the women,” it is said: for he had said that they had followed Him: “and with Mary the mother of Jesus.” ( Luke xxiii. 55 .) How then [is it said, that “that disciple”] took her to his own home” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
[3.] And He, having committed His mother to John, said, “Behold thy Son.” (
St Jerome † AD 420 The Letters of St. Jerome 117.2
… The Lord Jesus was subject to His parents. He reverenced that mother of whom He was Himself the parent; He respected the foster-father whom He had Himself fostered; for He remembered that He had been carried in the womb of the one and in the arms of the other. Wherefore also when He hung upon the cross He commended to His disciple
St Jerome † AD 420 The Letters of St. Jerome 127.5
… For John was of noble birth and known to the high priest, yet was so little appalled by the plottings of the Jews that he introduced Peter into his court, and was the only one of the apostles bold enough to take his stand before the cross. For it was he who took the Saviour’s parent to his own home;
St Jerome † AD 420 Against Jovinianus 1.26
… The same was in the beginning with God,” and so on. The virgin writer expounded mysteries which the married could not, and to briefly sum up all and show how great was the privilege of John, or rather of virginity in John, the Virgin Mother
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… Mine hour is not yet come;” that is, the hour at which I shall recognize thee. For at that period, when He was crucified as man, He recognized His human mother ( hominem matrem ), and committed her most humanely ( humanissime ) to the care of the best beloved disciple.
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Tatian † AD 180 The Diatessaron 51
[49] And there stood by the cross of Jesus his mother, and his mother’s sister, [50] Mary that was related to Clopas, and Mary Magdalene. And Jesus saw his mother, and that disciple whom he loved standing by ; and he said to his mother, [51] Woman, behold, thy son!
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… For if it be according to religion to grant pardon to the thief, it is a mark of much greater piety that a mother is honoured with such affection by her Son. “Behold,” He says, “thy Son”.…“Behold thy mother.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… 26 .) O the honor! with what honor did He honor the disciple! when He Himself was now departing, He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him He saith, “Behold thy mother.” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 10.39
… As if to say plainly, That I can do a miracle comes to me of my Father, not of my Mother. For He who of the nature of His Father did miracles had it of His mother that He could die. Whence also, when He was on the cross, in dying He acknowledged His mother, whom He commended to the disciple, saying, Behold thy mother (
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Tatian † AD 180 The Diatessaron 52
… [5] But the rest said, Let be, that we may see whether Elijah cometh to save him. [6, 7] And Jesus said, My Father, forgive them; for they know not what they do. And Jesus cried again with a loud voice, and said, My Father, into thy hands I commend my spirit. He said that, and bowed his head, and gave up his spirit.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 28 . “After this, Jesus knowing that all things were now accomplished.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 26.8
… You give, as a reason for Christ’s appearing to die, that He underwent in appearance all the experiences of humanity. But that He feigned all the experiences of humanity is only your opinion in opposition to the Gospel. In reality, when the evangelist says that Jesus slept, that He was hungry, that He was thirsty,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
… Moreover, John has also given us an account of the vinegar, where he says: “After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.6
… The punishment of the cross was so much the harder because it tortured men so long, and all that were crucified were killed by a lingering death. But the thieves, that they might not remain on the tree, were forced to die by having their legs broken, that they might be taken down thence. The Lord, however, was found to be already dead,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.11
… then, having received it, He said, “It is finished;” meaning, All is fulfilled which had been prophesied regarding me as, prior to my death, still in the future. And because He had the power, when He pleased, to lay down His life, after He had said, “It is finished,” what adds the evangelist? “And He bowed His head, and gave up the spirit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.15
15. Again, if we have understood the sackcloth, how understand we the fasting? Wished Christ to eat, when He sought fruit on the tree, and if He had found, would He have eaten? Wished Christ to drink, when He said to the woman of Samaria, “Give Me to drink”? when He said on the Cross, “I thirst”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
… he runneth and thirsteth. For many men He drinketh, but never will He be without thirst. For thence is, “I thirst, woman, give Me to drink.” That Samaritan woman at the well found the Lord thirsting, and by Him thirsting she was filled: she first found Him thirsting, in order that He might drink her believing. And when He was on the Cross, “I thirst,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.13
… 10 ). His fasting was, when there fell away all they that had believed in Him; because also it was His hunger, that men should believe in Him: because also it was His thirst, when He said to the woman, I thirst, “give Me to drink:” yea for her faith He was thirsting. And from the Cross when He was saying, “I thirst,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.16
… 16 ). It may indeed be understood of Judas; for the Lord did not disdain to become poor, when He was rich, that we might be enriched by His poverty. But how shall I understand the word “beggar,” save perhaps because He said to the Samaritan woman, “Give me to drink,” and on the Cross He said, “I thirst.”
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Tatian † AD 180 The Diatessaron 52
[1] And after that, Jesus knew that all things were finished; and that the scripture [2] might be accomplished, he said, I thirst.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.1
1. Rejoice, ye heavens, and let the earth be glad , for those who are to be sprinkled with hyssop, and cleansed with the spiritual hyssop, the power of Him to whom at His Passion drink was offered on hyssop and a reed
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… thou shalt escape even through the midst of them, like God. If thou be brought before Herod, answer not for the most part. He will respect thy silence more than most people’s long speeches. If thou be scourged, ask for what they leave out. Taste gall for the taste’s sake; drink vinegar;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.2
… whence it passes into discipline of the conversation and habit of mind, as from the vat into the cellar: where if it do not through negligence grow sour, it will acquire soundness by age. For it grew sour among the Jews, and this sour vinegar they gave the Lord to drink.
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Tatian † AD 180 The Diatessaron 52
[1] And after that, Jesus knew that all things were finished; and that the scripture [2] might be accomplished, he said, I thirst. And there was set a vessel full of vinegar: and in that hour one of them hasted, and took a sponge, and filled it with that [3] vinegar, and fastened it on a reed, and brought it near his mouth to give him a [4] drink.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.11
… or our bodily nature is overcome by age, and yields to death. But the Only-begotten God, Who had the power of laying down His life, and of taking it up again , after the drought of vinegar, having borne witness that His work of human suffering was finished, in order to accomplish in Himself the mystery of death, bowed His head and gave up His Spirit
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.35
… So that, even though our Lord did not teach Paul humility by deeds, yet by voice He taught him endurance of persecution which He could not teach him by deed. For before our Lord was crucified, He taught His disciples humble endurance of persecution by deed. But after He had finished His persecution by crucifixion, as He said, Lo! all things are finished .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.32
32. Of this garden I sang of old to My spouse in the Canticles, and spoke to her thus. I am come into My garden, My sister, My spouse ; ( now in the place where He was crucified was a garden ;) and what takest Thou thence? I have gathered My myrrh; having drunk wine mingled with myrrh, and vinegar, after receiving which, He said, It is finished
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, “It is finished.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 30 . “Having therefore received it, He saith, It is finished.”
St Augustine of Hippo † AD 430 City of God 16.41
… has raised Him, who also said of His own body, “Destroy this temple, and in three days I will raise it up.” And the very nature of His death, that is, the height of the cross, is understood by the single words “Thou are gone up.” The evangelist explains what is added, “Lying down, thou hast slept,” when he says, “He bowed His head, and gave up the ghost.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.13
… Whence it was that the legs of the thieves were broken, in order that they might die directly, and be taken down from the cross before the Sabbath. And that He was found to be dead already, caused wonder. And it was this also, at which, as we read, Pilate marvelled, when the body of the Lord was asked of him for burial.
St Augustine of Hippo † AD 430 On the Holy Trinity 14.16
… since it cannot even be said, unless the images of the corporeal articulate sounds anticipate the oral sound by the thought of the spirit. The soul of man is also called spirit, whence are the words in the Gospel, “And He bowed His head, and gave up His spirit;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.2
… Sometimes, however, these two are combined together under the designation of soul ; for instance, in the passage, “And man became a living soul.” Now, in this place the spirit is implied. Similarly in sundry passages the two are described under the name of spirit, as when it is written, “And He bowed His head and gave up the spirit;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.37
But now, with a view to our easier elucidation, I beg you to observe that what is the soul is also designated spirit in the scripture which narrates an incident in our Lord’s death, thus, “He bowed His head and gave up the spirit.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.18
… This cry we take to have been uttered previous to the loud voice referred to. For these are John’s words: “When Jesus, therefore, had received the vinegar, He said, It is finished; and He bowed His head, and gave up the ghost.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 11
… Three things then we know to have issued from the Body of the Lord when He hung upon the tree: first, the spirit: of which it is written, “And He bowed the head and gave up the spirit:”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.12
… The right wise Evangelist immediately adds “And having said thus He gave up the ghost.” So says Luke, and the blessed Mark similarly adds “He gave up the ghost.” The divine Matthew writes, “yielded up the Ghost,” and the divine John, “gave up the Ghost.”
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Tatian † AD 180 The Diatessaron 52
… And he that hath seen hath borne witness, and his witness is true: and he [19] knoweth that he hath said the truth, that ye also may believe. This he did, that [20] the scripture might be fulfilled, which saith, A bone shall not be broken in him; and the scripture also which saith, Let them look upon him whom they pierced.
Tertullian † AD 220 The Five Books Against Marcion 5.4
… but at the God of those elements he aimed not in this censure. He tells us himself clearly enough what he means by “ elements ,” even the rudiments of the law: “Ye observe days, and months, and times, and years” —the sabbaths, I suppose, and “the preparations,”
St Peter of Alexandria † AD 311 Fragments from the Writings of Peter 5.7
… And again the same evangelist says: “The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 31 . “Because it was the Preparation, that the bodies should not remain upon the cross —they besought Pilate that their legs might be broken.”
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Tatian † AD 180 The Diatessaron 52
[14] And the Jews, because of the Friday, said, Let these bodies not remain on their crosses, because it is the morning of the sabbath (for that sabbath was a great day); and they asked of Pilate that they might break the legs of those that were [15] crucified, and take them down.
Origen † AD 254 Origen Against Celsus 2.16
… “For the soldiers brake the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… that which is left thereof till the morning ye shall burn.” The sentence, “A bone of it ye shall not break,” John appears to have made use of in his Gospel, as applying to the transactions connected with Christ, and connecting with them the occasion spoken of in the law when those eating the sheep are bidden not to break a bone of it. He writes as follows:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Seest thou how strong a thing is truth? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected with them, receives its accomplishment. For the soldiers
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Tatian † AD 180 The Diatessaron 52
… and they asked of Pilate that they might break the legs of those that were [15] crucified, and take them down. And the soldiers came, and brake the legs of the [16] first, and that other which was crucified with him:
Tertullian † AD 220 On Modesty 22
… If this is so, then martyrdom will be another baptism. For “I have withal,” saith He, “another baptism.” Whence, too, it was that there flowed out of the wound in the Lord’s side water and blood, the materials of either baptism.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.23
… in another place, when the lamb was spoken of that should be slain, and it was said of it, “Neither shall ye break a bone thereof:” then was it fulfilled in the Lord, because when He hung upon the Cross, He expired before they came to the Cross, and found His Body lifeless already, and would not break His legs, that it might be fulfilled which was written.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.11
… For neither to a man unrighteous and not already justified, would the Lord have said, “To-day shalt thou be with Me in Paradise,” and yet his bones were broken. For when they came to take down the bodies, by reason of the approaching Sabbath, the Lord was found already dead, and His Bones were not broken.
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Tatian † AD 180 The Diatessaron 52
… and they asked of Pilate that they might break the legs of those that were [15] crucified, and take them down. And the soldiers came, and brake the legs of the [16] first, and that other which was crucified with him: but when they came to Jesus, [17] they saw that he had died before, so they brake not his legs:
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.2
… Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood?
Tertullian † AD 220 On Baptism 9
… recruits His strength at a well ; walks over the water ; willingly crosses the sea ; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate’s hands: when He is wounded, forth from His side bursts water ; witness the soldier’s lance!
Tertullian † AD 220 On Baptism 16
… For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us , in like manner, called by water, chosen by blood . These two baptisms He sent out from the wound in His pierced side,
Origen † AD 254 Origen Against Celsus 2.36
… And he that saw it bare record, and his record is true, and he knoweth that he saith the truth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.21
… Our fathers who have written comments have given another reason of this matter. For since in the Gospels the power of salutary Baptism is twofold, one which is granted by means of water to the illuminated, and a second to holy martyrs, in persecutions, through their own blood, there came out of that saving Side blood and water
St Ambrose of Milan † AD 397 Concerning Virgins 3.5
22. And since I have inserted a clause in which mention is made of the Lord’s Body, lest any one should be troubled at reading that the Lord took a body of pain, let him remember that the Lord grieved and wept over the death of Lazarus, and was wounded in His passion, and that from the wound there went forth blood and water,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. But another came unto Him, and “pierced His side with a spear.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 23
23. It is written that when the side of Jesus was pierced “He shed thereout blood and water.”
St Jerome † AD 420 The Letters of St. Jerome 69.6
… To Nicodemus He secretly says:—“Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” As His earthly course began with water, so it ended with it. His side is pierced by the spear, and blood and water flow forth, twin emblems of baptism and of martyrdom.
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… and if it were told them by the most weighty authority whose body and blood it is; they will believe nothing else, except that the Lord absolutely appeared in this form to the eyes of mortals, and that that liquid actually flowed from the piercing of a side
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.12
… As for the thief, although in God’s judgment he might be reckoned among those who are purified by the confession of martyrdom, yet you cannot tell whether he was not baptized. For, to say nothing of the opinion that he might have been sprinkled with the water which gushed at the same time with the blood out of the Lord’s side,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.4
… This Tomb therefore was the Cavern; thither He fled from the face of Saul. For so long the Jews did persecute Him, even until He was laid in a cavern. Whence prove we that so long they persecuted Him, until therein He was laid? Even when dead, and, on the Cross hanging, with lance they wounded Him.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.6
… shall lie to Thee.” Behold they lie, behold they are believed, behold Thou art oppressed, behold Thou art crucified, behold Thou art insulted, behold head is wagged at Thee, “If Son of God He is, let Him come down from the Cross.” Behold when Thou wilt, life Thou layest down, and with lance in the side art pierced, and Sacraments from Thy side flow forth;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 127.4
… But where did He sleep? On the Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what had been signified in Adam: for when Adam was asleep, a rib was drawn from him and Eve was created; so also while the Lord slept on the Cross, His side was transfixed with a spear, and the Sacraments flowed forth,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… being wearied from his journey sat,’ nor would David have uttered the prediction about him ‘And they added to the pain of my wounds,’ nor would he have wept over Lazarus, nor would He have sweated drops of blood, nor would He have said, ‘my soul is exceedingly sorrowful,’ nor yet when He was pierced would blood and water have issued from His side.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… He caused the fountain of remission to well forth for us out of His holy and immaculate side
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Tatian † AD 180 The Diatessaron 52
… And the soldiers came, and brake the legs of the [16] first, and that other which was crucified with him: but when they came to Jesus, [17] they saw that he had died before, so they brake not his legs: but one of the soldiers pierced him in his side with a spear, and immediately there came forth blood and [18] water.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 35 . “And he that saw it bare record, and his record is true.”
19:36
Tatian † AD 180 The Diatessaron 52
… but when they came to Jesus, [17] they saw that he had died before, so they brake not his legs: but one of the soldiers pierced him in his side with a spear, and immediately there came forth blood and [18] water. And he that hath seen hath borne witness, and his witness is true: and he [19] knoweth that he hath said the truth, that ye also may believe.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 36 . “A bone of Him shall not be broken.” ( Ex. xii. 46; Num. ix. 12 .)
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.30
… and on the cross the bones of the Lord were not broken. The evangelist, in reference to this, quotes the words, "A bone of Him shall not be broken."
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Tatian † AD 180 The Diatessaron 52
… And he that hath seen hath borne witness, and his witness is true: and he [19] knoweth that he hath said the truth, that ye also may believe. This he did, that [20] the scripture might be fulfilled, which saith, A bone shall not be broken in him;
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 50
… whence, too, He who was nailed to the cross, on rising again from the dead, was taken up thither where Christ the Son of God reigned; so that when He begins to conduct His judgment, those who have been ignorant of Him shall look on Him whom they pierced.
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… since it is the death of the body which the Scriptures everywhere proclaim. For, “they pierced My hands and My feet,” ( Ps. xxi. 18 .) saith He, and, “they shall look on Him Whom they pierced.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… O abominable and accursed purpose! Yet, beloved, be not thou confounded, be not thou desponding; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance, “They shall look on Him whom they pierced.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… So also he that buried his one talent, heard before all, even of those who had brought the five and the two, “Thou wicked and slothful servant.” ( Matt. xxv. 26 .) But not by words alone, but by deeds also does He then convict them: even as the Evangelist also says, “They shall look on Him whom they pierced.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.25
… But I was encouraged above all by the authoritative publications of the Evangelists and Apostles, in which we read much taken from the Old Testament which is not found in our manuscripts. For example, ‘Out of Egypt have I called my Son’ ( Matt. ii. 15 ): ‘For he shall be called a Nazarene’ ( Ibid. 23): and ‘They shall look on him whom they pierced’ (
St Jerome † AD 420 The Letters of St. Jerome 57.7
… Far be it from us to speak thus of a follower of Christ, who made it his care to formulate dogmas rather than to hunt for words and syllables. To take another instance from Zechariah, the evangelist John quotes from the Hebrew, “They shall look on him whom they pierced,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father doth not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. “They shall look on Him whom they pierced.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.5
… for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for “cursed is every one that putteth his trust in man.” A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, “They shall look on Him whom they pierced?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… handle me and see; for a spirit hath not flesh and bones as ye see me have.” While He was thus beheld He went up into heaven; thus has He promised to come again, thus shall He be seen both by them that have believed and them that have crucified, for it is written “They shall look on Him whom they pierced.”
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Tatian † AD 180 The Diatessaron 52
[24] And when the evening of the Friday was come, because of the entering of the [25] sabbath, there came a rich man, a noble of Ramah, a city of Judah, named Joseph, and he was a good man and upright;
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… 2 .) If they were “devout,” why did they “make great lamentation over him?” They were not yet perfect. The man was gracious and amiable: this also shows that they were men—not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 38 . “After this came Joseph of Arimathæa, being a disciple.”
St Jerome † AD 420 The Letters of St. Jerome 46.5
… Does the Lord’s sepulchre seem less worthy of veneration? As often as we enter it we see the Saviour in His grave clothes, and if we linger we see again the angel sitting at His feet, and the napkin folded at His head. Long before this sepulchre was hewn out by Joseph,
St Jerome † AD 420 The Letters of St. Jerome 108.8
… Not far from this are Arimathæa, the village of Joseph who buried the Lord,
St Augustine of Hippo † AD 430 City of God 1.13
… And the Gospel speaks with commendation of those who were careful to take down His body from the cross, and wrap it lovingly in costly cerements, and see to its burial.
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 5
… and they are with praise commemorated in the Gospel, who having received His Body from the cross did carefully and with reverend honor see it wound and laid in the sepulchre.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.11
… And if all trees are the cross of Christ, as Faustus seems to imply when he says that Jesus hangs from every tree, why do you not pluck the fruit, and so take Jesus down from hanging on the tree to bury Him in your stomach, which would correspond to the good deed of Joseph of Arimathea, when he took down the true Jesus from the cross to bury Him?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.22
… It proceeds in these terms: “And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 109.2
… For was Nathanael with Him at that time? Was Joseph of Arimathea, who begged His body from Pilate, and of whom this same evangelist John testifies that he was already His disciple?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.2
… hence Symeon the old, and Anna the widow, who heard not Christ speaking by the sense of the body; but while yet an infant not speaking, by the Spirit perceived Him: hence the blessed Apostles: hence Nathanael, in whom guile was not: hence the other Joseph, who himself too looked for the kingdom of God:
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… 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. 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. There laid they Jesus therefore because of the Jews’ preparation day, for the sepulchre was nigh at hand.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… For this is his meaning in the Psalm, ‘All thy garments smell of myrrh, aloes, and cassia;’ and it is represented by Nicodemus and by Mary’s company, when the one came bringing ‘a mixture of myrrh and aloes, about an hundred pounds weight;’ and the others
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… And what will He that is buried in the garden say? I have gathered My myrrh with My spices : and again, Myrrh and aloes, with all chief spices . Now these are the symbols of the burying; and in the Gospels it is said, The women came unto the sepulchre bringing the spices which they had prepared : Nicodemus also bringing a mixture of myrrh and aloes
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Contemplate the glories that are there; let the murderer die outside with his blasphemies; and if you be a Joseph of Arimathæa, beg the Body from him that crucified Him, make thine own that which cleanses the world. If you be a Nicodemus, the worshipper of God by night, bury Him with spices.
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
39. “The smell of thy garments,” says He, “is above all spices.” And again: “And the smell of thy garments is like the smell of Lebanon.” See what progress thou settest forth, O Virgin. Thy first odour is above all spices, which were used upon the burying of the Saviour,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… vii. 51 ); and the Jews in anger replied to him, “Search and look, for out of Galilee ariseth no prophet.” Again after the crucifixion he bestowed great care upon the burial of the Lord’s body: “There came also,” saith the Evangelist, “Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.23
… For he begins with Nicodemus in due connection with what precedes, and goes on with his narrative as follows: “And there came also Nicodemus (which at the first came to Jesus by night), and brought a mixture of myrrh and aloes, about an hundred pound weight.”
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Tatian † AD 180 The Diatessaron 52
… And Joseph bought for him a winding cloth of pure linen, and took down the body of Jesus, [31] and wound it in it; and they came and took it. And there came unto him Nicodemus also, who of old came unto Jesus by night; and he brought with him perfume [32] of myrrh and aloes, about a hundred pounds.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.23
… “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. 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. There laid they Jesus, therefore, because of the Jews’ preparation day; for the sepulchre was nigh at hand.”
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Tatian † AD 180 The Diatessaron 52
… 199] the sepulchre after them, and sat opposite the sepulchre, and saw the [38] body, how they took it in and laid it there. And they returned, and bought ointment and perfume, and prepared it , that they might come and anoint him. [39] And on the day which was the sabbath day they desisted according to the command.
Origen † AD 254 Origen Against Celsus 2.69
… But, for the present, it is sufficient to notice the clean linen in which the pure body of Jesus was to be enwrapped, and the new tomb which Joseph had hewn out of the rock, where “no one was yet lying,” or, as John expresses it, “wherein was never man yet laid.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 89
… In like manner he taught the laity and reproved the women, saying, ‘that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and prophets are until now preserved in tombs, and the very body of the Lord was laid in a tomb, and a stone was laid upon it, and hid it until He rose on the third day
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.32
32. Of this garden I sang of old to My spouse in the Canticles, and spoke to her thus. I am come into My garden, My sister, My spouse ; ( now in the place where He was crucified was a garden
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
5. But wouldst thou know the place also? Again He saith in Canticles, I went down into the garden of nuts ; for it was a garden where He was crucified
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
[4.] And because they were straitened by the time, (since the Death took place at the ninth hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near.
St Jerome † AD 420 The Letters of St. Jerome 48.21
21. Christ Himself is a virgin; and His mother is also a virgin; yea, though she is His mother, she is a virgin still. For Jesus has entered in through the closed doors, and in His sepulchre—a new one hewn out of the hardest rock—no man is laid either before Him or after Him.
St Augustine of Hippo † AD 430 On the Holy Trinity 4.5
… For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid,
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 5
… Moreover, when that burial is made an object of belief, there enters also the recollection of the new tomb, which was meant to present a testimony to Him in His destiny to rise again to newness of life, even as the Virgin’s womb did the same to Him in His appointment to be born. For just as in that sepulchre no other dead person was buried,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… Then the disciples went away again unto their own home. But Mary stood without at the sepulchre weeping,” —that is to say, before the place in the rock in which the sepulchre was constructed, but at the same time within that space into which they had now entered; for there was a garden there, as the same John mentions.
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Tatian † AD 180 The Diatessaron 52
[33] And there was in the place where Jesus was crucified a garden; and in that garden [34] a new tomb cut out in a rock, wherein was never man yet laid.
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St Augustine † AD 430 Tr. cxvi
When the Jews had cried out that they did not wish Jesus to be released on account of the passover, but Barabbas, Then Pilate therefore took Jesus, and scourged Him. Pilate seems to have done this for no reason but to satisfy the malice of the Jews with some punishment short of death. On which account he allowed his band to do what follows, or perhaps even commanded them. The Evangelist only says however that the soldiers did so, not that Pilate commanded them: And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands.
St John Chrysostom † AD 407 Hom. lxxxiii
Pilate having called Him the King of the Jews, they put the royal dress upon Him, in mockery.
St Bede † AD 735
For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, (Mat. 27:28) but scarleta and purple are different names for the same colour. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.
St John Chrysostom † AD 407 Hom. xxxiv
It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do thou, when thou hearest of them, keep stedfastly in thy mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example.
St Augustine † AD 430 Tr. cxvi
Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquered the proud world, not by fierce fighting, but by patient suffering.
St John Chrysostom † AD 407 Hom. lxxxiv
That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again, and, saith unto them, Behold, I bring Him forth to you, that ye may know that I find no fault in Him.
St Augustine † AD 430 Tr. cxvi
Hence it is apparent that these things were not done without Pilate’s knowledge, whether he commanded, or only permitted them, for the reason we have mentioned, viz. that His enemies seeing the insults heaped upon Him, might not thirst any longer for His blood: Then came Jesus forth, wearing the crown of thorns, and the purple robe: not the insignia of empire, but the marks of ridicule. And Pilate saith unto them, Behold the man! as if to say, If ye envy the King, spare the outcast. Ignominy overflows, let envy subside.
The Latin text
Augustinus in Ioannem
Cum Iudaei clamassent, non Iesum sibi dimitti a Pilato velle propter Pascha, sed Barabbam latronem, subditur tunc ergo apprehendit Pilatus Iesum, et flagellavit. Hoc Pilatus non ob aliud fecisse credendus est nisi ut eius iniuriis Iudaei satiati, sufficere sibi aestimarent, et usque ad eius mortem saevire desisterent. Ad hoc pertinet quod idem praeses etiam cohortem suam permisit facere quae sequuntur; aut fortassis et iussit: dixit enim quid deinde fecerint milites, Pilatum tamen id iussisse non dixit; sequitur enim et milites plectentes coronam de spinis imposuerunt capiti eius, et veste purpurea circumdederunt eum: et veniebant ad eum, et dicebant: ave, rex Iudaeorum, et dabant ei alapas
Chrysostomus in Ioannem
Quia enim Pilatus dixit eum regem Iudaeorum, schema ei contumeliae de reliquo apponunt
Beda
Nam pro diademate spineam illi imposuerunt coronam, et pro purpureo vestimento, quo reges veteres utebantur, vestem purpuream ei circumdant: ubi non debet videri contrarium quod Matthaeus dicit circumdedisse chlamydem coccineam, quia, ut Origenes refert, unius sunt materiae coccus et purpura: cocculae enim inciduntur, et ex his guttae sanguinis fluunt, ex quibus utriusque generis tingitur vestimentum. Et quamvis hoc milites illudendo facerent, nobis tamen operabantur mysteria. Nam per spineam coronam nostrorum designatur peccatorum susceptio, quae sicut spinas terra nostri corporis germinat. In vestimento purpureo caro passionibus subiecta significatur. Purpura etiam vestitur, cum de triumphis sanctorum martyrum gloriatur
Chrysostomus
Non autem iniunctio principis erat quod faciebant, sed ad gratiam Iudaicam hoc faciebant; quia neque circa initium ab illo iussi iverunt nocte; sed Iudaeis pecuniarum gratia gratificantes omnia audebant: tot autem et talibus factis ipse stabat silens. Tu vero audiens haec, in mente habe continue: et regem orbis terrarum et Angelorum dominum videns contumeliam patientem et omnia ferentem silentio imitare
Augustinus
Sic enim implebantur quae de se dixerat Christus; sic martyres informabantur ad omnia quae persecutores libuit facere, perferenda; sic regnum quod de hoc mundo non erat, superbum mundum non atrocitate pugnandi, sed patiendi humilitate vincebat
Chrysostomus
Ut autem convicium quod a militibus factum erat in eum, videntes respirent a passione, coronatum Iesum adduxit ad eos; unde sequitur exivit iterum Pilatus foras, et dixit eis: ecce adduco vobis eum foras, ut cognoscatis quia nullam in eo causam invenio
Augustinus
Hinc apparet non ignorante Pilato haec a militibus facta, sive iusserit ea, sive permiserit illa, scilicet causa quam supra diximus, ut haec eius ludibria inimici libentissime viderent, et ulterius sanguinem non sitirent; unde sequitur exivit ergo Iesus portans spineam coronam et purpureum vestimentum: non clarus imperio, sed plenus opprobrio. Sequitur et dicit eis: ecce homo; quasi dicat: si regi invidetis, iam parcite, quia abiectum videtis: fervet ignominia, frigescat invidia
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St Augustine † AD 430 Tr. cxvi
The envy of the Jews does not subside at Christ’s disgraces; yea, rather rises: When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him. crucify Him.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
Pilate saw then that it was all in vain: Pilate saith unto them, Take ye Him, and crucify Him. This is the speech of a man abhorring (ἀφοσιούμενον) the deed, and urging others to do a deed which he abhors himself. They had brought our Lord indeed to him that He might be put to death by his sentence, but the very contrary was the result; the governor acquitted Him: For I find no fault in Him. He clears Him immediately from all charges: which shews that he had only permitted the former outrages, to humour the madness of the Jews. But nothing could shame the Jewish hounds: The Jews answered him, We have a law, and by our law He ought to die, because He made Himself the Son of God.
St Augustine † AD 430 Tr. cxvi
Lo, another greater outbreak of envy. The former was lighter, being only to punish Him for aspiring to a usurpation of the royal power. Yet did Jesus make neither claim falsely; both were true: He was both the Only-begotten Son of God, and the King appointed by God upon the holy hill of Sion. And He would have demonstrated His right to both now, had He not been as patient as He was powerful.
St John Chrysostom † AD 407 Hom. lxxxiv
While they disputed with each other, He was silent, fulfilling the prophecy, He openeth not His mouth; He was taken from prison and from judgment. (Is. 53:7, 8)
St Augustine † AD 430 de Con. Evang. iii. 8
This agrees with Luke’s account, We found this fellow perverting the nation, (Luke 23:2) only with the addition of, because He made Himself the Son of God.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
Then Pilate begins to fear that what had been said might be true, and that he might appear to be administering justice improperly: When Pilate therefore heard that saying, he was the more afraid.
St Bede † AD 735
It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God.
St John Chrysostom † AD 407
They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.
The Latin text
Augustinus in Ioannem
Iudaeorum invidia pro Christi ignominia non frigescit: inardescit potius et increscit; unde dicitur cum ergo vidissent eum pontifices et ministri, clamabant dicentes: crucifige, crucifige eum
Chrysostomus in Ioannem
Vidit ergo Pilatus omnia inaniter fieri; unde sequitur dicit eis Pilatus: accipite eum vos, et crucifigite. Execrantis est hoc verbum, et ad rem non concessam eos impellentis: ipsi enim ducebant eum, ut cum praesidis iudicio hoc fieret. Contigit autem contrarium, iudicio praesidis eum magis absolvi; unde sequitur ego enim non invenio in eo causam: continue enim eum ab accusationibus eruit: unde manifestum est quoniam et priora propter illorum concessit insaniam. Sed Iudaeos canes nil horum in verecundiam convertit; nam sequitur responderunt Iudaei: nos legem habemus, et secundum legem debet mori, quia filium Dei se fecit
Augustinus
Ecce alia maior invidia: parva quidem illa videbatur velut affectatae illicito ausu regiae potestatis: et tamen neutrum sibi Iesus mendaciter usurpavit; sed utrumque verum est: et unigenitus est Dei filius, et rex a Deo constitutus super Sion montem sanctum eius: et utrumque nunc demonstraret, nisi quanto erat potentior, tanto mallet esse patientior
Chrysostomus
Ad invicem enim ipsis disputantibus silebat, implens propheticum illud quod non aperuit os suum; in humilitate sua iudicium ei sublatum est
Augustinus de Cons. Evang
Hoc autem potest congruere ei quod Lucas commemorat in accusatione Iudaeorum dictum: hunc invenimus subvertentem gentem nostram, ut adiungatur quia filium Dei se fecit
Chrysostomus
Deinde Pilatus quidem timet ab ipsis auditis, et formidavit ne forte verum esset quod dicebatur, et videretur inique agere; unde sequitur cum ergo audisset Pilatus hunc sermonem, magis timuit
Beda
Non timuit quia legem audivit, quia alienigena erat; sed magis timuit, ne filium Dei occideret
Chrysostomus
Illi vero hoc dicentes non horruerunt; sed interficiunt eum pro quibus oportuerat adorare
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St John Chrysostom † AD 407 Hom. lxxxiv. 2
Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and saith unto Jesus, Whence art Thou? He no longer asks, What hast Thou done? But Jesus gave him no answer. For he who had heard, To this end was I born, and for this cause came I into the world, and, My kingdom is not from hence, ought to have resisted, and rescued Him, instead of which he had yielded to the fury of the Jews. Wherefore seeing that he asked questions without object, He answers him no more. Indeed at other times He was unwilling to give reasons, and defend Himself by argument, when His works testified so strongly for Him; thus shewing that He came voluntarily to His work.
St Augustine † AD 430 Tr. cxvi. 4
In comparing the accounts of the different Evangelists together, we find that this silence was maintained more than once; viz. before the High Priest, before, Herod, and before Pilate. So that the prophecy of Him, As a sheep before her shearers is dumb, so opened He not His mouth, (Isa. 53:7.) was amply fulfilled. To many indeed of the questions put to Him, He did reply, but where He did not reply, this comparison of the sheep shews us that His was not a silence of guilt, but of innocence; not of self-condemnation, but of compassion, and willingness to suffer for the sins of others.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
He remaining thus silent, 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? See how he condemns himself. If all depends upon thee, why, when thou findest no fault of offence, dost thou not acquit Him? Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above; shewing that this judgment was accomplished not in the common and natural order of events, but mysteriously. But lest we should think that Pilate was altogether free from blame, He adds, Therefore he that hath delivered Me unto thee hath the greater sin. But if it was given, thou wilt say, neither he nor they were liable to blame. Thou speakest foolishly. Given means permitted; as if He said, He hath permitted this to be done; but ye are not on that account free from guilt.
St Augustine † AD 430 Tr. cxvi
So He answers. When He was silent, He was silent not as guilty or crafty, but as a sheep: when He answered, He taught as a shepherd. Let us hear what He saith; which is that, as He teacheth by His Apostle, There is no power but of God; (Rom. 13:1) and that he that through envy delivers an innocent person to the higher power, who puts to death from fear of a greater power, still sins more than that higher power itself. God had given such power to Pilate, as that he was still under Cæsar’s power: wherefore our Lord says, Thou couldest have no power at all against Me, i. e. no power however small, unless it, whatever it was, was given thee from above. And as that is not so great as to give thee complete liberty of action, therefore he that delivered Me unto thee hath the greater sin. He delivered Me into thy power from envy, but thou wilt exercise that power from fear. And though a man ought not to kill another even from fear, especially an innocent man, yet to do so from envy is much worse. Wherefore our Lord does not say, He that delivered Me unto thee hath the sin, as if the other had none, but, hath the greater sin, implying that the other also had some.
Theophylact † 1107
He that delivered Me unto thee, i. e. Judas, or the multitude. When Jesus had boldly replied, that unless He gave Himself up, and the Father consented, Pilate could have had no power over Him, Pilate was the more anxious to release Him; And from thenceforth Pilate sought to release Him.
St Augustine † AD 430 Tr. cxvi
Pilate had sought from the first to release: so we must understand, from thence, to mean from this cause, i. e. lest he should incur guilt by putting to death an innocent person.
The Latin text
Chrysostomus in Ioannem
Pilatus timore concussus, rursus inquisitionem facit; unde dicitur et ingressus est praetorium iterum, et dicit ad Iesum: unde es tu? Non autem ultra interrogat: quid fecisti? Sequitur Iesus autem responsum non dedit ei. Qui enim audivit, quoniam in hoc natus sum et ad hoc veni, et quoniam regnum meum non est hinc, cum debuisset resistere et eripere eum, hoc quidem non fecit, sed secutus est Iudaicum impetum. Propterea ergo nihil ei respondit, quoniam inaniter omnia interrogabat. Sed et aliter operibus testantibus ei, nolebat per sermones vincere, et excusationes componere, ostendens quoniam ad hoc venit
Augustinus in Ioannem
Hoc autem silentium domini nostri Iesu Christi non semel factum, collatis omnium Evangelistarum narrationibus, reperitur: et apud principem sacerdotum, et apud Herodem, et apud ipsum Pilatum, ut non frustra de illo prophetia processerit: sicut agnus coram tondente fuit sine voce, sic non aperuit os suum, tunc utique quando interrogantibus non respondit; quamvis enim quibusdam interrogantibus saepe responderit, tamen propter illa in quibus noluit respondere, ad hoc data est de agno similitudo, ut in suo silentio non reus, sed innocens haberetur; idest, non sicut male sibi conscius, qui de peccatis convincebatur suis, sed sicut mansuetus qui pro peccatis immolabatur alienis
Chrysostomus
Quia igitur siluit, sequitur dicit ergo ei Pilatus: mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? Vide qualiter seipsum condemnavit. Si enim in te totum positum est, cuius gratia nullam causam inveniens, non absolvis? Quia igitur adversus seipsum protulit, respondit Iesus: non haberes potestatem adversum me ullam, nisi datum esset tibi desuper, ostendens quoniam non simpliciter et secundum aliorum consequentiam hoc fit, sed mystice consummatur. Ne igitur hoc audiens aestimes eum ab omni erutum crimine, subdit propterea qui tradidit me tibi, peccatum maius habet. Et nimirum si datum erat, neque hic neque illi obnoxii sunt criminibus; inaniter dicis. Hoc enim datum est, idest concessum; ac si diceret: permisit hoc fieri; neque tamen propterea extra nequitiam sunt
Augustinus
Ecce respondit. Proinde ubi non respondebat, non sicut reus, sive dolosus, sed sicut ovis silebat; ubi respondebat, sicut pastor docebat. Discamus ergo quod dixit, quod et per apostolum docuit quia non est potestas nisi a Deo; et quia plus peccat qui potestati innocentem occidendum livore tradit, quam potestas ipsa si eum timore alicuius maioris potestatis occidit. Talem quippe Deus dederat illi potestatem ut esset etiam sub Caesaris potestate: quapropter inquit non haberes adversum me potestatem ullam, idest quantulamcumque habes, nisi hoc ipsum, quidquid est, tibi esset datum desuper. Sed quia scio quantum sit, non enim tantum est ut tibi omni modo liberum sit, propterea qui tradidit me tibi, maius peccatum habet. Ille quippe me tuae potestati tradidit invidendo; tu vero eamdem potestatem in me exerciturus es metuendo. Nec timendo quidem, praesertim innocentem hominem, homo debet occidere; sed id zelando facere multo maius malum est quam timendo; et ideo non ait qui me tibi tradidit, ipse habet peccatum, tamquam ille non haberet; sed ait maius peccatum habet, ut etiam se habere intelligeret
Theophylactus
Dicit autem qui tradidit me tibi, idest Iudas, vel etiam turba. Cum ergo patens responsum Iesus ediderit, quod nisi ego memetipsum praeberem, et pater concederet, non haberes potestatem in me; ex hoc potius ipsum absolvere Pilatus satagebat; unde sequitur et exinde quaerebat Pilatus dimittere eum
Augustinus
Lege superiora, et invenies iam dudum eum quaerere dimittere Iesum. Exinde itaque intelligendum est, propter hoc, idest ex hac causa, ne haberet peccatum occidendo innocentem sibi traditum
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St Augustine † AD 430 Tr. cxvi
The Jews thought they could alarm Pilate more by the mention of Cæsar, than by telling him of their law, as they had done above; We have a law, and by that law He ought to die, because He made Himself the Son of God. So it follows, But the Jews cried out, saying, If thou let this Man go, thou art not Cæsar’s friend; whosoever maketh himself a king speaketh against Cæsar.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
But how can ye prove this? By His purple, His diadem, His chariot, His guards? Did He not walk about with His twelve disciples only, and every thing mean about Him, food, dress, and habitation?
St Augustine † AD 430 Tr. cxvi
Pilate was before afraid not of violating their law by sparing Him, but of killing the Son of God, in killing Him. But he could not treat his master Cæsar with the same contempt with which he treated the law of a foreign nation: When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
He went out to examine into the matter: his sitting down on the judgment seat shews this.
The Gloss
The tribunal is the seat of the judge, as the throne is the seat of the king, and the chair the seat of the doctor.
St Bede † AD 735
Lithostraton, i. e. laid with stone; the word signifies pavement. It was an elevated place. And it was the preparation of the Passover.
Alcuin † AD 804
Parasceve, i. e. preparation. This was a name for the sixth day, the day before the Sabbath, on which they prepared what was necessary for the Sabbath; as we read, On the sixth day they gathered twice as much bread. (Exod. 16:22) As man was made on the sixth day, and God rested on the seventh; so Christ suffered on the sixth day, and rested in the grave on the seventh. And it was about the sixth hour.
St Augustine † AD 430 Tract. cxvii
Why then doth Mark say, And it was the third hour, and they crucified Him? (Mark 15:25) Because on the third hour our Lord was crucified by the tongues of the Jews, on the sixth by the hands of the soldiers. So that we must understand that the fifth hour was passed, and the sixth began, when Pilate sat down on the judgment seat, (about the sixth hour, John says,) and that the crucifixion, and all that took place in connexion with it, filled up the rest of the hour, from which time up to the ninth hour there was darkness, according to Matthew, Mark, and Luke. But since the Jews tried to transfer the guilt of putting Christ to death from themselves to the Romans, i. e. to Pilate and his soldiers, Mark, omitting to mention the hour at which He was crucified by the soldiers, has expressly recorded the third hour; in order that it might be evident that not only the soldiers who crucified Jesus on the sixth hour, but the Jews who cried out for His death at the third, were His crucifiers. There is another way of solving this difficulty, viz. that the sixth hour here does not mean the sixth hour of the day; as John does not say, It was about the sixth hour of the day, but, It was the preparation of the passover, and about the sixth hour. Parasceve means in Latin, præparatio. For Christ our passover, as saith the Apostle, is sacrificed for us. The preparation for which passover, counting from the ninth hour of the night, which seems to have been the hour at which the chief priests pronounced upon our Lord’s sacrifice, saying, He is guilty of death, between it and the third hour of the day, when He was crucified, according to Mark, is an interval of six hours, three of the night and three of the day.
Theophylact † 1107
Some suppose it to be a fault of the transcriber, who for the letter y, three, puts, six.
St John Chrysostom † AD 407 Hom. lxxxiv
Pilate, despairing of moving them, did not examine Him, as he intended, but delivered Him up. And he saith unto the Jews, Behold your King!
Theophylact † 1107
As if to say, See the kind of Man whom ye suspect of aspiring to the throne, a humble person, who cannot have any such design.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
A speech that should have softened their rage; but they were afraid of letting Him go, lest He might draw away the multitude again. For the love of rule is a heavy crime, and sufficient to condemn a man. They cried out, Away with Him, away with Him. And they resolved upon the most disgraceful kind of death, Crucify Him, in order to prevent all memorial of Him afterwards.
St Augustine † AD 430 Tr. cxvi. 8
Pilate still tries to overcome their apprehensions on Cæsar’s account; Pilate saith unto them, Shall I crucify your King? He tries to shame them into doing what he had not been able to soften them into by putting Christ to shame. The chief priests answered, We have no king but Cæsar.
St John Chrysostom † AD 407 Hom. lxxxiv. 2
They voluntarily brought themselves under punishment, and God gave them up to it. With one accord they denied the kingdom of God, and God suffered them to fall into their own condemnation; for they rejected the kingdom of Christ, and called down upon their own heads that of Cæsar.
St Augustine † AD 430 Tr. cxvi
But Pilate is at last overcome by fear: Then delivered he Him therefore unto them to be crucified. For it would be taking part openly against Cæsar, if when the Jews declared that they had no king but Cæsar, he wished to put another king over them, as he would appear to do if he let go unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him unto them to crucify Him, but, to be crucified, i. e. by the sentence and authority of the governor. The Evangelist says, delivered unto them, to shew that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this except to please them.
The Latin text
Augustinus in Ioannem
Maiorem timorem se ingerere putaverunt Iudaei Pilato terrendo de Caesare ut occideret Christum, quam superius ubi dixerunt nos legem habemus, et secundum legem debet mori, quia filium Dei se fecit; unde dicitur Iudaei autem clamabant dicentes: si hunc dimittis, non es amicus Caesaris: omnis enim qui se regem facit, contradicit Caesari
Chrysostomus in Ioannem
Sed unde habetis hoc demonstrare? A purpura, a diademate, a curru, a militibus? Nonne solus semper cum duodecim discipulis incedebat, per omnia vilia transiens, et cibum et stolam et habitationem?
Augustinus
Pilatus autem eorum legem non timuit ut occideret; sed magis filium Dei timuit, ne occideret. Nunc vero non sic potuit contemnere Caesarem auctorem potestatis suae, quemadmodum legem gentis alienae; unde subditur Pilatus autem cum audisset hos sermones, adduxit foras Iesum, et sedit pro tribunali in loco qui dicitur lithostratos, Hebraice autem Gabbatha
Chrysostomus
Exiit quidem, ut scrutaturus rem: sedere enim pro tribunali, hoc ostendebat
Glossa
Sicut enim tribunal est iudicum, sic thronus vel solium regum, et cathedra doctorum
Beda
Lithostratos autem dicitur pavimentum quasi lapide stratum; et erat locus sublimis. Sequitur erat autem parasceve Paschae, hora quasi sexta
Alcuinus
Parasceve, idest praeparatio; hoc nomine dicebatur sexta sabbati, in qua praeparabant necessaria sabbato, ut de manna dictum est: sexta die colligetis duplum. Quia enim sexta die homo est factus, et in septima requievit Deus, ideo sexta die pro homine patitur, sabbato quiescit in sepulchro. Hora autem erat quasi sexta
Augustinus in Ioannem
Quid est ergo quod Marcus dicit: erat hora tertia quando crucifixerunt eum, nisi quia hora tertia crucifixus est dominus linguis Iudaeorum, hora sexta manibus militum? Ut intelligamus horam quintam iam fuisse transactam, et aliquid de sexta coeptum, quando sedit pro tribunali Pilatus, quae dicta est a Ioanne hora quasi sexta; et cum duceretur et crucifigeretur, et iuxta eius crucem gererentur quae gesta narrantur, hora sexta integra compleretur: ex qua hora usque ad nonam sole obscurato, tenebras factas, trium Evangelistarum, Matthaei, Marci et Lucae contestatur auctoritas. Sed quoniam Iudaei facinus interfecti Christi a se in Romanos, idest Pilatum et eius milites, transferre conati sunt, propterea Marcus ea hora qua Christus a militibus crucifixus est praetermissa, tertiam potius horam recordatus expressit, ut non tantum milites reperiantur crucifixisse Iesum, verum etiam Iudaei, qui ut crucifigeretur, hora tertia clamaverunt. Est et alia huius solutio quaestionis, ut non hic accipiatur hora sexta diei; quia neque Ioannes ait: erat hora diei quasi sexta; sed ait erat parasceve hora quasi sexta. Parasceve autem Latine praeparatio est Pascha enim nostrum, ut dicit apostolus, immolatus est Christus: cuius Paschae praeparationem si ab hora noctis nona computemus, quando videntur principes sacerdotum pronuntiasse domini immolationem, dicentes: reus est mortis, usque ad horam diei tertiam, qua crucifixum esse Christum Marcus Evangelista testatur, sex horae sunt: tres nocturnae et tres diurnae
Theophylactus
Solvunt autem quidam, quod ex peccato scriptoris contigerit apud Graecos: nam quaedam littera Graeca nomine gamma, cuius talis est figura g, tertiam horam importat: quaedam autem figura, quae ab eis vocatur episemon, quae talis est s, sextam horam importat. Ex negligentia ergo scriptorum, praecedens figura cedere potuit in sequentem
Chrysostomus in Ioannem
Pilatus ergo, ut scrutaturus exiens, nullam tamen scrutationem faciens, tradit eum, aestimans movendos esse eos; unde sequitur et dixit Iudaeis: ecce rex vester
Theophylactus
Quasi dicat: ecce qualem hominem fatemini quod imperium vestrum capesseret, humilis, ut nihil tale possit tentare
Chrysostomus
Et nimirum quae dicta sunt erant sufficientia ut facerent eos de cetero ab ira cessare; sed trepidabant, ne dimissus, rursus turbam ducat. Amor etenim principatus versutum quid est, et animum sufficiens perdere: propterea magis insistunt; unde sequitur illi autem clamabant: tolle, tolle. Interficere enim eum conantur exprobratissima morte; unde subdunt crucifige eum, formidantes, ne aliqua eius post ipsum fiat memoria
Augustinus
Adhuc autem Pilatus terrorem, quem de Caesare ingesserant, superare conatur; unde subditur dixit eis Pilatus: regem vestrum crucifigam? De ignominia eorum volens eos frangere, quos de ignominia Christi mitigare non potuit. Sequitur responderunt pontifices: non habemus regem, nisi Caesarem
Chrysostomus
Volentes seipsos submiserunt supplicio; propterea et Deus tradidit eos; quia enim concorditer negaverunt regnum Dei, dimisit eos in suum iudicium incidere: regnum enim Christi refutantes, id quod Caesaris est super seipsos vocabant
Augustinus
Sed Pilatus timore mox vincitur; unde sequitur tunc ergo tradidit eis illum, ut crucifigeretur. Apertissime enim contra Caesarem venire videretur, si regem se non habere nisi Caesarem profitentibus, alium regem vellet ingerere, dimittendo impunitum quem propter hos ausus ei tradiderunt occidendum. Non autem dictum est tradidit eis illum ut crucifigerent illum, sed ut crucifigeretur, scilicet iudicio ac potestate praesidis. Sed ideo illis traditum dixit Evangelista, ut eos crimine implicatos, a quo alieni esse conabantur, ostenderet; non enim faceret hoc Pilatus, nisi ut id quod eos cupere cernebat, impleret
19:16
The Gloss
By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.
St Augustine † AD 430 Tr. cxvi
They, i. e. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who were really the authors of what they procured to be done.
St John Chrysostom † AD 407 Hom. lxxxv. 1
They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew Golgotha, where they crucified Him. The same was done typically by Isaac, who carried the wood. But then the matter only proceeded as far as his father’s good pleasure ordered, but now it was fully accomplished, for the reality had appeared.
Theophylact † 1107
But as there Isaac was let go, and a ram offered; so here too the Divine nature remains impassible, but the human, of which the ram was the type, the offspring of that straying ram, was slain. But why does another Evangelist say that they hired Simon to bear the cross?
St Augustine † AD 430 de Con. Evang. iii. x
Both bore it; first Jesus, as John says, then Simon, as the other three Evangelists say. On first going forth, He bore His own cross.
St Augustine † AD 430 Tract. cxvii
Great spectacle, to the profane a laughing-stock, to the pious a mystery. Profaneness sees a King bearing a cross instead of a sceptre; piety sees a King bearing a cross, thereon to nail Himself, and afterwards to nail it on the foreheads of kings. That to profane eyes was contemptible, which the hearts of Saints would afterwards glory in; Christ displaying His own cross on His shoulders, and bearing that which was not to be put under a bushel, the candlestick of that candle which was now about to burn.
St John Chrysostom † AD 407 Hom. lxxxv
He carried the badge of victory on His shoulders, as conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place where death reigned, there Jesus erected His trophy.
St Jerome † AD 420 super Matt. c. xxvii.
An apt connexion, and smooth to the ear, but not true. For the place where they cut off the heads of men condemned to death, called in consequence Calvary, was outside the city gates, whereas we read in the book of Jesus the son of Nave, that Adam was buried by Hebron and Arbah.
St John Chrysostom † AD 407 Hom. lxxxv. 1
They crucified Him with the thieves: And two others with Him, on either side one, and Jesus in the midst; thus fulfilling the prophecy, And He was numbered with the transgressors. (Isa. 53:12) What they did in wickedness, was a gain to the truth. The devil wished to obscure what was done, but could not. Though three were nailed on the cross, it was evident that Jesus alone did the miracles; and the arts of the devil were frustrated. Nay, they even added to His glory; for to convert a thief on the cross, and bring him into paradise, was no less a miracle than the rending of the rocks.
St Augustine † AD 430 Tr. xxxi. in fin.
Yea, even the cross, if thou consider it, was a judgment seat: for the Judge being the middle, one thief, who believed, was pardoned, the other, who mocked, was damned: a sign of what He would once do to the quick and dead, place the one on His right hand, the other on His left.
The Latin text
Glossa
Ad mandatum praesidis, milites Christum susceperunt crucifigendum; unde dicitur susceperunt autem Iesum, et eduxerunt
Augustinus in Ioannem
Potest enim hoc iam referri ad milites apparitores praesidis: nam postea evidentius dicitur: milites ergo cum crucifixissent eum quamvis Evangelista, etiam si totum Iudaeis tribuit, merito facit: ipsi enim fecerunt quidquid ut fieret extorserunt
Chrysostomus in Ioannem
Sed quia lignum ut profanum putabant et vitabant, et neque tangere ipsum sustinebant; crucem Iesu ut condemnato imponunt; unde sequitur et baiulans sibi crucem, exivit in eum qui dicitur Calvariae locum, Hebraice autem Golgotha, ubi eum crucifixerunt. Ita et in typo factum est: Isaac etenim ligna portavit; sed tunc quidem usque ad patris beneplacitum res processit; nunc autem in rebus effectum obtinuit, veritas enim erat
Theophylactus
Sed quodammodo, ut illic Isaac dimissus est, et mactatus est aries, sic et hic divina natura manet impassibilis; sed humanitas, secundum quam aries dicitur, tamquam errantis arietis Adae filius, hic mactata est. Sed qualiter alius Evangelista dicit, quod angariaverunt Simonem, ut crucem portaret?
Augustinus de Cons. Evang
Utrumque factum invenimus: primo id quod Ioannes dicit, deinde quod ceteri tres; unde intelligitur quod ipse sibi portabat crucem, cum exiret in locum memoratum
Augustinus in Ioannem
Grande spectaculum; sed si spectet impietas, grande ludibrium; si pietas, grande mysterium. Videt impietas regem pro virga regni lignum sui portare supplicii: videt pietas regem baiulantem lignum ad seipsum figendum, quod fixurus fuerat etiam in frontibus regum, spernendum oculis impiorum, in quo erant gloriatura corda sanctorum: ipsam crucem suam gestans humero commendabat, et lucernae arsurae, quae sub modio ponenda non erat, candelabrum ferebat
Chrysostomus
Et sicut victores, ita et ipse in humeris portabat victoriae signum. Quidam autem dicunt, quod in illo loco qui Calvariae dicebatur, Adam mortuus est et sepultus; ut in loco ubi mors regnavit, illic et Iesus trophaeum statuerit
Hieronymus super Matth
Favorabilis interpretatio et mulcens aurem populi, nec tamen vera. Extra urbem enim et foris portam loca sunt in quibus truncantur capita damnatorum, et Calvariae, quasi decollatorum, sumpsere nomen. Adam vero sepultum iuxta Ebron et Arbee in Iesu filii Nave volumine legimus
Chrysostomus
Crucifigebant autem eum cum latronibus; unde sequitur et cum eo alios duos hinc et inde: medium autem Iesum: in hoc prophetiam implentes, quoniam cum iniquis reputatus est. Quae enim conviciantes faciebant, haec veritati conferebant: volebat enim Daemon quod fiebat obumbrare, sed non valuit: tribus enim in cruce affixis, miracula quae fiebant, nulli ascripsit, nisi soli Iesu. Ita inanes Diaboli artes factae sunt. Nec solum non obfuit gloriae eius; sed contulit non parum: nam latronem in cruce convertere, et in Paradisum inducere, non minus fuit quam concutere petras
Augustinus
Tamen et ipsa crux, si attendas, tribunal fuit: in medio enim iudice constituto, unus latro, qui credidit, liberatus; alter, qui insultavit, damnatus est: iam significabat quod facturus est de vivis et mortuis, alios positurus ad dexteram, alios vero ad sinistram
19:19
St John Chrysostom † AD 407
As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ’s cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews.
St Bede † AD 735
Wherein was shewn that His kingdom was not, as they thought, destroyed, but rather strengthened.
St Augustine † AD 430 Tract. cxviii
But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; (Ps. 2:6) after which it follows, Demand of Me, and I will give Thee the heathen for Thine inheritance. So this title expresses a great mystery, viz. that the wild olive-tree was made partaker of the fatness of the olive-tree, not the olive-tree made partaker of the bitterness of the wild olive-tree. Christ then is King of the Jews according to the circumcision not of the flesh, but of the heart; not in the letter, but in the spirit. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city.
St John Chrysostom † AD 407
It is probable that many Gentiles as well as Jews bad come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.
St Augustine † AD 430 Tract. cxviii
These three were the languages most known there: the Hebrew, on account of being used in the worship of the Jews: the Greek, in consequence of the spread of Greek philosophy: the Latin, from the Roman empire being established every where.
Theophylact † 1107
The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual1. The Latin denotes the practical, because the Roman empire was the most powerful, and best managed one; the Greek the physical, the Greeks being the best physical philosophers; and, lastly, the Hebrew the theological, because the Jews had been made the depositaries of religious knowledge.
St John Chrysostom † AD 407
But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews, For as Pilate wrote it, it was a plain and single declaration that He was King, but the addition of, that he said, made it a charge against Him of petulance and vain glory. But Pilate was firm: Pilate answered, What I have written I have written.
St Augustine † AD 430
O ineffable working of Divine power even in the hearts of ignorant men! Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the Psalm, Alter not the inscription of the titlea? But what say ye, ye mad priests: will the title be the less true, because Jesus said, I am the King of the Jews? If that which Pilate wrote cannot be altered, can that be altered which the Truth spoke? Pilate wrote what he wrote, bceause our Lord said what He said.
The Latin text
Chrysostomus in Ioannem
Sicut in trophaeo litterae ponuntur victoriam ostendentes, ita Pilatus titulum cruci Christi inscripsit; unde dicitur scripsit autem et titulum Pilatus, et posuit super crucem: simul quidem pro Christo respondens, ut eum a communione latronum discerneret; simul autem et de Iudaeis ulciscens, ostendens scilicet ipsorum malitiam, dum in suum regem insurrexerunt; unde sequitur erat autem scriptum: Iesus Nazarenus rex Iudaeorum
Beda
In quo monstrabatur iam tum regnum ipsius, non, ut ipsi putabant, destructum, sed potius augmentatum
Augustinus in Ioannem
Sed Iudaeorum tantum rex Christus est, an etiam gentium? Immo et gentium; cum enim dixisset: ego autem sum constitutus rex ab eo super Sion montem sanctum eius, subiecit: postula a me, et dabo tibi gentes hereditatem tuam. Magnum ergo volumus intelligi in hoc titulo sacramentum: quia scilicet oleaster factus est particeps pinguedinis oleae, non olea particeps facta est amaritudinis oleastri. Rex ergo Iudaeorum Christus, secundum Iudaeorum circumcisionem, non carnis, sed cordis; non littera, sed spiritu. Sequitur hunc ergo titulum multi legebant Iudaeorum: quia prope civitatem erat locus ubi crucifixus est Iesus
Chrysostomus
Credibile autem est multos gentiles simul cum Iudaeis propter festum convenisse; et ideo ut nullus ignoraret, non in una lingua, sed in tribus scripsit; unde subditur et erat scriptum Hebraice, Graece et Latine
Augustinus
Hae quippe tres linguae ibi prae ceteris eminebant: Hebraea propter Iudaeos in lege Dei gloriantes; Graeca propter gentium sapientes; Latina propter Romanos multis et pene omnibus tunc gentibus imperantes
Theophylactus
Significat autem superscriptio triplici sermone figurata, dominum esse regem practicae, physicae, nec non theologiae. Nam per Latinas litteras figuratur practica, eo quod Romanorum imperium potentissimum, satisque officiosum in expeditionibus fuerit. Per Graecas vero litteras physica figuratur: Graeci namque erga naturalium speculationem insudaverunt. Demum per Hebraicas theologia praetenditur, dum Iudaeis est credita rerum divinarum agnitio
Chrysostomus
Iudaei autem crucifixo invidebant; unde sequitur dicebant ergo Pilato pontifices Iudaeorum: noli scribere: rex Iudaeorum; sed: quia ipse dixit: rex sum Iudaeorum. Nam haec quidem enuntiatio est, et communis sententia. Si vero adiciatur quoniam ipse dixit, ipsius petulantiae et extollentiae ostenderetur crimen esse. Sed Pilatus in priori stetit mente; unde sequitur respondit Pilatus: quod scripsi scripsi. O ineffabilem vim divinae operationis etiam in cordibus ignorantium. Nonne occulta vox quaedam Pilato intus quodam, si dici potest, clamoso silentio personabat quod tanto ante in Psalmorum litteris prophetatum est: ne corrumpas tituli inscriptionem? Sed quid loquimini, insani pontifices? Numquid enim propterea non erit verum, quia Iesus ait: rex sum Iudaeorum? Si corrumpi non potest quod Pilatus scripsit, corrumpi potest quod veritas dixit? Ideo enim Pilatus quod scripsit scripsit, quia dominus quod dixit dixit
Augustinus in Ioannem
Iudicante Pilato, milites qui ei parebant crucifixerunt Iesum; unde dicitur milites ergo, cum crucifixissent eum, acceperunt vestimenta eius: et tamen si voluntates, si clamores eorum cogitemus, Iudaei magis crucifixerunt. Sed de partitione sortitioneque vestimentorum eius, ceteri Evangelistae brevius et clause; iste vero apertissime locutus est; nam sequitur et fecerunt quatuor partes, unicuique militi partem: unde apparet quatuor fuisse milites qui in eo crucifigendo praesidi paruerunt. Sequitur et tunicam: subaudiendum est: acceperunt; ut iste sit sensus: acceperunt autem et tunicam; et sic locutus est, ut de ceteris vestimentis nullam sortem missam esse videamus; sed de tunica, quam simul cum ceteris acceperunt, sed non similiter diviserunt; de hac enim sequitur exponens erat autem tunica inconsutilis, desuper contexta per totum
19:23
On Pilate giving sentence, the soldiers under his command crucified Jesus: Then the soldiers, when they had crucified Jesus, took His garments. And yet if we look to their intentions, their clamours, the Jews were rather the people which crucified Him. On the parting and casting lots for His garment, John gives more circumstances than the other Evangelists, And made four parts, to every soldier a part: whence we see there were four soldiers who executed the governor’s sentence. And also His coat: took, understood. They took His coat too. The sentence is brought in so to shew that this was the only garment for which they cast lots, the others being divided. Now the coat was without seam, woven from the top throughout.
St John Chrysostom † AD 407 Hom. lxxxv
The Evangelist describes the tunic, to shew that it was of an inferior kind, the tunics commonly worn in Palestine being made of two pieces.
Theophylact † 1107
Others say that they did not weave in Palestine, as we do, the shuttle being driven upwards through the warp; so that among them the woof was not carried upwards but downwardsb.
St Augustine † AD 430 Tract. cxviii
Why they cast lots for it, next appears: They said therefore among themselves, Let us not rend it, but cast lots for it whose it should be. It seems then that the other garments were made up of equal parts, as it was not necessary to rend them; the tunic only having to be rent in order to give each an equal share of it; to avoid which they preferred casting lots for it, and one having it all. This answered to the prophecy: That the Scripture might be fulfilled which saith, They parted My raiment among them, and for My vesture they did cast lots.
St John Chrysostom † AD 407 Hom. lxxxv
Behold the sureness of prophecy. The Prophet foretold not only what they would part, but what they would not. They parted the raiment, but cast lots for the vesture.
St Augustine † AD 430 Tract. cxviii. 3
Matthew in saying, They parted His garments, casting lots, (Mat. 27:35.) means us to understand the whole division of the garments, including the tunic also for which they cast lots. Luke says the same: They parted His raiment, and cast lots. (Luke 23:34) In parting His garments they came to the tunic, for which they cast lots. Mark is the only one that raises any question: They parted His garments, casting upon them what every man should take: (Mark 15:24) as if they cast lots for all the garments, and not the tunic only. But it is his brevity that creates the difficulty. Casting lots upon them: as if it was, casting lots when they were parting the garments. What every man should take: i. e. who should take the tunic; as if the whole stood thus: Casting lots upon them, who should take the tunic which remained over and above the equal shares, into which the rest of the garments were divided. The fourfold division of our Lord’s garment represents His Church, spread over the four quarters of the globe, and distributed equally, i. e. in concord, to all. The tunic for which they cast lots signifies the unity of all the parts, which is contained in the bond of love. And if love is the more excellent way, above knowledge, and above all other commandments, according to Colossians, Above all things have charity, (Col. 3:14) the garment by which this is denoted, is well said to be woven from above. (desuper, ἄνωθεν) Through the whole, is added, because no one is void of it, who belongs to that whole, from which the Church Catholic is named. It is without seam again, so that it can never come unsown, and is in one piece, i. e. brings all together into one. (ad unum provenit) By the lot is signified the grace of God: for God elects not with respect to person or merits, but according to His own secret counsel.
St John Chrysostom † AD 407 Hom. lxxxv. 1
According to some, The tunic without seam, woven from above throughout, is an allegory shewing that He who was crucified was not simply man, but also had Divinity from above.
Theophylact † 1107
The garment without seam denotes the body of Christ, which was woven from above; for the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible: for though it be distributed for every one to partake of, and to sanctify the soul and body of each one individually, yet it subsists in all wholly and indivisibly. The world consisting of four elements, the garments of Christ must be understood to represent the visible creation, which the devils divide amongst themselves, as often as they deliver to death the word of God which dwelleth in us, and by worldly allurements bring us over to their side.
St Augustine † AD 430 Tract. cxviii
Nor let any one say that these things had no good signification, because they were done by wicked men; for if so, what shall we say of the cross itself? For that was made by ungodly men, and yet certainly by it were signified, What is the length, and depth, and breadth, and height, (Eph. 3:18) as the Apostle saith. Its breadth consists of a cross beam, on which are stretched the hands of Him who hangs upon it. This signifies the breadth of charity, and the good works done therein. Its length consists of a cross beam going to the ground, and signifies perseverance in length of time. The height is the top which rises above the cross beam, and signifies the high end to which all things refer. The depth is that part which is fixed in the ground; there it is hidden, but the whole cross that we see rises from it. Even so all our good works proceed from the depth of God’s incomprehensible grace. But though the cross of Christ only signify what the Apostle saith, They that are Christ’s have crucified the flesh, with the affections and lusts, (Gal. 5:24) how great a good is it? Lastly, what is the sign of Christ, but the cross of Christ? Which sign must be applied to the foreheads of believers, to the water of regeneration, to the oil of chrism, to the sacrifice whereby we are nourished, or none of these is profitable for life.
The Latin text
Chrysostomus in Ioannem
Ipsam speciem tunicae Evangelista historice designat: quia enim in Palaestina duos pannos connectentes subtexunt indumenta, ostendit Ioannes quod talis erat tunica Iesu; occulte vilitatem vestimentorum insinuans
Theophylactus
Alii vero dicunt, quod apud Palaestinam telas contexunt, non velut apud nos texuntur, existente superius stamine, inferius vero texentibus; ut sic non versus partem supremam textura protendat, sed e contra
Augustinus
Cur autem de illa sortem miserint narrat, dicens dixerunt ergo ad invicem: non scindamus eam, sed sortiamur de illa, cuius sit. Apparet itaque in aliis vestimentis aequales se habuisse partes, ut sortiri necesse non fuerit; in illa vero una non eos habere potuisse singulas partes nisi scinderetur, ut pannos eius inutiliter tollerent: quod ne facerent, ad unum eam pervenire sortitione maluerunt. Huius Evangelistae narrationi consonat et propheticum testimonium; unde subiungit ut Scriptura impleretur dicens: partiti sunt vestimenta mea sibi, et in vestem meam miserunt sortem
Chrysostomus
Intuere prophetiae certitudinem: non enim quae partiti sunt solum, sed et quae non partiti sunt, dixit propheta: nam vestimenta quidem diviserunt, sed vestem sorti concesserunt
Augustinus
Matthaeus dicendo: diviserunt vestimenta eius, sortem mittentes, totam divisionem vestimentorum voluit intelligi, et ad illam tunicam pertinere, de qua sortem miserunt. Tale est quod etiam ait Lucas: dividentes vestimenta eius, miserunt sortes. Dividentes enim venerunt ad tunicam, de qua est sortitio. Dicendo autem sortes, pluralem numerum pro singulari posuit. Marcus autem solus videtur intulisse aliquam quaestionem: dicendo enim: mittentes sortem super eis, quis quid tolleret, tamquam super omnibus vestimentis, non super sola tunica sors missa sit, locutus videatur. Sed haec brevitas obscuritatem facit. Sic enim dictum est: mittentes sortem super eis, ac si diceretur: mittentes sortem cum dividerentur. Cum autem dicit: quis quid tolleret, idest quis tunicam tolleret, tamquam si totum ita diceretur: mittentes sortem super eis, quis tunicam, quae partibus aequalibus superfuerat, tolleret. Quadripartita autem vestis domini nostri Iesu Christi, quadripartitam figuravit eius Ecclesiam, quatuor scilicet partibus in orbe diffusam, et in eisdem aequaliter, idest concorditer, distributam. Tunica vero illa sortita, omnium partium significat unitatem, quae caritatis vinculo continetur. Si autem caritas et supereminentiorem habet viam, et supereminet scientiae, et super omnia praecepta est, secundum illud: super omnia autem haec caritatem habete; merito vestis, qua significatur, desuper contexta perhibetur. Et addidit per totum: quia nemo eius est expers qui pertinere invenitur ad totum, a quo toto Catholica vocatur Ecclesia. Inconsutilis autem, ne aliquando dissuatur; et ad unum provenit, quia in unum omnes colligit. In sorte autem, Dei gratia commendata est: cum enim sors mittitur, non personae cuiusque, vel meritis, sed occulto iudicio Dei ceditur
Chrysostomus
Vel, sicut quidam dicunt, tunica inconsutilis desuper contexta per totum, secundum allegoriam ostendit quoniam non simpliciter homo erat qui crucifixus est, sed et desuper deitatem habebat
Theophylactus
Vel aliter. Vestis inconsutilis denotat corpus Christi, quod a superiori parte contextum est: spiritus enim sanctus supervenit, et virtus altissimi virgini obumbravit. Hoc ergo sacrosanctum Christi corpus indivisibile constat: nam et si dividatur per singulos, sanctificans uniuscuiusque animam simul et corpus, integre tamen et indivisibiliter consistit in omnibus. At quoniam ex quatuor elementis mundus consistit, intelligenda est per Christi vestimenta visibilis creatura, quam inter se dividunt Daemones, quoties morti tradunt verbum Dei quod habitat in nobis, ac satagunt nos suae partis efficere per mundanas illecebras
Augustinus
Nec ideo ista non aliquid boni significasse quis dixerit, quia per malos facta sunt: quid enim de ipsa cruce dicturi sumus, quae similiter ab impiis facta est? Et tamen ea significari recte intelligitur quod ait apostolus: quae sit latitudo, longitudo, altitudo et profundum. Lata est quippe in transverso ligno, quo extenduntur pendentes manus, et significat opera bona in latitudine caritatis: longa est a transverso ligno usque ad terram, et significat perseverantiam in longitudine temporis: alta est in cacumine, quo transversum lignum sursum versus excedit, et significat supernum finem, quo cuncta opera referuntur: profunda est in ea parte quae in terra figitur; ibi quippe occulta est, sed cuncta eius apparentia inde consurgunt, sicut bona nostra de profunditate gratiae Dei, quae comprehendi non potest, universa procedunt. Sed etsi crux Christi hoc solum significet quod ait apostolus: qui Christi sunt, carnem suam crucifixerunt cum passionibus et concupiscentiis, quam magnum bonum est. Postremo quid est signum Christi nisi crux Christi? Quod signum nisi adhibeatur sive frontibus credentium, sive ipsi aquae, ex qua regenerantur, sive oleo, quo chrismate unguntur, sive sacrificio quo aluntur, nihil eorum vitae proficitur
19:24
Theophylact † 1107
While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
St Ambrose † AD 397
Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord’s Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to shew Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honour his mother with such affection. Behold, He saith, thy son; behold thy mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testamnet. And this His Testament John sealed, a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with the spirit of the living God: My tongue is the pen of a ready writer. (Ps. 45:1) Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled, and with pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; and perhaps knowing that her Son’s death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift. But Jesus did not need any help for saving the world, as we read in the Psalm, I have been even as a man with no help, free among the dead. (Ps. 87) He received indeed the affection of a parent, but He did not seek another’s help. Imitate her, ye holy matrons, who, as towards her only most beloved Son, hath set you an example of such virtue: for ye have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.
St Jerome † AD 420
The Mary which in Mark and Matthew is called the mother of James and Joses, was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.
St John Chrysostom † AD 407 Hom. lxxxv
Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.
St Augustine † AD 430 de Con. Ev. iii. 21
If Matthew and Mark had not mentioned by name Mary Magdalen, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalen and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord’s death, describe them as standing afar off. (Matthew and Mark.) That some women are mentioned by all alike, others not, makes no matter.
St John Chrysostom † AD 407 Hom. lxxxv. 2
Though there were other women by, He makes no mention of any of them, but only of His mother, to shew us that we should specially honour our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honour them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He saith unto His mother, Woman, behold thy son!
St Bede † AD 735
By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.
St John Chrysostom † AD 407 Hom. lxxxv. 2.
Heavens! (Papæ) what honour does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honoured with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then saith He to the disciple, Behold thy mother!
St Augustine † AD 430 Tr. cxix. 1
This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with thee? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shews us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.
St John Chrysostom † AD 407 Hom. lxxxv. 2
The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, giving good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was shewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us; for when we are once actually under the trial, all will be light and easy for us.
St Augustine † AD 430 Tr. cxix. 2
He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her unto his own. Unto his own what? Was not John one of those who said, Lo, we have left all, and followed Thee? (Mat. 19:27) He took her then to his own, i. e. not to his farm, for he had none, but to his care, for of this he was master.
St Bede † AD 735
Another reading is, Accepit eam discipulus in suam, his own mother some understand, but to his own care seems better.
The Latin text
Theophylactus
Cum milites quae ad propriam spectabant socordiam prosequebantur, ipse de genitricis cura sollicitus est; unde dicitur et milites quidem haec fecerunt: stabant autem iuxta crucem Iesu mater eius, et soror matris eius, Maria Cleophae et Maria Magdalene
Ambrosius
Maria mater domini ante crucem stabat filii. Nullus me hoc docuit nisi sanctus Ioannes Evangelista. Mundum alii concussum in passione domini conscripserunt, caelum tenebris obductum, refugisse solem, in Paradisum latronem, sed post piam confessionem, receptum. Ioannes docuit quod alii non docuerunt, quemadmodum in cruce positus matrem appellaverit. Pluris putavit quod victor suppliciorum, pietatis officia matri exhibebat, quam quod regnum caeleste donabatur vitae aeternae. Nam si religiosum est quod latroni donatur vita, multo uberioris pietatis est quod a filio mater tanto affectu honoratur: ecce, inquit, filius tuus. Ecce mater tua. Testabatur de cruce Christus, et inter matrem atque discipulum dividebat pietatis officia. Condebat dominus non solum publicum, sed etiam domesticum testamentum. Et hoc eius testamentum signabat Ioannes, dignus tanto testatore testis. Bonum testamentum non pecuniae, sed vitae aeternae, quod non atramento scriptum est, sed spiritu Dei vivi: lingua mea calamus Scribae velociter scribentis. Sed nec Maria minor quam matrem Christi decebat, fugientibus apostolis, ante crucem stabat, et piis spectabat oculis filii vulnera, quia spectabat non in pignoris mortem, sed in mundi salutem; aut fortasse quia cognoverat per filii mortem mundi redemptionem, aula regalis etiam sua morte putabat se aliquid publico addituram muneri; sed Iesus non egebat adiutore ad redemptionem omnium, qui omnes sine adiutore servavit; unde et dicit: factus sum homo sine adiutorio inter mortuos liber. Suscepit quidem affectum parentis, sed non quaesivit alterius auxilium. Hanc imitamini, matres sanctae, quae in unico filio dilectissimo tantum maternae virtutis exemplum dedit: neque enim vos dulciores liberos habetis, neque illud virgo quaerebat solatium, ut alium posset generare filium
Hieronymus contra Helvidium
Maria ista, quae in Marco et Matthaeo, Iacobi et Ioseph mater dicitur, fuit uxor Alphaei, et soror Mariae matris domini quam Mariam Cleophae nunc Ioannes cognominat, a patre, sive a gentilitate familiae, aut quacumque alia causa ei nomen imponens. Si autem inde tibi alia atque alia videtur, quod alibi dicatur Maria Iacobi minoris mater, et hic Maria Cleophae, disce Scripturae consuetudinem, eumdem hominem diversis nominibus appellari
Chrysostomus in Ioannem
Et considera, quod imbecillius genus, scilicet mulierum, virilius apparuit iuxta crucem stando, fugientibus discipulis
Augustinus de Cons. Evang
Nisi autem Matthaeus et Lucas Mariam Magdalene nominassent, potuissemus dicere alias a longe, alias iuxta crucem fuisse: nullus enim eorum praeter Ioannem matrem domini commemoravit. Nunc ergo quomodo intelligitur eadem Maria Magdalene, et a longe stetisse cum aliis mulieribus, sicut Matthaeus et Lucas dicunt, et iuxta crucem fuisse, sicut Ioannes dicit, nisi quia in tanto intervallo erant ut iuxta dici possent, quia in conspectu eius praesto aderant, et a longe in conspectu turbae propinquius circumstantis cum centurione et militibus? Possumus etiam intelligere quod illae quae simul aderant cum matre domini, postquam eam discipulo commendavit, abire iam coeperant, ut a densitate turbae se eruerent, et cetera quae facta sunt, longius intuerentur; ut ceteri Evangelistae, qui post mortem domini eas commemoraverunt, iam longe stantes commemorarent. Quid autem interest ad veritatem quod quasdam mulieres pariter omnes, quasdam singuli nominaverunt?
Chrysostomus
Et cum aliae mulieres astarent, nullius alterius meminit nisi matris, docens nos plus aliquid matribus praebere. Sicut enim parentes circa spiritualia adversantes neque nosse oportet, ita quando nihil impediunt, omnia decet eis praebere, et aliis praeferre; unde subditur cum vidisset ergo Iesus matrem, et discipulum stantem quem diligebat, dicit matri suae: mulier, ecce filius tuus
Beda
Dilectionis indicio Evangelista suam demonstrat personam: non quod exceptis ceteris solus, sed prae ceteris familiarius propter privilegium castitatis a domino amabatur, quoniam virgo ab eo vocatus, virgo permansit in aevum
Chrysostomus
Papae. Quanto discipulum honoravit honore. Sed ipse seipsum occultat, moderate sapiens: si enim vellet gloriari, et causam utique adiecisset propter quam amabatur: etenim conveniens est magnam quamdam et mirabilem esse causam. Ideo autem nihil aliud Ioanni loquitur, neque consolatur tristantem, quoniam tempus non erat verborum consolatione. Sed neque parum erat honorari eum tali honore. Quia vero conveniens erat matrem existentem dolore oppressam procurationem quaerere, quia ipse aberat, discipulo qui diligebatur tradidit diligentiam habituro; unde sequitur deinde dicit discipulo: ecce mater tua
Augustinus in Ioannem
Haec nimirum est illa hora de qua Iesus aquam conversurus in vinum dixerat matri: quid mihi et tibi est, mulier? Nondum venit hora mea. Tunc enim divina facturus, non divinitatis, sed humanitatis vel infirmitatis matrem velut incognitam repellebat; nunc autem humana iam patiens, ex qua factus fuerat homo, affectu commendabat humano. Moralis igitur insinuatur locus, et exemplo suo instruit praeceptor bonus, ut a filiis piis impendatur cura parentibus: tamquam lignum illud ubi erant fixa membra morientis, etiam cathedra fuerit magistri docentis
Chrysostomus in Ioannem
Itaque etiam Marcionis obstruit inverecundiam: si enim non genitus est secundum carnem, neque matrem habuit; cuius gratia tantam circa eam solam facit providentiam? Intuere autem qualiter cum crucifigeretur, universa imperturbate agebat, discipulo loquens de matre, prophetias implens, latroni bonam spem tribuens; antequam autem crucifigeretur, trepidans videtur; nam illic quidem naturae imbecillitas demonstrata est, hic autem virtutis superabundantia ostendebatur. Sed et nos per hoc erudit, si ante adversa conturbamur, non propterea desistere; cum vero agonem ingressi fuerimus, omnia sustinere ut facilia et levia
Augustinus
Quia ergo matri, quam relinquebat, alterum pro se filium quodammodo providebat, cur hoc fecerit ostendit in hoc quod subditur et ex illa hora accepit eam discipulus in sua. Sed in quae sua Ioannes matrem domini accepit? Neque enim non ex eis erat qui dixerant ei: ecce nos dimisimus omnia, et secuti sumus te. Suscepit ergo eam in sua, non praedia, quae nulla propria possidebat, sed officia, quae propria dispensatione exequenda curabat
Beda
Alia littera habet: accepit eam discipulus in suam, quidam volunt in suam matrem; sed congruentius subauditur in suam curam
19:28
St Augustine † AD 430 Tr. cxix.
He who appeared man, suffered all these things; He who was God, ordered them: After this Jesus knowing that all things were now accomplished; i. e. knowing the prophecy in the Psalms, And when I was thirsty, they gave me vinegar to drink, (Ps. 68) said, I thirst:As if to say, ye have not done all (minus): give me yourselves: for the Jews were themselves vinegar, having degenerated from the wine of the Patriarchs and the Prophets. Now there was a vessel full of vinegar: they had drunk from the wickedness of the world, as from a full vessel, and their heart was deceitful, as it were, a spunge full of caves and crooked hiding places: And they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
St John Chrysostom † AD 407 Hom. lxxxv
They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i. e. with a hyssop.
St Augustine † AD 430
The hyssop around which they put the spunge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. (ὑσσώπῳ περιθέντες) For we are made clean by Christ’s humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the spunge was put upon a reed.
Theophylact † 1107
Some say that the hyssop is put here for reed, its leaves being like a reed. When Jesus therefore had received the vinegar, He said, It is finished.
St Augustine † AD 430 Tr. cxix
viz. what prophecy had foretold so long before.
St Bede † AD 735
It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. (Mat. 27:34) But this is easily settled. He did not receive the vinegar, to drink it, but fulfil the prophecy.
St Augustine † AD 430 Tr. cxix
Then as there was nothing left Him to do before He died, it follows, And He bowed His head, and gave up the ghost, only dying when He had nothing more to do, like Him who had to lay down His life, and to take it up again.
St Gregory the Great † AD 604 xi. Mor. iii.
Ghost is put here for soul: for had the Evangelist meant any thing else by it, though the ghost departed, the soul might still have remained.
St John Chrysostom † AD 407 Hom. lxxxv
He did not bow His head because He gave up the ghost, but He gave up the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all.
St Augustine † AD 430 Tr. cxix
For who ever had such power to sleep when he wished, as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying?
Theophylact † 1107
Our Lord gave up His ghost to God the Father, shewing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all; while sinners are reserved for the place of punishment, i. e. hell.
The Latin text
Augustinus in Ioannem
Patiebatur haec omnia qui apparebat homo, et ipse idem disponebat haec omnia qui latebat Deus; unde dicitur postea, sciens quoniam omnia consummata sunt, ut consummaretur Scriptura, idest quod Scriptura praedixerat: et in siti mea potaverunt me aceto, dixit: sitio, tamquam diceret: hoc minus fecistis: date quod estis. Iudaei quippe ipsi erant acetum, degenerantes a vino patriarcharum et prophetarum. Vas ergo positum erat aceto plenum: tamquam enim de pleno vase, de iniquitate mundi huius impletum cor habentes, velut spongia, cavernosis quodammodo atque tortuosis latibulis fraudulentum; unde sequitur illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori eius
Chrysostomus in Ioannem
Neque enim ex his quae videbant facti sunt mansueti, sed saeviebant magis, et eum potabant, condemnatorum pocula offerentes: propterea enim hyssopus appositus erat
Augustinus
Hyssopum autem, cui circumposuerunt spongiam aceto plenam, quoniam herba est humilis et pectus purgat, Christi humilitatem congruenter accipimus; quam circumdederunt, et se circumvenisse putaverunt: Christi namque humilitate mundamur. Ne moveat quomodo spongiam ori eius potuerunt admovere qui in cruce fuerat exaltatus a terra: sicut enim apud alios Evangelistas legitur, quod hic praetermisit, in arundine factum est, ut in spongia talis potus ad crucis sublimia levaretur
Theophylactus
Quidam vero hyssopum dicunt vocari arundinem: nam frondes habet arundini consimiles. Sequitur cum ergo accepisset Iesus acetum, dixit: consummatum est
Augustinus
Quid nisi quod prophetia tanto ante praedixerat?
Beda
Hic quaeri potest quomodo hic dicitur cum accepisset acetum, cum alius Evangelista dicat: noluit bibere. Sed hoc facile solvitur: quoniam non accepit ut biberet, sed ut quod scriptum erat impleret
Augustinus
Deinde, quia nihil remanserat quod antequam moreretur fieri adhuc oporteret, sequitur et inclinato capite tradidit spiritum, peractis omnibus quae ut peragerentur expectabat, tamquam ille qui potestatem habebat ponendi animam suam, et iterum sumendi eam
Gregorius Moralium
Spiritus autem hic pro anima ponitur: si enim aliud spiritum quam animam Evangelista diceret, exeunte spiritu anima remansisset
Chrysostomus
Non autem quoniam expiravit, inclinavit caput, sed quia inclinavit caput, tunc expiravit; per quae omnia indicavit Evangelista quoniam omnium dominus ipse erat
Augustinus
Quis enim ita dormit quando voluerit, sicut Iesus mortuus est quando voluit? Quanta speranda vel timenda potestas est iudicantis, si apparuit tanta morientis?
Theophylactus
Tradidit autem dominus spiritum Deo patri, ostendens quod nequaquam sanctorum animae conversantur in tumulis, immo deveniunt ad manus patris omnium, peccatoribus ad locum poenarum delatis, videlicet ad Infernum
19:31
St John Chrysostom † AD 407 Hom. lxxxv
The Jews who strained at a gnat and swallowed a camel, after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the sabbath.
St Bede † AD 735
Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that sabbath day was an high day, i. e. on account of the feast of the passover. Besought Pilate that their legs might be broken.
St Augustine † AD 430 Tr. cxx
Not in order to take away the legs, but to cause death, that they might be taken down from the cross, and the feast clay not be defiled by the sight of such horrid torments.
Theophylact † 1107
For it was commanded in the Law that the sun should not set on the punishment of any one; or they were unwilling to appear tormentors and homicides on a feast day.
St John Chrysostom † AD 407 Hom. lxxxv. 3
How forcible is truth: their own devices it is that accomplish the fulfilment of prophecy: Then came the soldiers and brake the legs of the first, and of the other which was crucified with Him. But when they came to Jesus, and saw that He was dead already, they brake not His legs: but one of the soldiers with a spear pierced His side.
Theophylact † 1107
To please the Jews, they pierce Christ, thus insulting even His lifeless body. But the insult issues in a miracle: for a miracle it is that blood should flow from a dead body.
St Augustine † AD 430 Tr. cxx.
The Evangelist has expressed himself cautiously; not struck, or wounded, but opened His side: (ἔνυξε, aperuit V.) whereby was opened the gate of life, from whence the sacraments of the Church flowed, without which we cannot enter into that life which is the true life: And forthwith came thereout blood and water. That blood was shed for the remission of sins, that water tempers the cup of salvation. This it was which was prefigured when Noah was commanded to make a door in the side of the ark, by which the animals that were not to perish by the deluge entered; which animals prefigured the Church. To shadow forth this, the woman was made out of the side of the sleeping man; for this second Adam bowed His head, and slept on the cross, that out of that which came therefrom, there might be formed a wife for Him. O death, by which the dead are quickened, what can be purer than that blood, what more salutary than that wound!
St John Chrysostom † AD 407 Hom. lxxxv
This being the source whence the holy mysteries are derived, when thou approachest the awful cup, approach it as if thou wert about to drink out of Christ’s side.
Theophylact † 1107
Shame then upon them who mix not water with the wine in the holy mysteries: they seem as if they believed not that the water flowed from the side. Had blood flowed only, a man might have said that there was some life left in the body, and that that was why the blood flowed. But the water flowing is an irresistible miracle, and therefore the Evangelist adds, And he that saw it bare record.
St John Chrysostom † AD 407 Hom. lxxxv. 3
As if to say, I did not hear it from others, but saw it with mine own eyes. And his record is true, he adds, not as if he had mentioned something so wonderful that his account would be suspected, but to stop the mouths of heretics, and in contemplation of the deep value of those mysteries which he announces. And he knoweth that he saith true, that ye might believe.
St Augustine † AD 430 Tr. cxx
He that saw it knoweth; let him that saw not believe his testimony. He gives testimonies from the Scriptures to each of these two things he relates. After, they brake not His legs, He adds, For these things were done, that the Scripture should be fulfilled, A bone of Him shall not be broken, a commandment which applied to the sacrifice of the paschal lamb under the old law, which sacrifice foreshadowed our Lord’s. Also after, One of the soldiers with a spear opened His side, then follows another Scripture testimony; And again another Scripture saith, They shall look on Him whom they pierced, (Zech. 12:10) a prophecy which implies that Christ will come in the very flesh in which He was crucified.
St Jerome † AD 420 Pref. ad Pentet.
This testimony is taken from Zacharias.
The Latin text
Chrysostomus in Ioannem
Iudaei qui camelum transglutiebant, culicem autem colabant, cum tantam fuissent operati audaciam, de die diligenter ratiocinantur; unde dicitur Iudaei ergo, quoniam parasceve erat, ut non remanerent in cruce corpora sabbato
Beda
Parasceve, idest praeparatio, dicta est sexta feria, quia eo die duplices sibi cibos filii Israel praeparabant. Erat enim magnus dies ille sabbati; scilicet propter solemnitatem paschalem. Rogaverunt Pilatum, ut frangerentur crura eorum
Augustinus in Ioannem
Non crura tollerentur, sed hi quibus ideo frangebantur ut morerentur, auferrentur ex ligno, ne pendentes in crucibus magnum diem festum sui diurni cruciatus horrore foedarent
Theophylactus
Sic enim iubebatur in lege, non occidere solem in hominis supplicio: vel quia noluerunt in die festo tortores aut homicidae censeri
Chrysostomus
Vide autem qualiter valida est veritas: per eorum enim studia prophetia completur; unde subditur venerunt ergo milites, et primi quidem fregerunt crura, et alterius qui crucifixus est cum eo; ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura; sed unus militum lancea latus eius aperuit
Theophylactus
Ut Iudaeis complaceant, lanceant Christum, circa corpus exanime contumelias inferentes; sed contumelia in signum prodiit: sanguinem enim de corpore extincto manare miraculosum est
Augustinus
Vigilanti verbo Evangelista usus est, ut non diceret latus eius percussit, aut vulneravit, sed aperuit, ut illic quodammodo vitae ostium panderetur, unde sacramenta Ecclesiae manaverunt, sine quibus ad vitam quae vere vita est, non intratur; unde sequitur et continuo exivit sanguis et aqua. Ille sanguis in remissionem fusus est peccatorum: aqua illa salutare temperat poculum: hoc et lavacrum praestat et potum. Hoc praenuntiabat quod Noe in latere arcae ostium facere iussus est, quo intrarent animalia quae non erant diluvio peritura, quibus praefigurabatur Ecclesia. Propter hoc prima mulier facta est de viri latere dormientis; et hic secundus Adam inclinato capite in cruce dormivit, ut inde formaretur ei coniux per id quod de latere dormientis effluxit. O mors, unde mortui reviviscunt. Quid isto sanguine mundius, quid isto vulnere salubrius?
Chrysostomus
Et quia hinc suscipiunt principium sacra mysteria, cum accesseris ad tremendum calicem, ut ab ipsa bibiturus Christi costa, ita accedas
Theophylactus
Erubescant igitur qui vinum in sacris non limphant mysteriis: videntur enim non credere quod aqua de latere fluxerit. Potest tamen quis calumniose dicere, quod aliqua virtus vitalis erat in corpore, et ideo sanguis effluxit; aqua vero manans inexpugnabile signum fuit; et ideo Evangelista subiungit et qui vidit, testimonium perhibuit
Chrysostomus
Quasi dicat: non ab aliis audivit, sed ipse praesens vidit. Et verum est testimonium eius: quod convenienter subiungit, convicium Christi enarrans, non magnum aliquod et admirabile signum, ut sic suspectus sermo redderetur; sed ipse hoc dixit, haereticorum ora praecludens, et futura personans mysteria, et eum qui latebat in eis inspiciens thesaurum. Sequitur et ille scit quia vera dicit, ut et vos credatis
Augustinus
Scit enim qui vidit, cuius credat testimonio qui non vidit. Duo autem testimonia de Scripturis reddidit singulis rebus quas factas fuisse narravit. Nam quia dixerat: non fregerunt crura Iesu, subdidit facta sunt enim haec ut Scriptura impleretur: os non comminuetis ex eo: quod praeceptum est eis qui celebrare Pascha iussi sunt ovis immolatione in veteri lege, quae dominicae passionis umbra praecesserat. Item quia subiunxerat: unus militum lancea latus eius aperuit, ad hoc pertinet alterum testimonium quod subdit dicens et iterum alia Scriptura dicit: videbunt in quem transfixerunt: ubi promissus est Christus in ea qua crucifixus est carne futurus
Hieronymus
Hoc autem testimonium sumptum est de Zacharia
19:38
St John Chrysostom † AD 407 Hom. lxxxv
Joseph thinking that the hatred of the Jews would be appeased by His crucifixion, went with confidence to ask permission to take charge of His burial: And after this, Joseph of Arimathea besought Pilate.
St Bede † AD 735
Arimathea is the same as Ramatha, the city of Elkanah, and Samuel. It was providentially ordered that he should be rich, in order that he might have access to the governor, and just, in order that he might merit the charge of our Lord’s body: That he might take the body of Jesus, because he was His disciple.
St John Chrysostom † AD 407 Hom. lxxxv. 3
He was not of the twelve, but of the seventy, for none of the twelve came near. Not that their fear kept them back, for Joseph was a disciple, secretly for fear of the Jews. But Joseph was a person of rank, and known to Pilate; so he went to him, and the favour was granted, and afterwards believed Him, not as a condemned man, but as a great and wonderful Person: He came therefore, and took the body of Jesus.
St Augustine † AD 430 de Con. Evang. iii. 22
In performing this last office to our Lord, he shewed a bold indifference to the Jews, though he had avoided our Lord’s company when alive, for fear of incurring their hatred.
St Bede † AD 735
Their ferocity being appeased for the time by their success, he sought the body of Christ. He did not come as a disciple, but simply to perform a work of mercy, which is due to the evil as well as to the good. Nicodemus joined him: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
St Augustine † AD 430 Tr. cxx
We must not read the words, at the first, first bringing a mixture of myrrh, but attach the first to the former clause. For Nicodemus at the first came to Jesus by night, as John relates in the former part of the Gospel. From these words then we are to infer that that was not the only time that Nicodemus went to our Lord, but simply the first time; and that he came afterwards and heard Christ’s discourses, and became a disciple.
St John Chrysostom † AD 407 Hom. lxxxv
They bring the spices most efficacious for preserving the body from corruption, treating Him as a mere man. Yet this shews great love.
St Bede † AD 735
We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. (Exod. 30:34, 38)
St Augustine † AD 430 Tr. cxx
Wherein the Evangelist intimates, that in paying the last offices of the dead, the custom of the nation is to be followed. It was the custom of the Jewish nation to embalm their dead bodies, in order that they might keep the longer.
St Augustine † AD 430 de Con. Evang. iii. 23
Nor does John here contradict the other Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buried by Joseph alone. Nor because they say that our Lord was wrapped in a linen cloth by Joseph, do they say that other linen cloths may not have been brought by Nicodemus in addition; so that John may be right in saying, not, in a single cloth, but, in linen cloths. Nay more, the napkin which was about His head and the bands which were tied round His body being all of linen, though there were but one linen cloth, He may yet be said to have been wrapped up in linen cloths: linen cloths being taken in a general sense, as comprehending all that was made of linen.
St Bede † AD 735
Hence hath come down the custom of the Church, of consecrating the Lord’s body not on silk or gold cloth, but in a clean linen cloth.
St John Chrysostom † AD 407 Hom. lxxxv. 4
But as they were pressed for time, for Christ died at the ninth hour, and after that they had gone to Pilate, and taken away the body, so that the evening was now near, they lay Him in the nearest tomb: Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. A providential design, to make it certain that it was His resurrection, and not any other person’s that lay with Him.
St Augustine † AD 430 Tr. cxx
As no one before or after Him was conceived in the womb of the Virgin Mary, so in this grave was there none buried before or after Him.
Theophylact † 1107
In that it was a new sepulchre, we are given to understand, that we are all renewed by Christ’s death, and death and corruption destroyed. Mark too the exceeding poverty that He took up for our sakes. He had no house in His lifetime, and now He is laid in another’s sepulchre at His death, and His nakedness covered by Joseph. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
St Augustine † AD 430 Tr. cxx. 5
Implying that the burial was hastened, in order to finish it before the evening, when, on account of the preparation, which the Jews with us call more commonly in the Latin, Cæna pura, it was unlawful to do any such thing.
St John Chrysostom † AD 407 Hom. lxxxv
The sepulchre was near, that the disciples might approach it more easily, and be better witnesses of what took place there, and that even enemies might be made the witnesses of the burial, being placed there as guards, and the story of His being stolen away shewed to be false.
St Bede † AD 735
Mystically, the name Joseph means, apt for the receiving of a good work; whereby we are admonished that we should make ourselves worthy of our Lord’s body, before we receive it.
Theophylact † 1107
Even now in a certain sense Christ is put to death by the avaritious, in the person of the poor man suffering famine. Be therefore a Joseph, and cover Christ’s nakedness, and, not once, but continually by contemplation, embalm Him in thy spiritual tomb, cover Him, and mix myrrh and bitter aloes; considering that bitterest sentence of all, Depart, ye cursed, into everlasting fire. (Matt. 25:41)
The Latin text
Chrysostomus in Ioannem
Aestimans Ioseph extinctum esse Iudaeorum furorem Christo crucifixo, cum fiducia accessit, ut deponendum funus procuraret; unde dicitur post haec autem rogavit Pilatum Ioseph ab Arimathaea
Beda
Arimathaea, ipsa est Ramatha civitas Helcanae et Samuelis. Caelitus autem provisum est ut esset dives, ut ad praesidem posset accedere; et ut esset iustus, ut corpus domini accipere mereretur; unde sequitur ut tolleret corpus Iesu, eo quod esset discipulus Iesu
Chrysostomus
Non ex duodecim, sed ex septuaginta: quoniam nullus ex duodecim accesserit. Et si timorem Iudaeorum quis pro causa assumpserit, hic eodem detinebatur timore; unde dicitur occultus autem propter metum Iudaeorum. Sed valde insignis erat, et Pilato notus; unde et gratiam accepit; et hoc est quod subditur et permisit Pilatus. Et sepelit de reliquo, non ut condemnatum, sed ut magnum quemdam et mirabilem; unde subditur venit ergo, et tulit corpus Iesu
Augustinus de Cons. Evang
In extremo enim illo officio funeri exhibendo, minus curavit de Iudaeis, quamvis soleret in domino audiendo eorum inimicitias devitare
Beda
Sedata enim utcumque eorum saevitia, eo quod se adversus Christum praevaluisse gaudebant, corpus Christi petiit, quoniam non videbatur causa discipulatus sed pietatis venisse, ut funeri officium impenderet; quod homines non solum bonis, sed etiam malis solent impendere. Adiungitur autem ei et Nicodemus; unde sequitur venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhae et aloes quasi libras centum
Augustinus in Ioannem
Non ita distinguendum est, ut dicamus: primum ferens mixturam myrrhae, sed ut quod dictum est primum, ad superiorem sensum pertineat. Venerat enim ad Iesum Nicodemus nocte primum, quod idem Ioannes narravit in prioribus Evangelii sui partibus. Hic ergo intelligendum est, ad Iesum non tunc solum, sed tunc primum venisse Nicodemum; venisse autem postea, ut fieret audiendo discipulus Christi. Ferunt autem pigmenta, quae maxime corpus apta sunt quamplurimum conservare, et non permittere cito subici corruptioni: adhuc enim ut de nudo homine disponebant, sed tamen multam dilectionem demonstrabant
Beda
Notandum est autem, quod simplex unguentum fuerit: quia ex diversis aromatibus licentiam conficiendi non haberent. Sequitur acceperunt ergo corpus Iesu, et ligaverunt eum linteis cum aromatibus, sicut mos est Iudaeis sepelire
Augustinus
In quo Evangelista admonuit in huiusmodi officiis quae mortuis exhibentur, morem cuiusque gentis esse servandum. Erat autem illius gentis consuetudo, ut mortuorum corpora variis aromatibus condirentur, ut diutius servarentur illaesa
Augustinus de Cons. Evang
Neque autem hic Ioannes aliis repugnat: neque enim illi qui Nicodemum tacuerunt, affirmaverunt a solo Ioseph dominum sepultum, quamvis solius commemorationem fecerint: aut quia illi una sindone a Ioseph involutum dixerunt, propterea prohibuerunt intelligi, et alia lintea potuisse afferri a Nicodemo, et superaddi; ut verum narret Ioannes, quod non uno linteo, sed linteis involutus sit: quamvis et propter sudarium quod capiti adhibeatur, et institas quibus corpus totum alligatum est, quia omnia de lino erant, etiam si una sindon ibi fuit, veracissime dici potuit ligaverunt eum linteis: lintea quippe generaliter dicuntur quae lino texuntur
Beda
Hinc Ecclesiae consuetudo descendit, ut corpus domini non in sericis et auro textis consecretur, sed in sindone munda
Chrysostomus in Ioannem
Quia vero brevitate temporis urgebantur: nona enim hora mortuo Christo, deinde accedentibus ad Pilatum et deponentibus Christi corpus, vespera imminebat; ideo ponunt eum in proximo monumento; unde subditur erat autem in loco ubi crucifixus est, hortus, et in horto monumentum novum, in quo nondum quisquam positus fuerat: quod dispensatione factum est, ne alterius alicuius, qui cum eo iaceret, aestimaretur resurrectio facta esse
Augustinus in Ioannem
Sicut etiam in Mariae virginis utero nemo ante illum, nemo post illum conceptus est, ita in hoc monumento nemo ante illum, nemo post illum sepultus est
Theophylactus
Per hoc etiam quod novum fuit sepulchrum, mystice datur intelligi quod per Christi sepulturam omnes innovamur, morte et corruptione destructa. Attende etiam abundantiam pro nobis susceptae paupertatis: nam qui domum in vita non habuit, post mortem quoque in alieno sepulchro reconditur, et nudus existens, a Ioseph operitur. Sequitur ibi ergo propter parasceven Iudaeorum, quia iuxta erat monumentum, posuerunt Iesum
Augustinus
Acceleratam vult intelligi sepulturam, ne advesperasceret, quando iam propter parasceven, quam coenam puram Iudaei Latine usitatius apud nos vocant, facere tale aliquid non licebat
Chrysostomus
Propinquum autem fuit sepulchrum, ut discipuli possent cum facilitate accedere, et consideratores fieri eorum quae eveniebant, prope existente loco; et ut sepulturae testes essent etiam inimici custodientes sepulchrum, et ut falsus ostenderetur is qui de furto sermo
Beda
Mystice autem Ioseph interpretatur aptus pro acceptione boni operis; ad quod monemur ut corpus domini digne percipere mereamur
Theophylactus
Nunc etiam quodammodo Christus apud avaros mortificatur in paupere famem patiente. Esto ergo Ioseph, et tege Christi nuditatem non semel, sed iugiter in tuo tumulo spirituali considerando reconde, cooperi, et misce myrrham et aloem amaricantia, considerando vocem illam: ite, maledicti, in ignem aeternum, qua nihil amarius aestimo
19:1
CHAPTER 19 Ver. 1. Then Pilate therefore took Jesus and scourged Him. That is after he had said (Luk 23:22), "I will chastise Him and let Him go." The tradition is that He was first scourged with thick ropes, then with knotted ropes and iron scorpions, then with chains, and lastly with rods of thorns. But Ribera says that these traditions are of little account, as the inhabitants of the country have so often charged, and the old traditions were not kept up. Ver. 2. And they put on Him a purple robe. See notes on S. Mat 27:30, also [Pseudo] Athanasius, de Cruce, who says that Christ bore in the purple robe the blood of men (because the devil had polluted the earth with murders), in the thorns their sins, in the reed the hand-writing with which the devil had enrolled us as his own; for all these Christ took away by His Passion. He adds that when Christ took the reed, the devil armed him with a weapon against himself, for the reed is said to be fatal to serpents, and that Christ took the reed to deliver us from the serpent's subtilty. Ver. 7. He ought to die, because He made Himself the Son of God. As being a blasphemer, sacrilegious, and opposed to God. S. Augustine says, "See here a greater charge. It seemed but a light thing that He had aimed at sovereign power: and yet He did not falsely claim anything; for He is the Only Begotten Son of God, and is King placed by Him on the hill of Sion, and He would now give proof of both, unless, the more powerful He was, the more patient did He choose to be." Ver. 11. Thou wouldest have no power against Me, unless it were given thee from above: therefore he that delivered Me unto thee hath the greater sin. The best explanation of this passage is that of Jansenius, Cajetan, and Ribera. Thou couldest have no power over Me, both because I am innocent, and because I could deliver Myself, if I so willed; But My Father willed that I should submit to thee, in order to the work of redemption, and accordingly permitted thee to give way to the Jews in this matter, and to exercise thy power over Me. But this thou wouldest not have done, unless they had accused Me. Their sin is therefore greater than thine. Ver. 12. And from thenceforth Pilate sought to release Him. He had sought to do so before. But he now more especially did so, after he had heard that He was the Son of God; fearing to incur the vengeance of God on condemning Him. The fear of Cæsar, however, prevailed over the fear of God. The Gentiles reckoned many sons of the gods, whom they worshipped as demigods. See S. Cyril in loc. Ver. 13. In a place that was called the Pavement, but in the Hebrew Gabbatha. That is a High Place, the seat of judgment, being raised on many steps. These steps were sent to Rome, and placed near the Church of S. John Lateran. They are much reverenced by the faithful. Ver. 14. It was the preparation of the Passover. That is of the Paschal Sabbath, the Sabbath which fell in the octave. On this day great preparations were made for the following Sabbath, on which no work could be done. This was the only Sabbath which had its preparation-day. The Greeks explain it as being the day before the offering of the Paschal Lamb. But according to the other Evangelists Christ was crucified on the day after the Passover, which S. John terms the day before the Paschal Sabbath.
19:14
About the sixth hour. That is, says the Arabic version, six hours after sunrise. S. Mark says it was the third hour. Some consider that S. John should here be corrected by S. Mark. But all the MS. and versions read "the sixth hour." 2. S. Jerome (on Psa 77.) thinks that S. Mark should be corrected by S. John. But here all the MS. of S. Mark agree in reading the third hour. 3. Euthymius (on Mark xv.) thinks that S. Mark mentions the third hour, because it was at that hour that the Jews demanded His death. But to demand His death, and actually to crucify Him, are very different things. 4. S. Augustine says that it was the sixth hour from the time that Jesus was preparing for death, i.e., the ninth of the previous night. But this is a somewhat "violent" mode of solving the difficulty (see S. Aug. in loc. in Ps. lxiii. and de Consens. Evang. iii. 13); and he says himself 5. That it was in the third hour in the Jewish language, but at the sixth hour in the Latin tongue, and in Pilate's sentence. 6. It was at the end of the third hour, and at the beginning of the sixth, the Roman and Jewish hours or watches being three of ours. 7. Ribera thinks it probable that at the third hour Pilate yielded to the clamour of the Jews, but that at the sixth hour the formal sentence was passed. S. Mark indicates the preparation for crucifixion, S. John the completion and carrying out of the sentence. Ver. 15. We have no king but Cæsar. "They rejected the Lamb, they preferred the fox," to be their king, says Cassiodorus, See Luk 13:32, "Go ye and tell that fox." Ver. 17. Bearing His cross. After the Roman custom. Augustine writes, "A noble spectacle: a great jest for the ungodly, but a great mystery to the godly; a great mark of disgrace to the wicked, a great evidence of faith to the godly; ungodliness, as it looks on, laughs at a King bearing His cross of punishment instead of His sceptre: while the godly behold a King bearing the cross on which He was to be nailed, and which He would afterwards fix on the brows of kings; scorned in the eyes of the ungodly for that very thing in which the hearts of the saints would thereafter glory." Gal 6:14. Ver. 23. But His coat was without seam, woven from the top throughout. Euthymius says it was said to have been woven by the Blessed Virgin. Allegorically. This was a type of Christ's Church, which it is not lawful to rend, and thus cause a schism. Tropologically. S. Bernard regards it as the Divine image, so implanted and impressed on nature that it cannot be torn asunder. Ver. 25. But there stood by the cross of Jesus His mother, and His mother's sister (cousin), Mary the wife of Cleophas (and the mother of S. James the Less and Jude), and Mary Magdalene, who was the more enkindled with love for Jesus, when she saw Him washing away with His Blood those very sins which she had just washed away with her tears. Christ wished it so to be, that He might suffer the more by witnessing the sorrows of His mother, and that she by sharing His sufferings might give us a perfect example of patience and charity: as Damascene says (Lib. iv. 13), "The pangs of child-birth which she escaped she suffered at the time of His Passion, by her motherly compassion, bearing Him afresh in beholding His wounds." For the holier she was, and the nearer to Christ, the larger was the cup of suffering which He offered her. Euthymius states that she stood quite close to the cross, her ardent love overmastering her fear of the Jews. She stood therefore firm and erect in her body, more erect in her mind, looking and wondering at this great mystery of godliness, God hanging on the cross. Hence Sophronius (S. Jerome. Serm. de Assump.) calls the Blessed Virgin a martyr; nay, more than a martyr, "Because," he says, "she suffered in her mind. Her love indeed was stronger than death, because she made the death of Christ her own." And S. Ildephonsus (Serm. ii. de Assumpt.), "She was more than a martyr, because there was in her no less love than sorrow. She was wounded with a sword within, for she stood prepared, though the hand to smite her was wanting. And she was rightly more than a martyr, for, wounded with overpowering love, she witnessed His death, and in her inward grief she bare the torture of the Passion." S. Anselm (de Excell. Virg. cap. v.) says, "Whatever cruelty was inflicted on the bodies of the martyrs, was light or rather nothing in comparison with thy suffering, which in its very immensity pierced through to the inmost parts of thy most tender heart And I could not believe that thou couldest endure such cruel tortures without losing thy life, unless the spirit of life itself, the spirit of consolation, the spirit of thy most loving Son, for whose death thou wast then in torture, taught thee within that it was not death that was destroying Him, but rather a triumph which was bringing all things under Him, which thou didst behold when He was dying in thy sight." S. Bernard (Lamen. B. Maria) says, " No tongue can speak, nor mind imagine, how the tender feelings of the Virgin were affected with sorrow. Now, O Virgin, thou payest with interest that natural suffering which thou hadst not in childbirth. Thou didst not feel pain at thy Son's birth, but thou sufferedst a thousand-fold more at His death." S. Mechtildis relates a vision in which she saw a seraph saluting the Blessed Virgin on account of the great love she had to God above all other creatures, which was especially manifested in the Passion of her Son, when she kept down all her human feelings, and rejoiced that He was willing to die for the salvation of the world. John Gerson (in Magnif.) says that she manifested the highest obedience in offering up her Son to the Father, conforming herself therein to the Divine will. He compares her to the mother of the Maccabees, to S. Felicitas, and to S. Symphorosa, who encouraged their sons to suffer martyrdom for the faith. S. Bridget describes the intense grief of the Virgin (Revel. i. cap. 10, 27, 25 and iv. cap. 23 and 70). His "sorrow was my sorrow," she said, "for His heart was my heart." Adrichomius (Descript. Jerusalem) mentions the exact spot where she stood near the cross, a spot now much honoured (he says) by the pious veneration of the faithful. A question is here discussed whether the Blessed Virgin reasoned at seeing her Son on the cross. Authorities are given on both sides, the greater part maintaining that she did not, grounding their opinion on her entire conformity to the Divine will, and her own constancy and resolution, suffering rather in her mind than in her senses and feelings. Salmeron (Lib. x. tract. 41) thinks that she swooned at first, and then recovered and stood by the cross: and that her swoon did not deprive her of her reason, but took away her senses for a while. He adds that she suffered thus of her own accord, to testify to men her exceeding love for Him, and her exceeding sorrow. Just as Christ voluntarily underwent His agony in the garden. Both had perfect control over their feelings, just as Adam had before he fell. S. Ambrose (de Instit. Virginum, cap. vii.) thus writes, "The mother stood before the cross, and when men fled she remained intrepid. See whether the mother of Jesus could put off her modesty, who put not aside her courage. She looked with loving eyes on the wounds of her Son, through whom she knew that the Redemption of all men would come. She stood, no ignoble spectacle, since she feared not the murderer. The Son was hanging on the Cross, the mother offered herself to the persecutors, as not being ignorant of the mystery, that she had borne one who would rise again." And S. Athanasius: "Mary stood most firmly and most patiently in her faith in Jesus. For when the disciples fled, and all men held aloof from Him, to the glory of the whole of her sex, amidst the countless sufferings of her Son, she alone remained firm and constant in her faith, and indeed was a beauteous sight, as became her Virgin modesty. She did not disfigure herself in the great and bitter sorrow. She reviled not, she murmured not, she asked not from God for vengeance on her enemies. But she stood as a well-disciplined modest virgin, most patiently, full of tears, immersed in grief." She was indeed so strengthened on beholding the blessed wounds of her Son as to be ready, says S. Ambrose (in Luke xxiii.) herself to die for the salvation of the world. For in faith, strength, and warmth of charity she was not inferior to Abraham, who was willing at God's command to offer up his son Isaac with his own hand. Besides this, her sure belief in His resurrection alleviated her sorrow and strengthened her resolution. She knew that He would rise on the third day. Ver. 26. When Jesus therefore saw His Mother, and His disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Christ pierced her heart with the wound both of love and sorrow, for He meant, Mother, I am, as thou seest, dying on the Cross: I shall not be able to be with thee, to attend to thee, to provide for thee, and assist thee as I have hitherto done. I assign to thee, in my place, John to be thy son; a man in the place of God, a disciple for a master, an adopted son instead of thine own by nature; in order that he, as a virgin, and most beloved by thee as the Virgin Mother of God, may bestow on thee all the solace, and all the devotion, which both thy dignity and thy advancing age demand, and which the zeal and love of John promises and assures to thee. Christ therefore here teaches that children should care for their parents even to the last, says Theophylact from S. Chrysostom. Hear S. Augustine: "Here is a passage of moral teaching. Our good Teacher instructed His own by His own example, that pious children should have a care for their parents; as if that wood on which His limbs were fastened when He was dying, were also the chair of the teacher." For, as S. Cyril says, "We ought to learn from Him, and through Him, first of all, that parents must not be neglected, even when intolerable sufferings are hanging over us." "But wonder, with Theophylact, at the calmness with which He does everything on the cross; caring for His mother, fulfilling prophecies, promising paradise to the thief; but before He came to it, how burdened was He, pouring forth His sweat, and full of trouble." For, as Euthymius says, "in the one case the weakness of nature was seen, in the other His great power of endurance." Christ commends His mother to S. John, whom at the same time He put in His own place as her son, that thus they might have a mutual care for each other. [Pseudo]-Cyprian (De Passione Christi) gives the reasons for this. First, to provide for His mother, who was now waxing old, the care and kind offices of a son. As if He said, "I am dying. I cannot care for thee any more, I resign thee into the hands of John." Secondly, that He might commend a Virgin to a Virgin. "The pure is entrusted to the pure," says Theophylact. As Nonnus paraphrases it: "O Mother, thou lover of virginity, behold thy virgin son; and on the other hand He said to His disciple, O thou lover of virginity, Behold a virgin who is thy parent, without giving thee birth." And S. Ambrose (de Instit. Virgin) says, "But with whom should the Virgin dwell, rather than with him, whom she knew to be the heir of her Son, and the guardian of her chastity?" And in this matter Jesus, as anxious for her purity, wished that her continuance in this state (as a mother and yet a Virgin) should be fully proved. As S. Ambrose writes (ibid.), "that no one should cast on her the reproach of having lost her purity." Thirdly, To show that Joseph was not His father, He set him aside, and put John in his place. Hear [Pseudo]-Cyprian: "Thou carefully providest for her who was Blessed among women, the protection of an Apostle, and Thou deliverest the care of the Virgin to a Virgin-disciple; in order that Joseph might be no longer burdened with the charge o so great a mystery, but that John should bear it. For reason now demanded that he should no longer be regarded as her husband, nor be counted the father of Christ, who had hitherto held the place of father and husband." He then meets a tacit objection. "Joseph would have had good reason to object to this arrangement of Christ had he regarded himself as a husband in the flesh. But because the mystery of that union was spiritual, he allowed John to be preferred to himself in this office, as being more worthy, and more especially because the Master's choice had so ordered it." This rests on the supposition that Joseph was then alive. But most commentators, and with greater probability, think otherwise. For no mention whatever is made of him, and Christ seems to have commended His mother to the care of John, because Joseph was dead. For had he been alive, Christ would certainly have committed His mother to his care, as He had done at His Incarnation and Nativity, and as having had experience of his fidelity and care in the flight into Egypt, and at other times. Fourthly, John alone remained fearlessly and firmly with Mary at the cross, amidst all the insolence and reviling of the Jews. He therefore deserved to be adopted by Jesus as His brother, and to be put in His room as the son of the Virgin Mother. Moreover, Christ commended, in the person of S. John, the rest of the Apostles, nay all the faithful, to His mother, especially those who are chaste and virgins, and follow most closely Christ on His Cross, and thus become most beloved and most closely joined to Christ, just as was S. John, who was called by [Pseudo]-Cyprian His chamber-fellow. Whom He loved. To whom He exhibited greater external tokens of love, as being younger than the other Apostles, more modest and chaste, and loving Him more than did the rest.
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Woman, behold Thy Son! He calls her woman, not mother, "lest that loved name should wound the mother's heart," as Baptist of Mantua says: not to rouse the Scribes and Pharisees against her; to show that He had put off all human affections, that He resigned all human relationships, and wished to teach their abandonment; and lastly, to arouse her courage and strength of mind to bear all these things with fortitude, and to remind her of that resolute woman whom Solomon had foretold (Prov. xxxi. 1). For the Blessed Virgin suffered for a longer time than Christ. His suffering ceased at His death. Her suffering and compassion increased more and more. For she received His body when taken down from the cross, thus reviving her grief; and for the three days He lay in the tomb, His sufferings on the cross, which she had witnessed close at hand, remained vividly impressed on her mind, and gave it pain, till Christ rose again, and removed them all by the consolations and glory of His appearing. Again, the Blessed Virgin was left behind Him, to be the mother of the Apostles and the faithful, to gather them together again, to comfort the afflicted, to support the stumbling, to advise the doubting and anxious, and through all trials direct, instruct, and animate them. This Cornelius illustrates from various ecclesiastical writers. He quotes also the very strong expressions used towards B.V.M. in the Litanies of the Church. And much stronger language of S. Bernard (Serm. iv. de Assumptione, and Hom. iv. on the text "Missus est" (Luke i. 26), and Hom. ii. on Pentecost, and several other passages of the like character). Ver. 27. Then saith He to His disciple, Behold thy mother! Love her, attend to her, help her, as thy mother. And, on the other hand, betake thyself to her, as thy mother in every difficulty, temptation, persecution, and affliction. She will cherish thee with motherly affection, will console and protect thee, and ask help for thee from her Son. And, these words of Christ are not mere lip words, and without effect, like those of men: but as the words of God they are real and efficacious, and effect that which they declare. And accordingly they impressed on S. John a filial affection and spirit towards the Blessed Virgin, as though she were his mother. Theophylact exclaims, "How wonderful! how doth He honour His disciple, in making him His brother? How good is it to stand by the cross, and to abide close to Christ in His sufferings!" And S. Chrysostom: "What honour does He confer on His disciple! For when He was about to depart He left the care of His mother to His disciple. For when it was natural for her to sorrow as His mother, and to seek for protection, He most fitly commends her to His beloved disciple, to whom He says, 'Behold thy mother!' that so they might be bound together in love."
Behold thy mother! And the mother also of thy fellow-Apostles. Accordingly all the faithful (as S. Bernard teaches) should betake themselves to her with full confidence and love. She is the Eve of the faithful, the mother of all living, to whom the wise and Saints of every age betake themselves. Hear S. Augustine: "When He said these words, these two beloved ones ceased not to shed tears; they were both silent, for they could not speak for excessive grief; these two virgins heard Christ speaking, and saw Him gradually dying: they wept bitterly, for they sorrowed bitterly, for the sword of His sorrow pierced through both their hearts."
And (i.e., therefore, because Jesus had ordered it) that disciple took her unto his own (sua). Some read suam, his own house, as Nonnus. paraphrases it. Bede suggests, for his own mother, or better still, into his own charge. As S. Augustine says, "not into his own hands, but into those kind offices, which he undertook to dispense." S. John accordingly took her with him to Ephesus, and the Council of Ephesus (cap. xxvi. Synodical Epistle) says that they both for a time lived at Ephesus. (See Christopher Castro in Hist. Deiparæ.) This then was Christ's testament, and John was the executor. As S. Ambrose says on Luk 23, "He executed His testament on the cross and John witnesses to it, a fitting witness for so great a testator." Gather from this also that Joseph was dead. As S. Ambrose says (ibid.), "The wife would not be devorced from her husband, but she who veiled the mystery under the guise of marriage, now, when this mystery was finished, no longer had need of wedlock." And Epiphanius (Her. lxxviii.) says, "if she had had a husband, or a home or children of her own, she would have retired to them, and not to a stranger." See then how poor the Blessed Virgin was, and how devoted to poverty.
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Ver. 28. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. After about three hours. It was at the beginning of the crucifixion that He commended His mother to S. John. The scripture was Psa 69:22. He said this that He might suffer the further torment of being offered the vinegar. As S. Augustine says, "Ye have not yet done this. Give Me that which ye are yourselves for ye are full of acidity and bitterness; give Me vinegar, and not wine." Christ thirsted, because He had neither eaten nor drunken since His supper the night before, and He had moreover poured forth all the moisture and blood in His body, by His scourging and crucifixion. And His most bitter pains also caused Him great thirst; for, as S. Cyril says, "Sorrows enkindle the heat within us, dry up our moisture from its very depths, and burn us up with fiery heat." Hence our jaws are dried up, and are parched with thirst. The words of the Psalmist (Psa 22:6) were fulfilled in Christ's person. The Chancellor of Louvain, when he was dying forty years ago, said in my presence, that he never fully understood those words, as he did when he was himself suffering from like drought and thirst, and thence learned how great the thirst of Christ was. Mystically, Christ thirsted for the salvation of souls. See Bellarmine on "The seven words of Christ on the cross." "God thirsteth to be thirsted for," says Nazianzen in Tetrastichisis, in order that we may insatiably love and desire Him, and say with the Psalmist, "My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God?" Psa 42:2. Ver. 30. When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost. All the suffering, and all the mysteries which the Father decreed from all eternity that I should suffer and carry out, as He ordered from My very birth, and willed, moreover, that the prophets should foretell concerning Me. There remains only the final issue of death, to complete My course of suffering, to expiate thereby the penalty of death, which Adam incurred by sin, and to restore mankind to life. I therefore embrace it, and resign My spirit into the hands of My Father. (Matt. xxvii. 48, seq.) Christ spake seven words on the cross, three recorded by S. John, the four others by the other Evangelists. Ver. 31. The Jews therefore (because it was the preparation) that the bodies should not remain on the cross on the sabbath day (for that sabbath-day was an high day) besought Pilate that their legs might be broken, and that they might be taken away. See Deut. xxi. 22. This was done, in order that they might not pollute and make gloomy this most solemn festival, by the horror of their sufferings, as St. Augustine says. It was necessary therefore that they should die and be buried before sunset, at which time the sabbath began. "That," as Theophylact says, "the sun might not set on their sufferings." For this was the sabbath within the octave of the Passover, and for this reason a more solemn day than other sabbaths. Their legs were to be broken with the strong blows of a mallet or iron bar, to make them die the sooner, from the intensity of the pain, or the loss of blood, or because the vital force resides in the knees and legs. (See Pliny, N. H. xi. 45.) But why did they not pierce their hearts with a spear or sword, which would have been an easier and a quicker death? They preferred to break the legs of criminals, in order to increase their sufferings, as even now notorious criminals are put on the rack. Probably the Jews wished to do this to Christ, out of bitter hatred, and Baronius thinks that they gave Him vinegar to keep Him alive for this further torture. But He was already dead, not because He dreaded this further suffering, but on account of the mystery (of which more presently), but also because His strength was worn out by all He had already undergone. (See Lipsius, de Cruce, ii. 14.) These Jews seemed to urge their being taken down from the cross, not so much from any regard for the sabbath, as from dread, shame, and consciousness of guilt. For they saw the sun darkened, the veil of the temple rent, the earthquake, &c., all which condemned their treatment of Christ. And they therefore feared either that God would punish them, or the people rise up against them as the murderers of Christ. They ordered Him therefore to be taken down from His seat of triumph, and to be buried. See F. Lucas. Ver. 33. But when they came to Jesus (evidently to break His legs. Euthymius says, "They came to Him last, as wishing to please the Jews by treating Him with greater insult) and saw that He was dead already, they brake not His legs. He did not wish His legs to be broken, for He wished to rise again with an unmutilated body." As Lactantius says (iv. 26), "His body is taken down from the cross entire, and carefully laid in the tomb, lest by the loss of any limb it might be rendered less seemly for resurrection." Instead, then, of His legs being broken, His side was pierced with the spear. This was after He was dead, not while He was alive as some have thought. This error was condemned in the Council of Vienne. For as Christ, while alive, gave up His whole Body for us, so did He in His death wish to give us His heart. For this it was that was pierced by the spear, and blood and water flowed forth from it, so that He gave Himself entirely to us. You will say that Christ was already dead, and that therefore He merited nothing by this piercing of His heart. But I reply that when alive He knew this wound would be inflicted, and that He offered it to the Father for us, and thus merited and effected our salvation. Thou wilt say next, We see that blood flows from the body of a slain person, if the murderer is present. This then is a natural effect. I say that it is not natural, but very nearly miraculous; to point out and confound the murderer. And much more was it miraculous in the case of Christ, as I will presently show. Ver. 34. But one of the soldiers opened His side. As somewhat doubting, says S. Cyril, whether He were really dead; and if He were not, to hasten His death. For it was the duty of these soldiers to carry out the sentence, and to see that criminals were not taken away before it was certain that they were dead. S. Chrysostom adds, "To please the Jews, they lay open His side and insult Him when dead. O most evil and most atrocious wish." Some suppose that this soldier was the centurion, who cried out "Truly this was the Son of God!" (Matthew xxvii. 54.) But it is not likely that he who so cried out would dare to commit such an act. Nazianzen in his "Christus Patiens" suggests that he was blind, and that he then regained his sight. Many stories on this matter were collected by Barradius, which Baronius rejects as apocryphal. Here note 1. That the soldier was one of the guuard who brake the legs of the two malefactors, and would have broken Christ's also had he been alive. But they pierced His side, to show that He was dead, and this was why they brake not His legs. 2. Some say it was a spear, others a sword which was used. 3. The Vulgate seems to have read, ήνοιξε, but the Greek is ένυξε. 4. This wound was so large that a hand could have been thrust into it. See Joh 20:27Joh 20:5. It was on the right side, as represented by painters. Some think it was so foretold by Eze 17:2. S. Francis also received his wound on the right side. See S. Bonaventura, Ribadeaeira, &c. 6. Christ therefore received six wounds. 7. This wound seems to have pierced through both sides, as Prudentius says in several passages. As, e.g.,As struck the cruel spear through either side, Water and Blood poured forth in mingled tide: For victory this, and that to cleanse applied. De Pass. Christi [apud Diptych, num. xlii.]; Peristeph. Hymn viii. [151; and Cathomer, Hymn ix. [85]; [Pseudo]-Cyprian also (de Pass.) says the same. Theophylact speaks of this wound in the plural number, Prudentius seems to imply that the larger wound emitted blood, and the smaller wound on the left side water. But this wound on the left slide was so small as not to be taken into account. Hence there were only five wounds. S. Bridget's Revel. iv. 40, vii. 15, and ii. 21, are also referred to.
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And forthwith came thereout blood and water. Both together (not separately, as Nonnus paraphrases), but yet not mixed, but so that they could be distinguished from each other. But this could not be the case naturally, because the blood of a dead body congeals, and pure blood cannot flow from it. And this was pure blood, not serum, as Innoc. III. lays it down (Lib. iii. Decret. tit. 41, de Celebr. Miss. cap. viii.) Calvin is therefore wrong in saying that water is contained in the pericardium. Therefore this flowing forth of blood and water was miraculous, as S. Ambrose on Luke xxiii., Euthymius, and Theophylact say. The latter remarks, "The contumely is changed into a miracle, and wonderful it was that blood flowed forth from a dead body. But a caviller might say that some vital force might probably remain in the body. But the water which flowed forth puts the matter beyond all dispute." He says afterwards, "Confounded be the Armenians, who in the Mysteries mix not water with the wine. For, as it seems, they do not believe that water flowed forth from the side (which would be more wonderful), but blood only. And in this passage they do away with a mighty miracle. The blood then is the symbol of a crucified man, but the water of one who is above man, that is, of God." See Adam Coutzen and Francis Lucas on this passage. But this took place by way of mystery. But what mystery? (1.) To show the reality of Christ's human nature. See 1Jn 5:7. (2.) To signify that the Church was formed as the Spouse of Christ out of the side of the second Adam dying on the Cross. Symbolically, i.e. and figuratively, as meaning that the Church was purchased, founded, and sanctified by the Blood of Christ. As S. Ambrose (on Luk 23) says, "Life flowed forth from that dead body. For water and blood flowed forth, the one to cleanse, the other to redeem;" and as S. Cyril and Chrysostom say, that the water signifies baptism, which is the first beginning, of the Church and the other sacraments, and the blood represents the Eucharist, which is the end and completion of the sacraments, to which they all refer as to their beginning and their end. Whence S. Augustine says (in loc.), that all sacraments flowed forth from the side of Christ, in mystery, as I said. His words are, "It is not said that he 'struck' or 'wounded,' but that he 'opened' the side of Christ, that the door of life might thus, as it were, be opened, from whence the sacraments of the Church flowed forth, without which there is no entrance to true life." And S. Chrysostom. "Because the sacred mysteries take their rise from thence, when thou approachest the awful Chalice, thou shouldest approach it as if thou wert about to drink from the very side of Christ;" and the reason is, as S. Chrysostom and Theophylact say, "The Church exists and consists by means of the sacraments." For it is born by Baptism, strengthened by Confirmation, fed and perfected by the Eucharist, healed by Penance, fortified by Extreme Unction, governed by Holy Orders, and continued and extended by Matrimony. As a symbol of this, Cyprian and others say that water must be mixed with the wine in the consecration of the Chalice. Tropologically. Tertullian says (de Baptismo), that Christ by this effusion of Blood and Water indicated the two kinds of Baptism, by water and by martyrdom. Anagogically. This opening of Christ's side shadowed forth that heaven, which had been closed for 4000 years, was opened by His death. Ruffinus adds, In Expos. Symb., "He poured forth water to cleanse believers, and blood to condemn unbelievers." See Suarez, Par. iii. Quæst. li Disput. xli. § 1, where, however, he thinks that only the left side of Christ was pierced, and that the blood first ran forth, and afterwards the water, both which are equally probable. Ver. 35. And he that saw it bare record. Probably John himself, who speaks of himself unassumingly in the third person. Ver. 36. For these things where done that the scripture should be fulfilled (allegorically, not literally), A bone of Him shall not be broken. A bone, i.e., of the Paschal Lamb (Exo 12:46). The literal reason was, that they had to eat it in haste, and had not time to break the bones and extract the marrow. The allegorical reason was, because that lamb was a type of Christ, and God willed that a bone of Him should not be broken, in order that His sacred Body, which was to rise again, should remain complete in every limb. Symbolically, it signified (1.) That the Godhead of Christ, which was (as it were) the bone which supported His Body, remained entire and uninjured in His Passion (see Rupertus on Ex. xii.) (2.) That the strength and vigour of Christ as man (of which the bones were a symbol) were not diminished, but rather increased, by His Passion. For His mind was steadfastly fixed on God, and His will remained firmly and constantly united to the Divine Will. So the Martyr Hippolytus says. See Theodoret, Dialog. iii. Allegorically, This signifies that the Holy Apostles, who were the bones of the Church, were not to be broken. (See, S. Augustine on Ps. xxxiv.; S. Jerome on Ps. xxi.; and S. Gregory, Mor. xxiv. 30.) And S. Hilary, on Ps. xl., says, the bones of Christ were not broken, because the Church, which was formed of His bones, ought not to be weakened by their being broken. Tropologically. See S. Bernard (Serm. de cute, &c. animæ). He says that the skin is good thoughts, the flesh pious affections, the bones holy intentions, which, even when godly thoughts and affections fail, must still be kept unbroken and strong: or else a man bursts asunder, and falls to pieces. Ver. 37. And again another scripture saith, They shall look on Him whom they pierced. See Zec 12:10. Ver. 38. But after this Joseph of Arimathæa (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. See notes on Matt. xxvii. 58. He took away the Body of Jesus to be buried (says S. Chrysostom), "not as that of a criminal, but of a great and wonderful prophet. For he did not believe that He was God, and that He would rise again on the third day. He had faith in Jesus, but yet an imperfect faith." But see here, how God exalts the humble. For the more ignominious was His Passion and death, the more glorious was His sepulchre. See Is. xi. 10. "His sepulchre will be glorious." (See Vulg.) Ver. 39. And there came also Nicodemus, which at the first came to Jesus by night. He came first by night, but afterwards to hear Him, and become His disciple. (See S. Augustine in loc.)
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Bearing a mixture of myrrh and aloes, about a hundred pounds' weight. To embalm and bury nobly so great a prophet. He wished not only to pour the ointment over the whole body, but to embalm, and cover it over with it. He probably did not use the whole of it, but only what was necessary. Nicodemus obtained an ample reward for this kind office to Christ, for by His grace he became not only a Christian, but a Confessor. Lucian, in his epistle De Invent. Corp. S. Stephen [in the appendix to the 7th volume of S. Augustine], thus tells the story. "The Jews, learning that he was a Christian, removed him from his office, excommunicated and banished him. Then I, Gamaliel, brought him into my own place, fed and clothed him, and buried him honourably near to S. Stephen" [see also S. Augustine, Serm. 316-324]. In the martyrology he is enrolled with S. Stephen among the saints. Then took they the body of Jesus, and wound it with linen cloths (now preserved at Turin), as the manner of the Jews is to bury. See on Mat 26:59. This mode of burial the early Christians imitated, who incurred lavish expense in their burial and embalming. See Tertullian in Apolog.; Prudentius in Hymno de Exequiis; Nyssen, Orat. in fun. Meletti; Nazianzen, Epist. xviii. The Christians adopted this practice from the Jews, the Jews from the Egyptians. See S. Augustine, Serm. cxx. de diversis [nunc. ccclxi. § 12]. Ver. 41. Now in the place where He was crucified there was a garden (for where could Jesus, the Author of all verdure and vigour, be buried, except in a garden?) See notes on Mat 27:60. And in the garden a new sepulchre, wherein was never man yet laid; as S. Augustine says, "As no one before or after Him was conceived in a virgin's womb, so no one either before or after Him was buried in that tomb." Ver. 42. There laid they Jesus therefore, because of the Jews' preparation day, for the coming sabbath, in which it was not lawful to work, or to bury any one (so S. Chrysostom, Theophylact, Euthymius), for the sepulchre was nigh at hand. "They wished," said Euthymius, "to lay Jesus in another and more fitting tomb, at a greater distance from the city." But God wished Him to be buried near Golgotha and Jerusalem. S. Chrysostom gives the reason: "That the disciples might the more readily betake themselves thither, and observe what was going on thereabouts, and also that not only they, but their enemies also, might be witnesses of His burial. The seal also, and the guards who were placed over the sepulchre, were witnesses to the same. Christ wished that His death should be witnessed no less than His Resurrection, for if His death had been a matter of doubt, the proof of His Resurrection would not hold good. And not only did He wish, for these reasons, to be buried nigh at hand, but also that no one might falsely allege that His Body had been stolen away."
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Supra prosecutus est Evangelista de his quae Christus passus est a Iudaeis; hic prosequitur de his quae specialiter passus est a gentilibus: a quibus quidem tria passus est, secundum quod ipse praedixerat, Matth. XX, 18 s., et Lc. XVIII, v. 32: tradetur enim gentibus ad illudendum et flagellandum et crucifigendum et cetera. Primo ergo Evangelista agit de Christi flagellatione; secundo de eius illusione, ibi et milites plectentes coronam de spinis, imposuerunt capiti eius; tertio de eius crucifixione, ibi exivit iterum Pilatus et cetera. Dicit ergo tunc ergo, idest post clamorem omnium, apprehendit Pilatus Iesum et flagellavit, non quidem propriis manibus, sed per milites: et hoc ideo ut Iudaei satiati eius iniuriis, mitigarentur et usque ad eius mortem saevire desisterent. Naturale est enim ut ira quiescat, si videat eum contra quem irascitur, humiliatum et punitum, ut dicit philosophus in rhetorica. Quod quidem verum est in ira quae quaerit nocumentum proximi cum mensura, sed non in odio, quod totaliter quaerit exitium eius qui habetur odio. Eccli. XII, 16: inimicus si invenerit tempus, non satiabitur sanguine. Isti autem ex odio movebantur ad Christum, et ideo flagellatio non sufficiebat. Ps. LXXII, 14: fui flagellatus tota die; Is. l, 6: dedi corpus meum percutientibus. Sed numquid haec intentio Pilatum excusat a flagellatione? Non quidem, quia in omnibus quae sunt per se mala, nullum eorum potest fieri totaliter bonum per bonam intentionem: affligere autem innocentem, et praecipue Dei filium, est maxime per se malum; et ideo nulla intentione excusari potest. Hic agitur de illusione, et primo quantum ad falsos honores quos ei exhibuerunt; secundo quantum ad vera opprobria quae ei intulerunt, ibi et dabant ei alapas et cetera. Exhibebant autem ei falsos honores, vocantes eum regem: per quod alludebant accusationi Iudaeorum, qui dicebant quod ipse faciebat se regem Iudaeorum. Et ideo triplicem honorem regis sibi exhibebant, sed falsum. Primo quidem quantum ad illusoriam coronam; secundo quantum ad illusoriam vestem; tertio quantum ad illusoriam salutationem. Illudunt ergo ei quantum ad coronam, quia reges consueverunt auro coronari; Eccli. XLV, 14: corona aurea super caput eius. Unde et de eo in Ps. XX, 4 dicitur: posuisti in capite eius coronam de lapide pretioso. Sed milites plectentes coronam de spinis, imposuerunt super caput eius, illius scilicet qui suis est corona gloriae. Is. XXVIII, 5: in die illa erit dominus exercituum corona gloriae et sceptrum exaltationis residuo populi sui. Et convenienter de spinis: quia per eas removit spinas peccatorum, quae pungunt remorsu conscientiae: Ier. IV, 3: novate vobis novale, et nolite serere super spinas: et spinas poenalitatum quae affligunt; Gen. III, 18: spinas et tribulos germinabit tibi et cetera. Sed numquid hoc factum est mandato praesidis? Chrysostomus dicit, quod non; sed milites pecunia corrupti hoc ad gratiam Iudaicam faciebant. Augustinus autem dicit hoc esse factum mandato vel permissione praesidis, ut scilicet magis Iudaeorum odia saturarentur, et facilius eum eriperet.
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Secundo illudunt ei quantum ad vestem, unde sequitur et veste purpurea circumdederunt eum, quae erat indicium regiae dignitatis apud Romanos. Unde I Mach. VIII, v. 14, dicitur, quod tempore illo quando Romani consules dominabantur, corona aut purpura utebantur. Per hoc autem quod purpura circumdederunt eum, impletur illud Is. c. LXIII, 2: quare ergo rubrum est vestimentum tuum; et vestimenta tua sicut calcantium in torculari? Simul autem et per hoc significatur passio martyrum, qua totum corpus Christi, idest Ecclesia, rubricatur. Tertio illudunt ei quantum ad salutationem; unde venientes ad eum dicebant ave, rex Iudaeorum. Consuetudo autem tunc erat, sicut et modo est, ut homines euntes ad regem, eum salutarent. II Reg. XVI, v. 16: Chusi vadens ad Absalonem, dixit: salve, rex, salve rex. Mystice autem illi illusorie Christum salutant qui eum confitentur ore, factis autem negant, Tit. I, 16. Matth. VII, 21: non omnis qui dicit mihi, domine domine, intrabit in regnum caelorum.
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Hic agit Evangelista de Christi crucifixione, et primo ponit ipsam crucifixionem; secundo addit de eius morte, ibi postea sciens Iesus quia omnia consummata sunt etc.; tertio de sepultura, ibi post haec rogavit Pilatum Ioseph ab Arimathaea et cetera. Circa crucifixionem primo ponit Pilati et Iudaeorum disceptationem; secundo Christi condemnationem, ibi Pilatus autem cum hoc audisset, magis timuit; tertio ponit sententiae executionem, ibi susceperunt autem Iesum. Disceptabat autem Pilatus cum Iudaeis, volens liberare Christum. Et ideo primo ponit quomodo nititur eum liberare ipsum Iudaeis ostendendo; secundo eius innocentiam allegando, ibi dixit eis Pilatus: accipite eum vos et cetera. Circa primum duo facit. Primo ponit demonstrationem; secundo demonstrationis effectum, ibi cum ergo vidissent eum pontifices et cetera. Circa primum tria ponuntur. Primo Pilati demonstrantis intentio, quae erat eum liberare; unde dicit exivit ergo iterum Pilatus, scilicet a praetorio, et dixit eis, scilicet Iudaeis expectantibus, ecce adduco eum vobis foras, et hoc ideo ut cognoscatis quia nullam invenio in eo causam, scilicet mortis. Quare ergo turpiter tractasti, impie Pilate, sine causa? Scilicet ne Iudaei credant quod ob favorem eum dimittam. Qualis enim favor praestatur ei cui tot inferuntur flagella? Vel ideo ut haec eius ludibria inimici libentissime viderent, et ulterius sanguinem non sitirent; quasi dicat: si reus esset mortis, ita condemnarem eum sicut flagellavi. Fortassis tamen aliqua levia fecit contra legem, propter quae flagellationem tantum promeruit, non autem mortem.
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Secundo ponitur Christi manifestatio, et hoc facto; unde dicit exivit ergo Iesus portans spineam coronam, et purpureum vestimentum et cetera. In illo habitu illum ostendit in quo a ministris illuditur, ut saltem quiescant dum ad eos exit, non clarus imperio, sed plenus opprobrio. Ps. LXVIII, 8: quoniam propter te sustinui opprobrium, operuit confusio faciem meam. In quo instruimur ut opprobria omnia propter nomen Iesu Christi parati simus sustinere. Is. LI, 7: nolite timere opprobria hominum, et blasphemias eorum ne metuatis. Tertio ponitur demonstrationis explicatio et hoc per verba Pilati; unde dixit eis ecce homo, quasi despective loquendo, quod aliquis sic despectus vellet sibi usurpare regnum. Ecce de quali homine creditis haec, ut secundum hoc conveniat ei illud Ps. XXI, 7: ego sum vermis, et non homo. Si ergo regi invidetis, iam parcite: quia deiectum videtis. Fervet ignominia, frigescat invidia ut dicit Augustinus. Hic ponitur demonstrationis Christi effectus in Iudaeis: quia quantumcumque viderent eum deiectum et desolatum et flagellatum, eorum invidia non frigescit, sed ardescit potius et crescit. Unde cum vidissent eum, adductum foras, pontifices et ministri, clamabant: crucifige, crucifige eum. Ingeminant propter desiderii vehementiam. Nec sunt contenti quacumque morte, sed turpissimam expetunt, scilicet crucis. Sap. II, 20: morte turpissima condemnemus eum. Et dicit cum vidissent eum: quia ex aspectu eius qui habebatur odio, magis commovetur et inflammatur cor odientis contra eum. Sap. II, 15: gravis est nobis etiam ad videndum. Hic ostendit Evangelista quomodo Pilatus nititur liberare Christum, eius innocentiam allegando. Ex quo orta est controversia, quia primo Pilatus allegat Christi innocentiam; secundo Iudaei replicant culpam, ibi nos legem habemus et cetera.
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Quantum ad primum, dixit eis Pilatus: accipite eum vos, et crucifigite, quasi dicat, nolo esse iniquus iudex, ego non crucifigam eum; vos crucifigatis eum, si vultis: ego non invenio in eo causam, scilicet crucifigendi. Supra XIII, 30: venit princeps mundi huius, et in me non habet quidquam; Act. III, 13: quem vos tradidistis et negastis ante faciem Pilati, iudicante illo dimitti.
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Sed Iudaei adhuc replicant Christi offensam; unde sequitur responderunt ei Iudaei: nos legem habemus et cetera. Videntur intellexisse ex responsione Pilati quod non erat motus contra Christum ex crimine affectati regni, ex quo credebant eius animum maxime commoveri, ut eum occideret. Et ideo quasi hoc crimen non sufficeret ad eius mortem, credebant Pilatum per hoc quod dixerat: accipite eum vos etc. petivisse, si haberent aliud crimen secundum legem de quo condemnatus esset, et de hoc condemnarent eum; et ideo dicunt secundum legem debet mori. Et primo proponunt crimen Christi contra legem Iudaeorum; secundo contra legem Romanorum, ibi si hunc dimittis, non es amicus Caesaris. Circa primum duo facit. Primo ponitur Iudaeorum accusatio contra Christum; secundo accusationis effectus in animo Pilati, ibi cum ergo audisset Pilatus hunc sermonem, magis timuit. Crimen quod imponebatur Christo contra legem Iudaeorum erat, quia filium Dei se fecit, ex quo reputabant eum reum mortis. Supra V, 18: propterea quaerebant eum Iudaei interficere, quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, aequalem se faciens Deo; et supra X, 33, dicit: de bono opere non lapidamus te, sed de blasphemia: quia tu homo cum sis, facis teipsum Deum. Et ubique dicunt filium Dei se facit, quasi non sit. Sed hoc non est contra legem, ut probavit eis supra X, 34, per illud Ps. LXXXI, v. 6: ego dixi, dii estis. Si enim alii homines, qui sunt filii adoptivi, absque blasphemia filios Dei se dicunt, quanto magis Christus, qui est filius Dei per naturam? Sed quia non intelligebant aeternam generationem, ideo eum et falsum et blasphemum reputabant, pro quorum quolibet quis reatum mortis incurrebat.
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Consequenter cum dicit cum ergo audisset Pilatus hunc sermonem, magis timuit, ponit accusationis effectum in animo Pilati; et primo effectum timoris, unde dicit cum audisset hunc sermonem, scilicet quod filium Dei se faceret, magis timuit, cogitans ne verum esset, et perperam ageret, si inique procederet contra eum. Per quod dabatur intelligi quod gentiles audita proditione filii Dei, timuerunt. Habac. III, 1: domine, audivi auditum tuum, et timui. Secundo ponit effectum dubitationis et inquisitionis: unde sequitur et ingressus est in praetorium iterum, et dixit ad Iesum etc., et primo ponitur Pilati inquisitio; secundo taciturnitas Christi; tertio taciturnitatis reprehensio. Quantum ad primum dicit et ingressus est in praetorium iterum Pilatus, scilicet timore concussus, et dixit ad Iesum, quem secum reduxerat, unde es tu? Volens scire, utrum scilicet esset Deus divinam habens originem, vel homo terrenam. Ad quod responderi potest, quod habetur supra VII, v. 23: vos de deorsum estis, ego de supernis sum.
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Iesus autem, quia noluit, responsum non dedit ei: ut ostenderet quod nolebat per sermones vincere et excusationes componere, cum ad hoc venerit ut pateretur. Simul et per hoc dedit nobis exemplum patientiae. Et impletur quod dicitur Is. LIII, v. 7: quasi agnus coram tondente se obmutescet et non aperiet os suum. Et dicit tamquam agnus, ut non credatur quod tacuerit sicut male sibi conscius, qui de peccatis suis convincebatur, sed sicut mansuetus, sicut qui pro peccatis alienis immolabatur.
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Consequenter cum dicit dixit ergo ei Pilatus: mihi non loqueris? Nescis quia potestatem habeo crucifigere te; et potestatem habeo dimittere te? Ponitur quomodo Pilatus reprehendit eius taciturnitatem, et primo facit hoc Pilatus per iactantiam suae potestatis; secundo ponitur responsio Christi de potestate Pilati. Quia ergo Christus non dedit ei responsum, Pilatus hic reprehendens dicit mihi non loqueris etc.: in quo seipsum condemnavit. Si enim in potestate sua totum positum erat, quare nullam causam inveniens eum non absolvit? Lc. XIX, 22: ex ore tuo te iudico, serve nequam; II Mach. VII, 16: potestatem in homines habens, cum sis corruptibilis, facis quod vis. Et quia sic gloriatur de potestate sua, secundum illud Ps.
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XLVIII, 7: in multitudine divitiarum suarum gloriatur, ideo dominus hoc infringit dicens non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Unde, sicut dicit Augustinus, Christus ubi tacet, sicut agnus tacet; ubi loquitur, docet sicut pastor. Unde primo docet de suae potestatis origine; secundo de sui criminis quantitate. Quantum ad primum dicit non haberes potestatem adversum me ullam, nisi tibi datum esset desuper, quasi dicat: si aliquam videaris habere, hanc non habes a te, sed est tibi data desuper, idest a Deo, a quo est omnis potestas. Rom. XIII, et Prov. c. VIII, 15: per me reges regnant. Et dicit ullam, idest quantulamcumque habes, quia limitatam habebat sub alia maiori, scilicet Caesaris; Matth. VIII, 9: ego sum sub potestate constitutus. Et ideo concludit propterea qui tradidit me tibi, scilicet Iudas, vel principes sacerdotum, maius peccatum habet. Et dicit maius, ut et illos qui tradiderunt et ipsum Pilatum ostenderet obnoxios esse peccato: sed illos maiori qui ex se et ex invidia eum tradiderunt; sed iste quod fecit, ex timore superioris potestatis fecit. Per hoc etiam confutatur error haereticorum dicentium omnia peccata esse paria: alioquin non dixisset dominus, maius peccatum habet. Matth. XVIII, 7: vae autem homini illi per quem scandalum venit.
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Effectus liberationis Christi ponitur cum dicit et exinde quaerebat Pilatus dimittere eum. Sed quia, ut dictum est a principio, nitebatur eum dimittere, convenientius dicitur exinde, idest ex hac causa, quod non haberet peccatum. Vel supra tentabat eum dimittere, sed exinde, idest ex tunc, omnino et constanti animo quaerebat eum dimittere.
Supra Iudaei posuerunt crimen Christi contra legem: quod quia Pilatus parvipendere videbatur, utpote legi non obnoxius; ideo adhuc imponunt ei crimen contra legem Romanorum, ut magis eum urgerent ad Christum occidendum, et primo proponunt periculum Pilato imminens, si Christum dimittat; secundo rationem assignant, ibi omnis qui se regem facit, contradicit Caesari. Dicit ergo, quod postquam Pilatus quaerebat dimittere Christum, Iudaei clamabant dicentes: si hunc dimittis, qui se regem facit, non es amicus Caesaris, idest, amicitiam eius amittes. Saepe namque contingit quod homines de aliis ea existimant quae ipsi patiuntur. Et quia de eis dicitur supra XII, 43, quod dilexerunt magis gloriam hominum quam Dei; ideo et de Pilato existimabant quod amicitiam Caesaris praeponeret amicitiae iustitiae; quamvis contrarium sit faciendum. Ps. CXVII, v. 9: bonum est sperare in domino quam in principibus. Unde et philosophus veritatem censet praehonorari amicitiis. Rationem autem periculi imminentis subdunt omnis enim qui se regem facit, contradicit Caesari. Haec enim est terrenae potestatis natura, quod una sit impatiens consortii alterius: et ideo Caesar non patiebatur alium dominari. Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris. Hic agit Evangelista de condemnatione Christi, circa quam tria tangit. Primo quidem locum; secundo tempus, ibi erat autem parasceve etc.; tertio modum, ibi et dixit Iudaeis. Quantum ad primum primo ponit condemnationis motivum, dicens cum audisset Pilatus hos sermones, magis timuit: non enim sic potuit contemnere Caesarem auctorem potestatis suae, quemadmodum legem gentis alienae; et ideo dicit et adduxit foras Iesum. Sed frustra propter eos movetur, quia non erat talis. Non enim a purpura, non a diademate, non a sceptro, non a curru, non a militibus quos Christus haberet, credere poterat quod regnum affectaret. Ipse semper solus cum discipulis sedebat, pauper in cibo, habitu et habitatione. Sed, ut dicitur Prov. XXVIII, 1: fugit impius nemine persequente; Ps. LII, 7: trepidaverunt timore ubi non erat timor; Ez. II, 6: tu ergo ne timeas eos, neque sermones eorum metuas (...) et vultus eorum ne formides.
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Secundo ponit locum, dicens et sedit pro tribunali. Tribunal sedes est iudicis, sicut solium regis et cathedra magistri; Prov. XX, 8: rex qui sedet in solio iudicii, dissipat omne malum intuitu suo. Et ideo dicitur tribunal, quia apud Romanos tribuni causas particulares decernebant, dicti a tribubus quibus praeponebantur. Et dicitur pro tribunali, idest ante tribunal, nam apud Graecos haec praepositio pro idem est quod in Latino ante vel in. Et hoc tribunal erat in loco qui dicitur lithostratos, idest stratura lapidum. Lithos enim in Graeco idem est quod lapis; nam locus ubi Pilatus pro tribunali sedebat, pavimentatus erat lapidibus diversis. Et idem locus Hebraice dicitur Gabbatha, idest collis, sive sublimitas ex coacervatione lapidum. Tempus autem condemnationis describit dicens erat autem parasceve, idest praeparatio Paschae, hora quasi sexta. Sciendum est autem, quod apud Iudaeos dies sabbati quantum ad aliquid solemnior erat qualibet alia festivitate, inquantum scilicet ob reverentiam illius diei non praeparabant ipso die sibi cibaria, sed in sexta feria praecedenti; unde sexta feria huius temporis ex hoc parasceve dicebatur. Et hoc ortum habet ex hoc quod Ex. XVI, 23 s. dicitur quod in sabbato non colligerent manna, sed in sexta feria colligerent duplum; in quo nulli festivitati deferebant. Unde licet praesens sexta feria solemnis esset apud eos, tamen in ea pro sequenti die sabbati cibaria praeparabant. Sed addit erat autem hora quasi sexta: contra quod est quod dicitur Mc. c. XV, 25: erat autem hora tertia, et crucifixerunt eum. Sed constat quod ante sedit pro tribunali quam Christus fuerit crucifixus. Sed ad hoc est duplex responsio, secundum Augustinum. Prima et melior est, quod Christus dupliciter fuit crucifixus. Primo linguis et vocibus Iudaeorum dicentium, crucifige, crucifige eum; secundo manibus militum, qui eum crucifixerunt. Unde Iudaei, quia crucifixionem volebant imponere gentilibus. Marcus, qui Evangelium scripsit gentibus, ipsam imposuit Iudaeis, dicens, quod tunc Christum crucifixerunt quando Iudaei clamaverunt crucifige, crucifige eum; quod fuit in hora tertia. Ioannes vero, qui sequitur ordinem temporis, dicit erat quasi hora sexta: nam quando Christus fuit in cruce, iam erat in fine horae quintae et in principio horae sextae, in qua factae sunt tenebrae per tres horas, scilicet usque ad horam nonam. Unde quia hora sexta nondum inchoata erat, ideo dicit quasi hora sexta. Secunda responsio est, quia parasceve dicitur praeparatio Paschae; Pascha autem nostrum Christus est immolatus: unde praeparatio parasceve est praeparatio immolationis Christi: cuius erat hora sexta et non diei, quia principium huius praeparationis fuit hora noctis nona, quando Christo capto dicebant: reus est mortis. Unde si tribus reliquis horis noctis addamus tres horas diei, quando Christus crucifixus fuit, manifestum est quod sexta hora parasceve, idest praeparationis, crucifixus fuit, licet hora diei esset tertia, ut dicit Marcus. Et certe congruit quod in sexta hora crucifigeretur: quia per crucem reparavit hominem sexta die conditum, et sexta aetate.
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Modum autem et ordinem condemnationis describit, dicens et dixit Iudaeis: ecce rex vester et cetera. Ubi notandum, quod adhuc Pilatus volebat liberare eum, quamvis eum Caesaris timor urgeret. Et ideo primo ponitur Pilati conatus ad Christum liberandum; secundo subditur eius consensus ad eum crucifigendum, ibi tunc ergo tradidit eis illum ut crucifigeretur. Circa primum primo ponitur Pilati conatus; secundo malitia Iudaeorum, ibi illi autem clamabant. Dicit ergo, quod postquam sedit pro tribunali, dixit Iudaeis, quasi cum quadam indignatione, ecce rex vester, quasi dicat: mirum est quod hunc formidatis habere regem, sic humiliatum et abiectum: regnum non nisi divites et fortes affectant, hic autem non est talis, quia, ut dicitur in Ps. LXXXVII, 16: pauper sum ego et in laboribus. Sed haec nec Iudaeorum molliunt malitiam. Innumerabili odio affecti clamabant, et abundantiam malitiae ingeminando, tolle, tolle, crucifige eum: simul etiam per hoc insinuantes, quod nec eum videre poterant. Iob XXI, 14: dixerunt Deo: recede a nobis, scientiam viarum tuarum nolumus; Sap. II, 15: gravis est etiam ad videndum. Et ideo subdunt: morte turpissima condemnemus eum: quod idem est quod crucifige eum. Hic ostenditur quomodo Pilatus nititur eum liberare per Iudaeorum opprobrium. Et primo ponitur Pilati conatus dicentis regem vestrum crucifigam? Quasi dicat: si non movemini ab eius humilitate, debet vos movere vestrum opprobrium, quod eum crucifigam qui regnum vestrum affectavit: quod valde ignominiosum est, si ab extraneis fiat.
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Secundo ponitur Iudaeorum pertinacia, unde dicit responderunt pontifices: non habemus regem nisi Caesarem; in quo seipsos servituti perpetuae submiserunt renuentes Christi dominium; et ideo usque in hodiernum diem alieni a Christo, effecti sunt servi Caesaris et potestatis terrenae. I Reg. VIII, 7: non te abiecerunt, sed me, ne regnem super eos; Ier. II, 13: dereliquerunt me fontem aquae vivae, et foderunt sibi cisternas, quae continere non valent aquas.
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Consequenter ponitur consensus Pilati ad occidendum Christum; unde dicit tunc ergo tradidit eis, scilicet Iudaeis, quod sic subiecti erant potestati Romanorum et voluntati eorum, illum, ut crucifigeretur: contra consilium. Ex. XXIII, 2: ne sequaris turbam ad faciendum malum; Iob IX, 24: terra data est in manus impii; Ier. XII, 7: dedi dilectam animam meam in manus inimicorum eius. Hic agit Evangelista de crucifixione Christi, et primo ponitur crucis ignominia: secundo narrat crucifixionis consequentia, ibi scripsit autem et titulum Pilatus. Ignominiam autem crucis describit quantum ad crucifigentium conditionem, quantum ad deducendi modum quantum ad locum, et quantum ad comitatum. Conditio quidem crucifigentium describitur, quia milites: unde dicit susceperunt autem Iesum et cetera. Milites quidem facto, nam sequitur milites ergo cum crucifixissent eum, Iudaei vero voto: quia ipsi fecerunt, et quidquid factum est extorserunt. Per quod signatur quod Iudaei amittere debebant utilitatem crucis Christi, et gentiles eam consequi; Matth. XXI, 43: auferetur a vobis regnum Dei, et dabitur genti facienti fructus eius. Modus autem ducendi ignominiosus fuit, unde dicit et baiulans sibi crucem: nam mors crucis ignominiosa erat, unde Deut. XXI, 23, dicitur: maledictus omnis qui pendet in ligno. Et ideo crucis signum tamquam profanum vitantes, et nec tangere volentes, crucem Iesu condemnato Iesu imponunt. Unde dicit et baiulans sibi crucem. Sed contra. Matth. XXVII, 32, dicitur quod angariaverunt quemdam Simonem venientem de villa, ut portaret crucem. Responsio. Dicendum, quod Christus eam portavit a principio; sed dum incederet, invenerunt illum ad votum. Nec hoc vacat a mysterio: quia ipse primus passionem crucis sustinuit, et postmodum alii, et maxime advenae gentiles, eum imitando. I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum; Matth. c. XVI, 24: si quis vult venire post me, abneget semetipsum, tollat crucem suam, et sequatur me. Sed hoc quod Christus crucem sibi portavit, et si impiis et infidelibus sit grande ludibrium, fidelibus tamen et piis est grande mysterium. I Cor. I, 18: verbum crucis pereuntibus quidem est stultitia: his autem qui salvi fiunt, idest nobis, virtus Dei est. Portat Christus crucem ut rex sceptrum, in signum gloriae quae est universale rerum omnium dominium. Ps. XCV, 9: dominus regnabit a ligno; Is. IX, 6: et factus est principatus super humerum eius, et vocabitur admirabilis, consiliarius, Deus fortis, pater futuri saeculi, princeps pacis. Portat eam ut victor trophaeum suae victoriae. Col. II, 15: expolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso. Item ut doctor portat candelabrum, in quo ponenda erat lucerna suae doctrinae, quia verbum crucis fidelibus est virtus Dei: Lc. XI, 33: nemo accendit lucernam et ponit eam sub modio, sed super candelabrum, ut qui ingrediuntur, lumen videant.
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Locus autem passionis ignominiosus quantum ad duo: et quia erat extra civitatem, unde dicit exivit in eum qui dicitur Calvariae locus, extra scilicet moenia civitatis; Hebr. ult., 12: propter quod Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. Et hoc propter duo. Primo ut ostenderet virtutem passionis suae non esse includendam inter terminos gentis Iudaicae; secundo ut ostendat quod quicumque consequi volunt passionis fructum, exire debent mundum, saltem affectu. Unde ibidem statim subdit apostolus: exeamus igitur ad eum extra castra. Secundo quia erat infimus, unde dicit in eum qui dicitur Calvariae locus. Ps. LXXXVII, 5: aestimatus sum cum descendentibus in lacum. Et quidem quidam, secundum Chrysostomum, dicunt quod in illo loco, qui Calvariae dicebatur, Adam mortuus fuit et sepultus: unde Calvariae dicebatur a Calvaria primi hominis, ut sicut mors ibi regnavit, ita illic Christus trophaeum statueret. Sed, ut Hieronymus dicit, favorabilis est huiusmodi interpretatio et mulcens aures populi, non tamen vera, quia Adam sepultus est in Hebron: Iosue XIV, 15: Adam maximus inter Enacim situs est. Et ideo dicendum, quod ex Ierusalem foras portam locus erat in quo truncabantur capita damnatorum: unde hic locus Calvariae nomen sumpsit propter damnatorum seu collatorum decalvata capita ibi iacentia. Comitatus autem et societas passionis ignominiam indicant quia cum eo alios duos crucifixerunt, scilicet latrones, ut dicitur Lc. XXIII, 33.
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Et dicit hinc et hinc, idest unum ad dexteram, et alium ad sinistram; medium autem Iesum. Sed attende, quod Christus etiam in passione medius stat. Sed hoc quantum ad intentionem Iudaeorum factum est ei ad ignominiam; ut scilicet causa mortis eius similis iudicaretur causae mortis latronum. Is. LIII, v. 12: et cum iniquis deputatus est. Sed si ad mysterium attendatur, hoc ad claritatem Christi pertinet: nam per hoc ostenditur quod Christus per passionem merebatur iudiciariam potestatem. Iob XXXVI, v. 17: causa tua quasi impii iudicata est; sed iudicium causamque recipies. Medium autem tenere proprium est iudicis: unde, et secundum philosophum, ire ad iudicem est ire ad medium. Et ideo medius ponitur, et unus a dextris, et alius a sinistris, quia in iudicio statuet quidem oves a dextris, haedos autem a sinistris. Unde latro a dextris qui credidit liberatur, et alter a sinistris qui insultat est condemnatus.
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Postquam Evangelista egit de Christi crucifixione, hic agit de consequentibus ipsam, et primo de his quae sequuntur crucifixionem quantum ad Pilatum; secundo quantum ad milites, ibi milites ergo, cum crucifixissent eum, acceperunt vestimenta eius; tertio quantum ad amicos astantes, ibi stabant autem iuxta crucem Iesu mater eius et cetera. Ponuntur autem tria pertinentia ad Pilatum, scilicet tituli inscriptio, tituli lectio, tituli conservatio. Quantum ad primum duo ponuntur. Primo inscriptio tituli, unde dicit scripsit autem et titulum Pilatus, et posuit super crucem. Et hoc satis convenienter: ut saltem per hoc vindicaret se de Iudaeis, ostendens ipsorum malitiam, dum in regem suum insurrexerunt. Sed tamen convenit mysterio; quia sicut in triumphis in trophaeo titulus ponebatur victoriam ostendens, per hoc quod homines memoriam sui celebrare volebant, Gen. XI, v. 4: celebremus nomen nostrum antequam dividamur in universas terras, ita titulum cruci inscribi disposuit, ut passio eius in memoria haberetur, Thren. III, 19: recordare paupertatis meae et transgressionis meae, absinthii et fellis. Secundo ponitur tenor tituli: erat autem scriptum: Iesus Nazarenus rex Iudaeorum. Quae quidem tria verba satis conveniunt ad crucis mysterium, nam hoc quod dicit Iesus, qui salvator interpretatur, convenit ad virtutem crucis, per quam nobis facta est salus; Matth. I, 21: vocabis nomen eius Iesum, ipse enim salvum faciet populum suum a peccatis eorum. Hoc vero quod dicit Nazarenus, quod interpretatur floridus, pertinet ad patientis innocentiam; Cant. c. II, 1: ego flos campi, et lilium convallium Is. XI, 1: et flos de radice eius ascendet. Hoc vero quod dicit rex Iudaeorum, pertinet ad potestatem, ad dominium quod ex passione promeruit. Phil. II, 9: propter quod et Deus illum exaltavit; Ier. XXIII, 5: regnabit dominus, et sapiens erit; Is. IX, 7: super solium David et super regnum eius sedebit. Sed cum ipse sit per crucem non solum rex Iudaeorum sed etiam gentium, unde in Ps. II, 6, cum dixisset: ego autem constitutus sum rex ab eo, subdit postula a me, et dabo tibi gentes haereditatem tuam: quare ergo scripsit rex Iudaeorum tantum? Responsio. Dicendum, quod gentiles intromissi sunt in pinguedinem olivae sicut oleaster, Rom. XI, 17. Et sicut oleaster particeps fit pinguedinis olivae, non autem oliva fit particeps amaritudinis oleastri, ita ipsi gentiles ad fidem conversi spiritualiter Iudaei confitentes dicuntur effecti, non circumcisione carnis, sed spiritus; et ideo per hoc quod dicitur rex Iudaeorum, intelliguntur etiam gentiles conversi.
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Consequenter cum dicit hunc ergo titulum multi Iudaeorum legerunt, agitur de tituli lectione. Et primo ponitur tituli lectio, quia hunc titulum multi legerunt Iudaeorum: per quod signatur quod plures salvantur per fidem, passionem Christi legendo, quam eorum qui viderunt. Infra penult., 31: haec autem scripta sunt ut credatis. Secundo ponitur legendi facultas, et haec est duplex. Una est ex loci propinquitate: quia prope civitatem erat locus ubi crucifixus est Iesus, ad quem multi confluebant: alia ex Scripturae multiplicitate, quia erat scriptum Hebraice, Graece et Latine: ut nullus ignoraret, et quia hae tres linguae prae ceteris eminebant. Hebraea quidem propter unius Dei cultum; Graeca propter sapientiam; Latina propter Romanorum potentiam. Unde hae tres gentes sibi dignitatem vindicant in cruce Christi, ut dicit Augustinus. In quo signatur quod per crucem Christi subiugari debebant et converti devoti et religiosi, qui signantur per Hebraeam linguam; sapientes qui per Graecam; potentes, qui per Latinam. Vel per Hebraeam significabatur quod Christus dominari debebat theologicae philosophiae, quae significatur per Hebraeam, quia Iudaeis est tradita divinarum rerum cognitio; per Graecam vero philosophiae naturali et philosophicae: nam Graeci erga naturalium speculationem insudaverunt; per Latinam vero philosophiae practicae, quia apud Romanos maxime viguit scientia moralis: ut sic in captivitatem redigantur omnes intellectus in obsequium Christi, ut dicitur II Cor. X, 5.
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Conservatio autem tituli ponitur cum dicitur dicebant ergo Pilato pontifices Iudaeorum et cetera. Et primo ponitur Iudaeorum conatus ad titulum destruendum, unde dicebant Pilato pontifices Iudaeorum: noli scribere, rex Iudaeorum; sed, quia ipse dixit, rex sum Iudaeorum. Nam in hoc ostenditur Christi praeconium, et Iudaeorum opprobrium, quod ponitur rex Iudaeorum. Nam contumeliosum est Iudaeis quod regem suum fecerunt crucifigi. Sed si poneretur: quia dixit, rex sum Iudaeorum, hoc redundasset in Christi improperium, et indicasset eius culpam; et hoc ipsi intendebant, ut scilicet crucifixo auferrent famam, cui iam vivo abstulerunt vitam. Ps. LXVIII, 13: adversum me loquebantur qui sedebant in porta.
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Secundo ponitur Pilati constantia ad titulum conservandum, quia Pilatus volens eis ignominiam facere noluit mutare sententiam; unde sequitur respondit Pilatus: quod scripsi, scripsi. Quod non casu factum est, sed diu ante a Deo dispositum et prophetatum. Nam quidam Psalmi sic intitulantur: ne disperdas, David in tituli inscriptionem: qui quidem Ps. LVIII, maxime pertinet ad passionem, sicut est: eripe me de inimicis meis, et duo praecedentes: miserere mei Deus, miserere mei, quoniam in te confidit anima mea, et si vere utique iustitiam loquimini. Et ideo stulte clamabant pontifices quia sicut non potest corrumpi quod veritas dixit, ita non potest deleri quod Pilatus scripsit. Ideo enim Pilatus quod scripsi, scripsi, dixit, quia dominus quod dixit, dixit, ut dicit Augustinus.
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Deinde cum dicit milites ergo cum crucifixissent eum, acceperunt vestimenta eius, ponit consequentia ad crucifixionem quantum ad milites, et primo ponit aliarum vestium partitionem; secundo tunicae inconsutilis sortitionem, ibi et tunicam; tertio inducit propheticam praenuntiationem, ibi ut Scriptura impleretur. Dicit ergo milites, cum crucifixissent eum, acceperunt vestimenta eius. Ex quo duo colligere possumus: scilicet mortis Christi abiectionem, per hoc quod denudaverunt eum, quod abiectis personis tantum fieri consuevit; secundo militum rapacitatem, quia acceperunt vestimenta, et fecerunt quatuor partes, unicuique militi partem. Hoc enim genus hominum rapacissimum est, ideo Ioannes Baptista dixit eis: neminem concutiatis (...) et contenti estote stipendiis vestris, Lc. III, 14, et Iob XXIV, 7: nudos dimittunt homines, vestimenta tollentes. Quantum ad secundum dicit et tunicam, et primo ponitur tunicae descriptio; secundo eius sortitio, ibi et dixerunt, non scindamus eam. Dicit ergo et tunicam, scilicet acceperunt simul cum illis. Erat autem tunica inconsutilis desuper contexta per totum. Dicit autem, quod erat inconsutilis, ut ostendat rationem indivisionis. Ex quo, ut quidam dicunt, pretiositas tunicae potest convinci. Chrysostomus vero e contrario dicit, quod hoc dicens Evangelista, occulte vestis vilitatem insinuat. Nam in Palaestina est quoddam genus vestium propter pauperes ex multis pannis contextum quasi unus pannus super alium: II Cor. VIII, 9: scimus enim gratiam domini nostri Iesu Christi: quia cum dives esset in omnibus propter nos egenus factus est. Mystice autem potest referri ad corpus Christi mysticum; et sic vestimenta dividuntur in quatuor partes quia Ecclesia per quatuor partes mundi diffusa est. Is. XLIX, 18: vivo ego, dicit dominus: quia his omnibus velut ornamento vestieris, et circumdabis tibi eos quasi sponsa. Tunica inconsutilis quae non dividitur, significat caritatem, quia aliae virtutes non sunt secundum se unitae, sed per aliud uniuntur, inquantum omnes conveniunt in fine ultimo, cui coniungitur sola caritas. Nam et si fides finem ultimum demonstret, spes in ipsum tendere faciat, tamen sola caritas coniungit. Coloss. III, 14: super omnia autem caritatem habentes, quae est vinculum perfectionis. Quae dicitur esse desuper contexta, quia caritas est super omnes alias virtutes. I Cor. XII, 31: adhuc excellentiorem viam vobis demonstro; Eph. III, 19: scire etiam supereminentem caritatem scientiae Christi, ut impleamini in omnem plenitudinem Dei. Vel quia caritas non est nobis a nobismetipsis, sed a spiritu sancto. Rom. V, 5: caritas Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Potest etiam hoc referri ad corpus Christi verum; et sic est desuper contexta, quia formatum est corpus Christi virtute superiori, scilicet spiritus sancti. Matth. I, 20: quod in ea natum est, de spiritu sancto est.
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Sortitio tunicae ponitur cum dicit dixerunt ergo ad invicem: non scindamus eam, sed sortiamur de illa cuius sit. Est enim quaedam sors divinatoria; et haec, quia necessitatem non habet, est illicita; est et alia divisoria: et haec in rebus mundanis est licita, sed non in spiritualibus, ut scilicet quae homines arbitrio suo dividere non valent, committunt arbitrio et consilio divino. Prov. XVI, 33: sortes mittuntur in signum, sed a domino temperantur. Et eiusdem XVIII, v. 18: contradictionem comprimit sors, et inter potentes quoque diiudicat. Sed contra videtur quod Matth. c. V, 27, dicitur, quod miserunt sortes super vestimenta sua. Responsio. Dicendum, quod Matthaeus non dicit quod super omnes mitterent sortes, sed dum dividerent alias, miserunt sortem, scilicet super tunicam. Praeterea Marcus adhuc magis urget dicens sortes miserunt quis quid tolleret: ergo super omnes portiones. Responsio. Dicendum, secundum Augustinum, quod sic intelligenda sunt verba Marci, et exponenda: miserunt sortes super eis, idest super aliquo eorum, quis quid idest, quis eorum tolleret tunicam. Consequenter ponit Scripturae vaticinium, cum dicit ut Scriptura impleretur. Et primo ponitur prophetica praenuntiatio: in quo notatur prophetae diligentia, dum etiam ventura quaedam accidentia quae super Christum fienda erant, praenuntiavit. Patet etiam quod non a casu praedicta contigerunt. Et ideo dixit ut Scriptura impleretur, consecutive scilicet, quae dixit in Ps. XXI, v. 19: partiti sunt vestimenta mea, non dicit vestem, quia plures erant, et in vestem meam, idest super tunicam, miserunt sortem. Secundo ponitur prophetiae adimpletio, quia milites quidem haec fecerunt: per quod datur intelligi quod Scriptura divina etiam in minimo impletur, Matth. V, 18: iota unum aut unus apex non praeteribit a lege donec omnia fiant; Lc. ult., 44: oportet impleri omnia quae scripta sunt in lege et prophetis et Psalmis de me.
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Deinde cum dicit stabant autem iuxta crucem Iesu mater eius, et soror matris eius etc., ponitur consequens tertium quantum ad amicos, et primo ponitur astantium mulierum praesentia; secundo Christi de matre sollicita diligentia, ibi cum ergo vidisset matrem etc.; tertio prompta discipuli obedientia, ibi et ex illa hora accepit eam discipulus in sua. Mulieres autem astantes iuxta crucem describuntur tres scilicet mater eius, et soror matris eius Maria Cleophae, et Maria Magdalenae. Sed notandum, quod cum alii Evangelistae mentionem faciant de multis mulieribus Christo astantibus, nullus facit mentionem de beata virgine, excepto Ioanne: unde ex utrorumque narratione duplex incurrit dubitatio. Prima, quia Matthaeus et Marcus dicunt, quia mulieres stabant a longe; Ioannes vero, quod iuxta crucem. Ad hoc dici posset, quod aliae erant mulieres quas commemorant Matthaeus et Marcus, et aliae quas commemorat Ioannes. Sed huic repugnat quod Maria Magdalena connumeratur inter mulieres quas Matthaeus et Marcus commemorant, et etiam Ioannes. Et ideo dicendum, quod eaedem mulieres intelligendae sunt istae et illae; nec est in hoc contradictio. Nam iuxta et a longe relative dicuntur; et nihil prohibet aliquod quodammodo dici longe et quodammodo dici iuxta. Iuxta quidem fuisse dicit, quia in conspectu eius erant, sed longe, quia inter ipsum et mulieres erant intermedii. Vel potest dici, quod a principio crucifixionis stabant iuxta eum, ita quod eis loqui poterat; sed postmodum superveniente multitudine irridentium, secedentes longe steterunt. Unde Ioannes narrat quod primo fuit, alii quod postea. Secunda quaestio est quia Ioannes commemorat Mariam Cleophae, sed Matthaeus et Marcus loco eius Mariam Iacobi, quae dicebatur Alphaei. Sed ad hoc dicendum est, quod eadem est Maria Cleophae, quam nominat Ioannes, cum ea Alphaei, quam nominat Matthaeus. Habuit enim duos viros, scilicet Alphaeum et Cleopham. Vel potest dici, quod Cleophas fuit pater eius. Quod autem et mulieres stabant iuxta crucem et discipuli eo relicto fugerant, mulierum commendat devotam constantiam. Iob XIX, 20: pelli meae, consumptis carnibus, adhaesit os meum: quasi scilicet discipuli, qui per carnem significantur, recesserant, et mulieres, quae per pellem intelliguntur, adhaeserunt. Consequenter ponitur sollicitudo eius ad matrem, ibi cum vidisset ergo Iesus matrem etc., et primo ponitur sollicitudo quantum ad curam discipuli, quem matri imposuit; secundo quantum ad curam matris, quam discipulo commisit, ibi deinde dicit discipulo: ecce mater tua.
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Quantum ad primum dicit cum vidisset ergo Iesus matrem, et discipulum stantem quem diligebat, dicit matri suae: mulier, ecce filius tuus, quasi dicat: usque modo curam tui habui, et fui memor tui, tibi istum derelinquo. In quo dignitas Ioannis ostenditur. Sed attende, quod supra II, 3, quando mater dixit, vinum non habent etc., dicit: nondum venit hora mea, scilicet passionis, qua patiar, secundum illud quod a te suscepi: cum autem venerit hora illa, tunc recognoscam. Unde et modo eam recognoscit matrem. Facere autem miracula non convenit mihi secundum quod a te suscepi; sed secundum quod habeo a patre paternam generationem, scilicet secundum quod sum Deus. Et nota, secundum Augustinum, quod Christus in cruce pendens se habuit sicut magister in cathedra. Unde et docet nos parentibus existentibus in necessitate subvenire, et de eis curam habere, ut dicitur Ex. c. XX, 12: honora patrem tuum et matrem tuam; et I Tim. V, 8: si quis suorum, et maxime domesticorum, curam non habet, non habet fidem, et est infideli deterior. Sed contra est quod dicitur Lc. XIV, 26: si quis venit ad me, et non odit patrem suum et matrem et uxorem et filios, adhuc autem et animam suam, non potest meus esse discipulus. Responsio. Dicendum, quod sicut dominus praecipit parentes odiri, sic et animam nostram, in qua praecepit naturam diligere et odire iniquitatem, et quod avertit a Deo. Et sic parentes sustentare debemus, diligere et revereri, quantum ad naturam; sed odire quantum ad vitia, et ad id quod nos avertunt a Deo. Quantum ad secundum dicit discipulo ecce mater tua, ut scilicet iste tantum serviret ut filius matri, ista illum diligeret ut filium mater.
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Consequenter cum dicit et ex illa hora accepit eam discipulus in sua, ponitur discipuli obedientia. Et secundum Bedam, oportet dici in suam, et sic est sensus accepit eam, scilicet matrem Iesu, discipulus, scilicet Ioannes, in suam, matrem videlicet. Sed, secundum Augustinum, etiam ut habetur in Graeco, debet dici in sua: non quidem praedia, quia de illis erat qui dixerant: ecce nos reliquimus omnia; nam Matth. IV, 20 dicitur, quod Iacobus et Ioannes relictis omnibus secuti sunt Iesum; sed in sua, scilicet officia, quibus ei diligenter et reverenter obsequebatur.
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Postquam egit de crucifixione, et consequentibus eam, hic narrat venerandam Christi mortem, et primo ponit moriendi opportunitatem; secundo describit mortem, ibi et inclinato capite, tradidit spiritum; tertio exprimit mortui vulnerationem, ibi Iudaei ergo, quoniam parasceve erat (...) rogaverunt Pilatum ut frangerentur eorum crura. Opportunitas autem moriendi ostenditur in hoc quod iam omnia consummata sunt. Unde circa consummationem primo praemittitur scientia Christi de ipsa consummatione; secundo consummatur id quod consummandum restabat, ibi cum ergo accepisset Iesus acetum et cetera. Dicit ergo quantum ad primum postea, idest post omnia quae praemissa sunt, sciens Iesus quia consummata sunt omnia, quae prophetae et lex praedixerant de eo. Lc. ult. 44: oportet impleri omnia quae scripta sunt in lege et prophetis et Psalmis de me. Ps. CXVIII, 96: omnis consummationis vidi finem. Sed quia adhuc aliud in Scriptura praedicta consummandum erat, ideo subdit ut consummaretur Scriptura, dixit, sitio, et primo ponitur verbum Christi quod protulit; secundo opportunitas implendi quod petiit; tertio administratio eius quod noluit. Dicit ergo ut consummaretur Scriptura. Ubi sciendum est, quod ly ut non ponitur causative, sed consecutive. Non enim ideo petiit ut Scriptura, veteris testamenti, consummaretur, sed ideo sunt dicta quia consummanda erant per Christum. Si enim dicamus quod Christus ideo hoc fecit, quia Scripturae hoc praedixerunt, sequeretur quod novum testamentum esset propter vetus et eius impletionem, cum tamen sit e converso. Sic ergo ideo praedicta sunt, quia implenda erant per Christum. Per hoc vero quod dicit sitio, ostendit mortem suam esse veram, non phantasticam. Item ostenditur eius ardens desiderium de salute generis humani. I Tim. II, 4: vult omnes salvos fieri; Lc. XIX, 10: venit filius hominis quaerere et salvum facere quod perierat. Vehemens autem desiderium consuevimus exprimere per sitim; Ps. XLI, 3: sitivit anima mea ad Deum vivum. Opportunitas implendi quod petiit, ostenditur ex hoc quod vas positum erat aceto plenum. Per hoc igitur vas Iudaeorum synagoga significatur, quae a vino patriarcharum et prophetarum degeneraverat in acetum, idest in malitiam et crudelitatem pontificum.
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Ministratio autem ponitur: quia illi spongiam plenam aceto obtulerunt ori eius. Ex quo oritur quaestio litteralis, quomodo scilicet obtulerant spongiam ori Christi in altum pendentis. Sed hoc solvitur Matth. XXVII, 48 quia imposuerunt eam arundini. Vel, secundum quosdam, imposuerunt hyssopo, quae magna erat, unde et a Matthaeo arundo vocatur. Mystice autem per haec tria signantur tria mala quae in Iudaeis erant: scilicet invidia per acetum, dolositas per spongiae concavitatem, malitia per amaritudinem hyssopi. Vel hyssopus significat humilitatem Christi, quae est herba mundans pectus, quod praecipue per humilitatem mundatur. Ps. l, 9: asperges me, domine, hyssopo, et mundabor.
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Finalis consummatio ponitur cum dicit cum ergo accepisset Iesus acetum, dixit: consummatum est, quod potest referri vel ad consummationem mortis, Hebr. c. II, 10: decebat in gloriam auctorem salutis eorum per passionem consummari, item ad consummationem sanctificationis quae est per passionem et crucem eius, Hebr. X, 14: una enim oblatione consummavit in sempiternum sanctificatos, vel ad consummationem Scripturarum, Lc. XVIII, 31: consummabuntur omnia quae scripta sunt per prophetas de filio hominis. Consequenter cum dicit et inclinato capite, tradidit spiritum, describit Evangelista mortem Christi. Et primo ponitur causa mortis: quia inclinato capite. Non enim est intelligendum quia tradidit spiritum, ideo inclinavit caput; sed e converso: nam inclinatio capitis obedientiam designat, pro qua mortem sustinuit. Phil. II, 8: factus est obediens usque ad mortem. Secundo ponitur morientis potestas: quia tradidit spiritum, scilicet propria potestate. Supra, X, 18: nemo tollit a me animam meam; sed ego pono eam a meipso. Nam, ut Augustinus dicit, nullus sic habet in potestate dormire cum velit, sicut Christus mori cum voluit. Sed attendendum, quod ex hoc quod tradidit spiritum, aliqui dicunt in homine esse duas animas: scilicet intellectualem, quam vocant spiritum, et aliam animalem, puta vegetativam et sensitivam, quae corpus animat, et praecipue anima dicitur. Unde dicunt, quod Christus tradidit solum animam intellectualem. Sed hoc est falsum: tum quia duas esse animas in homine inter errores computatur in libro de ecclesiasticis dogmatibus; tum quia si tradidisset spiritum, remanente adhuc anima, non fuisset mortuus. Quia ergo nihil est aliud spiritus in homine quam anima, dicendum, quod tradidit spiritum, idest animam. Per quod etiam excluditur error quorumdam dicentium, animas hominum mortuorum non ire statim post mortem ad Paradisum vel Infernum seu Purgatorium, sed in tumulis usque ad diem iudicii remanere. Nam dominus statim tradidit spiritum patri: per quod datur intelligi, quod iustorum animae in manu Dei sunt: Sap. III, 2. Hic ponitur vulneratio corporis Christi, et primo ponitur narratio vulnerationis; secundo narrationis certitudo, ibi et qui vidit, testimonium perhibuit. Circa primum tria facit. Primo ponitur conatus Iudaeorum et intentio; secundo impletio conatus quantum ad partem; tertio quomodo hoc impletur in Christo.
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Dicitur ergo quantum ad primum, quod Iudaei, quoniam parasceve erat, ut non remanerent in cruce corpora sabbato (...) rogaverunt Pilatum ut frangerentur eorum crura et tollerentur. Sciendum est enim, quod, sicut habetur Deut. XX, 22 s., praeceptum est in lege, quod cadavera suspensorum propter delicta, non dimitterentur suspensa usque mane, ne pollueretur terra; et etiam ad delendam ignominiam eorum qui suspendebantur, nam huiusmodi mors turpissima reputabatur. Unde dicitur ibidem: maledictus omnis qui pendet in ligno, scilicet maledictione poenae. Licet autem huius poenae infligendae iam non esset in Iudaeorum potestate, tamen quod in eis erat, facere nitebantur. Et ideo quia parasceve erat, ut corpus Christi et etiam aliorum non remanerent in cruce in die sabbati, qui valde solemnis erat et propter ipsum sabbatum in festum azymorum, rogaverunt Pilatum ut frangerentur eorum crura et tollerentur. Hi quidem in parvis diligentes sunt ad servandam legem, sed in magnis contempserunt Matth. XXIII, 24: excolantes culicem, camelum autem glutientes.
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Quomodo autem hoc in parte impleatur subdit venerunt ergo milites: et primi quidem, scilicet latronis, fregerunt crura, ad quem primo venerunt, et alterius qui crucifixus est cum eo, scilicet Iesu; in quo eorum crudelitas ostenditur. Mich. III, v. 3: carnem populi mei comederunt.
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Sed quid est quod subdit: ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura? Nonne in medio crucifixus erat? Responsio. Dicendum, quod duorum militum singuli ad singulum latronem confringendum venerunt: quibus confractis, unus ab uno et alius ab alio, ad Iesum venerunt. Unde inde signatur occasio vulnerandi, quia cum vidissent eum iam mortuum, non fregerunt eius crura.
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Sed ut certificarentur de morte, unus militum lancea latus eius aperuit. Et signanter dicit aperuit, non vulneravit; quia per hoc latus, aperitur nobis ostium vitae aeternae. Apoc. IV, 1: post hoc vidi ostium apertum. Hoc est ostium in latere arcae, per quod intrant animalia diluvio non peritura: Gen. VII. Sed hoc ostium est causa salutis, unde continuo exivit sanguis et aqua, quod est valde miraculosum, ut de corpore mortui, in quo est congelatus sanguis, sanguis exeat. Sed si quis dicat, quod hoc contigit propter calorem aliquem qui adhuc in corpore remanserat, fluxus autem aquae inficiari non potest, quin miraculosus existat, cum aqua exiens purissima fuerit. Quod quidem factum est ut Christus ostenderet id quod erat, scilicet verus homo. In homine enim est duplex compositio: una scilicet ex elementis, alia ex humoribus. Unum elementorum est aqua; inter humores autem praecipuus est sanguis. Item hoc factum est ad ostendendum quod per passionem Christi plenam ablutionem consequimur, a peccatis scilicet et maculis. A peccatis quidem per sanguinem, qui est pretium nostrae redemptionis. I Petr. I, 18: non corruptibilibus auro et argento redempti estis de vana vestra conversatione; sed pretioso sanguine quasi agni incontaminati et immaculati Christi. A maculis vero per aquam quae est lavacrum nostrae regenerationis. Ez. c. XXXVI, 25: effundam super vos aquam mundam; et mundabimini ab omnibus inquinamentis vestris; Zach. XIII, 1: erit fons patens domui David et habitatoribus Ierusalem in ablutionem peccatoris et menstruatae. Et ideo haec duo specialiter pertinent ad duo sacramenta: aqua ad sacramentum Baptismi, ad Eucharistiam sanguis. Vel utrumque pertinet ad Eucharistiam, quia in sacramento Eucharistiae miscetur aqua cum vino; quamvis aqua non sit de substantia sacramenti. Competit etiam hoc figurae: quia sicut de latere Christi dormientis in cruce fluxit sanguis et aqua, quibus consecratur Ecclesia; ita de latere Adae dormientis formata est mulier, quae ipsam Ecclesiam praefigurabat. Hic ponitur certitudo narrationis, et primo ex apostolico testimonio; secundo ex Scripturae vaticinio, ibi facta sunt enim haec ut Scriptura impleretur. Circa primum tria facit.
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Primo describit testis idoneitatem: quia qui vidit testimonium perhibuit, hoc est ipse Ioannes. I Io. I, 3: quod vidimus et audivimus, annuntiamus vobis. Secundo astruit testimonii veritatem, quia verum est testimonium eius. Rom. IX, 1: veritatem dico, non mentior: supra VIII, 32: cognoscetis veritatem, et veritas liberabit vos. Tertio exposcit fidem et ille scit quia vere dicit, ut et vos credatis; infra XX, 31: haec autem scripta sunt ut credatis et cetera.
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Et non solum ex testimonio apostolico certificatur, sed additur vaticinium Scripturae, unde dicit facta sunt enim haec ut Scriptura impleretur: ut ly ut accipiatur consecutive, sicut iam dictum est supra. Et ponit duas auctoritates veteris testamenti. Unam quae refertur ad hoc quod dicit non fregerunt eius crura etc., et habetur Ex. XII, v. 46 os non comminuetis ex eo scilicet agno paschali qui praefigurabat Christum. Quia, ut dicitur I Cor. V, 7: Pascha nostrum immolatus est Christus. Ideo a Deo ordinatum est ut non comminuerentur ossa agni paschalis, ut daretur intelligi quod fortitudo veri agni et incontaminati Iesu Christi nullo modo erat commovenda per passionem. Unde Iudaei putabant per passionem virtutem doctrinae Christi destruere; sed potius corroborata est. I Cor. I, 18: verbum crucis pereuntibus quidem stultitia est; sed nobis virtus Dei est. Ideo supra VIII, 28, dixit: cum exaltaveritis filium hominis, tunc cognoscetis quia ego sum. Secunda auctoritas refertur ad hoc quod dicit lancea latus eius aperuit, et habetur Zach.
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XII, 10: videbunt in quem transfixerunt: ubi nostra littera habet: aspicient ad me, quem confixerunt. Unde si nos coniungimus verbum prophetae, manifestum est quod Christus crucifixus est Deus. Nam quod propheta dicit in persona Dei, Evangelista attribuit Christo. Videbunt, inquit, ad iudicium venientem: Apoc. I, 7, vel aspicient conversi per fidem et cetera.
19:38
Postquam Evangelista egit de crucifixione et morte, hic agit de sepultura Christi, et primo ponitur facultas et licentia sepeliendi; secundo studium corporis procurandi, ibi venit ergo, et tulit corpus Iesu; tertio ponitur locus sepulturae, ibi erat autem in loco ubi crucifixus est, hortus etc.; quarto ponitur ipsa sepultura, ibi ibi ergo (...) posuerunt Iesum. Dicit ergo post haec, scilicet passionem et mortem, rogavit Pilatum Ioseph ab Arimathaea, quod idem est quod Ramatha, ut habetur I Reg. I, 19, eo quod esset discipulus Iesus: non de duodecim, sed de multis aliis credentibus: quia omnes credentes a principio discipuli vocabantur. Erat autem occultus propter metum Iudaeorum, sicut et multi alii, sed ante passionem. Supra XII, 42: verumtamen ex principibus multi crediderunt in eum; sed propter Pharisaeos non confitebantur, ut de synagoga non eiicerentur. Unde patet quod ubi discipuli amiserunt fiduciam post passionem latentes, hic assumpsit fiduciam publice obsequendo. Hic inquam, rogavit Pilatum, ut tolleret corpus Iesu, de cruce scilicet, et sepeliret, quia secundum leges humanas, corpora damnatorum non debebant sine licentia sepeliri. Et permisit Pilatus: quia Ioseph nobilis erat et sibi familiaris. Unde Mc. penult., 43 dicitur quod erat decurio. Quantum ad secundum dicit venit ergo, et tulit corpus Iesu: ubi agitur de studio corporis procurandi, et primo ponitur materia corporis procurandi; secundo ponitur ipsa procuratio, ibi acceperunt autem corpus Iesu. Materia corporis procurandi fuit mixtura myrrhae et aloes, quam Nicodemus in magna quantitate procuravit. Et ideo de duobus mentionem facit. Primo de Ioseph, qui tulit corpus; secundo de Nicodemo, qui tulit aromata.
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Hic autem Nicodemus fuit qui venit ad Iesum nocte, scilicet ante passionem, ut habetur supra III, 1. Et hoc ideo commemorat, quia de Ioseph dixerat quod occultus erat propter metum Iudaeorum, ut ostendat quod etiam hic qui occultus erat discipulus, nunc factus est publicus, sed nondum habens veram fidem de resurrectione; quia attulit myrrham et aloes, quasi corpus eius muniri a corruptione indigeret: de quo Scriptura dicit: non dabis sanctum tuum videre corruptionem. Mystice autem datur per hoc intelligi quod Christum crucifixum debemus in corde nostro recondere cum amaritudine poenitentiae et passionis. Cant. V, 5: manus meae distillaverunt myrrham. Habita ergo praeparationis materia, ponitur ipsa praeparatio: unde dicit acceperunt autem corpus Iesu et cetera.
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Ubi oritur dubitatio: quia Ioannes dicit quod ligaverunt illud linteis, cum Matth. c. XXVII, 59 dicatur quod involverunt illud sindone. Respondeo. Dicendum, secundum Augustinum, quod Matthaeus dicit unam sindonem tantum, quia non facit mentionem nisi de Ioseph: et hic unam portavit. Sed quia solus Ioannes mentionem facit de Nicodemo, ideo dicit linteis, quia Nicodemus aliam portavit. Vel dicendum, quod linteum dicimus omnem pannum de lino factum. Corpus autem Christi involutum fuit fasciis, sicut etiam de Lazaro legitur, quia sic erat Iudaeis mos sepelire. Erat etiam positum sudarium ad caput: et ideo omnia complectens Ioannes, dicit linteis. Per hoc vero quod aromatibus eum condiunt, admonemur in huius pietatis officiis morem cuiuslibet gentis esse servandum.
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Locus sepulturae designatur consequenter cum dicit erat autem in loco ubi crucifixus est, hortus et cetera. Ubi notandum, quod Christus in horto captus, et in horto passus, et in horto sepultus fuit: ad designandum quod per suae passionis virtutem liberamur a peccato quod Adam in horto deliciarum commisit, et quod per eum Ecclesia consecratur, quae est sicut hortus conclusus. Et in hoc horto erat monumentum novum. Est autem duplex ratio quare in sepulcro novo voluit sepeliri. Una litteralis, ne alia corpora quae ibi fuissent, resurrexisse crederentur, et non Christus: vel omnia aequali virtute. Alia ratio est, quia qui est de virgine intacta natus, congrue fuit in sepulcro novo sepultus: ut sicut in utero Mariae nemo ante eum, nemo post eum fuit, ita et in hoc monumento. Similiter ut daretur intelligi quod reconditur per fidem in animo innovato. Eph. III, 17: habitare etiam Christum per fidem in cordibus nostris.
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Consequenter cum dicit ibi ergo propter parasceven Iudaeorum (...) posuerunt Iesum, ponitur sepultura. Ibi ergo, idest in monumento novo, propter parasceven Iudaeorum, quia iam vespere appropinquabat, quando propter sabbatum nihil operari licebat. Nam circa horam nonam expiravit, et propter procurationem sepulturae et rerum quae necessariae erant, fere dies usque ad vesperam decursus erat. Et quia monumentum erat iuxta locum, ubi erat crucifixus, posuerunt ibi Iesum.
19:1
v. 1 tunc ergo apprehendit Pilatus Iesum et flagellavit; est alius conatus Pilati, quo commiserationem turbarum excitare studet et ita Iesum dimittere; flagellavit, ut sedato Iudaeorum furore eum erueret (CÀr. Cyr.); « ut eius iniuriis ludaei satiati sufficere sibi existimarent et usque ad eius mortem saevire desisterent » (Aug.). Naturale est enim ut ira quiescat, si videt eum contra quem irascitur humiliatum et punitum ; sed bene adnotat Thom..: « quod quidem verum est in ira quae quaerit nocumentum proximi cum mensura; sed non in odio quod totaliter quaerit exitum eius qui habetur odio; isti autem ex odio movebantur in Christum et ideo flagellatio non sufficiebat ». De flagellatione vide ad Matth. 97,96; efformabantur flagella ex loris coniunctis quattuor quae vel animalium talis seu ossiculis vel duri ligni frustulis exaspevabant; unde eis nomen horribilia flagella (Corl.). Plura de crudeli hoc supplicio dixi in Comment. Matth. ἢ p. 504-506. Et quam crudeliter Christus sit flagellis caesus, iam colligitur eo quod Pilatus sperabat posse furiosos ludaeorum animos ad commiserationem moveri; Christum in loco publico esse flagellatum patet ex eo quia Matthaeus et Marcus narrant, milites eum duxisse in praetorium, intus in atrium praetorii ibique ei spineam imposuisse coronam et illusisse;
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v. 9 e£ milites plectentes coronam de spinis (de rhamno nabeca, Schg., de Lycio spinoso, Hwg.,; de acantho, alii) imposuerunl capiti eius el veste. purpurea. circumdederunt. eum, chlamydem coccineam dicit Matthaeus (27,98); vide ibi; eiusmodi pallium duces et imperatores gestare solebant; proin milites detritum aliquod paludamentum vel sagum opprobrii causa ei circumdant et pro sceptro dederunt arundinem in dexteram eius. Audierant accusationem de rege; ludificationis causa ludicrum eum regem constituunt; unde sollemnitate quadam ludicra
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v. 3 veniebant ad eum et dicebant : ave , rez Iudaeorum, et dabant ei alapas , δαπίσματα, cuius vocis maxime propria notio est ictus virga inflicti (Patr.); arundine percutiebant caput eius et conspuebant eum (Matth. Marc.), ita salutationem et adorationem regibus exhiberi solitam crudeli modo et irrisorie imitantes. Narratione clare ostenditur hanc irrisionem non esse a Pilato praeceptam (v. 1 Pilatus flagellavit, v. 2 milites imposuerunt); at dici potest cum Chr. cetera permisisse, quia consilio ipsius proderant, quo facilius Iudaeorum iram frangeret et ad commiserationem eos flecteret (cf. Aug.). Iesum enim immanissime fuisse flagellis caesum et laceratum et insuper post crudelem militum ludificationem miserrimum praebuisse aspectum, ex eo quoque elucet, quia Pilatus qui spectaculis gladiatorum assuetus vibices, vulnera, caedes saepe speclarat, conspecto Iesu et ipse commovetur et furiosos quoque Iudaeos ad misericordiam revocari posse exspectabat ;
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v. & extvtt ergo iterum Pilatus foras et dicit eis : ecce adduco vobis eum foras , ut cognoscatis quia nullam invento in eo causam ; pone ipsum ἃ militibus educitur Iesus;
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v. 5 exivit! ergo Iesus portans coronam spineam et purpureum vestimentum , « eduxit eum ludibrii stola vestitum , ut hunc videntes in tanto opprobrio satiarentur et placarentur » (Euth.) et dicit Pilatus eis ᾿ ecce homo; quaerit Pilatus, cui persuasum est Iesum esse innoxium et qui id iterum palam profitetur, nondumne tanta in Iesum crudelitatis poena iis sit satisfactum , habeantne satis vindictae, cum eum videant plagis, sanguine, opprobriis opertum : ecce , qualis homo! « si regi invidetis, iam parcite, quia deiectum videtis; flagellatus est, spinis coronatus est, ludibriosa veste amictus est, amaris conviciis illusus est, alapis caesus est; fervet ignominia, frigescat invidia; sed non frigescit, inardescit potius et increscit » (Aug. Thom.). Nunc est impletum illud Isaiae : non est species ei neque decor et vidimus eum despectum et novisimum virorum, virum dolorum (53,2. 3; Rup.). Iesum itaque adeo crudeliter habitum ut considerent monet : videte hominem hunc, videte eius castigationem, videte deieclionem, videte eum adeo miserum (/ans.). Hoc indignissimo spectaculo sperabat satiatum iri Iudaeorum furorem (Cyr.). « At obstitit inexplebile odium pontificum et ministrorum qui suis magistris subscribebant. Hi enim, ut viderunt eum, tantum abfuit, ut placarentur et ad miserationem commoverentur, ut etiam magis irritarentur et instar canum ac ferarum quae gustata carne magis ad eam devorandam anhelant, ex conspecto eius sanguine amplius etiam sitirent sanguinis eius effusionem » (Jans. sim. Cyr. Tol.); v. 6cum ergo vidissent eum pontifices et ministri clamabant dicentes : crucifige, crucifige eum , « tamquam feri canes eo solum viso furibunde oblatrabant, quasi ferae bestiae quae praedam sentientes statim incurrunt; nam invidia ebrii in caedem adversus eum debacchantur » (EutA.) ; Pilatus etiam hunc suum conatum esse frustratum intelligens, cum ira et indignatione et acerbo sarcasmo respondet : accipite eum vos et crucifigite ; ego. enim non invento in eo causam; ego non possum eum crucifigere; crucifigite vos, si potestis, sed vobis qui vultis non licet ; ego qui possem nolo! bene ZAeoph. : « ego quidem qui habeo potestatem crucifigendi, nullam invenio causam, vos autem non habentes potestatem dicitis eum reum ; accipite igitur eum et crucifigite ; sed non habetis potestatem ; ergo dimittatur homo ille » et Chr. : « adverte quot modis illum purget et quam frequenter crimina propulset ; sed canes illos nihil avertere potuit; nam illud acc?pite et crucifigite fastidientis est et impellentis ad rem illis non concessam ». Miratur enim, ut Cyr. ait, illorum audaciam, qua tam horrendam mortem velint inferre sine ullo crimine; idcirco cum indignatione ait : mene iniustae caedis huius auctorem fecistis? ego contra leges Romanorum etiam innocentes occidam? vos crucem ei figite, si potestatem habetis! . Quid igitur synedristae? Frustra urgebant crimina et accusationes contra rem civilem. Pilatus perspicit inania ea esse et futilia. Coguntur itaque ad rem causamque religiosam recurrere et student Pilatum cogere , obtendentes suam legem, secundum quam iis a Romanis permittitur vivere. Opponunt ergo illi : ego non invenio causam, nos habemus legem
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v. 7 responderunt ei ludaei i. e. nobiles, synedristae : nos legem habemus et secundum legem debet mori, quia Filium Dei se fecit ; cf. Matth. 26,63 seq. Marc. 15,61; Luc. 22,70; hic intelligi Filium Dei proprio sensu et vero, proin Iudaeos intellexisse Iesum eo sensu se vocare Filium Dei, certum est; se enim sensu vulgari appellare filium Dei pium erat; et cum hanc causam proferant, postquam ab initio eum accusarunt quod:se Christum regem diceret, etiam dici nequit per Filium Dei intelligi Christum, ita ut de divina et propria filiatione tamen non feratur sententia. Ceterum eos revera intellexisse quo sensu Iesus Deum diceret Patrem suum, vide 5,18; 8,58; 10,33; quare hoc loco eodem sensu verba intelligenda sunt (Patr. Corl.. Schz. Fil.). Ex toto modo quo Iesussese habebat, Pilatus iam intellexit eum esse hominem non vulgarem; accessit insuper somnium illud ac monitum uxoris (Matth. 27,19; Rup. Patr. Schg. Fil.; quare non potuit non vehementer percelli hac ludaeorum de Iesu affirmatione
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v. 8 cum ergo audisset Pilatus hunc sermonem , magis (timuit, « ne reapse Iesus esset filius alicuius dei, cuius si condemnaret filium iram in caput suum concitaret » (Corl.); verebatur antea innocentem damnare; nunc etiam maiore timore constringitur aliquid supra humanam naturam in Iesu suspicans et vim in eo pertimescens magicam. Cum homines a cultu Dei et vera religione alieni soleant valde superstitionibus esse obnoxii, Pilatus qui semideos ac deorum filios praedicari novit (Cyr.) , revera metuit ne vere in illum competeret quod illi criminis loco obiiciebant (Jans.). Quare originem Iesu explorare tentat
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v. 9 et ingressus est praetorium iterum, neque enim publice ea de re Iesum vult interrogare, et dixit ad Iesum : unde es tu? quae est origo tua, unde es natus, quo parente progenitus (To/.); Iesus autem responsum non dedit ei ; nam quod Pilatus iudex scire debuit, ut. munere iudicis rite fungi posset, iam a Iesu audiverat et bene perspexerat ex invidia Iesum esse traditum. Ulterius responsum non meruit; « qui enim audierat : in hoc natus sum οἷο. et regnum meum non est hinc etc., cum debuisset obsistere ipsumque eruere, id non fecerat sed iudaicum impetum secutus fuerat » (Chr. Theoph. Euth.) neque verum responsum potuisset intelligere homo vel idololatra vel nulla religionis notione imbutus , utpote qui spem veritatis cognoscendae iam dudum abiecisset (cf. 18, 38). Iesum non respondisse, ut valicinium Is. 53,7 impleret, vel ne patefacta origine divina liberaretur a morte, vel ne videretur conatus, ut elaberetur (cf. Aug. Thom. lans. Tol.) vel quia Pilatus non ut humilis discipulus sed ut superbus iudex inquisierit, haec et similia vel dici nequeunt vel certe non sufficiunt. Pilatus « terretur et terret; irritatus enim quod sibi ipsum foventi ne respondeat quidem, deinceps vibrat potestatem » (EwA.) v. 10 dicit ergo ei Pilatus : mihi non loqueris? nescis quia potestatem habeo crucifigere te et potestatem habeo dimittere te? vide lect. var. : si magis terrere vult et minari, lectio erit praeferenda, qua priore loco legitur crucifigere; si autem magis vult allicere et invitare ad respondendum, prius spes liberationis exhibebitur. Prima tamen verba magis ostendunt iudicem superbum et iratum, qui potestatem suam iactans et sua elatus dignitate nequeat concipere quomodo quis audeat responsum negare. Notat Chr. : « vide quomodo seipsum damnare praeoccupet? nam si in te totum situm est, cur eum non dimittis, cum in eo nullam causam invenias »? « ex ore tuo iudicaris, nec solum apud Deum, sed etiam apud homines reus teneris, quia innocentem et iustum, cum dimittere posses, crucifigere maluisti » (Rup.). Metu Iudaeorum impeditus ne faciat quod vult et fieri debere perspicit, de sua gloriatur potestate ! « tua voce constringeris, tua damnaris sententia; pro potestate igitur, non aequitate crucifigendum Dominum tradidisti; — mala potestas licere quod noceat, potestas illa tenebrarum est; bonus iudex nihil ex arbitrio suo facit » (Amórostus, serm. 20 in Ps. 118 n. 38; M. 15,1595; Tol.). Superbiam Pilati reprimit Christus v. 11 respondit Iesus : non haberes potestatem adversum me ullam, nisi tibi datum esset desuper 1. e. coelitus tibi concessum et datum est habere in me potestatem; « nutu itaque suo Deique ac Patris beneplacito datam esse ait Pilato potestatem faciendi aliquid eorum quae iam ausus est » (Cyr.). Non intelligitur potestas ab Imperatore ei data, nec simpliciter (secundum Rom. 13,1) quia non est potestas nisi ἃ Deo; nam potestatem adversus Iesum neque Imperator tribuere poterat neque haec includitur in potestate illa quae utique a Deo magistratibus et regibus conceditur. Sed simul cum hac potestate nunc ei tamquam iudici ctiam divinitus datum est et permissum, ut habeat potestatem adversus Iesum, eamque iam exercuit mittens Iesum ad Herodem, iubens eum flagellari. « Quantuscumque sis pràeses et aliis omnibus praesideas et in eos auctoritatem habeas, nihil tibi esset potestatis in me , nisi singulari quadam divina ordinatione id tibi datum esset; — potestas et auctoritas Pilati a Deo erat data; voluntarie enim Christus se ci subdidit; tamen usus fuit iniquus; non igitur illud datum est permissionis est, sed concessionis respectu potestats, permissionis autem respectu usus potestatis » (Tol.). Pilatus itaque potestate sibi concessa male usus est. Caiphas vero et synedristae cum summa iniustitia sibi potestatem in Iesum usurparunt et arrogarunt. Ex lege sub poena divina obligati erant Iesu obedire; nam satis superque se probavit legatum divinum (Deut. 18, 19); verum tantum abfuit ut ei crederent, ut odio implacabili eum insectarentur; insuper in eum, cui subiecti esse debebant, sibi sumunt auctoritatem, eum capiunt, iudicant, Pilato sistunt tamquam hominem sua lege iuste condemnatum. Inde Christus infert : propterea qui me tradidit tibi, maius peccatum habet. e. synedristae, quorum dux et sceleris auctor est Caiphas. Peccatum ludaeorum maius esse dicens simul Pilatum peccati incusat; iterum ergo eum monet seseque innocentem declarat. Ex variis causis quidem peccatum Iudaeorum gravius fuisse dici potest : noverant opera Christi, eius de se testimonia, miracula tot ac tanta, sanctitatem vitae eius; noverant quam falso eum accusarent, dum Pilatus quasi invitus et timore tandem ne sibi damnum crearet in sententiam iniustam impulsus est. Christus autem unam effert causam maioris peccati quod illi potestate sibi arrogata libere in se furorem et invidiam exercuerint. Hic videtur esse sensus illius propterea; minus enim peccavit Pilatus potestate sibi concessa male utens quam illi sine ulla potestate contra ius et fas cogens ut quasi ex auctoritate in me saevias ». Multa explicavit /ans.; unum non explicavit, scil. illud propterea; nam ex eius explicatione Christus potius ita locutus esse videtur : etsi tu non haberes potestatem adversus me ullam nisi tibi datum esset desuper, tamen qui me tradidit tibi, maius peccatum habet. Neque Patr. satis rem explanat : « itaque Christus dicere voluit minus quam Iudaeos Pilatum peccaturum, non quidem quia illam potestatem haberet, sed quia ita, ut dicebat, se habere putaret; ignorantia enim etsi culpabilis, peccatum minuit ». Sed Christus dicit ei revera datum esse habere potestatem; dein ne Pilatus quidem putavit sibi integrum esse etiam innocentem crucifigere. Etiam Schg. censet nullam potestatem Pilato a Christo in se concedi; quare synedrium, quod pariter nullam in eum habet, maius committere peccatum, quia primus auctor sceleris sit. At Christus clare dicit datum esse Pilato desuper habere potestatem! Neque placet quod Fil. habet, propterea, quia tu es ea in re instrumentum in manu divina, qui me tradidit tibi, maius peccatum habet. Desidero nexum; dein si instrumentum intelligitur, uti debet concipi, etiam syne- dristae ea in re erant instrumenta ad divinum redemptionis consilium exsequendum. Iudaei superba illa responsione : nos legem habemus, qua eludere volebant illud Pilati : ego. non invenio causam, minime obtinebant quod volebant; e contra factum est illa responsione, ut Pilatus vellet Iesum dimittere
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v. 12 e£ ezinde ἐχ τούτου, propter hoc (Aug. Thom. Patr. Schz. Weiss.) « verbis illum perterruit, quapropter ille ipsum absolvere tentabat » (CAr.); alii temporis notionem praeferunt (lans. Corl. Fil.); sed cum conatus ille statim fuit clamoribus Iudaeorum irritus factus, notio ez eo tempore non congruit, optime autem altera : propter timorem illum v. 8 et propter verba Christi, quibus magnam culpam contrahi a Pilato clare enuntiatur et proin iure eum timere vindictam divinam debere, quaerebat Pilatus dimittere eum; prodiit Pilatus iterum ex praetorio foras ad ludaeos iisque significavit se iam absolvere reum et eum liberum dimittere; sed quam primum illi hanc eius voluntatem percipiunt, statim clamoribus obsistunt et eas tandem minas proferunt, quibus Pilatus victas dat manus; frustra tentavit; quare : quaerebat dimittere; ludaei autem clamabant dicentes : si hunc dimittis, non es amicus Caesaris ; omnis enum qui se regem facit contradicit Caesari; bene hoc loco recolit Cyr. quot variis modis Iesum perdere tentarint : « animadverte calumniatorum furorem indomitum; primum enim adversus Caesaris imperium facinus tentatum esse miseri conclamabant. Sed cum non multum proficerent adversus Christum qui regnum suum non esse terrenum alebat, coram Pilato violatum esse Deum contendebant dicentes : Filium Dei se fecit. Verum cum frustra consilia ista cederent, ad primam revertuntur audaciam, ad primum mendacium, in Caesaris imperium peccatum esse dicentes et eius maiestati infensum esse iudicem impudenter clamantes, nisi ulcisci velit et meritis poenis eum subiicere qui contradicat Caesari eo quod regis nomen sibi attribuat ». Amicus Caesaris non est titulus honoris causa qui Pilato, ut saepe legatis, praesidibus, praefectis, proprius fuisset, neque dicere volunt hunc ei titulum esse demendum, sed : non es e5vz»;, benevolus (Euth.), fidus et fidelis in Caesarem, eius causam diligenter tuens ac defendens. Proinde minantur se delaturos eum apud Tiberium, si hominem qui se regem fecerit dimiserit. Hisce tandem rem evincunt. Pilatus territus cedit. Sciebat enim nullam apud Caesarem accusationem eaesse graviorem. Erat Tiberius quam maxime suspiciosus; iudicia maiestatis cogi iussit, exercendas esse leges dicere solebat et eas atrocissime exercuit, ut Suetonius dicit (Tib. 58); idem scribit : decreta accusatoribus praecipua praemia ; nemini delatorum fides abrogata; omne crimen pro capitali receptum, etiam paucorum simpliciumque verborum (l. c. 61); et de eodem Tacitus quoque refert maiestatis crimen tum omnium accusationum complementum fuisse (Annal. 3,38; cf. 4,30). Pilatus veretur synedristas contra se irritare, timet accusationem, et quia statim ab initio inquisitionis causae a recto iustitiae tramite declinavit et per ambages id consequi voluit quod sua praesidis auctoritate statuere debuit, tandem ignavia, inconstantia, timiditate sua ad summam iniustitiam committendam propulsus est. lam nulla interposita mora se accingit ad sententiam cum consueta sollemnitate ferendam
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v. 13 Pilatus autem cum audisset hos sermones, adduxit foras Iesum publice enim iudicia peragebantur (cf. losephus, Antiq. 17,6,3; 18,5,6; Bell. iud. 2,13,8; Act. 12,4; 16, 19; 18,12), et sedit pro tribunali in loco qui dicitur Lithostrotos, hebraice autem Gabbatha , ut omnem removeat suspicionem Pilatus statim suggestum, sedem iudicialem ascendit; λιθύστρωτος lapidibus stratus; ille sententiae ferendae locus lapillis stratus, opere videlicet tessellato, erat vel solum tabulis lapideis , marmoreis stratum. Cum illi loco hoc esset nomen, non erit cum aliquibus cogitandum de tali lithostroto, quale Caesar dicitur secum in expeditionibus circumtulisse : in expeditionibus tessellata et sectilia pavimenta secum tulisse multi prodiderunt (Sueton. Caes. ^6). Aramaice illi loco nomen erat Gabbatha, quo locus editus, eminens significatur. Locus itaque alio nomine a Graecis, alio ab Hebracis nominabatur. Nam quod tentavit Ewald Gabbatha ad eandem notionem cum lithostroto ct opere imnusivo reducere explosum est; statuit enim Z22 eadem significatione qua Z2p (aramaice) ; quod íam satis audax est ct si eliam admitteretur, nondum explicaretur modus scribendi Gabbatha i. e. bb. Quare etiam vox nequit derivari a ;1723 (collis); plerumque derivant a 222, 223 tergum, x23 (aram.) collis, emphatice NT123 (cf. Schz. Weiss). In evangelio apocrypho Petri legitur v. 7 χαὶ πορφύραν αὐτὸν περιέδαλλον xai ἐχάθισαν αὐτὸν ἐπὶ χαθέδραν χρίσεως λόγοντες᾽ δικαίως κρῖνε, βασιλεῦ τοῦ ᾿Ισραήλ; dein narratur eum esse spinis coronalum, percussum, consputum, etc. Et Iustinus quoque refert : xai yàp, ὡς εἶπεν ὃ προφήτης, διασύροντες αὐτὸν ἐκάθισαν ἐπὶ βήματος καὶ εἶπον" xpivov £uiv (Apol. 1,35; M. 6,384). Unde in utroque loco refertur inter varia opprobria quae a servis et militibus Iesu inferebantur etiam illud fuisse, ut eum in sede quadam collocatum tamquam iudicem iocose compellarent. Exinde viri docti (Westcott, Holtzmann, Harnack) non dubitant asserere nostrum locum illustrari et illud ἐχάθισεν ἐπὶ βήματος non esse explicandum : Pilatus consedit in tribunali, sed verbum esse active sumendum : Pilatus eduxit Iesum et sedere fecit, collocavit in tribunali; et putant illud : ecce rex vester, tum demum, si Iesus sedit pro tribunali, suum plene consequi acumen. Quae tamen explicatio minime congruit. A militibus Iesum eo genere opprobrii esse derisum, facile concipitur; verum satis ineptum videtur, ut Pilatus ita eum derideat et quem adeo male tractatam cernat in tribunali collocet et ut ipse Pilatus iudex iudicis sedem, tribunal, hac irrisione quasi quadam ignominia afficiat. Neque Iesus ut iudex proponitur; cur itaque regem in sede iudicis collocatum vellet? Praeterea adverte 12,14 ἐχάθισε esse usurpatum : el sedit (Iesus super asellum). Secundum grammaticam utique verti potest : et collocavit; neque per se obstat quod non additur αὐτὸν; nam evangelista quoque saepe observat normam illam, ut si duo verba habent idem obiectum, id semel tantum ponatur (cf. 5,91; 6,11; 8,56; 10,19; 13,5. 26; 15,0; 17,19; 19,1. 6. 19; 90,21: 21,13. 48). Sed simul nota, saepe tamen apud evangelistam eo in casu obiectum repeti i. e. exprimi pronomine adiecto; vide 2,19; 8,3, 10,3; 41,44; 12,3..11 (25); 13, (1; 94. 96; 14,21. 26; 13,16; 17,15; 18; 10. 19; 19,40; immo, ut videtur, saepius id facere solet, idque hoc nostro loco ea magis erat exspectandum ob 12,14 et quia profecto res erat plane extraordinaria reum collocari a iudice in sede iudicis. Hoc si indicare voluisset, debuit omnino scribere xai ἐχχήϊσεν αὐτὸν, uti Loties aliis locis eo pronomine repetit obiectum, quod in eodem casu iam semel expressum est. Vide locos quos modo citavi 2,19 etc. Accedit quod in locis novi testamenti longe plurimis χαθίζειν notione intransitiva adhibetur et ea notione verbum hoc nostro loco a versionibus et interpretibus communiter accipitur. Dein bene advertendum est illud quod in evangelio Petri et apud Iustinum l. c. narratur, nullo modo ex hoc evangelii loco posse esse derivatum , cum plane diversa sit utrimque conditio persenarum, temporis, totius eventus ct consilii ad quod actio illa dirigitur. Accurate designat evangelista, uti tantam rem decet, locum, diem, tempus quo sententia mortis in Iesum est lata, qui sua morte mortem nostram destruxit v. 1& erat autem parasceve paschae, hora quasi Sexta παρασχευὴ τοῦ πάσχα; quo sensu παρασχευή dicatur, in controversia est, dum alii contendant eo tempore notionem voci inhaesisse diei praeparatorii , alii autem iam notionem feriae sextae fuisse fixam certamque. Certum quidem est tempore posteriore hanc significationem voci inesse (cf. Clemens alez., Strom. 7,19; Orig. c. Cels. 8,22; Constit. apost. 5,18; M. 9,504; 11,1552; 1,889); de tempore autem apostolico dubitari potest; nam Marc. 15,52 additur explanatio 9 ἐστιν προσάββατον (cf. Iudith 8,6) et JosepAus designat ante diem sabbati (τῇ πρὸ αὐτῆς παρασχεύγ,, Antiq. 16,6,2). Sed pro nostro loco parum refert, utra notione accipiatur. Priorem si praetuleris, habes diem praeparatorium ! τοῦ πάσχα, agni paschalis; si alteram malueris, habes feriam sextam agni paschalis, feria sexta scil. in cuius vespera coena paschalis celebrabatur. Est locutio eadem qua nos dicimus v. g. dominicam palmarum. Certum quoque est τὸ πάσχα significare agnum paschalem vel etiam coenam paschalem (cf. Matth. 26, 2. 19; Marc. 15,1. 12. 16. Luc. 22, 1. 11. 15 et vide quae dixi ad 12,1 et 13,1). De die festo non est sermo; nam diem festum pascha evangelista τὴν ἑορτήν ? nominat (cf. 2,23; 6,4; 13,1). Clare itaque significatur dies in cuius vespera Iudaei coenam paschalem erant celebraturi, uti iam ex 18,28 necessario colligitur ?. Illa quoque hora memorabilis commemoratur ὡς £xvr. Haec quidem lectio ab aliquibus impugnatur, qui legere malunt : hora quasi tertia (Patr. Corl.), ita ut plane idem enuntietur quod Marc. 15,25 legitur. Adstipulantur quoque veterum aliqui; ita Chronicon paschale, et Severus (cat. Cord. et Cr.) refert Eusebium quoque asseruisse legi oportere horam tertiam, idem vult Ammonius (in eadem catena) et hanc lectionem Nonnus quoque sequitur. Eam tamen lectionem codices paucissimi exhibent et, uti ex verbis Eusebii clare elucet, hora tertia in hoc evangelio ab aliquibus scripta est, ut habeatur eadem cum Marco hora. Ceterum abundant testimonia et codicum et veterum scriptorum pro hora sexta, quae ex testimonio versionum quoque omnino retinenda est. Neque difficultas conciliandi narrationem utriusque adeo magna est; nam cum apostoli non haberent solaria vel horologia et insuper duratio horae pro vario anni tempore esset varia, utraque 1. Hanc acceptionem Belser quoque proponit; cf. Tübinger Quartalschrift 1896 p. 545. expressio et hora terlia et hora quasi sexta satis vaga est. loannem autem computasse horas ab ortu solis, certum est (cf. 4,6. 52); vide quae de ea re accuratius exposui in Comment. Marc. p. &1&. Pilatus accusationem quam synedristae protulerunt in magnam irrisionem eorum vertit et hac ludificatione vindictam capit quod se invitum coegerint ad obsequendum ; quare sedens pro tribunali antequam sententiam fert, irridens dic: Iudaeis : ecce rez vester; cum iam sedeat pro tribunali, proin ad sententiam ferendam sese paratum exhibeat, nullatenus haec verba cum aliquibus (Euth. Aug. Thom. Cai.) ad placandos et miseratione commovendos Iudaeos dici potuerunt neque ut persuaderet ludaeis talem regem nihil damni inferre posse Caesari (Tol.), verum accusationem eorum se nunc accipere dicit et simul magno sarcasmo non dicit : se fecit regem, sed : ecce rex vester. Irrisione furiosi et sanguinem Iesu sitientes clamores tollunt, ut sine ulla mora sententia feratur
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v. 15 ε{{ autem clamabant : tolle, tolle, cructfige eum ; 1àm eius aspectum ferre non possunt; Pilatus autem exacerbatos etiam magis pungere, illudere, sugillare acerbis facetiis gestit; quo iram suam de coactione sibi illata expleat ; dicit eis Pilatus : regem vestrum crucifigam? responderunt pontifices : non habemus regem misi Caesarem; scit Pilatus quam aegre ferant dominationem romanam , neque ignorare poterat vigere inter eos spem certam resuscitandi regni iudaici; quare profecto laetatus est Pilatus quod eos coegerit ad publicam invisae suae servitutis professionem et ad publicam negationem illius exspectationis regni iudaici. Pontifices vero excaecati odio in Iesum hac voce sollemniter repudiant Messiam regem qui tot vaticiniis promissus est et quem omnes Iudaei magno animorum desiderio exspectant; « recalcitravit hic Israel et ab amicitia Dei aperte resilit atque iuxta Mosis vocem reliquit Deum factorem suum ; animadverte enim quo pacto facies meretricis facta sit ipsi; gloriam suam abiecit, Dominum suum negavit » (Cyr.); « ergo concedatur illis non habere regem nisi Caesarem , quoniam omnes alios abiecerunt, neminem excipientes, sive Deum sive hominem, et condigna sibi accipiant dona Caesaris, scilicet interfectionem et captivationem gentis, eversionem civitatis, incendium et irrecuperabilem ruinam templi » (Rup.). Contigit illis quod Iud. 9,15 scribitur: egrediatur ignis de rhamno et devoret cedros Libani; et iterum eis evenit quod olim Isaias minatus erat : pro eo quod abiecit populus iste aquas Siloe, ecce Dominus adducet super illos aquas fluminis fortes et multas (Is. 8,6; Bar.). Et merito monet Sa/meron : vide insignem impudentiam et insolentiam pontificum; nam coram omni populo profitentur se regem non habere nisi Caesarem, quem tamen ut tyrannum et iniustum regni invasorem et oppressorem habebant et odio prosequebantur. Postquam pontifices negarunt se habere Messiam regem, in Iesum sententia mortis profertur : ibis in crucem; morte enim sua Messias regnum suum condidit et subditos sibi et cultores comparavit
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v. 16 (unc ergo tradidit eis illum ut crucifigeretur i. e. Iesum tradidit voluntati eorum (Luc. 23,25); nam, ut Petrus ludaeis exprobrat : hunc interemistis; auctorem vitae interfecistis (Act. 2,23; 3,15). 19,16. Susceperunt autem Iesum, et eduxerunt. Sententia crucifixionis statim exsecutioni mandatur; susceperunt autem Iesum, scil. milites; cf. v. 93; milites enim crucifixerunt eum ; et eduxerunt; Iesus enim extra portam passus est (Hebr. 13,12)
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v. 17 et baiulans sibi crucem βαστάζων eliam verti potest et imponens sibi crucem, ezivit in eum qui dicitur. Calvariae locum hebraice autem Golgotha; qui ad crucem damnati erant, ipsi sibi crucem ad locum supplicii qui apertus et publicus seligi solebat ferre debebant; plura vide in Comment. Matth. Il p. 514; ex Matth. 27,32 et Marc. 15,91 discimus Iesum non per integram viam crucem portasse, sed Simonem Cyrenaeum coactum esse, ut tolleret crucem eius; Golgotha bene explicatur Luc. 23,33 xpavíov; cur ita vide Comment. 1l. c. p. 516 seq. ;
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v. 18 ubi crucifixerunt eum milites v. 93 et cum eo altos duos htnc et hinc, medium autem [esum , ut inter sceleratos primum locum habere credatur; cf. Is. 53,19 et cum sceleratis reputatus est. De crucifixione vide quae pluribus disputavi in Comment. l. c. p. 519-524. In gestatione crucis impletam esse figuram quae in Isaac ligna portante habeatur Chr. docet; idem crucem dicit portari a Iesu ut tropaeum contra mortis tyrannidem ; « et sicut victores, sic et ipse victoriae symbolum humeris gestabat » ; ferebat crucem in humeris tamquam strenuus miles lanceam qua deiecturus erat adversarium (Euth.). Et Aug. ita de gestatione crucis disseril : « grande spectaculum; sed si spectet impietas, grande ludibrium ; si pietas, grande mysterium; si spectet impietas, grande ignominiae documentum; si pietas, grande fidei munimentum ; si spectet impietas, ridet regem pro virga regni lignum sui portare supplicii; si pietas, videt regem baiulantem lignum ad semetipsum figendum, quod fixurus fuerat etiam in frontibus regum, in quo spernendus oculis impiorum, in quo erant glorialura corda sanctorum ; ipsam crucem suam suo gestans humero commendabat ». More romano iis qui ad supplicium ducebanturtabula praeferebatur, in qua crimen scriptum erat; exempla habes in Comment. l. c. p. 525; similis mos de ludaeis quoque refertur (cf. Surenhusius IV p. 933). De quo titulo Ioannes plura refert
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v. 19 scripsit autem et titulum Pilatus, τίτλος, titulus, est vox propria ad eiusmodi causae inscriptionem designandam; Nonnus : xaAéoum Λατινίδι τίτλον io»; et posuit super crucem i. e. scribi, poni iussit; erat autem scriptum : Iesus Nazarenus, rex ludaeorum; habuit Pilatus, cur ita scriberet; cf. v. 14. 15; accusatus erat Iesus quod se faceret regem; ipse dixerat se esse regem; ante paucos dies salutatus erat a plebe : benedictus qui venit rex (Luc. 19,38); eo titulo et efficaciter declinavit minas pontificum v. 12 et ipsis illis haud parvum inferebat opprobrium suumque manifestabat contemptum. Sed pariter agnoscendum erit titulum eam in formam scriptum esse non sine peculiari Dei providentia; verba haec claram emittunt vocem et victoriam regnumque eius praedicant (CÀr.) ; edicunt verba, Iesum ob eam solam causam esse cruci suffixum, quia sit rex Iudaeorum; et revera quia est unus ille rex, quem ludaei ex vaticinüs collapso throno Davidis temporali exspectare iubebantur putari inter sceleratos et morte sua peragere redemptionem nostram. Propter sollemnitatem paschalem multi in urbem convenerant (11, 55)
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v. 90 hunc ergo titulum multi Iudaeorum legerunt , quia prope civitatem erat locus, ubi crucifixus est Iesus, et erat scriptum hebraice, aramaice, graece et latine, ut omnes, etiam ii ex dissitis regionibus, Helleristae , eum legere possent; «latine, propter Romanos multis ac pene omnibus iam tunc gentibus imperantes » (Aug.). In more poincolarum genere; eiusmodi monumenta reperta sunt in Aegypto, in Babylonia etc.; uti Josephus refert, Caesar iussit decretum graece latineque tabulis aereis mandari, item Marcus Antonius iubet Tyrios edictum in tabulas publicas referre litteris latinis graecisque; latine et graece in columnis atrii templi inscriptum erat, nemini licere alienigenae in locum sanctum intrare (Antiq. 15,10,2. 12,5 ; Bell. iud. 5,5, 2). « Per illas tres linguas omnium celeberrimas Servatoris nostri regnum titulus fatebatur et primitias veluti quasdam scriptae de eo prophetiae offerebat crucifixo » (Cyr.). Cruce Christi eas linguas quasi sacratas esse ad cultum divinum ideoque in sacra liturgia adhiberi adnotant (cf. Jans. Lap.). Et cum mors haec pro omnium salute esset et omni linguae et nationi praedicanda, non sine providentia divina factum est, ut communi titulo omnibus proponeretur (To/.). Aculeum sentiunt pontifices
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v. 21 dicebant ergo Pilato pontifices Iudaeorum : noli scribere : rez Iudaeorum, sed quia ipse dixit : rex sum Iudaeorum ; brevissime , sed fortiter eos repudiat v. 22 respondit
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Pilatus : quod scripsi scripsi, id quod scriptum est a me, manet ita sine ulla mutatione. Nunc tandem Pilatus se talem exhibet qualem Philo eum describit (Leg. ad Caium , Mang. 2,590) hominem in decreto pertinacem, durum, inflexibilem, sententiae tenacissimum (Ca£m.). Et postquam invitus cessit postulationi ponüficum , in hac eorum repulsa aliquam capit vindictam : de coactione sibi illata sane gavisus quod ignominiam sentiant neque avertere possint. Ipsis autem pontificibus iam accidit quod sceleratis evenire solet. Sperabant enim triumphum agere et gaudio affici, si tandem Christum viderint sublatum in cruce ; verum statim contaminatur gaudium eorum aegritudine et indignatione. . Vestes cruciariorum cedebant carnificibus (vide quae notavi ad Matth. 97,35)
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v. 93 milites ergo cum cructfizissent eum, acceperunt vestimenta etus (et fecerunt quattuor partes; unicuique milii partem) et tunicam ; praeter tunicam habuisse Iesus censeri potest pallium , interulam, cingulum , sandalia vel soleas. Ex Marc. 15,94 sequi videtur, eos eliam sortem misisse super quattuor illas partes quis quid tolleret; idque iam perse suadetur, quia certe illae partes non erant eiusdem singulae pretii; in tali autem diversitate recurri solet ad sortes. Quae alii summatim retulerunt, accuratius narrat loannes addens de tunica : erat autem tunica χιτών 1nconsutilis ἄρραφος nullam habens suturam, desuper contezta per totum , ἄνωθεν i. e. a summitate, ab apertura pro capite incipiebat textura; totum vestimentum erat opus textorium ; Nonnus ἀπ᾿ αὐχένος εἰς σφυρά ἃ cervice ad talos. Erat itaque vestimentum, sicut losephus tunicam pontificis describit : haec tunica non constat ex duabus plagulis, ut suturas habeat in humeris ac lateribus, sed unicum est vestimentum in longum undique circumtextum, qua collo induitur aperturam habens (Antiq. 3,7,5). Haec texendi ars etiam hodie in regionibus orientalibus nota et in usu est; varia refert Rosenmüller (Morgenland V p. 273); plura quoque invenies in libro a Bock conscripto : Geschichte der liturgischen Gewünder tom. I p. 407 seq., ubi in tabula IX habes figuram ad eam artern illustrandam. Patet tali veste scissa pannos parvi esse pretii; vesti integrae vero suum manere usum et pretium;
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v. 2&4 direrunt ergo ad invicem : non scindamus eam, sed sortiamur de illa cutus sit; « videlicet quia lucrose venumdare poterant vestimenta eius, idcirco prae magnae victoriae spoliis ea sorte milites acceperunt; non enim vilia putabantur vestimenta ; nec utique tunc in illo spectaculo deerant, qui ad comparandum ea certatim se ingererent. Nam ut taceam de matre et discipulo quem diligebat Iesus, stabant, inquit Lucas, omnes noti eius a longe » (Rup.). Eo quoque vaticinium est impletum : τὲ scriptura impleretur dicens : partiti sunt. vestimenta mea sibi et 1n vestem meam miserunt sortem ; Ps. 21,19; cuius psalmi prima verba Iesus in cruce ipse recitavit (Matth. 97,46. Marc. 15,34); ad v. 16 alludere videtur in verbo : sitio; ad ultimum psalmi verbum (hebr.) referri potest illud : consummatum est. « Haecomnia utiliter praedicta sunt, ut cum rerum eventu verba conferentes agnosceremus eum ipsum esse qui praedictus est quem venturum pro nobis in forma nostra et pro vita omnium moriturum sperabamus » (Cyr.); et milites quidem haec fecerunt ; inscii oraculum implent. Tunicam inconsutilem figuram esse unitatis Ecclesiae frequenter dicunt (cf. Rup. lans.); alii ea designari caritatem censent (Aug. Bed. Thom.); in quattuor illis partibus quadripartitam Ecclesiam cernunt exprimi, toto scil. qui quattuor partibus constat, terrarum orbe diffusam ab oriente ad occidentem, ab aquilone ad meridiem (cf. Cyr. Aug. Tol.). Adfuisse in loco crucifixionis mulieres Iesu devotas etiam synoptici referunt; at earum mentionem faciunt solum morte Christ narrata (Matth. 27,55; Marc. 15,540. Luc. 23,59). Ioannes accuratius refert nominans Mariam, matrem Iesu et discipulum i. e. seipsum et verba Iesu recensens
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v. 25 s(abant autem tuz(a crucem Iesu mater eius et soror matris etus, Maria Cleophae , et Maria Magdalene ; uti textus effertur, Maria Cleophae est appositio ad antecedens, ita ut tres mulieres nominentur; versio communis syriaca et versio aethiopica inserunt οἱ Maria Cleophae; etiam ex recentioribus aliqui quattuor mulieres designari volunt ea ratione potissimum moti, ne in una eademque familia duae sorores eodem nomine Mariae vocentur. Quae tamen ratio parum efficax est. Nam certum non est fueritne Maria Cleophae revera soror matris Iesu; haec enim Maria uxor Cleophae erat (uti plerique explicant; cf. Euth. lans. Calm. Corl. Schg. Schz. Fil. Weiss, Kei; alii filiam ! Cleophae Theoph. Alb. Thom. Bon.) mater Iacobi et loseph (Matth. 27,56); Cleophas autem, Κλωπᾶς, teste Hegesippo (apud Euseb. h. e. 3,11) frater erat loseph, sponsi b. Virginis. Quare sicut frater. de cognato dicitur, ita soror quoque (cf. Gen. 20,12. lob 42, 11). Ceterum uti in eadem familia duos fratres eodem nomine appellari reperitur (vide in Comment. Matth. II p. 3 annot. 1), ita etiam fieri potuit, ut duae sorores eodem vocarentur nomine. Proin nulla ratio est quattuor mulieres statuendi. Pariter plane arbitrarium est sororem matris eius intelligere matrem filiorum Zebedaei, Salomen; nam loannem fuisse cognatum Domini ne vestigium quidem ullum reperitur. Attendendum est, quomodo [oannes Mariam Magdalenen inducat : Μαριὰμ. ἡ Μαγδαληνέ ; nullo modo indicat eam esse illam Mariam de qua iam saepius locutuserat 11,1. 2. 5 quam sororem Marthae esse scimus, quae unxerit Dominum, cuius frater Lazarus appellatur; de qua 11,19. 20. 98. 31. 32. 45. 12,3 mentionem satis frequentem fecit. Quae si consideraveris, certum est eam quam nunc alio prorsus cognomine inducit non esse eandem illam quam toties iam nominavit Mariam, cuius castellum dixerat Bethaniam. Atque idem discrimen advertitur Luc. 8,2; 95,10, si conferatur 10,39. 429. Haec itaque Maria designatur cognomine a Magdala petito, quod erat castellum in regione Genesareth ad litus occidentale maris Tiberiadis, et haec Maria recensetur inter illas mulieres quae Iesum secutae erané a Galilaea ministrantes ei (Matth. 27,55), 14 quod de altera Maria, sorore Lazari, non dici potest. Ceterum vide quae pluribus dixi in Comment. Matth. II p. 399 seq. Merito expendunt verbum s/abant ; « stabat ante crucem mater et fugientibus viris stabat intrepida; videte utrum pudorem mutare potuerit mater Iesu quae animum non mutavit. Spectabat piis oculis filii vulnera, per quem sciebat omnibus futuram redemptionem; stabat non degeneri mater spectaculo, quae non metuebat peremptorem; pendebat in cruce filius, mater se persecutoribus offerebat. Alii evangelistae scripserunt quod in passione Domini terra contremuit, sol refugit, persecutoribus venia postulata est; iste dilectus Domini piae voluntatis arcana ab aliis dicta praeteriens hoc diligentius prosecutus est, ut maternae virginitatis perseverantiam suo iudicio comprobaret » (Amórosius, de insüt. vieg. cap. 7; M. 16,318). Stabat corpore erecta et excelsa , animo excelsior spectans et admirans magnum hoc pietatis sacramentum (Lap.). Cernitur in ea constantissimus erga filium amor et fortitudo ; neque enim timuit neque erubuit inter tam feros et tam multosinimicos quamvis mater eius qui crucifigebaturagnosceretur assistere et publico in loco omnibus conspicua stare. Maximo sane dolore cor eius premebatur et veluti conterebatur, dum filium tam crudelem mortem subeuntem videret ; tunc planeimpletum est prophetia Simeonis : tuam ipsius animam gladius pertransibit (To/.). Quaerunt veteres quandoque, utrum b. Virgo dum primum Christum in cruce pendentem aspexit, spasmum seu animi deliquium passa sit necne; affirmant alii, alii longe communius negant; vide Sa/meron t. 10 tract. &1, Cai. Ians. Mald. Lap. etc. Unus ex veteribus, Cyr. non dubitat matrem Iesu ad crucem ita loquentem inducere quasi de filii divinitate dubitaret et timeret, ne deceptus esset dum seipsum Filium omnipotentis Dei diceret (M. 75,661). lam lignum illud, ut ait Aug., ubi erant fixa membra morientis, etiam cathedra fuit magistri docentis
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v. 26 cum vidisset ergo Iesus matrem et discipulum stantem quem diligebat, dicit matri suae : mulier, ecce filius tuus; mulier compellatio est honorifica; vide ad 2,5 ; noluisse matrem dicere, ne eius augeret dolorem, quandoque dicunt (cf. Ians. Lap. qui alias quoque rationes afferunt) : ecce filius tuus, ecce qui loco filii tibi debeat obsequi , tuam gerere curam, cui tu tamquam filio confidas; « ipse vero crucifixus matrem suam filio commendat, ut nos doceat ad extremum usque halitum parentum curam praecipuam esse gerendam » (Chr.), et Aug. : « ex hac sane doctrina didicerat Paulus apostolus quod docebat : si quis autem suis et maxime domesticis non providet. fidem negavit et est infideli deterior (1 Tim. 5,8). Huius itaque saluberrimi praecepti ipse magister sanctorum de se ipso constituebat exemplum , quando non ut famulae Deus quam creaverat et regebat, sed ut matri homo de qua creatus fuerat et quam relinquebat alterum pro se quodammodo filium providebat. Nam cur hoc fecerit quod sequitur indicat; ait enim evangelista : et ex illa hora accepit eam discipulus in sua ». Quia igitur ipse iam terram hanc relicturus erat, filium ei alterum providet qui illius curam agat diligentissimam. Ostendit itaque Iesus sollicitam diligentiam de matre, uti 7ZÀhom. loquitur, qui verbum illud exponit : usque modo curam tui habui et fui memor tui; tibi istum derelinquo. Matrem itaque solatur ei providens filium qui eius habeat curam (cf. A/b. Bon. Cai. lans. Salm. Sa, Estius, Lap. Tirinus, Nat. Calm. Corl. Schg. Schz. Fil.). loanni commendat matrem, quia hic erat discipulus quem diligebat Iesus, cui ideo matrem suam tamquam pretiosissimum amoris pignus-donavit (Co»l.). Uti matri indicat, qui iam loco filii obsequia praestare debeat, ita loanni quoque explicite commendatur, ut eam tamquam matrem foveat, custodiat
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v. 27 deinde dicit discipulo : ecce mater tua, cui scil. reverentiam et obsequia exhibere debes. οἵ omnia pietatis filialis officia praestare, cui servias ut filius matri (cf. 440. Thom. Bon. etc.). Magnum honorem discipulo esse collatam Cr. effert. Merito etiam concludunt ex utraque hac commendatione losephum fuisse iam mortuum (uti Epiphanius, haer. 78,9; M. $2,71*; Salm. Tol. Bar. Lap. Calm. Nat.); pariter infertur cos qui fratres Iesu dicuntur, non fuisse filios Mariae (cf. Epiphan. 1. c. etc.): quia si filii exstitissent, maxima fuisset ignominia illis illata, si mater alieno nutrienda et fovenda traderetur. Iure quoque advertunt matrem virginem virgini discipulo esse commendatam (Hieronymus, de vir. ill. Epiph. Euth. etc.). adeo talem tantumque esse necesse est, qui Ioannes alius sit futurus, ut quemadmodum Ioannes, itidem etiam et iste a Iesu Iesus exsistere ostendatur. Nam si nullus est Mariae filius iudicio eorum qui de ipsa sane senserunt praeterquam Iesus, dicitque Iesus matri : ecce filius tuus, et non : ecce etiam hic est filius tuus, perinde est ac dixisset : ecce hic est Iesus quem genuisti. Etenim quisquis perfectus est, non amplius vivit ipse, sed in ipso vivit Christus; cumque in ipso vivat Christus, dicitur de eo Mariae : ecce filius tuus Christus » (M. 14,32). Sed haec Origenes potius affert, ut explicet cur Christus dixerit : ecce filius tuus, et non : etiam hic est filius tuus. Verba illa pie adhiberi posse ad commendandum cultum b. Virginis non est quod in dubium vocetur. Dici enim potest cum Van Steenkiste (in evang. Matth. 2. ed. II p. 586) : « possunt adhiberi, sed sensu quodam deducto ex sensu litterali per paritatem rationis hoc modo : per verba illa voluit Iesus, ut Ioannes Mariam in terris honoraret et coleret tamquam matrem suam, et hoc quidem propter amorem Iesu , quia huius mater erat; nos etiam qui sumus sicut loannes discipuli Iesu eumque diligimus (ut par est) votis Iesu obsequemur honorando matrem eius in coelis gloriosam ». — Ex hisce autem patet fundamentum et argumentum maternitatis Mariae quoad nos quaerendum esse non in his verbis, sed in relatione fraternitatis adoptivae quam cum Filio Dei per eius Incarnationem obtinuimus; vide 20,17 : vade ad fratres meos. Omissis aliis quae apud synopticos referuntur de blasphemiis in Iesum iactis et de verbis Iesu in cruce prolatis, unum nobis narrat verbum, quo simul narratio synopticorum de aceto ei oblato illustratur
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v. 28 postea sciens Iesus quia omnia consummata sunt τετέλεσται omnia vaticinia impleta, ἤδη πάντα iam omnia « quae oportebat ut fierent antequam acciperet acetum et traderet spiritum » (Aug.) vel « lam omnia quae passurus erat consummata esse sciens, jam fere esse completa nec aliud deesse praeter unum quod in Scriptura praedictum erat » (Tol. Ians.); ea voce simul significatur Dominum omnia provide passum esse et fecisse et voluisse cuncta quae de se erant implere (Chr. Ians.), ut consummaretur Scriptura dixit : sitio, Ya plerique merito iungunt, ut (va non ad antecedentia, sed ad sequentia referatur (Chr. Theoph. Cyr. Aug. Rup. Patr. Corl. Schg. Schz. Fil.); item ad Ps. 68,22 vocem hanc referri plerumque dicunt; sed etiam referri potest ad Ps. 91,16 aruit tamquam testa virtus mea et lingua mea adhaesit faucibus meis; quibus verbis id describitur quod verbo s:£(i0 Iesum passum esse et in se expertum declaratur. Dicitur enim Scriptura impleri in manifestatione illius perpessionis quae siti efficitur, non vero eo quod acetum milites ei porrexerunt. Quare, ut mihi videtur, melius Scriptura intelligitur de Ps. 21,16, in qua explicatione nulla est difficultas, dum alter locus Ps. 68,22 non caret difficultate. « Ad extremum Christi caro proprium quiddam et naturale rursus patitur; multis enim ac variis doloribus exsiccata siti torquetur; graves quidem dolores magnam ad sitim commovendam vim habent, naturali quodam et inexplicabili calore humidum consumentes et igneis ardoribus praecordia urentes » (Cyr.). Id quod quam maxime iis accidere solet qui vulneribus acceptis multum sanguinis profuderunt. Iam Iesus a coena illa vespertina nihil neque cibi neque potus acceperat, maximas afflictiones in flagellatione, coronatione, gestatione crucis, crucifixione perpessus erat et iam per tres vel amplius horas corpore cruentato aeri expositus in cruce pendebat. Unde dici non potest quanta tormenta sustinuerit. Cruciariorum causa acetum praesto fuisse apparet eo quod spongia et calamus erant parata
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v. 99 vas ergo erat positum aceto plenum; ὅξος explicatur quoque posca, potio ex aceto et aqua mixta; t1//i autem spongiam plenam aceto hyssopo circumponentes i. e. calamo hyssopi: cf. Marc. 15,36; Matth. 27,48, obtulerunt ori eius; calamus hyssopi longitudine habet pedem unum atque dimidium ; crucem itaque non nos docet loannes. Fasciculus eius plantae sanguine agni paschalis tinctus olim inservivit ad aspergendum superliminare et utrumque postem (Ex. 12,22) ; quare aliqui concluserunt, ab evangelista consulto et contra rei veritatem mentionem hyssopi narrationi esse insertam , quia voluerit similitudinem quandam effingere inter primum pascha et Iesum agnum Dei. Sed homines acuti non vident si quis fingere vellet talem similitudinem, minime fore ut hyssopi calamo uteretur ad potum porrigendum, in qua re nulla prorsus est similitudo cum ritu agni paschalis. Ad multo meliorem considerationem nos avocat Chr. : tu vero mihi considera quomodo crucifixus omnia sine perturbatione faciat, discipulum de matre alloquatur, prophetias impleat, latroni bonam spem indat, etiamsi antequam crucifigeretur visus fuerit sudare, in agonia esse, timere; illic enim naturae infirmitas ostensa est, hic postestatis magnitudo. — Sunt qui putent acetum praesto fuisse, quo milites reos a deliquio excitarent vel fluentem sanguinem reprimerent; quam sententiam Corl. probabiliorem existimat. Verum cum voce Iesu audita statim ei eo modo quo fieri potest potum offerant, illud ex hoc saltem loco colligi nequit; « sic illi potum dederunt, ut damnatis porrigitur; nam hyssopus ideo praesto est » (Chr.). « Deinde quia nihil remanserat quod antequam moreretur fieri adhuc oporteret, tamquam ille qui potestatem habebat ponendi animam suam et iterum sumendi eam, peractis omnibus quae ut peragerentur exspectabat inclinato capite tradidit spiritum » (Aug.) v. 30 cum ergo accepissel Iesus acetum, dixit : consummatum est ; ergo illationem ex antecedentibus indicat; est autem verborum consequentia haec : sciebat omnia consummata esse praeter unum nempe manifestationem cruciatus sitis (Ps. 21,16); ea ergo completa dixit : consummatum est, opus quod mandavit Pater consummatum est, opus ponderat : ecce venio, in volumine libri scriptum est de me, ut faciam Deus voluntatem tuam (Hebr. 10,7), opere complevit; cuncta quae prophetae de Messia patiente praedixerant impleta sunt; passioni eius finis est impositus; Christus factus est obediens usque ad mortem. Hac sua obedientia commendat spiritum suum in manus Patris (Luc.
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23, &6) et inclinato capite tradidit spiritum, « quis ita dormit quando voluerit, sicut Iesus mortuus est quando voluit? quis ita vestem ponit quando voluerit, sicut se carne exuit, quando voluit? quis ita cum voluerit abit, quomodo cum voluit obiit? quanta speranda vel timenda potestas est iudicantis, si apparuit tanta morientis » (Aug.)? « non postquam exspiravit caput inclinavit, ut apud nos fieri solet, sed postquam inclinaverat exspiravit; quibus omnibus declaravit evangelista ipsum universorum esse Dominum » (C/r.). Implet in se quod dixerat : bonus pastor animam suam dat pro ovibus suis (10,11); venit Filius hominis dare animam suam redemptionem pro multis (Matth. 20,98). Unde apostolus, empti estis, inquit, pretio magno (1 Cor. 6,20; 7,93), non corruptibilibus auro vel argento, sed pretioso sanguine quasi agni immaculati Christi et incontaminali (1 Petr. 1,18. 19); sanctificati sumus per oblationem corporis Christi semel, una enim oblatione consummavit in sempiternum sanctificatos (Hebr. 10,10. 14) Et pro omnibus mortuus est Christus, ut et qui vivunt iam non sibi vivant, sed ei qui pro ipsis mortuus est (2 Cor. 5,15). Nunc quoque impletum est quod dixerat 19,31 nunc princeps huius mundi eiicietur foras; nam per mortem destruxit eum qui habebat mortis imperium, id est, diabolum (Hebr. 2,14); abstulit maledictum, nos redemit de maledicto legis, factus pro nobis maledictum, quia scriptum est : maledictus omnis qui pendet in ligno (Gal. 3,13). Christi morte vetus foedus de iure est abolitum, id quod velo templi scisso declarabatur; nunc enim habemus fiduciam in introitu sanctorum insanguine Christi, quam initiavit nobis viam novam et viventem per velamen, id est, carnem suam (Hebr. 10,19. 20). Unde omnibus patet aditus ad sancta sanctorum, ad sanctuarium coeleste, et qui aliquando erant longe facti sunt prope in sanguine eius (Eph. 2,13; cf. Rom. 3,25. 96). In v. 31 longe pler :xetvou του 2266. In v. 34 percussit ἃ ff*n; pupugit b; pertfodit Lege praescriptum erat: non permanebit cadaver in ligno, sed in eadem die sepelietur (Deut. 91,93). Ad eam legem synedristas respexisse , etiam hic quasi culicem colantes, postquam scelere ingenti patrato camelum deglutierunt, censent Cyr. Theoph. Thom. alii; eos tamen metu potius et pudore commotos esse, censet Jans., quia prodigiis apparentibus conturbati sibi male metuerint a populo et in conscientia pudefacti non pertulerint Christi corpus diutius oculis hominum esse conspicuum. Ceterum tamquam singulare impietatis exemplum effert losephus ab Idumaeis occisos pontifices esse abiectos insepultos, « quamquam tanta [udaeis erat cura sepulturae, ut etiam post damnationem cruci affixos ante solis occasum tollerent et humarent » (Bell. iud. 4,5,2). Non legem, sed diem festum evangelista assignat causam, cur synedristae cruciarios celere morte voluerint exstingui et deponi de cruce, quam rationem fortasse propter lectores alienigenas maluit efferre, utpote satis obviam
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v. 31 Judaet ergo i. e. nobiles, primores, praecipue uti ex tota passionis narratione colligi debet, pontifices, quoniam parasceve erat, vide ad v. 18&, ut non remanerent in cruce corpora sabbato — erat enim magnus dies ille (illius) sabbati — qualis dies magnus fuerit, ex 18,28 elucet, erat primus dies festus et sollemnitas paschalis, et bene dicitur graece i//tus sabbati; nam ipse dies festus paschalis etiam dicitur sabbatum (Lev. 23,11. 15); quare illud sabbatum duplici ratione erat sabbatum, de quo praecipitur : dies primus erit vobis celeberrimus sanctusque (coetus sacer, hebr.), omne opus servile non facietis in eo (Lev. 23,7. Ex. 12,16 etc.). Haec itaque designatio de ipso die sollemni facillime et quasi per se intelligitur. Quod alii quandoque volunt, eo nomine designari diem post sollemnitatem in quo manipulus primus messis erat offerendus, nequit admitti. Nam hic dies secundus nulla peculiari sollemnitate prae reliquis hebdomadae paschalis diebus erat insignitus; solum manipulus offerebatur (Lev. 23,9-14); ceteroquin eo die opera fiebant sicuti aliis diebus anni qui non in sabbatum incidebant. Quare nulla potest afferri ratio cur hic dies secundus dicatur : magnus dies illius sabbati. Cruciarii non statim ipsa crucifixione mortem obibant; nam eo supplicio nullum tale infligebatur vulnus, quo mox vita cum sanguine profunderetur. Illos inter supplicia tabescere, perire membratim et per stillicidia amittere animam Seneca dicit (ep. 101); poterant per unum alterumve diem miserrimam trahere vitam (cf. ScAg. et quae notavi in Comment. Marc. p. 428). Recesserant pontifices a supplicii loco, antequam Christus moreretur; cum enim tenebrae fierent ab hora sexta, non poterant non excitari malae conscientiae stimulis et terrore quodam affici; unde iam ea ratione eos reliquisse locum probabile est; idem ostenditur eorum petitione. Nam « qui prius ira et invidia accensi Pilatum rogarunt ut Christum tolleret ex oculis hominum crucifigendo, iidem pudore suffusi eundem rogant ut illum tollat ex oculis hominum cruci auferendo » (lans.) rogaverunt Pilatum, ut frangerentur eorum crura et tollerentur; crurifragio id quod diuturnitati supplicii deerat acerbitate cruciatus supplebatur satis superque. Eorum malitia cernitur eo quod non petunt perforationem seu percussionem sub alas, qua mors subito iis inferretur (cf. Origenes, in Matth. comment. ser. n. 150; M. 13,1793; Quintilianus, declam. 6,9) sed crurifragii cruciatum. Crurifragium erat supplicii genus apud Romanos usitatum (cf. Sueton. Octav. 67; Tiber. &4; Ammianus Marcellinus 15,9 in fine : Apollinares ambo, pater et. filius... fractis cruribusocciduntur). Volunt itaque Iesu quam maximum inferre supplicium et opprobrium. At aliter divina ordinatione factum est. Pilatus concessit;
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v. 32 venerunt ergo milites οἱ στρατιῶται; quo sensu dicitur ἦλθον notum est vulgari narrandi modo verbum hoc saepe praemitti aliis agendi verbis, ita ut solum ampliorem quandam descriptionem exhibeat (11,48; 21,13. Matth. 13,19. 25. Marc. 2,18 etc.). Quodsi hoc loco assumpseris, milites erunt iidem de quibus in v. 2: mentio facta est. Sin aliter malueris, veniunt inilites alii a Pilato missi cum instrumentis scil., ascia, malleo, ad crura frangenda; et primi quidem latronis ad quem primo "venerunt (TAom.) fregerunt crura et alterius qui crucifizus est cum eo;
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v. 33 ad Iesum autem cum venissent, ut viderunt eum iam mortuum , non fregerunt eius crura; crurifragium enim ad mortem inferendam seu accelerandam erat, non per se ad opprobrium, uti v. g. appensio mortui in patibulo;
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v. 34 sed unus militum qui fortasse dubitabat essetne solum torpore vel animi defectione similis mortuo et quo certissime de morte eius constaret lancea latus eius aperuit &vo2:» pupugit, transfixit; dicitur verbum de percussione letali (uti apud Graecos, ita v. g. apud Josephum : hasta sub inguine νύττει κάτωθεν statimque occi Bell. iud. 3,7,33). Quare ipsa iam voce explosa iacet opinio eorum qui, ne Iesum vere mortuum esse fateri cogantur, de parva quadam rima levissimoque vulnere verbum explicare tentant. Egregie quoque negligunt, quo tandem consilio miles lancea latus percusserit et quis fuerit eius transfixionis effectus : et continuo ezivit sanguis et aqua; ex verbis id unum colligitur, ita effluxisse sanguinem et aquam, ut utrumque clare videri ac discerni potuerit. Sed, utrum prius effluxerit sanguis et postea aqua, an simul sanguis et aqua; utrum exierit gutlatim an magna copia, non indicatur narrandi modo. Obvium videtur assumere latus sinistrum esse percussum, nisi miles fuerit ἀριστερόχειρ, qui sinistra manu pro dextera uti solebat. Atque revera in versioneaethiopica, in evangeliis Nicodemi et infantiae apoe€ryphis (cf. Tischendorf, evang. apocr. p. 192. 289; ev. Nicod. cp. 11; inf. cp. 35) dexterum latus dicitur percussum, quod cum a consueto modo recedat fortasse certa traditione proditum est. Nomen militis illius fertur Longinus, e λόγχη enatum? ceterum in evangelio Nicodemi centurio hoc nomine appellatur. Uti verba dicunt, verum sanguinem et veram aquam e latere transfixo exisse tenendum est; nam cavere oportet errorem ab Innocentio III damnatum (cf. Decret. Greg. IX lib. III tit. &1 c. 8) non veram aquam fuisse sed humorem phlegmaticum, phlegma. Dubium vix est quin in hoc eventu miraculi quidquam intervenerit, saltem in aqua (ef. Theoph. Euth. Thom. Cai. Bar. Lap. Corl. Schg. Schz.), quamvis aliqui negent evangelistam eum eventum considerasse miraculosum, quia id nullatenus indicet (Fil. Weiss). Sed ubique evangelista narrat rem, prouti gesta est nihil dicens de miraculo, quod igitur ex eventu ipso concludendum est. Aliqua naturalis conditio cui res miraculosa aquae effluentis quasi superstruitur cerni potest in pericardio quo cor involvitur; nam in spatio quod corde non impletur continet pericardium liquorem pericardii, fere dimidiam unciam (cf. Hyr(, Anatomie 12. ed. p. 882). Pericardio itaque laeso liquor ille effluxit (cf. Langen, Letzte Lebenstage Jesu p. 357). Alii rem explicant distinctione facta inter serum et placentam (cf. Schz.); per mortem enim sanguinis coagulati globulos separatos ab liquore quem serum vocant una cum sero quod maximam partem aquae conünet effluxisse; at serum tamen proprie aqua non est, sicuti etiam ille liquor pericardii viscosus est et minime fluit sicut aqua. Quare concludit Corl. sanguinem fluxisse iuxta leges naturae, aquam per miraculum. Christus exhibetur nobis non morbo aliquo obiisse, sed : occident eum (Luc. 18,33), interficient eum (Marc. 10,34) et Petrus dicit Iudaeis : auctorem vitae interfecistis (Act. 3,15) et : quem occiderunt suspen dentes in ligno (Act. 10,39). Quo modo loquendi enuntiatur, Christum supplicio crucifixionis obiisse, et nullo modo eum obiisse quidem pendentem in cruce, sed ex alia prorsus causa. Neque dici potest cor Iesu ruptum fuisse ob dolorem de malitia hominum. Contra quam opinionem militant rationes eàedem. Et quis diceret Iudaeos non aliter Iesum occidisse ac filium pessimum, qui sua vivendi licentia ac libidine causa sit, ut prae dolore pater eius diem obeat? Si itaque quandoque sermo fit de corde rupto Iesu, uti v. g. saepius in precibus gertrudianis, id intelligendum erit sensu non physiologico, sed metaphorico. In eo eventu aliquid sublimius significari communis est sententia. Cernunt scil. ibi praefigurari baptismum et eucharistiam ; ita Cyr. : lancea latus eius perfodiunt (διανύττουσιν), unde cruor aqua mistus scaturiit, quod eulogiae mysticae et sancti baptismatis imago quaedam erat atque primitiae (sim. Theoph. Aug. Bed. Bon. Thom. Apolinarius in cat. Cord. etc.); baptisma fluminis et sanguinis ibi EwtA. cernit. Pervulgata est sententia ex latere Christi natam esse Ecclesiam; ita Chr. : « non sine causa vel casu hi fontes manarunt, sed quia ex hoc utroque Ecclesia est constituta; hoc sciunt initiati qui per aquam regenerantur et per sanguinem et carnem nutriuntur; hinc initium mysteria sumunt, ut cum ad tremendum poculum accesseris, sic venias ac si ex hoc latere potaturus esses » et frequenter monent, uti Eva formata sit ex latere Adam dormientis, ita Adam secundum inclinato capite in cruce dormivisse, ut inde formaretur ei coniux, quod de latere dormientis effluxit (Aug. Bed. Rup. Thom. Bon. etc.). Ponit Aug. vim in voce aperuit : « vigilanti verbo evangelista usus est, ut non diceret : latus eius percussit aut vulneravit aut quid aliud, sed aperuit, ut illic quodammodo vitae ostium panderetur, unde sacramenta Ecclesiae manaverunt, sine quibus ad vitam quae vera vita est non intratur »; legitur quippe in paucis minusculis ἤνοιξεν, unde in vulg. quoque aperuit; sed in vetere quoque latina versione habebatur: pupugit, percussit et perfodit. Alii latus Iesu esse percussum docent, ut per saucium latus vulnus lateris i. e. Evae sanaretur (Apolinarius, Theoph. Euth.). In hac percussione lateris cordisque Iesu vulneratione, quam sanguis οἱ aqua prodiens testatur, devotio et cultus sacratissimi Cordis ipsis sacris litteris commendatur quippe quibus explicite illa percussio narratur. làm haec quae narravit evangelista sollemni modo vera esse et ita facta testatur
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v. 35 et qui vtdit testimonium perhibuit μεμαρτύρηχεν ille ipse qui oculis suisspectavit rem eam suo testimonio comprobatam esse et hoc suum testimonium ac testifica&honem permanere vult et verum est testimonium eius ἀληθινή; testificatio est scil. talis qualis esse debet secundum veram naturam et indolem testimonii genuini; haec est enim vis ac notio ἀληθινός (cf. 4,23. 37; 6,32; 7,28; 15,1 etc.) et ipsum esse evangelistam testem eumque intima veri persuasione rem testari cum emphasi. declaratur : et i/le scit, attende praesens tempus, quo se haec scribere indicat; neque obstat ἐχεῖνος; ponitur enim eodem modo quo 9,37 : qui loquitur tecum ἐχεῖνος ἐστίν i. e. is idem est Filius Dei; quia vera dicit ἀληθῆ, ut et vos credatis. Quid credendum sit, sequentibus declaratur, Iesum scil. esse Christum praedictum (Cyr.) in quo oracula sint impleta. Quare tanta asseveratione affirmat illa vere in Iesu facta esse, quia ex illis cognosci debet eum esse verum Agnum paschalem, verum Messiam. Fidem itaque docet parari et inniti factis historicis eorumque certa cognitione tamquam praeambulo quodam. Dicit t et vos credatis, sicut scil. ipse aliique ex impletione vaticiniorum credunt Iesum esse Messiam. Quare dubito sitne ad rem quod Aug. notat : non dixit : ut et vos sciatis; sed ut credatis; scit enim qui vidit, cuius credat testimonio qui non vidit. Sed evangelista non id vult, ut eventus illos credant, sed ut ex eventibus illis ex certissimo testimonio cognitis fidem suam confirment; ideo pergit
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v. 36 facta sunt enim haec , ut Scriptura impleretur - os non commiunuetis ex eo; id dicitur Ex. 12,46 et Num. 9,12 de agno paschali; proin docet evangelista Iesum qui eo die immolatus est, imo eo tempore quo Iudaei occiderunt agnum paschalem, esse impletionem huius figurae, esse Agnum Dei qui tollat peccatum mundi, sicut ἃ baptista annuntiabatur. Et singularis divinae providentiae dispositio cernitur, quia milites missi erant ad crurifragium et duorum aliorum crura revera fregerunt neque tamen Iesu, quamvis sane pontifices desiderassent tale opprobrium etiam mortuo Iesu inferri. Verum, ut bene dicit Apolinarius, non decebat ossium disturbare harmoniam; decebat sane agnum paschalem cum reverentia tractare , unde ab ossium confractione et ingluvie illa quam Mich. 3,3 reprehendit, omnino erat abstinendum. Omiserunt igitur milites id facere quod facere iussi erant ; at fecerunt quod iussi non erant. Unde peculiaris Dei ordinatio ignorari non potest, quam demonstrat evangelista
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v. 37 et iterum alia Scriptura 2275, de uno loco dicitur saepius Marc. 12,10; Luc. &,21; Act. 1,16, dicit : videbunt in quem. transfizerunt, Zach. 12,10, quem locum loannes quoque affert Apoc. 1,7; recitatur ad sensum ex hebr. : aspicient ad me quem transfixerunt. Apud prophetam Iahve loquitur; sermo est de bonis et gratia temporis messiani. Unde verbis illis duo continentur vaticinia ; alterum de tranefixione, alterum de spe, fiducia, reverentia, qua multi ad percussum illum oculos animosque levabunt. Qui sint illi qui eum transfixerunt, ex serie prophetiae apud Zachariam satis patet; nam ipse grex dicitur 11,12. 13 male tractare pastorem suum; transfixum autem esse Messiam pariter ex serie ordineque oraculorum elucet. Nam Messias iam apud Isaiam nobis exhibetur vulneratus, attritus, percussus (59,7-9; 50,6. 7; 53,3-12) et apud Zachariam legimus eum despectum a suis et framea impetitum ac percussum (11,12. 13; 13,7). Verba hebraea eo modo esse intelligenda, Ἴρτ perfodere, LXX legisse 1p^, lectionem αὐ me esse genuinam, vide in Comment. Proph. min. Il p. 371-375. Transfixionem effert evangelista et in seriem narrationis verba inserit eo modo quo apte congruunt; unde : videbunt in quem transfixerunt; quis enim non miraretur, si subito legeret : videbunt ad me quem transfixerunt? Ex variis illis quibus Christi mors iam reddita est et ostensa gloriosa et quae synoptici narrant, unum refert Ioannes de sepultura, in aliquibus tamen supplens illorum narrationem
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v. 38 post haec autem rogavit Pilatum loseph ab. Arimathaea , nobilis decurio εὐσχήμων βου- λευτής, nobilis synedrista (Marc. 15,53), oriundus ab Arimathaea, probabilissime Ramathaim (1 Reg. 1,1; hodie pagus Er-Ram? Rentis? vide ad Matth. 27,57); discipulum Iesu eum fuisse, Matthaeus quoque narrat; sed quantum terrorem in alios exercuerint nobiles etiam hic evangelista notat (cf. 7,13; 9,22); eo quod esset discipulus Iesu, occultus autem propter metum Iudaeorum; verum passione el morte Iesu fortis factus iam spernit odium et inimicitias nobilium; imo, ut Lucas refert, machinationibus eorum contra Iesum nunquam consenserat; quare iam antea saltem suspicionibus illorum se exposuerat; rogavit itaque Pilatum, ut tolleret corpus Iesu; et permisit Pilatus; lege enim romana statuebatur, ut corpora damnatorum ad sepulturam concederentur amicis et cognatis id petentibus (vide ad Matth. 27,58); venit ergo et tulit corpus Iesu; apud Iudaeos cum ignominia sepeliebantur qui mortis damnati erant; lapidatus non sepelitur in sepulcris maiorum; pro malefactoribus sepulcreta a synedrio constituta erant (cf. de synedriis 6,5; Surenhusius V p. 236). In Iesu autem impletur vaticinium Is. 53,9 hebr. dari sepulerum eius cum divite post mortem eius (cf. Comment. in Is. II p. 313 seq.). Nam praeter Iosephum, nobilem decurionem et virum divitem (Matth. 21,57), etiam pharisaeus quidam, magister in Israel et princeps Iudaeorum omni metu seposito palam demonstrat quanta teneatur in
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Iesum nocte primum; cf. 2,1 seq., ferens mixturam myrrhae et aloes quasi libras centum ; haec solus narrat Ioannes; Nicodemus etiam iam in festo tabernaculorum ausus erat pharisaeos monere de sua in Iesum iniusta agendi ratione (7,50. 51); myrrha, σμύρνα, aroma pretiosum quod ex arbore stillat, cui a peritis nomen inditur balsamodendron myrrha; eiusmodi arbores in Arabia, Aethiopia, apud Indos reperiuntur; etiam incisuris in corticem factis succus ille acquiritur ; aloe est lignum odoriferum, aromaticum, quod ad thymiamata conficienda et ad condienda cadavera adhibebatur (cf. Prov. 7,17. Cant. 5,14). Magnam fert copiam aromatum ; copia ipsa demonstratur magnitudo amoris et reverentiae et honoris (cf. Gen. &3,35). Volebat enim Iesum sepelire eo modo quo viro magno et admirando convenit (CAr.) et quantopere ludaeis cordi fuerit abundantia quadam aromatum magnificentiam et honorem sepulturae exhibere, constat ex iis quoque quae Josephus memoriae tradidit; funus enim, Herodis sequebantur quingenli famuli aromata portantes, et ipse Illerodes Aristobulum (quem occiderat) magna aromatum copia sepeliendum curavit (Antiq. 15,3,5; 17,8,3). Aromata illa non solum addebantur corpori et inter lintea recondebantur, verum totum sepulcri spatium 118 replebatur. Quare facile ad eum usum libras centum insumere poterant;
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v. 40 acceperunt ergo corpus Iesu, quanta reverentia, quanto dolore visis vulneribus corpus Christi de cruce deposuerint, non tam verbis exprimendum, quam pia meditatione prosequendum erit, et /;gaverunt Mud linteis cum aromatibus, sicut mos est ludaeis sepelire; id in gratiam alienigenarum addit evangelista; lintea illa fuisse pretiosa etiam colligi potest ex sindone munda qua corpus involutum fuit. Non dicitur corpus esse unctum, sed solum ligatum linteis cum aromatibus; quare myrrham intellige non liquidam, sed arefactam. Cum sabbatum iam proximum esset, celeriter sepultura erat praeparanda; unde aromata corpori iungebantur; tempus ad unctionem non iam erat. Ne de lotione quidem corporis cruentati mentio fit; at eam factam esse non erit in dubium vocandum. Iesum sepultum esse prope locum crucifixionis nos docet [oannes omittens quod ex synopticis scitur monumentum illud excisum de petra fuisse losephi ab Arimathaea
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v. 11 erat autem in loco ubi crucifixus est hortus et in horto monumentum novum in quo nondum quisquam positus erat; ad Domini enim cultum et servitium illa deputare decet, quae usibus humanis nondum inservierunt ; ita lege ferebatur (Num. 19,2. Deut. 21,3. 1 Reg. 6,7. Luc. 19,30). Nobiles sibi sepulcrum in suis hortis aut praediis construere solebant (cf. 11,38); coe- meteria communia habebantur solum pro pauperibus et peregrinis (cf. & Reg. 23,6. Ier. 26,23. Matth. 27,7);
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v. 42 ibi ergo propter parasceven Iudaeorum, quia 1uzta erat monumentum, posuerunt Iesum; urgebat enim tempus, quia sabbatum instabat. Hora nona i. e. hora tertia post meridiem Christus exspiravit. Per aliquod tempus, dum . erurifragium fieret et Pilatus de morte certior factus corpus donaret Iosepho, corpus pependit in cruce. Id deponere de cruce ablatis clavis iam ob reverentiam sacro corpori habendam celerrime fieri non poterat. Quare locus proximus ad sepulturam erat seligendus, idque propter parasceven, ne scil. labor ille fieret in sabbato, die festo. Etiam hic ita loquitur loannes de parasceve, ut de ipso die sollemni paschatis ne cogitatio quidem ulla suboriri possit. « Vide autem et divitias paupertatis Domini propter nos; qui enim non habuit domum in vita, neque post mortem sepulcrum babet, sed in alieno deponitur,... pone tu eum in monumento animae tuae » (Theoph. similiter Severus in cat. Cord.). |
19:1
Jo. emploie μαστιγόω au lieu du latinisant φραγελλόω de Me. xv, 15; Mi. xxvir, 26, mais évidemment dans le même sens; c'était d'ailleurs le terme des synoptiques dans La prédiction sur la flagellation qui devait précéder la crucifixion de Jésus (Me. x, 34; Le. χνπῖ, 53; Mt. xx, 19). Dans Me. et Mt. la flagellation suit la condamnation, et tel était en ctlet l'ordre accoutumé. On pourrait donc croire que Jo. a anticipé ce fait, pour le raconter (comme ont fait Me. et Mt.) avant le couronnement d'épines, si nous ne trouvions dans Le. xxx, 16 un indice des intentions de Pilate de châtier Jésus sans le mettre à mort, pour donner une satisfaction à ses accusateurs sans violer trop sa propre conscience. Évidemment ce n'eût pas été selon les principes de la « justice romaine mais parfaitement conforme à l'arbitraire dont usaient les magis{rats romains envers les sujets de Rome. Pilate lui-même avait machiné une violence autrement grave, dont il ne se désista que devant l'énergie des Juifs qui l’auraient conduit à une véritable boucherie (Bell. IT, ΙΧ, 3); il ne fut même pas toujours si modéré (Ant. XVII, 1v, 4). Dans le cas présent il se disait, d’après Jo. comme d'après Le., qu'il sévissait contre Jésus dans son intérêt. S'il y a là quelque chose de contraire au caractère de Pilate, tel que l’a dépeint Philon (Zegat. ad Caium, M. Il, p. 399), c'est qu'il se montre trop respectueux de la justice. Mais son impression sur la non-culpabilité est un trait attesté pour cette fois par les trois synoptiques, et Jo. coïncide avec Le. sur la triple déclaration de Pilate qu'il ne voit pas de motif de punir Jésus de mort (Le. xxur, 4.14.16; Jo. xvin, 38; xix, 6.12). Pilate en effet ne paraît pas avoir été cruel par goût. Il avait la main dure quand il croyait la répression nécessaire; mais ce n'était pas le cas à propos de Jésus. I1 ne voyait en lui qu'une victime de la haïne des Juifs qu'il détestait et qui prétendaient lui faire porter la responsabilité d'une condamnation injuste, et surtout ridicule, comme si l’on pouvait prendre au sérieux un pauvre illuminé. Cependant ce serait lui imputer trop de maladresse et même de la niaiserie que d'interpréter la flagellation comme un appel à la compassion des Juifs dirigeants. Il se serait étrangement trompé sur leurs sentiments, et l'on voit dans toutes ces scènes qu'il ruse avec les chefs de la nation. Leur donner une certaine satisfaction, c'était dans sa pensée imposer une limite à leurs exigences.
19:2
Contrairement aux synoptiques, Jo. place aussi le couronnement d’épines avant la condamnation. Mais cette fois on peut dire que la vraisemblance est de son côté. La scène n'est pas provoquée par Pilate, elle est toute spontanée les soldats s'amusent parce qu'ils sont oisifs. Après la condamnation, il n'y avait plus qu'à exécuter la sentence, comprenant ordinairement la flagellation. La flagellation ayant été infligée comme une peine distincte, les soldats fui donnent une suite selon leur goût. Sur cette mascarade cruelle, cf. Comm. Me., p. 393 s. L’accoutrement est comme dans Mc., couronne ἃ épines et vêtement de pourpre.
19:3
La salutation moqueuse comme dans Mc.; les mauvais traitements sont des soufflets; il n’est pas question du roseau, ni de génuflexions, ni de crachats. On dirait que Jo. abrègc.
19:4
εξηλθεν (T) plutôt que καὶ εξηλθεν (H) et non εξηλθεν οὖν (SV).
Pilate n’a pas dù s'inquiéter beaucoup de la manière dont la flagellation a été exécutée, ni du temps qu'on y a mis. S'il n'a pas ordonné la scène burlesque, il lui paraît sans doute qu'elle peut contribuer à ses desseins. On juge amusant de lui amener Jésus dans son costume de roi des Juifs pour rire. C'est ainsi qu’il le présentera à la foule et aux prêtres.
19:5
Était-ce pour exciter la pitié? Il n’y paraît guère. Quand il dit : « Voilà l'homme », en désignant un pauvre être ridiculisé, le sens est évidemment : ce n'est rien de plus : avec sa royauté, vous voyez ce que cela compte! Lui, gouverneur, rougirait de se faire un épouvantail de l’homme et de ses prétentions qu'en pensent les chefs des Juifs, et qu’en pense le peuple? On sait combien il importait dans l'antiquité que l'accusé se montrât dans un attirail sordide, implorant la miséricorde des juges, sans quoi ils se seraient fait un devoir de le condamner. Sûrement Socrate n'aurait pas été condamné à mort, s’il ne l'avait pris de si haut. Les grands prêtres pouvaient-ils sans perdre leur prestige s'acharner contre ce fantôme de roi? S'ils avaient prétendu faire du zèle auprès des Romains, Pilate montrait qu'il n'était pas dupe. Le peuple, lui, serait peut-être touché et révolté de l'infamie qui livrait un juif à la dérision des gentils. Les termes dont Pilate se sert sont dont parfaitement naturels. Il est certain que pour un chrétien le contraste est violent entre cet état misérable et l'homme qu’il adore comme son Dieu. Dans les desseins de Dieu, « le procurateur ne dit : « Voilà l'homme », que pour faire crier à la conscience chrétienne : « Voilà Dieu ! » Car cet « homme » est «le Fils de l’homme », « l’homme des prophéties, l'homme-Dieu, Dieu fait homme » (Loisy, p. #74). Mais ce bel effet oratoire suppose la réalité du fait, et Jo. aurait été bien subtil — et imprudent, et peu « johannique », — s'il avait inventé ce comble d’ignominie pour provoquer cette suprême adoration.
19:6
Cette vue détermine chez les grands prêtres et les satellites un cri de rage. I! n'est pas question du peuple, mais de gens de parti pris ou payés. ἢ n'y a pas de régime à σταύρωσον, il est sous les yeux, comme si l’on criait : en croix! Les ennemis de Jésus pensent que le gouverneur se moque d’eux et le somment d'en finir. Mais Pilate se cabre contre cette exigence; noter lopposition de ὑμεῖς et de ἐγώ. Si cette besogne vous convient, faites-la, moi je me récuse. IL est clair d'ailleurs que s’il se sert du mot « crucifier », c’est parce qu'il leur renvoie la balle. Il sait très bien qu'ils n'oseraient pas prendre sur eux d'exécuter la crucifixion sous ses yeux en s’autorisant d'un pareil verdict : ce serait le braver. Mais qu’ils aillent où ils voudront, dans le barathre 7. om. ἡμῶν p. vouov (THV) et non add, (8). où au diable! Loisy remarque (p. 474) : « Singulière condescendance, et proposition qui s'accorde mal avec ce qui a été dit d'abord touchant l'incapacité des Juifs en matière de sentence capitale » (xvur, 314). Comme si Pilate leur faisait ἀπὸ proposition sérieuse! On traduirait moins doctement mais plus justement « Faites ce que vous voudrez, moi je m'en moque et de vous aussi. »
19:7
Les Juifs ont très bien compris que Pilate ne leur a rien permis du tout. Ii a le pouvoir; eux ont le motif. Puisqu'il ne trouve pas de crime de son point de vuc, qu'il se place au leur. Il doit respecter leur loi, et la faire respecter, puisqu'ils n’en ont plus le droit. Tout d'abord ils avaient pensé manier plus aisément le gouverneur par un grief politique : n'ayant pas réussi, ils se découvrent. Ge changement de front est indiqué, quoique moins clairement, dans Le. xxu, 5. Obstination et légalisme affecté : ils jouent leur rôle au naturel. On voit ici que sans le moindre artifice Jo. retrouve le motif de la condamnation à mort d'après les synoptiques (Mc. xiv, 61-64; Mt. xxvr, 63-66; Le. xxu, 67-71). « La formule « Fils de Dieu » est prise dans le sens johannique » (Loisy, 415). Assurément, mais aurait-elle été un blasphème digne de mort dans un autre sens? On se rappelle avec quelle précision Le. a distingué la prétention messianique, sur laquelle on pouvait discuter, et la qualité de Fils de Dieu, qui cntrainait le dernier supplice (cf. v, 18; x, 33). On voit donc ici clairement que Jo. suppose les synoptiques et que son silence, même une façon différente de présenter les choses, ne signifient pas le dessein de les mettre dans leur tort. En fait l'argument des Juifs était excellent (Lev. xxiv, 16}, et ils pouvaient raisonnablement espérer que Pilate leur ferait justice. — ἡμῶν après νόμον 90 ἃ été ajoulé pour la clarté (om, par KBCW Orig. les lalt.).
19:8
μᾶλλον est en l'air (Bauer). Comment Jo. peut-il dire que Pilate craignit davantage, sans avoir parlé de crainte jusqu’à présent? Ce n'est pas très littéraire, mais enfin cela jette un jour sur les dispositions de Pilate. On était étonné qu'il fit presque l'avocat. Jo. insinue qu’il n'était pas si bon homme, ct que s'il ne se prêlait pas au jeu des Juifs, c’est qu'il craignait pour luimême. Celte crainte, puisqu'elle augmente, n'était pas encore de la terreur. C'était peut-être seulement l'appréhension de conséquences ennuyeuses plutôt que redoutables : s’exposer, s’il résistait ouvertement, au fanatisme des Juifs; encourir le risque d'une dénonciation, venant peut-être d’autres Juifs, s'il cédait aux grands prêtres. En augmentant, sa crainte a peut-être changé d'objet.
19:9
L'exhibition de Jésus ayant si mal réussi, on avait dù le ramener dans le prétoire. C'est là que Pilate le rejoint. La question qu'il pose, si elle regardait seulement le lieu où Jésus était né, ses parents, leur profession, etc. aurait dù être posée dès le début. 1 y ἃ autre chose. Cependant les termes ne signifient pas directement : es-tu d'origine divine? Pilaie eût répugné à montrer une crédulité superstitieuse. Mais on élait d'accord dans le paganisme que les fils des dieux ou des déesses apparaissaient subitement, comme Bacchus à Thèbes, etc. Demander d'où était Jésus était une manière de s'informer qui ne compromettait rien et pouvait mettre sur la yoie d'une origine divine. Cette question manquait de franchise en l’état du procès; elle n'était pas imposée au procurateur par son office, et il ne méritait pas d’être éclairé puisqu'il avait refusé si légèrement (xvur, 38) d’être instruit de la vérité. Jésus se taira donc, comme dans les synoptiques (Mc. xv, 5; ML. xxvir, 14), sauf une dernière réponse.
19:10
ἀπολυσαι avant σταυρωσαι (TH) et non après (SV).
Décidément Pilate trouve partout des raisons de s’impatienter. Jésus n’a donc pas encore compris qu'il voudrait lui éviter le dernier supplice? Mais il ne faudrait pas l’obliger à sévir! 11 expose le droit avec une précision romaine Digeste,°L, xvu, 37 : nemo qui condemnare potest, absoluere non potes (Bauer). Le pouvoir d'absoudre était le plus précieux : il passe avant, ἀπολῦσαι avant σταυρῶσαι avec NBAEN ὁ pes.
19:11
Le pouvoir qu’exerce Pilate, il le tient de Tibère, mais avant tout de Dieu. Encore ici n'est-il pas question du pouvoir de juridiction en général, mais du pouvoir qu'il est loisible à Pilate d'exercer contre Jésus. C'est précisément celui qui est donné d'en haut. Il fallait une permission, même une volonté spéciale de Dieu, pour que Pilate puisse rendre une sentence efficace au sujet du Fils de Dieu. — Pour ἄνωθεν cf. mm, 8. Ici on ne peut même pas songer à un autre sens que « d'en haut ». — εἶχες sans ἄν qui n’est plus obligatoire à cette époque; cf. xv, 24. Mais Pilate ne se doute pas de cette disposition providentielle qui devait aboutir à la mort de Jésus et à sa mort sur la croix. Il se targue de l'autorité dont il est revêtu: cependant elle est aussi une charge qui le met dans l'obligation de se prononcer. Il sera certes coupable de décider contre sa conscience, 12. expauyacav (HV) ou expauyatov (TS). mais du moins il n'aura pas cherché à perdre un innocent. Combien plus coupable celui qui l’a livré ou trahi! On a pensé (encore Zahn) à Caïphe qui a livré Jésus à Pilate (xviu, 30.35); mais à ce moment sa personnalité n’est pas mise en relief. Toutes les fois que Jo. emploie παραδίδωμι (vi, 64.71; χπι, 45 xt, 2.44.91 xvir, 23.36; xx1, 20) c'est à propos de la trahison de Judas (saut xvin, 30.35; xx, 16). C’est donc de lui qu'il s'agit. On objecte que Pilate ne savait probablement rien de Judas, landis que Jo. vient de dire que Jésus lui a été livré par les Juifs. Il faudrait donc que parmi les grands prêtres la pensée de Jésus se soit portée sans qu'il le dise sur Gaïphe, dont la politique sans scrupule a tout machiné (xt, 50). Mais alors Pilate ne pouvait pas mieux le comprendre que si on lui avait parlé de Judas. Ces mots sont donc comme un aparté, et c’est bien Judas qui est le traître par excellence et le grand coupable, lui qui avait été choisi par Jésus et avait vécu dans son intimité, — διὰ τοῦτο est difficile : il faut sous-entendre : « Puisque tu agis comme saisi de l'affaire »; à cause de cela, un autre est relativement plus coupable. — Loisy propose : « À raison de ce pouvoir qui t'est donné, le péché de celui qui τη ἃ livré à toi est plus grand qu'il ne serait si tu n'avais pas ce pouvoir. » Cela reviendrait à dire : il est plus coupable de livrer un accusé à quelqu'un qui ἃ le pouvoir de le punir, qu'à celui qui ne pourrait rien lui faire, proposition trop évidente et qui ne tient pas compte du pouvoir d'en haut. — Le même Loisy affirme que derrière Judas il y ἃ Satan, le grand coupable, etc. — Sans doute, mais tout à fait derrière; on ne le voit pas même par transparence.
19:12
&x τοῦτου non pas « à partir de ce moment », mais « à cause de cela » (vi, 66); c'est un motif nouveau, et peut-être plus pressant. Pilate répugnait à condamner Jésus parce qu'il ne le jugeait pas coupable; maintenant il est aussi retenu par une sorte d'inquiétude superstitieuse. ἐκ τοῦτου marque ainsi le point de départ d’une intention plus nettement formulée d'acquitter Jésus. jusqu'à présent Pilate ἃ exposé le cas, sollicitant presque les Juifs de renoncer à le poursuivre. Maintenant il paraît résolu à lui rendre la liberté. Cela est indiqué par ἐζήτει et cela résulte aussi de la volte-face des Juifs qui, voyant leur proie leur échapper, jouent leur va-tout, au risque d’offenser le procurateur : Pilate recon- _nait qu’il y a quelque chose de vrai dans les prétentions de Jésus à la royauté quand ces prétentions seraient vaines et dérisoires, ‘elles n’en sont pas moins un crime. Les tolérer c'est montrer peu de zèle pour les intérêts de César. Sous Tibère une pareille négligence est grave : iudicia matestatis atrocissime exercuit (Suéroxe, Tibére, Lvm). Le litre d'ami de César était en quelque sorte officiel; cf. Corp. inscer. graec. 3499,4; 3500,4. Être ou n'être pas ami de César était le grand point (Epict. 1v, 4, 45-48); un fonctionnaire indigne de ce titre élait perdu. — ἀντιλέγειν au sens de faire opposition, de se dresser contre le pouvoir souverain. Bauer : « Jo. a vraiment bien indiqué le motif qui a déterminé la conduite de Pilate envers Jésus. » Mais pour Loisy, Jo. est vraiment hors la loi. Quand il tombe juste, c’est sans l'avoir fait exprès : « La psychologie de Pilate et les vraisemblances historiques n’ont rien à voir dans le présent récit » (p. 419).
19:13
Après tant de tergiversations, Pilate se décide à agir en magistrat, dans l'appareil solennel de ses fonctions. Il fait avancer dans la cour qui précédait le prétoire son βῆμα (cf. ΜΙ. xxvir, 19), c'est-à-dire l'estrade où il devait prendre place sur sa chaise curule. Jésus est amené pour entendre prononcer sa sentence. Alors Pilate s’assied à son tribunal. — C'est ainsi qu'on l'entendait et qu'on l'entend encore généralement (même Bauer), et c’est évidemment le sens. καθίζω est ordinairement intransitif; la locution καθίζω ἐπὶ βήματος de l'acte du magistrat qui s'apprête à juger est presque un terme technique : cf. Act. xir, 24; xxv, 6.17; Jos. Ant. XX, vi, 2 καθίσας ἐπὶ βήματος (donc aussi sans article), C'est la situation de Pilate lui-même dans Jos. Bell. IE, 1x, 3 : ὁ Πιλάτος καθίσας ἐπὶ βήματος z.7.À. et de Gessius Florus, probablement au même lieu où Pilate avait jugé Jésus, et avec le même cadre, Bell. II, x1v, 8 : Φλῶρος δὲ τότε μὲν ἐν τοῖς βασιλείοις αὐλίζεται, τῇ δ΄ ὑστεραίᾳ βῆμα πρὸ αὐτῶν θέμενος καθίζεται, χαὶ προσελθόντες οἵ τε ἀρχιερεῖς καὶ δυνατοὶ τό τε γνωριμώτατον τῆς πόλεως παρέστησαν τῷ βήματι, Cf. Épictète, 1v, 10, 24 ἐπὶ βῆμα καθίσαι. Loisy demande « pourquoi l’auteur, qui omet la condanmtnation, aurait égard à ce détail de procédure » (p. 480). — Π ἃ parlé comme tout le monde pour signifier des assises solennelles : la régularité de la condamnation en dépendait; il n’est pas rare qu'im historien omette le principal, qui va de soi, et la condamnation est bien supposée et même contenue dans 16 v. 16. Toutefois il faut concéder que xabitw peut avoir le sens transilif (Act. x, 30; 1 Cor. vi, ἃ; Éph. 1, 20) et quoiqu'il n’ait pas de régime dans notre verset, on pourrait sans offenser la grammaire absolument suppléer Jésus, qui vient d'être nommé. Loisy traduit donc que Pilate fit asseoir Jésus au tribunal. Si l'on entendait par là qu'il le fit asseoir quelque part sur l’estrade au lieu de le laisser debout, cela ne serait pas totalement invraisemblable, mais c’est bien ce détail qui οὐ! été à la fois inutile et mal exprimé, car ἐπὶ βήματος, en parlant de Jésus comme du procurateur, doit signifier ta place d'honneur, et c'est bien La présentation du roi s'accomplit « avec toute la à cela qu'en vient Loisy Pilate affecte de traiter solennité que comportent les circonstances » (p. 480); Jésus en roi avant de l'appeler roi. — C'est-à-dire en français qu'il joue la comédie. Il est vrai qu'on trouve quelque chose de semblable dans Justin (Apol. 1, 35); καὶ γάρ, ὡς εἶπεν 6 προφήτης, διασύροντες αὐτὸν ἐκάθισαν ἐπὶ βήματος, καὶ εἶπον Κοῖνον ἡμῖν et dans l'évangile de Pierre (πὴ : καὶ ἐχάθισαν αὐτὸν ἐπὶ καθέδραν χρίσεως, λέγοντες Δικαίως κρῖνε, βασιλεῦ τοῦ Ἰσραήλ. Justin avait en vue 15. LV, 2 qu'il venait de citer, mais il semble bien dépendre du pseudo-Pierre, en retenant peut-être de Jo. le βῆμα. De toute façon l’outrage à Jésus fait partie de la mascarade de la soldatesque. S'il est invraisemblable qu'elle ait pu disposer du tribunal pour ce jeu (ce qu’a peut-être senti le pseudo-Pierre), du moins elle pouvail ajouter cette moquerie aux autres. Mais Pilate, magistrat romain, vilipender à plaisir la majesté d'un tribunal romain devant des Juifs. c'eût été se compromettre beaucoup plus vis-à-vis de l'empereur qu'en acquittant un illuminé. Ce sens conduit donc à une absurdité. Il est vrai que pour Loisy c’est tout bénéfice : « Dans notre livre la vraisemblance historique est moins à considérer que le symbolisme des récits et la logique de son développement » (Ρ. 480). Mais que Jésus ait été renié publiquement par Israël dont il était 16 roi, ce n'est point du symbolisme, et cela n'est pas moins réel si les choses se sont passées d'une facon normale, en interprétant Jo. selon l'usage normal des mofs. Quand Jo. emploie des termes d'une précision juridique, il n’y ἃ qu'à lui en donner acte. Jo. est le seul à nommer l'endroit où s'installe Pilate Λιθόστρωτον. Le mot est ordinairement un adjectif commun, pour qualifier un endroit dallé ou une mosaique. Josèphe l'emploie deux fois (Bell. VI, τ, 8 et VI, H1, 2) à propos des cours du Temple, où il y avait non pas des mosaiques, mais de grandes dalles: cf. Jérusalem, 11, p. 870. La lettre d’Aristée dit précisément que tout le sol du Temple extérieur était λιθόστρωτος (Aristée, Lxxxvin; cf. Jos. Bell. V, v, 2) τὸ δὲ ὕπαιθρον ἅπαν πεποίκιλτο παντοδαπῶν λίθων κατεστρωμένον. À Ostie on devrait traduire mosaïque, à Jérusalem, grandes dalles. Les textes de Josèphe ont porté à croire que c’est au Temple qu'un endroit spécial avait reçu le nom de Lithostrotos. Mais pourquoi plus précisément celui qui était au-dessous de la tour Antonia? L'emplacement du prétoire ne peut donc étre tranché par ce détail. Si le Prétoire était au palais, la cour pavée était ainsi nommée par les Juifs hellénistes. Les gens du pays la nommaient Gabbatha. Le seul mot araméen semblable est Nn21 dans le lectionnaire syriaque palestinien pour rendre τρύδλιον (Mt. xxvr, 23), « un plat ». L'araméen ne serait donc nullement ja traduction du grec ou réciproquement, mais aussi Jo. ne le dit pas, car le mot araméen doit s'entendre de l’endroit, non du vocable λιθόστρωτος. On ne sait comment expliquer ce terme, Y aurait-il eu une étymologie populaire se ratiachant à 323, être grand, élevé, pour désigner une partie haute de la ville, quelque chose comme notre double sens de « plateau »? À Toulouse une rue se nomme « la côte pavée »; à Lyon il y a la « rue du Plat »... Peut-être était-ce La Plate-forme (nom d’une commune de France)? On peut rappeler comme une coïncidence curieuse que le même mot arabe (sahn) signifie plat et place. {Ὁ On ἃ remarqué la précision de Jo. sur le lieu de la condamnation. Il tient aussi à marquer le jour et l’heure. Le jour était celui de la préparation de la Pâque, selon le sens naturel des mots (Schanz, Bauer, etc.). Geux qui prétendent que Jo. a voulu parler du 15 nisan, au lendemain du repas pascal, traduisent le vendredi de la semaine de Pâque (Zahn, Tüll.). D'ailleurs il est constant que c'était bien un vendredi {Mt. xxvir, 62; Le. xxnr, δά; Mc. xv, 42). Mais l'addition ποῦ πάσχα fait rentrer παρασκεύη dans son sens normal; Mc. est même obligé d'expliquer le sens juif de parascève, jour avant le sabbat. Jo. dit la sixième heure, avec ὡς, environ, parce qu'il s’agit d’une scène qui n'est pas déterminée par un temps précis, comme fut l'accord sur l'armistice (11 heures, 41 nov. 1918). Mais cette sixième heure paraît peu en harmonie avec la troisième de Me. (xv, 25). IL semble que Jo. a voulu préciser. Il ἃ attaché une grande importance à ce moment, parce que c'est celui qui marque la fin du judaïsme, lequel s’est condamné en faisant condamner Jésus. Dans tout ce passage la recherche de la précision historique est trop évidente pour qu’on s'arrête à une date symbolique, comme midi pour dire le milieu de l’histoire. La divergence avec Me. ne doit pas s'étendre à l'heure de la mort du Christ, la neuvième heure d’après Me., et qui n’est pas indiquée dans Jo. Sur les raisons du comput de Mc., cf. Comm. p. 400. Les paroles de Pilate ne sont plus une tentative pour obtenir une condamnation plus douce (Zahn). Au point où il en est, il ἃ pris son parti. Les menaces des Juifs l'ont blessé; il leur répond par l'ironie : c'est bien votre roi que je vais condamner? Le voici; c'est pour ce grief qu'il est à mon tribunal.
19:15
Ce sarcasme exaspère les Juifs, mais Pilate se donne le malin plaisir d'insister, comme si vraiment, par égard pour eux, il se faisait scrupule de crucifier leur roi. — ἄρον « enlève-le », comme dans lé papyrus de l'écolier Théon qui fait dire à sa mère ἀναστατοῖ pue” ἄρρον αὐτόν : « il m'ennuie, enlève-le » (Oxyrh. 419, ne-me siècle ap. J.-C). (δ sont les grands prêtres seuls qui répondent et prennent sur eux l’infamie; ils ont livré un compatriote aux Romains pour ne pas s'exposer à des tracasseries de leur part : c’est donc qu'ils acceptent le joug servilement.
19:16
Pilate prononce donc la sentence; il avait seul qualité pour cela. Mais Jo. exprime le sens de cette condamnation extorquée. C’est aux grands prêtres que Jésus est livré : ils l'ont condamné et ont poursuivi avec acharnement l'exécution. Ils en ont la responsabilité et presque la direction, quoique les soldats romains en soient les agents naturels. Sur le caractère historique de la procédure chez Pilate. Bauer croit que le caractère de la comparution est fortement influencé par les intentions apologétiques de l’auteur. Celui-ci voulait non seulement consoler les chrétiens, mais les défendre aux yeux des autorités romaines. Leur royaume, comme l'avait déclaré Jésus, n'est pas de ce monde: ils ne sont pas plus coupables que leur Maître, en qui Pilate n’a {rouvé aucun motif de condamnation, ete. — S'il en était ainsi, comment se fait-il que Justin, dont l'apologie traite ce thème, et qui à fait allusion au IVe évangile (ef. Introd., p. xzvmt), n'ait pas tiré parti de cette apologie? — C'est peut-être qu'il a très bien compris que ce procès n'avait rien de flatteur pour l'autorité romaïne. En gros, Pilate se montre tel qu'il est dans les synoptiques; Les détails ajoutés par Jo. ne le montrent pas plus convaincu de l'innocence de Jésus, maïs plus lâche à le défendre. Sa psychologie n'est certes pas traitée pour elle-même, mais elle se détache avec une complète logique dans sa versatilité. Quant aux invraisemblances historiques, lorsque Bauer en est réduit à citer xvur, 30.33; xtx, 1.6 comme les plus signalées, il rend service à Jo., car ces passages sont irréprochables. 165-87, La CRUCIFIXION; JÉSUS EN CROIX: MORT DE JÉSUS (Me. xv, 20b-41; Mi. XXVU, 33-66; Lc. xxur, 33-49). Jo. coïncide avec les synoptiques, avec dés omissionset des additions que nous aurons à signaler, ainsi que sa manière un peu différente sur certains points. 16?) Il n’est guère permis de supprimer cé demi-verset (Blass, Zahn) sous prétexte que NW et απὸ. latt. ont οἱ δὲ παραλαθόντες, suivis de καὶ ἀπήγαγον, variante certainement fausse. Elle confie l'exécution aux Juifs, ce qui ne peut avoir élé le cas. On voit plus loin que ce sont les soldats romains qui ont eruοἶδέ Jésus (23 5,, 32 ss.) et Pilate lui-même ἃ rédigé le titre : παρέλαδον ne dit pas le contraire. On ne prétend pas non plus que le sujet soit précisément la force romaine; c'est vaguement ceux que cela regardait. Ce n'est pas la suite, mais plutôt la contre-partie de παρέδωκεν, après une pause notable. Pilate livre: Jésus aux Juifs. Ils tiennent leur proie : mais ils devront se contenter du spectacle, très agréable à leur haïne : d’autres seront chargés de l'exécution. “ΤΠ Dans βαστάζων ἑαυτῷ on ἃ vu (Bauer, Loisy) un indice manifeste du parti pris de corriger les synoptiques, lesquels font porter la croix par Simon le Cyrénéen. Jo. l'aurait écarté « pour marquer la libre et souveraine initiative du Christ. et le Christ johannique n’a pas besoin qu’un autre porte sa croix (Loisy, p. #83). Ce serait bien plutôt parce que Jésus ἃ invité ceux qui voulaient le suivre à porter leur croix eux-mêmes (Mc. vin, 84; Mt. xvi, 24). Mais si Jo avait tant de déférence pour cette parole des synoptiques, aurait-il voulu les contredire? On ajoute que Fo. ἃ peut-être voulu contredire les docètes qui avaient abusé du Cyrénéen, d’après Irénée (1, χχιν, 4) Quapropter neque passum eum, sed Simonem quendam Cyrenaeum angariatum portasse crucem elus pro 60; et hunc secundum ignorantiam et errorem crucifimum, transfiguralum ab eo, uti putaretur ipse esse lesus; el ipsum autem Iesum Simonis accepisse formam et stantem irrisisse eos. — Jo. aurait donc supprimé d'avance tout prétexte à une exagération des prérogatives du Ghrist johannique par Basilide? Il est certain en effet que 16 condamné devait porter lui-même sa croix (cf. Comm. Me. xv, 24), mais d’après Mc. et Mt. c'est en dehors de la ville seulement que les Romains ont réquisitionné Simon. Si les soldats l'ont fait, c'est sûrement après avoir suivi d'abord la coutume ordinaire, et constaté que Jésus succombait sous le fardeau. Jo. n'a indiqué que le fait inouï de Jésus portant sa croix, bien plus propre à humilier le Christ johannique qu’à rehausser sa vigueur. 11 n'entre pas dans le détail, non plus que pour les deux autres crucifiés. ων Le lieu comme dans Me. et Mt., mais le nom grec le premier, comme dans le v. 13. s
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αὐτὼ (H) où eaux (TSV); — ο (TH) et non ος (SV).
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Le sujet de ἐσταύρωσαν ne peut être les Juifs; Jo. suppose que nous le savons (xvut, 31); ce sont ceux qui sont d'ordinaire chargés de ce soin, les soldats romains. — Les deux crucifiés à gauche et à droite, comme dans les synoptiques. Loisy : « L'auteur s'abstient de dire que ces deux compagnons de supplice étaient des voleurs, et il supprime ainsi le côté infamant du trait » (p. 483). — Auraient-ils donc été crucifiés sans motif? — Bien plus : «ils font pour ainsi dire cortège au Christ, dont la croix devient un trône » (p. 483). Et c’est Jo. qui a qualifié de brigand Barrabbas qu'on avait préféré à Jésus! τὰ Disons simplement qu'il ne s'étend pas sur un point auquel le. +vait donné tous les développements désirables; il n'est point si naïf que ‘€ faire une escorte d'honneur avec des crucifiés qui ne pouvaient être que des malfaiteurs et que la tradition connaissait comme tels. | .
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Pour le titulus, οἵ. Me. xv, 26. Jo. est le seul à employer Le mot latin τίτλος. Il attribue tout à Pilate, qui évidemment n’a pas fait le harpentier, le graveur sur bois, etc. Les trois synoptiques ont : « Roi des Juifs »: Mt. ajoute « Jésus »; Jo. de plus encore l'origine, ναζωραῖος, ce qui devait être pénible aux Juifs. Mais Pilate avait dû s'informer des origines de Jésus, et Jo. se montre ici 21, τῶν I. εἰμι (H) plutôt que €. τ. I. (TSV). d'accord avec Le. xx, 6 quant à la connaissance des origines galiléennes de l'accusé. .
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Jo. est seul à dire, et comme en rejet, que l'écriteau était en trois langues Je latin était la langue de l'administration, le grec celle de la population eultivée, l'hébreu ou plutôt l’araméen, l’idiome des gens du peuple. Aujourd’hui encore la Palestine ἃ trois langues officielles : l'anglais, l'arabe et l'hébreu. Bauer cite Jul. Capitolinus (Script. hist. Aug., XX, 34) à propos de Gordien III Gordiano sepulchrum milites apud Circesium castrum fecerunt in finibus Persidis, titulum huiusmodi addentes et graecis et latinis et persicis et tuduicis et aegyptiacis litieris, ut ab omnibus legeretur. Josèphe (Bell. V, v, 2) parle des stèles les unes en grec, les autres en latin (af μὲν Ἑλληνικοῖς αἱ δὲ ‘Pouaxoïc γράμμασιν) qui interdisaient l'entrée du hiéron intérieur. Une d'elles, en grec, est à Constantinople. On ἃ découvert plusieurs ossuaires ou pierres tumulaires portant des inscriptions grecques et araméennes (voir par exemple RB. 1913, p. 266 ss.; 4903, p. 490). La proximité de la ville est le plus précieux des détails topographiques (Heb. xx, 12), et parfaitement conforme à l'usage romain (Praure, Ailes, 359; Cic. in Verrem, v, 66, cf. Comm. Mt. p. 396.399). — Il va sans dire que cetle vue provoqua maint quolibet des grands prêtres eux-mêmes (Me. XV, 82, ME. xxvu, 42; cf. Le. xxx, 85). Jo. ne les ἃ pas reproduits. Mais si la hiérarchie raillait ainsi les prétentions de Jésus, d'autres sans doute, des Romains ou des Grecs, tournèrent en dérision les Juifs dont le roi était crucifié.
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C'est ce qui explique la démarche des grands prêtres auprès de Pilate, qu'il n’y ἃ vraiment aucune raison de supposer présent.
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Pilate en a assez. 1] n’a pas rédigé l'écriteau pour leur déplaire, car il ne <ontient que le motif de la condamnation, tel qu'eux-mêmes l'ont allégué ; il ne changera rien pour leur plaire. — Jmperatoria brevitas: encore est-il qu’un Romain eût pu se contenter de dire : γέγραφα, Bauer cite Épict. IL, 45,5 xéxpuxe, j'ai jugé, une fois pour toutes, et Pline met ce mot en grec (Epist. 1, xu) : Dixerat sane medico admoventi cibum, xéxpwa. Pour la nuance : ce que j'ai écrit une fois est écrit pour toujours, le grec eût préféré ὃ ἔγφαψα, γέγραφα. Il semble done que la tournure à une nuance sémitique. Sans parler de Gen. xLU:, 44, Schlatter (p. 429) a proposé plusieurs exemples tirés des Rabbins : « ce qu'il a fait est fait », « qui a entendu ἃ entendu », etc. 23 s.) Les synoptiques disent que les soldats partagèrent les vêtements et les tirèrent au sort, sans renvoyer à l'Écriture (Ps. xxx, 49). Jo. admet qu'il ÿ avait quatre soldats, ce qui est très vraisemblable, à savoir un τετράδιον (cf. Act. xu, 4). De plus il distingue les autres habits dont on fit qualre parts, et la tunique, ou vétement de dessous qui fut tirée au sort, car elle eût perdu toute sa valeur si on l'avait déchirée : elle ne pouvait même pas être décousue, étant tissée par en haut. Sur quoi on conteste le caractère historique de cette addition (Bauer, Loisy, etc.) : l’auteur s'étant reporté au psaume que rappelait le texte des synoptiques, y aurait vu (à tort) deux opérations distinctes portant sur deux objets distincts, landis que dans l'hébreu et même les Septante 16 vêtement est simplement synonyme des habits. — Cette conjecture serait assez séduisante, si Jo. prenait son appui sur le psaume; dans ce eas il l'aurait cependant modifié en changeant ἰματισμός en χιτών. Mais en fait il s’appuic sur la réalité, et il donne une raison très plausible des deux procédés différents. Les critiques le sentent si bien qu'ils nient le caractère réel de la tunique qui ne serait qu'un symbole. Et en e‘fet les Pères, depuis saint Cyprien, y ont vu le symbole de l'Église qui doit demeurer une. Mais ce symbole qui ἃ sa valeur comme leçon à tirer d’un fait, ne ressort pas assez clairement pour justifier une addition de la part de Jo. On dirait plutôt qu'il a voulu comparer Jésus au grand prêtre dont Josèphe a décrit la tunique (Ant. ΠῚ, νι, 2) : « elle ne se composait pas de deux pièces qui eussent été cousues sur les épaules et le long des flancs, mais c'était un seul morceau très long tissé et fendu non pas de côté dans le sens du fil, mais échancré sur la longueur jusqu’à la poitrine et au milieu du dos; une lisière y était cousue pour ne pas laisser voir une coupure peu con- e ». Mais Jo. ne manifeste nulle part l'intention d'assimiler Jésus au grand venabl prêtre, et le trait « tissé par en haut » manque à Josèphe qui n'évite pas de ute coupure. Plus piquant serait Le rapprochement avec Philon, qui parti pris to compare cette tunique du grand prêtre aux quatre éléments soutenus par le Logos (de fuga, 110-112; M. 1, 562 à propos de Lev. xx, 10) : ἐνδύεται δ᾽ ὁ μὲν πρεσδύτατος τοῦ ὄντος λόγος ὡς ἐσθῆτα τὸν κόσμον (γῆν γὰρ καὶ ὕδωρ καὶ ἀέρα καὶ πῦρ καὶ τὰ ἐχ τούτων ἐπαμπίσχεται)... « οὐδ᾽ αὖ τὰ ἱμάτια διαρρήξει». ὅ τε γὰρ τοῦ ὄντὸς λόγος δεσμὸς ὧν τῶν ἁπάντων, ὡς εἴρηται, ral συνέχει τὰ μέρη πάντα καὶ σφίγ- αἱ διαρτᾶσθαι, Mais si Jo. regarde le monde dans ses γει χωλύων αὐτὰ διαλύεσθαι x quatre éléments comme la tunique du Logos, parce qu'il en maintient la cohésion, le Logos pouvait-il quitter sa tunique sans que le monde soit dissous? Et alors comment les quatre parts des vêtements pouvaient-elles figurer les quatre parties du monde.(Loisy)? Il faudrait composer le symbolisme de Jo. de 24. om. ἡ λεγουσα p. πληρωθη (TH) plutôt que add. (SV). données aussi incohérentes que quintessenciées, bien étrangères à la manière simple dont il raconte un fait. S'il a entrevu dans ce fait un symbolisme divin, la tunique tissue par en haut et sans couture serait plutôt l'humanité que Jésus est venu prendre d’en haut et dont il n'avait pas eu besoin de réunir les facultés divisées chez les autres par le péché. Le corps, vêtement de l'âme, est une métaphore courante (cf. Philon, au même endroit : ἡ δ᾽ ἐπὶ μέρους ψυχὴ τὸ σῶμα, se. ἐνδύεται). Mais on ne verrait pas pourquoi cette humanité, dont le Logos ne devait pas être séparé, serait tirée au sort, etc. — λαγχάνω signifie « obtenir par le sort » et non pas «tirer au sort », quoique Bailly cite Isocrate 144 ὃ, qui n'est pas décisif.
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Si Jo. ἃ repris au v. 24 : « ainsi donc agirent les soldats », c’est pour montrer l'Écriture accomplie et ménager un contraste entre ces soldats indifférents au supplice qu'ils ont exécuté, ne songeant qu’à en tirer profit, et le groupe de ceux qui ont le plus aimé Jésus et l'ont suivi au pied de la croix. Le moment suit la crucifixion et précède la mort d’un temps notable. C’est un autre tableau que celui des femmes regardant de loin après la mort de Jésus dans les synoptiques (Me. xv, 40.41 ; Mt. xxvn, 55.56; Le. xxtu, 49), Le. ne les nomme pas. Dans Mc. et dans Mt. ce sont les mêmes, car Salomé de Me. doit être la même que dans Mt. la mère des fils de Zébédée. Et nous verrons que Jo. semble bien parler aussi des mêmes personnes. Il y a donc harmonie, si ce n’est que Jo. ajoute la Mère de Jésus et le disciple que Jésus aimait, et que leur place n’est pas la même. Mais il est fort possible que les femmes aient été ou se soient écartées du pied de la Croix avant le dernier soupir de Jésus, et que sa Mère ait été dès lors emmenée par le disciple. Et peut-être pourrait-on dire aussi que seuls la Mère et le disciple se sont approchés si près de la Croix, ce qui n’avait pas été constaté par ceux qui se tenaient loin, et que Jo. n’a fait qu'un groupe des femmes. De toute façon la présentation des synoptiques ne peut être un argument pour nier la réalité d’une scène où l’auteur figure sans aucun doute comme le disciple que Jésus aimait (cf. v. 35). D'après les Actes (1, 14) Marie se trouvait à Jérusalem avec les apôtres dans le Cénacle. Quelle mère n'aurait suivi son fils au supplice, et que dire de cette Mère! Les soldats n'avaient certainement pas pour consigne d’écarter les parents ja loi romaine accordait des adoucissements à ceux qui allaient mourir. Les femmes étaient-elles trois (Calmes, Schanz, Till., etc.) ou quaire (Zahn, Loisy, Bauer, ete.)? Après avoir hésité longtemps (cf. Comm. Mc., p. 80), nous nous décidons très nettement pour quatre. Si Marie de Clopas était la sœur de la Mère de Jésus, on avait donc donné le même nom à deux sœurs, ce qui n’est pas normal. De plus, pourquoi une titulature si complète pour ceite femme, dont d’ailleurs le nom propre aurait dû précéder la qualification de sœur ἀρ... D'autant que les noms vont souvent par couples, par exemple dans le catalogue des Apôtres de Mt. (x, 3 s.). Nous avons donc deux femmes innomées et deux autres, nommées Marie, distinguées l’une par le nom de Clopas, probablement son mari, l'autre par son lieu d’origine, Marie la Magdaléenne, dont Jo. allait parler (xx, 4) et qui était bien connue (Le. vur, 2; xxiv, 10; Mt. xxvn, 56.61; xxvin, 1; Me. xv, 40.47; xvi, 1.9). Jo. n'a pas indiqué 16 nom de la Mère de Jésus, non plus qu'à Cana (tt, 4), et il ne nomme pas non plus sa sœur. Si l’on tient compte (Zakn) de son soin de voiler sous l’anonyme non seulement sa personne, mais encore son père Zébédée el son frère Jacques, on admettra aisément que cette personne est sa propre mère, que l’on nommera Salomé, si tel est le nom de la mère des fils de Zébédée, comme on peut le déduire du rapprochement entre Me. xv, 40; et Mt. xxvur, ὅθ. En tout cela nous suivons Zahn, mais on ne conçoit pas pourquoi il rejette l'identité de Marie de Clopas avec Marie, mère de Jacques le petit et de José (Me. xv, 40 et xvi, 1; Mt. xxvn, 56 et xxvr, 1, l'autre Marie), la fidèle compagne de Marie Magdeleine près de la Croix et dans les offices de la sépulture. Clopas, d'après Hégésippe (Fus. H. E. UT, 14,2) était frère de Joseph, père putatif de Jésus. Probablement figure-t-il ici comme mari, plutôt que comme père, car l’origine d'une femme importe moins que le nom de son mari; elle aurait donc été la belle-sœur de Marie, Mère de Jésus, et ses fils les cousins du côté paternel putalif, ou les « frères » du Seigneur. — Le disciple que Jésus aimait était Là, lui aussi, mais il n’est pas présenté avec les femmes; il n'apparaîtra qu'au moment où cela sera nécessaire. Ajoutons que le chiffre de quatre femmes est celui de la peschittd. 26 5.) Il se passa alors la chose la plus simple et la plus touchante. Le Christ johannique, qui savail qu'il entrait dans la gloire, qu'il pourrait exaucer ses disciples et viendrait les visiter, étant Dieu comme son Père, ce Christ est cependant un fils aimant, cloué à une croix, sensible à l'abandon où va se trouver sa mère, et qui la confie à celui qu'il aime : nunc autem kumana iam paliens, eæ qua fuerat factus homo, affectu commendabat humano (Aug.). Beaucoup de mourants avaient agi ainsi, d’autres ont suivi et suivront. Mais Jésus sachant que sa Mère pourra faire plus pour le disciple, que lui pour elle, la lui donne aussi pour Mère. Ordinairement c’est une charge : ἀπολείπω ᾿᾽Αρεταίῳ τὴν μητέρα μου τρέφειν χαὶ γηροκομεῖν (LuciEx, Toxaris, xxu); ici c'est un privilège : la Mère de Jésus sera pour le disciple une mère. — γύναι cf. π|, 4; τὰ ἴδια cf. 1, 11. Ce serait exagérer la pauvreté des Apôtres que de ne pas leur laisser un gîte; Jean, car c'est bien lui, prit donc Marie avec lui, peut-être tout d’abord auprès de sa propre mère. Mais ce n'était pas à titre de sœur - qu'elle se trouvait chez Salomé, c'était comme la mère adoptive de Jean. D'après la pieuse opinion si douce aux chrétiens, Jean représentait ici tous les fidèles auxquels Marie a été dès lors donnée comme mère. Selon Knabenbauer c'est Rupert qui le premier l’a exprimée en ces termes : qui in passione unigeniti omnium nostrum salutem beata Virgo peperit, plane omnium nostrum mater est. Igitur quod de hoc discipulo dictum est ab eo, recte et de alio quolibet discipulo, si praesens adesset dici potuisset, nisi quia licet omnium, ut dictum est, mater sit, pulchrius tamen huic ut virgo virgini commenduri debuit. Mais si on lit attentivement Rupert, on voit que lui-même ne fait pas dériver l’opinion de la maternité spirituelle de Marie du texte de Jo., mais que, cette maternité étant admise, le texte eté pu dire de tout autre disciple ce qu'il dit de Jean. Il n'y ἃ donc pas lieu de changer l'exégèse admise par les catholiques les plus conservateurs (Schanz, Corluy, Knab., Füllion, Murillo, Tillmann, etc., cités par Simôn), sans pour cela porter atteinte à la pieuse croyance des fidèles sur la maternité spirituelle de Marie, établie théologiquement moins en vertu des paroles de Jésus sur la Groix qu'ensuite de la qualité des chrétiens, frères adoptifs de Jésus, devenant même mystiquement d’autres Jésus, comme ἃ dit Origène des parfaits : χαὶ γὰρ πᾶς ὁ τετελειωμένος « ζῇ οὐχέτι » ἀλλ᾽ ἐν αὐτῷ « ζῇ χριστός », καὶ ἐπεὶ «ζῇ » ἐν αὐτῷ « χριστός », λέγεται περὶ αὐτοῦ τῇ Μαρίᾳ" « Ἴδε ὁ υἱός σου » ὃ χριστός (Comm. I, 1v, 23). Cela était dit bien avant Rupert. Chaque chrélien, se sachant fils de Marie, éprouve une consolation à penser qu'il est dans la même situation que Jean au pied de la Croix. Notre piété envers Marie voit aussi dans l'attitude de celle qui se tenait debout au pied de la Croix un indice de la place qu’elle occupe dans notre rédemption. Elle compatissait aux souffrances de son Fils, mais aussi comme son Fils elle compalissait à nos maux; elle souffrait avec lui, s’offrait avec lui, sans rien ajouter à ses mérites infinis, mais en y joignant les siens, en s’associant intimement à l'œuvre de celui qu’elle avait donné au monde pour le sauver, non moins participante de son œuvre à sa mort qu’à sa naissance. H faut seulement prévenir ceux qui parlent trop facilement des Pères comme s'ils étaient unanimes, que les plus grands se sont ici lamentablement égarés : on peut lire Cyrille, qui est cependant le docteur de la Maternité divine. Ii était réservé à La critique moderne de nier la réalité des adieux de Jésus à sa mère. La mère de Jésus n’est plus qu'un symbole : La mère est « la femme typique, l’Israël véritable, la communauté judéo-chrétienne, le judaïsme en tant qu'il a produit le Christ et l'église apostolique ; et à ectte femme Jésus désigne comme devant être son protecteur, guide et gardien de sa vieillesse, le disciple bien-aimé, type du croyant parfait, du chrétien johannique, de l’Église helléno-chrétienne » (Loisy, p. 488, de même Bauer). Getle image symbolique est équivoque ou incohérente. Parle-t-on du judaïsme? Jésus en est sorli en quelque manière, mais comment le judaïsme, dont la haine l’a mis en croix, peut-il être représenté par sa mère affectueusement placée devant la Croix? Aussi l'on dit : l'Église judéo-chrétienne. Mais à supposer qu'un « paulinien » comme Jo. admette l'existence d’une église distincte dans le christianisme où il n’y a plus ni juif ni gentil, comment cette église, née de la foi en Jésus, peut-elle être la mère de Jésus? Il serait moins illogique de parler des rapports entre les deux écritures de l'A. et du N. Testament. Mais nos critiques admettront-ils l'existence au temps de Jo. d'un N. Testament qui servirait de refuge à l'Ancien? De toute façon on n’a pas le droit de substituer l'intention d'un symbolisme sur lequel il ne s’est pas fait d'accord à l'intention très claire de rapporter un fait dont le disciple bien-aimé était justement fier. On ne peul même pas dans ce cas s'appuyer sur le goût des Pères pour l'allégorie. Sans compter que pour le symbolisme les autres femmes sont de trop, si bien que Loisy attribue leur insertion à un rédacteur! 28 5.) Jéeus est abreuvé de vinaigre (Mc. xv, 36; ME, xxvu, 48; Le. xx, 36). L'accord est parfait avec les synoptiques (Le. se contente d'un mot) sur le fait que Jésus fut abreuvé de vinaigre, et que sa mort suivit aussitôt. 98) Dans Me. et Mt. l'initiative vient d’un assistant qui s'imagine que Jésus a appelé Elie. Dans Jo. c'est une plainte de Jésus, disant qu'il a soif, à laquelle on donne satisfaction. On avouera que cela est plus naturel. Et cependant c’est l'occasion pour Bauer de déclarer qu’ « il est certain seulement que dans Jo. s'est évanouie toute trace de tourment et de souffrance Loisy : « On doit supposer que Jésus ἃ soif, mais il n'a soif que par sa volonté, par la conscience d’une prophétie à réaliser » (p. #89), Ce demi-docétisme serait fort apparenté à la doctrine que 10. aurait voulu combattre en supprimant le Cyrénéen (voir sur 47). Le sens est simplement que Jésus, dévoré par la soif, trop naturelle en pareil cas, ἃ exprimé sa souffrance pour réaliser une pro- 29. om. ovy p. σκενὸς (THV) et non add. (S). — υσσὼ scripsi, υσσωπω (ΤΉ ΒΥ). phétie, tout le reste de ce qui lui avait été imposé par son Père étant désormais consommé. D’ordinaire, pour l’accomplissement d’une prophétie, 10. emploie πχηρόω (x, 88; χη, 18; xv, 44. 25; xvir, 13; xvur, 9, 32) et τελειόω pour l'accomplissement de l’œuvre du Père (1v, 34; v, 36; xvir, 4). C’est la pensée qui domine ici, et qui influe sur le choix du mot par rapport à l'Écriture d'autant qu'à ce coup toutes les prophétics trouvent leur accomplissement définitif : Jésus va mourir. Le texte n’est pas cité; ce doit être : καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος (Ps. Lxvi, 22). Dans le ps. c'est un mauvais traitement (cf. Le.); dans Mc. et dans Mt. l'intention ne paraît pas mauvaise, encore moins dans Jo. Le point de comparaison est donc plutôt dans celui qui souffre : en être réduit à boire du vinaigre, dans une soif dévorante!
19:26
ιδε (THV) et non τδου (8).
19:29
Jo. met au pluriel ce qui ne doit s'entendre que d’un seul (Me. Mt.). Pour la présence de cette boisson, cf. Comm. Me. — Mt. et Mc. parlent d'un roseau, et Jo. a manifestement en vue quelque chose de semblable, sur quoi cest fixée l'éponge : le même verbe περιτίθημι pour les trois. Or il est certain que l'hysope ne peut remplir ce but, n'ayant pas de tiges assez fermes pour cela. ἢ eût fallu dire : mettant un petit balai d'hysope au bout d'un roseau. Le sens de ὕασσωπος étant certain, on n’a pas le droit de chercher une autre plante que l'hysope. Une correction très simple s'impose, proposée par Camerarius (+ 1574), très soutenue par Field, etc. L'auteur avait écrit ὑσσωπεριθεντες. Un copiste très ancien, ne connaissant pas le mot ὅσσός, javelot, le pium des Romains, mais connaissant bien l’hysope, a pensé que le manuscrit qu'il copiait péchait par la faute si fréquente de l'haplographie, et qu’on avait mis wr une seule fois au lieu de wxwr; la restitution amenait l'hysope, plante biblique. — Bauer et Loisy (p. 489) refusent une correction si heureuse en critique textuelle, parce que l’hysope figurait dans l'ancien rituel pascal, « qui prescrivait de marquer les portes des maisons avec un balai d’hysope trempé dans le sang de l'agneau » (Ex. xn, 22). Mais cet usage même montre que l'hysope aurait pu remplacer (très mal) l'éponge, mais non le roseau. Au lieu de dire une chose absurde, Jo. ἃ désigné très exactement de quelle sorte de roseau on s'était servi. A vrai dire la hampe du pilum était en bois, mais elle était renforcée en haut pour recevoir la soie du fer, ce qui donnait au pilum tout à fait l'apparence d’un roseau avec sa fleur (cf. les illustrations de l’art. Pifum dans Saglio). On dirait chez Jo. et les synopliques d'un même objet vu de près et de loin.
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La mort de Jésus (Me. xv, 37; Mt. xxvit, 80 ; Le. xxtnr, 46). Jésus boit donc le vinaigre et peut dire, aussitôt après, « c’est fini », en accord avec le v. 28. Il ἃ accompli sa mission, sa carrière terrestre est terminée. Après quoi il incline la tête, comme pour dormir (Mt. vi, 20; Le. 1x, 58), et remet son esprit, sans doute à son Père. C’est le sentiment exprimé par la parole de Le. : « Père je remets mon esprit entre vos mains », que Jésus prononca alors. — Selon leur coutume, Loïisy et Bauer exagèrent à plaisir la divergence entre Jo. et les synoptiques. Le cri des synoptiques est un cri de douleur, la dernière parole de Jésus est triomphale (Bauer). Mais le cri, le grand cri ne peut-il étre regardé comme l'indice d'une force surhumaine ? Sans aller jusqu'au cri de triomphe, on peut estimer que Jésus ἃ exprimé dans un cri la satisfaction du Fils qui ἃ accompli l’œuvre que lui avait confiée son Père. Les synoptiques n’ont pas insisté plus que Jo. sur les souffrances physiques de Jésus; c'est encore Jo. qui seul ἃ mis sur ses lèvres le mot « j'ai soif ». La descriplion, si sobre soit-elle, d'une crucifixion suffit à appeler la compassion sur les plus extrêmes douleurs. Jo. il est vrai n’a pas parlé des injures des Juifs, ni dans la nuit du procès, ni au pied de La Croix : mais il ἃ aussi omis la confession messianique de Jésus devant Caïphe. I faut toujours reconnaitre qu'il n'écrit pas une biographie complète, et qu'il n'entend pas supplanter les synoptiques. Loisy estime que l'émission du souffle figure le don de l'Esprit-Saint parce qu'en baissant la tête il dirige son esprit vers le groupe aimé. — C'est aller un peu vite : il faut attendre la résurrection (xx, 22).
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D’après Dt. xx1, 23, le corps d’un pendu devait être enseveli le jour même et Josèphe atteste que telle était Ja coutume de son temps pour les crucifiés χαίτοι τοσαύτην Ἰουδαίων περὶ τὰς ταφὰς πρόνοιαν ποιουμένων, ὥστε καὶ τοὺς ἐκ καταδίκης ἀνεσταυρωμένους πρὸ δύντος ἡλίου καθελεῖν τε καὶ θάπτειν (Bell, IV, v, 2). Peut-être les Juifs auraient-ils cependant laissé aux Romains la responsabilité d'une dérogation à cette loi, si le lendemain n'eùt été un sabbat, et même un grand jour, c'est-à-dire une grande fête. Cette fête spécialement chômée ne peut étre que le 45 nisan. On voit que Jo. est parfaitement d'accord avec lui-même. Dans ce cas, παρασκευή doit comme au v. 14 s'entendre d’une préparation, quoiqu'il n'ait pas de régime. On ne peut alléguer que c'est la paras- cève par excellence (Mc. xv, 42), c'est-à-dire « le vendredi » comme précédant le sabbat, car le génitif du v. 44 est remplacé équivalemment non seulement par ἐν τῷ σαδδάτῳ, mais aussi par l'indication de la fête. — Les Juifs vont donc trouver Pilate, comme cela va sans dire, car il n'y a aucune raison de supposer Pilate au pied de la Croix; Jo. ne le dit pas, et cela serait invraisemblable le premier magistrat aurait dérogé en assistant à une simple exécution. Comme on ne pouvait ensevelir les suppliciés vivants, il fallait en finir : le moyen indiqué est de leur rompre les jambes. Le crurifragium était, il est vrai, un suppiice particulier, pour les esclaves et les déserteurs (nombreux exemples dans le Thesaurus w° crus). Mais si l'on disait par manière de proverbe perire eum non posse, nisi οἱ crura fracta essent (Cic. 43° Philippique 27), c'était donc un moyen assez employé d'achever ceux qui ne périssaient pas assez vite. — μείνῃ est au singulier parce qu'il se rapporte au neutre σώματα, les cadavres tandis que ceux dont on brisera les jambes sont encore des personnes; ἀρθῶσιν suivra naturellement aussi au pluriel, tandis que Apoc. 1, 19 ne peut être excusé de solécisme. — χατεάγωσιν, régulier, aor. 2 passif de χκατάγνυμι.
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Les soldats qui viennent sont plus probablement envoyés par Pilate, Les premiers ne devant pas quitter leur poste. Ils arrivent munis des instruments nécessaires qui ne faisaient pas défaut, ou ils les font porter. Ils commencent par celui des suppliciés qui se trouvait le plus proche; on ne voit pas pourquoi ils ont d'abord passé Jésus qui se trouvait entre deux : peut-être Jo. a-t-il choisi la manière la plus courte de raconter, ou bien telle disposition locale que ne savons pas a pu les influencer.
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δὴ αὐτὸν (TH) et non α. ἡ. (SV).
Venus auprès de Jésus. — ἐλθόντες est peut-être dans un sens ur peu différent de ἦλθαν (32); sûrement Mt. aurait mis προσελθόντες, mais Jo, n'a employé ce verbe qu'une fois (cu, 21). — Jésus étant mort, il n'y avait pas à lui donner le coup de grâce; c'eût été prendre une peine inutile, sans parler d'un certain respect de la mort; et enfin ce n’était pas la consigne. L'exécution est terminée, et on le constate officiellement.
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Cependant l'acte du soldat ne peut s'expliquer que par son désir de constater, ἃ tout hasard, si vraiment Jésus est mort, sauf à l’achever sil ne l'était pas. Maïs c'est là un acte individuel, on dirait presque une fantaisie, un instinct auquel cède le soldat, et par là cet acte a déjà quelque chose d'inattendu et de mystérieux; il n’a pas en lui-même sa raison d'être. — νύσσω signifie piquer, d'où frapper ou percer. Ce verbe pourrait s'entendre d'une piqüre légère, comme dans la touchante histoire de Cléomène et de Pantée. où Pantée pique le talon de son chef, pour voir s'il était mort, mais sans avoir le courage de l’achever (PLur. Vita Cleom. xxxvir, cité par Field). Mais ici la délicatesse du sentiment est exclue, et le résultat prouve que le coup a été fortement porté. Il n'est pas dit si c'est le flanc droit ou le flanc gauche, mais l’action n'avait tout son sens que si le soldat visait le cœur, où la blessure est plus sûrement mortelle. λόγχη étant ici distinguée de ὕσσός (29) doit être une véritable lance, et non un javelot. De l'instrument est venu le nom de Longin, ce qui prouve bien qu’on ne savait pas le vrai nom du soldat, mais non pas que lui-même n'ait pas existé. L'eau et le sang. Gelse s'en moquait, et demandait si l'on attribuait par là à Jésus ce liquide divin qui sert de sang aux dieux d'après Homère (14. V, 340). Origène (ὁ. Cels. 11, 36) répondait qu'il savait bien que des cadavres il ne sort ni sang, ni eau, mais que le fait de Jésus était miraculeux. Jo. le savait aussi, et c’est pourquoi il ἃ tant insisté sur un témoignage oculaire. Nous n'’essaierons donc pas de fournir une explication physiologique plus ou moins approchée. Mais précisément parce qu'il regarde le fait comme miraculeux et qu'il en atteste la réalité, on n’a pas le droit de dire qu'il n’a qu'une valeur symbolique. C’est la réalité qui importe avant tout, comme base du symbole, quoique le symbole, 511 y en ἃ un, confère une singulière valeur. Il n'est d’ailleurs pas aisé de définir ce symbole, et les Pères ont proposé de nombreuses explications. il semble que, d'après Jo. lui-même, le sang du Christ est un instrument de propitiation (1 Jo. 1, 7; ρος. vu, 14) : lorsque le sang coule, la rédemption est consommée. Mais de plus, Jésus est celui qui vient par l'eau et par le sang (I Jo. v, 6), l'eau a donc aussi un sens profond : ce doit être l'eau du baptême, dans lequel est appliquée la rédemption. Aug. uf ἐμ το quodammodo vitae ostium panderetur, unde Sacramenta EÉcclesine manarunt… Ille sanguis in remissionem fusus est peccatorum : aqua illa salutare temperat poculum; haec et lavacrum praestat, et potum. L'eau et le sang sont dsnc unis comme deux agents de purification, ainsi que le disait Apollinaire its mr ὁ ἐκχέας ἐχ τῆς πλευρᾶς αὐτοῦ τὰ δύο πάλιν καθάρσια, ὕδωρ καὶ men καὶ πνεῦμα (cité ἢ par Holtz., etc.). Mais le sang pouvait signifier aussi l'Eucharistie (Chrys. Icho‘dad, etc.). Des sacrements de PÉglise, Aug. passe à l'Eglise elle-même, sortie du flanc de celui qui ἃ incliné la tête comme pour dormir, ainsi qu’Eve est sortie du flanc d'Adam endormi (Gen. π, 21). Ce symbole indiqué aussi par Cyrille de Jérusalem, Chrysostome, etc., a été enregistré par le concile de Vienne, lorsqu'il définit contre Pierre Jean Oliva que le coup de lance fut donné après la mort (Denz. 480). La dévotion au Sacré Cœur de Jésus n'est ἐξῆλθεν εὐθὺς αἷμα χαὶ ὑδωρ.- χαὶ ὃ ἑωραχὼς μεμαρτύρηχεν, χαὶ GA ϑινὴ αὐτοῦ ἐστὼ ὁ πυρί à ἐχεῖνος οἶδεν ὅτ' ἀλγθ λέγει, ἵνα χαὶ ινὴ αὐτοῦ ἐστιν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ Ἀέγει, ἱνα ὶ διλεῖς πιστεύητε. 86 ἐέγετο γὰρ ταῦτα ἵνα à γραφὴ πληρωθῇ ᾿Οστοῦν οὐ συντριβήσεται αὐτοῦ. χαὶ πάλιν ἑτέρα γραφὴ λέγε: bovrer εἶεν τῇ jamais plus touchante que lorsqu'elle évoque cette blessure du Cœur qui nous a tant aimés : quid vulnere isto salubrius (Aug.) ? — On ne saurait passer sous silence l'opinion de M. Tillmann. Supposant que le coup de lance porté de droite à gauche a traversé le cœur, il ne regarde pas comme invraisemblable qu'il en soit sorti un mélange d'eau et de sang. Jo. ne dit pas qu'ils soient sortis séparés, et ne prétend pas alléguer un miracle. Il n'a pas non plus en vue un symbole, son but étant de combatire le docétisme par cette preuve évidente de la mort de Jésus.
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Un premier point généralement reconnu, et qui ne souffre aucune diffieulté, c'est que le témoin oculaire est le disciple aimé du v. 26. 1 était le seul disciple auprès de la Croix, le seul qui ait pu rendre témoignage pour ses frères, de sorte que l'intention de l'auteur n'est pas douteuse. Mais entendait-il se désigner lui-même? On l’a toujours cru, et cela est incontestablement appuyé sur le présent λέγει. Il n'a pas cessé de rendre témoignage, μεμαοτύρηχεν, et maintenant il dit. On objecte que ἐκεῖνος, sujet de λέγει, me peut être l'auteur, qui ne parlerait pas de lui à la troisième personne. Mais il était courant qu'un auteur parlât à la troisième personne; chez les Juifs on admettait sans hésiter que c'élait le cas de Moïse, ce fut le cas de Josèphe; et l'on trouve cette tournure avec ἐκεῖνος dans Jo. {ix, 37). — On fait une autre objection. Le témoin étant le même que l’auteur, il se rendrait témoignage à lui-mème; or, dans ce cas le témoignage n'a pas de valeur (v, 31; vin, 43); Jo. ne pouvait l'avoir oublié. Aussi nous pensons qu'il à recours au témoignage de Celui que tous ses frères reconnaissent comme leur Seigneur. Il ne faut que lire 1 Jo. 51, 6; m1, 3.5.7.46; iv, 17 pour reconnaître qu'ici ἐχεῖνος s'entend de Jésus (Zahn, Till, Bauer). Je ne sais si on ἃ rapproché de ce fait l'usage des disciples de Pythagore qui 2e Jui donnaient pas son nom mais le désignaient durant sa vie comme θεῖος, après sa mort sous le nom ἃ ἐκεῖνος (Jamblique, vit. Pyth. 255, cité par Delatte, La wie de Pythagore, etc., p. 252). Le témoin est donc l'écrivain, qui prend Jésus à témoin que son témoignage est véridique, ἀληθινή. — Loisy prétend entendre ce mot au sens « johannique », ou mystique, de facon que le témoignage porterait à la fois sur le fait et sur sou symbole. Il y ἃ Ki une confusion. ἀληθινός en effet dans Jo. ne signifie pas vrai, ou véritable au sens matériel, mais vraiment digne de ce nom, dans toute la force du terme, se qui peut aboutir à un sens myslique, comme : « Je suis la vraie vigne. » Mais un témoignage vraiment digne de ce nom est us témoignage véridique. Ici fe sens « véridique » est exigé ratione materiae. À supposer que Jo. attache une grande importance au symbole, il n’eu faut pas moins que le fait soit vrai : on ne rend pas témoignage à un symbole, mais au fait dont il sera dégagé. fci le fait est l'émission d'eau et de sang prouvant la mort. Jo. ne parait pas s adresser à des infidèles, mais à des personnes qui font partie de son groupe (Suis). On pourrait donc estimer que le témoignage ἃ pour but de les amener à croire ce point particulier, qui n'avait pas été raconté par les synoptiques, ou de défendre leur foi menacée sur ua point particulier. Mais comme πιστεύητε n'a pas de régime, il faut l'entendre de la foi en général, c'est-à-dire d’une foi plus parfaite; d'autant que Jo. va montrer que le fait lui-même n'était que la réalisation de deux prophéties; Jésus était donc le véritable agneau pascal, l’envoyé de Dieu, celui vers qui convergeait l'Écriture, celui en qui il faut croire. Inutile d'insister sur les scrupules critiques (Wellh., Loisy) de ceux qui attribuent les versets 34, 35 et 37 à un rédacteur. La prétendue incohérence, le prétendu embarras des phrases ne sont point des arguments, quand la marque johannique est si évidente (même Bauer). Et alors il faut voir ici un argument décisif prouvant que l’auteur de l’évangile se donne comme le disciple bien-aimé, argument qui lient, quel que soit le sens donné à ἐκεῖνος. Ceux qui, comme Bauer disent que éxeivos est le Ghrist n’ont même aucun prétexle pour le nier.
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Chacun des deux faits signalés : la préservation des os et le coup de lance étaient prédits. — γάρ indique que ces prédictions étaient un motif de croire, donc d’une foi générale, et non pas à un fait particulier, car l’ordre naturel est de l'admettre comme réel avant de le mettre en relation avec une prophétie, — 1: était aussi dans l’ordre de raconter d'abord les faits, parfaitement enchaïnés, avant de passer aux prophéties qui ne Fétaient pas entre elles. — La première est relative à l'agneau pascal. Dans les deux textes du Pentateuque (Ex. x, 46; Num. 1x, 42) le verbe est à l'actif (συντρίψετε, συντρίψουσιν). Il était impossible de conserver la seconde personne, et la troisième qui ne se serait plus appliquée ici aux Israélites était avantageusement remplacée par le passif lequel n’appelait pas l'attention sur les acteurs. Il est donc inutile de supposer une influence du ps. xxxin, 21 pour expliquer συντριδήσεται, d'autant qu'il ne parle pas de l'agneau pascal mais des justes. — Jo. ne pouvait regarder la Hégislation mosaïque comme une prophétie directement messianique : l’accomplissement se fait donc au sens spirituel, parce que Jésus était le véritable agneau immolé (Apoc. v, 6,12, etc.) pour 16 salut de son peuple (cf. 1 Cor. v, 7). Mais l'énergie avec laquelle il a produit son témoignage sur le fait ne permet pas de croire qu'il ait déplacé le jour pour obtenir un symbolisme plus parfait. — Schanz développe ce symbolisme dans ce sens que l'Église, corps du Christ, ne doit pas non plus être divisée; mais il concède que les Pères n'en ont rien dit.
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L'expression ἑτέρα γραφὴ λέγει, tout à fait comme SN IN 21721 dans Mek. sur χιν, 3.26: (Schlaiter). Le texte est Zach. xr1, 10. L'hébreu massorétique 38. om. o p. Ἰωσηφ (Η) ou add. (TSV). 39, αὐτὸν (THV) el non τὸν Incouv (S); — μιγμᾶ (TSV) et non ελιγμα (ἢ). est : «ils regarderont vers moi qu'ils ont percé ou transpercé », mais il est très probable que l'hébreu primitif n'avait pas « vers moi » mais « vers celui que », c'est-à-dire le texte traduit ici par Jo. Il n’a pas tenu compte des LXX : καὶ ἐπιθλέψονται πρὸς μὲ ἄνθ' ὧν κατωρχήσαντο (TT « danser >» pour ΡΤ « percer »). Done Jo. a eu recours à l'original, ce que prouve aussi son allusion de Apoc. 1, Ἴ καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἴτινες αὐτὸν ἐξεχέντησαν. Supposer que Jo. table ici sur une autre traduction grecque de l'hébreu que les Septante, c'est préférer l'inconnu à la source très connue de l'Apocalypse, peut-être pour ne pas admettre l'unité d'auteur. Et cette conjecture gratuite ne peut même pas s'appuyer sur une source commune à Jo. et aux traducteurs postérieurs, puisque Théodotion ἃ καὶ ἐπιδλέψονται πρὸς μὲ εἰς ὃν ἐξεχέντησαν, Aquila ... σὺν ᾧ ἐξεκέντησαν, Symmaque … ἔμπροσθεν ἐπεξεκέντησαν. --- ἐχχκεντεῖν est la traduction de p7 dans les LXX (πᾶ. 1x, δά, etc.). — Le texte de Zacharie est très mystérieux. D’après Van Hoonacker (Comm., p. 683) les vv. 10-14 commencent l'exposé des conditions spirituelles du règne messianique. Un grand crime ἃ été commis; la nation en deuil reconnaitra sa faute, et se lamentera sur celui qu'ils ont transpercé comme on se lamente sur un fils unique. L'évocation de cette prophétie, au futur dans Zacharie, est d'autant plus saisissante que Jésus a été vraiment transpercé, lui 16 vrai Fils unique de Dieu. Si le coup de lance est le fait d’un étranger, c'est bien la nation qui est responsable du crime. Jo. appelle seulement l'attention sur ce fait que les Juifs auront pu constater leur œuvre et y reconnaître une de leurs prophéties. Quels ont été leurs sentiments? Il ne le dit pas. Plus tard, à la parousie, ils se frapperont la poitrine (Apoc. 1, 7).
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Joseph est d'Arimathie (Me., M£., Le.), mais il n’est pas nommé sénateur _(Me., Le.) ni riche (Mi), et s’il est disciple comme les trois l’indiquent en d'autres termes, c’est un disciple caché, parce qu'il eraignait les Juifs (propre à Jo.). Ce trait le diminue un peu, mais explique comment il a pu se présenter chez Pilate sans se compromettre, alléguant un motif d'humanité ou de soiidarité nationale. Le but dernier de sa demande est bien d’ensevelir Jésus, mais Jo. emploie aipet, comme au v. 31. Loisy objecte donc que Pilate n'avait pas ὦ permettre qu’on enlevât, puisqu'il l’avait déjà ordonné. — On conçoit cependant très bien que Pilate ait consenti que les corps fussent enlevés, sauf à permettre à telles personnes de 16 faire, au lieu des soldats. Cette permission ne se refusait pas (cf. Comm. Me. p. 411). — καθέλων de Mc. et Le. est un terme plus précis pour « descendre un corps de la croix » (cf. outre Comm. Mc. Jos. vin, 29); mais l’idée est la même dans Jo., car αἰρεῖν ne peut signifier autre chose qu'au v. 31. .
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Il semble que Nicodème ne vint qu'après. Il était d'accord avec Joseph, mais le temps pressait, on se partagea les pieux offices. Le rôle de Nicodème fut d'acheter les épices. Jo. rappelle qu’il a déjà parlé de Nicodème, venu de nuit, comme pour expliquer son intervention un peu tardive. Il ne tenait pas à ‘se montrer, mais enfin il aimait Jésus et voulait à sa manière plus que discrète protester contre le crime du Sanhédrin. — La myrrhe (cf. sur Mt. 1, 11) est une résine odoriférante, l'aloës (Cant. 1v, 18) est un bois de senteur (Aloexylon Α gallochon). On s’est étonné de cette quantité énorme de cent livres; on a répondu qu'aux funérailles de Gamaliel l’ancien on avait brûlé pour 80 livres d'épices (Aboda zara x1, 1) et qu'aux funérailles d'Hérode le Grand cinq cents esclaves portaient des aromates (Jos. ἀπὲ. XVIL, vi, 3). On pourrait aussi citer les 90 livres et les 50 livres d’encens dépensées dans des funérailles à Ostie (CIL, xiv, 321 et 413). Mais précisément ce sont de gros chiffres, dans”des circonstances exceptionnelles. Comme Jo., toujours modéré, ñe peut avoir égalé une inhumation expéditive et presque furtive à de splendides funérailles, on serait tenté de croire à une erreur de copiste et de remplacer « cent » par un chiffre beaucoup plus modeste que 32 kil. 700 grammes. D'ailleurs on ne saurait comparer la livre d'huile parfumée très précieuse (xrr, 3) à ces aromates du commerce, probablement très mélangés, où les essences de senteur donnaient seulement le bouquet. On sait combien était suspecte l'industrie des pharmacopoles. Ges résines ne servaient pas à oindre le corps sous forme d'huile; on les pilait plutôt en poudre, si elles ne conservaient pas, comme pour l'aloës, la forme de petites büchettes, et on les répandait tout d'abord largement sur la banquette sépulcrale et tout autour, plutôt pour combattre la mauvaise odeur que pour un embaumement véritable. — αἴγμα « mélange » est beaucoup plus simple que ἔλιγμα (N Β W) « objets enroulés », lecon difficile à Jaguelle on donnerait la préférence, s’il était possible d'en tirer quelque chose.
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Le corps de Jésus étant déposé de la Groix, Joseph et Nicodème en prennent définitivement possession (cf. Mt. λαδών) et le lient avec des bandelettes et des aromates, les aromates en poudre étant disposés le long des bandes qui les serraient ensuite sur le corps. — ὀθόνιον au pluriel comme dans 1,0. xxiv, 12, pour indiquer un tissu découpé en bandes, ou des bandes fabriquées tout exprès. Rien ne prouve que d’après Jo. Jésus soit mort après la neuvième heure, moment indiqué par Mc. (xv, 84). Les soins funéraires ont donc pu aisément être rendus avant le coucher du soleil. Ge n’était point un embaumement {el que d'autres le pratiquaient peut-être, — car il n'y a aucune comparaison explicite, — mais une sépulture telle que les Juifs l'avaient en usage. On ne peut donc pas dire que c'était une disposition provisoire, que les femmes auraient compté reprendre d'une facon plus parfaite, et dès lors il semble qu'il y a une antinomie entre les synoptiques, réservant les aromates aux femmes qui interviendront plus tard, et Jo. qui regarde la cérémonie comme terminée. Cependant les deux manières peuvent très bien se combiner en fait. Ou les femmes n'ont rien su des aromates, ce qui se concilie avec Mc., car eltes regardent seulement où l'on n mis le corps; ou bien, si elles ont vu comment les choses se sont passées (Mt. et surtout Le.), elles ont voulu apporter leur petite contribution. Il y avait certes assez d'aromates, mais ce n'étaient pas les leurs. #1) Jo. ne dit pas comme Mt. que le tombeau était celui de Joseph, mais comme Mit. qu'il élait nouveau, et comme Le. que personne n'y avait été déposé. Il ajoute ce renseignement précieux que c'était dans un jardin, au lieu même de la crucifixion. Ce jardin ne doit pas faire rêver d'un parc anglais il y avait là seulement quelques arbres à la manière orientale. Déjà Jo. avait précisé que le lieu de Farrestation était un jardin. C'est pure fantaisie que de dire avec Loisy ce jardin inventé pour figurer l'Éden spirituel, le véritable jardin de Dieu, où l'Église est née figurativement du côté du nouvel Adam, etc. — Il n’est pas si clair dans le texte de Jo. que l'Église soit sortie du côté du Christ; et il ne dit pas que la Croix ait été plantée dans un jardin, mais que, dans ce lieu du crucifiement, peut-être assez étendu, il y avait un jardin.
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La proximité du lieu offrait un grand avantage, puisqu'on était très pressé à cause de la préparation des Juifs en vue de ce grand jour du sabbat (ux, 31), qui était en même temps la préparation de la Pâque (xx, 14). On était donc au 14 nisan selon notre manière de compter; le 45 nisan allait commencer avec le coucher du soleil. Chapitre XX. La Résurrecrion. Jésus est entré dans la gloire de sa résurrection. I] ne se manifeste pas au monde (x1v, 22), mais à ceux qui l'ont aimé, et dont il veut faire ses envoyés auprès du monde. Jo, distingue deux constatations : le tombeau est trouvé vide par Pierre et Jean sur l'indication donnée par Marie-Magdeleine (1-10); puis Jésus se montre à Magdeleine (11-18) et ensuite aux disciples (49-23), auxquels il apparaît de nouveau spécialement en faveur de Thomas (24-29). Enfin vient une première conclusion de l’évangile (30-31) que nous croyons avoir été déplacée. Dans la première édition de son commentaire, M. Loisy n'avait vu dans ces récits aucune raison de distinguer deux auteurs. À la suite de Wellhausen, il distingue maintenant le premier auteur, qui n’admettait qu'une immortalité spirituelle, et un rédacteur qui enseigne la résurrection matérielle de la chair. Les indices de ce découpage sont trop ténus et insuffisants pour qu'il y ait intérêt à les discuter tous : nous noterons les principaux; ils ne semblent pas avoir impressionné Bauer, sauf peut-être en ce qui regarde le lieu des deux premiers épisodes. Nous aurons à noter le contact avec les synoptiques. 5. om. γε p. μεντοι (THV) et non add. (8).
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ỷ. 1. PILATUS JESUM FLAGELLAVIT. Pilate fit fouetter JESUS. Il le fit fouetter à la manière des Romains, c’est-à-dire, cruellement ; car les Hébreux ne donnoient que trente-neuf coups de fouëts aux coupables, pour obéir à la Loi, qui défend de les fouetter jusqu’à les déchirer de coups. Il le fit fouetter ou pour essayer d’appaïser l’animosité des Juifs, ou pour l’obliger à confesser ce dont on l’accusoit. Bède a cru que Pilate l’avoit fouetté de sa propre main, s’attachant trop à la lettre de l’Evangile. Il le fouetta ; c’est-à-dire, il le fit fouetter. On croit qu’il fut attaché à une colomne, conformément à l’usage des Romains. On lit le nombre des coups qu’il reçut dans quelques Spéculatifs : mais leurs révélations ne sont point de foi certaine dans l’Eglise. On s’en tient au silence de l’Ecriture. Quelques-uns ont crû que Pilate ayant résolu de le livrer aux Juifs, pour estre crucifié, le fit premièrement fouetter, pour se conformer à l’usage des Romains, & même des Grecs, qui en usoient ainsi envers ceux qu’on devoit crucifier. La formule du jugement étoit : Prenez cet homme, dépouillez-le, fouettez-le au dedans, ou au dehors des murailles, & pendez-le à un arbre maudit. Mais il est bien plus probable qu’il ne le fit fouetter que pour essayer de contenter les Juifs, comme il le déclare lui-même dans saint Luc(а) : Je ne trouve aucune raison de condamner cet homme à mort ; ainsi je le ferai fouetter, & le renvoyerai. De plus il paroît clairement par le récit de saint Jean, qu’il y a un intervalle considérable entre la flagellation, & la condamnation du Sauveur. Il est vrai que saint Matthieu, & saint Marc parlent de sa flagellation immédiatement avant sa condamnation : mais ils en parlent comme d’une action passée, & par récapitulation.
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ỷ. 2. MILITES PLECTENTES CORONAM DE SPINIS. Les soldats ayant fait une couronne d’épines entrelassée, la lui mirent sur la tête. Ces soldats après avoir exercé leur cruauté sur le Corps de JESUS, en le fouettant impitoyablement, le détachèrent de la colonne ; & comme ils savoient qu’il étoit accusé d’affecter la Royauté, en attendant le retour de Pilate, qui cherchoit à tirer en longueur cette affaire, dont il avoit mauvaise opinion, ils voulurent se divertir, en se jouant du Sauveur, & en insultant à sa prétenduë Royauté par cette couronne d’épines, & par ce manteau de couleur d’écarlate, dont ils le revêtirent. On doit bien distinguer ce jeu impie des soldats, d’avec celui qu’ils exercèrent contre lui peu de tems après, lorsque Pilate le leur eut livré pour le crucifier. Voyez S. Matt. xxvii. 27. Marc, xv. 16. Les Interprètes se fatiguent assez en vain à chercher de quelle forte d’épines fut composée la couronne du Sauveur. Les uns croyent que ce fut l’épine noire; les autres, l’aubépine: Ceux-ci, la ronce, ou le noir-prun; & ceux-là, le jonc marin, tout hérissé d’épines. Thomas Bartholin a composé exprès sur cela une Dissertation, qu’on peut voir pour contenter sa curiosité; car au reste il n’y a rien de certain sur cette matière.
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ỷ. 5. Ecce homo. Voici l’homme. Il leur amène JESUS en l’état où l’avoient mis les soldats, & leur dit: Voilà cet homme, qui selon vous, affecte la Royauté, & ménace d’ôter aux Romains l’empire de ce pays: Voilà cet homme que vous m’amenez comme un ennemi de César, comme un homme pernicieux, qui soulève tout le monde: Voilà certes un homme fort redoutable: Allez, raffûrez-vous; ne craignez rien de sa part.
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ỷ. 7. NOS LEGEM HABEMUS. Nous avons une Loi, & selon cette Loi, il doit mourir; parce qu’il s’est fait Fils de Dieu. Les Juifs n’avoient plus le droit de vie, & de mort, comme ils l’ont déclaré ci-devant; mais ils avoient conservé celui de se gouverner suivant leurs Loix, & d’exiger de leurs Gouverneurs qu’ils traitassent les coupables selon la rigueur des Loix de leur nation. Or la Loi de Moyse condamnoit à mort les blasphemateurs.
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ỷ. 8. MAGIS TIMUIT. Il craignit encore davantage. Tandis qu’on n’accusa JESUS-CHRIST que de soulever le peuple, & d’affecter la Royauté, il se flatta de pouvoir le tirer des mains des Juifs; parce que ces accusations intéressoient son gouvernement, & le repos de la Province; choses qui étoient en sa disposition, & dans lesquelles il pouvoit faire grace, ou justice, Mais ici on lui objecte un cas tout extraordinaire; un article des Loix du pays, qu’il ne connoissoit point, & dans lesquelles il étoit dangereux de contredire le Sénat, & la populace irritée. Il avoit tout à craindre de leur part; la révolte, la violence, les plaintes à César. Il découvrit alors que leur acharnement ne se termineroit qu’à la mort de cet innocent, & qu’ils étoient résolus de porter les choses aux dernières extrémités. Peut-être aussi craignit-il de faire périr un Dieu, ou un Fils des Dieux, qui avoit paru sur la terre, comme tant d’autres que l’on adoroit parmi les Payens. Ainsi dans les Actes des Apôtres, les Lycaoniens ayant vû les miracles que faisoient Paul & Barnabé, vinrent pour leur offrir des sacrifices, en disant que des Dieux s’étoient rendus visibles parmi eux. Ils appelloient Barnabé Jupiter, & Paul Mercure. Et de même Nabuchodonosor voyant les trois jeunes hommes dans la fournaise, & au milieu d’eux un quatriéme, qui paroît d’une forme plus auguste (1) crut voir en sa personne un Fils des Dieux.
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ỷ. 9. UNDE ES TU? D’où êtes-vous ? Qui est vôtre pere, vôtre mere ? Quelle est vôtre origine, & vôtre race ? Etes-vous de la race des Dieux, ou des hommes, ou des Demi-Dieux ? Ou êtes-vous de race Royale, & descendez des anciens Rois de ce pays ? Mais comme Pilate n’étoit point capable d’entendre la réponse qu’il pourroit lui faire sur sa demande, il se tut. Un Payen n’étoit guéres en état de comprendre sa filiation divine. D’ailleurs JESUS voyoit l’injustice de cet homme, & la disposition où il étoit de le livrer à la passion des Juifs. Il savoit que sa réponse, & son explication feroient inutiles.
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ỷ. 11. NON HABERES POTESTATEM ADVERSUM ME ULLAM. Vous n’auriez nul pouvoir contre moi, s’il ne vous avoit été donné d’en-haut ; si Dieu n’avoit permis que je fusse livré entre vos mains. Ainsi ne vous flattez point de vôtre puissance, & ne croyez point m’effrayer par vos menaces. Je ne suis entre vos mains, & entre les mains des Juifs, que parceque je le veux, & que telle est la volonté du Pere Céleste. L’abus que vous faites de vôtre autorité, en condamnant l’innocent, ou en n’appuyant pas sa justice contre la malice des méchans, est un très-grand crime : Mais celui des Juifs, qui m’ont livré entre vos mains ; celui du traître qui m’a livré aux Juifs, est infiniment plus grand, & plus criant. Vous êtes mon Juge ; ils sont més accusateurs : mais vous, & eux avez sur vos têtes un Juge invisible, qui est terrible dans les Jugemens. Vôtre ignorance vous excuse en quelque forte ; mais leur rage ne mérite aucun pardon.
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ỷ. 12. QUEREBAT DIMITTETERE EUM. Il cherchoit à le délivrer. Pilate chercha souvent les moyens de tirer Jesus des mains des Juifs. Les Evangélistes remarquent cinq fois les efforts qu’il fit pour cela. Mais il n’eut pas la force de tenir bon jusqu’à la fin contre l’injustice. Quand on lui eut dit qu’il n’étoit pas ami de César, s’il le laissoit aller, puisque cet homme étoit un séditieux, qui vouloit se faire Roi du pays ; il ne fit plus de résistance. Il craignit qu’on ne l’accusât lui-même de trahison, ou de favoriser la révolte, & les criminels d’Etat. Il connoissoit l’esprit de Tibère, le plus soupçonneux, & le plus défiant Prince du monde. Il savoit que sous son regne, le crime de Léze - Majesté étoit fort à la mode, qu’on en formoit l’accusation sous les moindres prétextes, & qu’on le punissoit avec la dernière rigueur.
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ỷ. 13. SEDIT PRO TRIBUNALI. Il s’assit sur son tribunal au lieu appellé Lithoftròtos, & en Hébreu Gabbatha. Lithoftròtos est un mot Grec, qui signifie pavé de pierres, proprement de pierres de marbre précieuses, & disposé avec art ; un pavé à la Mosaïque. Gabbatha, en Syriaque (car c’est cette Langue que les Auteurs du nouveau Testament appellent l’Hébreu) signifie la hauteur ; apparemment parce que l’endroit où Pilate fit placer son tribunal au dehors de son logis, étoit un endroit élevé, & pavé. Il le fit placer en cet endroit, par condescendance pour la Religion des Juifs, qui ne vouloient pas entrer dans sa sale, de peur de se foüiller ; & il s’assit sur son tribunal, afin de pouvoir prononcer juridiquement la sentence contre JESUS-CHRIST ; car les Juges ne prononçoient pas autrement, sur tout en matière criminelle, importante. Quelques Critiques, comme Cafaubon, Selden, & Ligfoot, ont conjecturé que ce lieu pavé, nommé Lithostrotos, n’étoit autre que la sale où s’assembloit le Sanhédrin, dans le Temple de Jérusalem ; & que les Juifs n’ayant pas voulu entrer dans le Prétoire de Pilate, ce Gouverneur alla lui-même dans la sale, que les Auteurs Juifs appellent, la sale au pavé de pierre de taille. Quelques Rabbins enseignent en effet que les Sénateurs retournèrent dans cette sale, pour y prononcer contre JESUS-CHRIST la sentence de mort. Les mêmes Auteurs remarquent que cette sale du Sanhédrin étoit bâtie en ovale ; en forte qu’il y en avoit moitié dans le Temple, & moitié au dehors. C’est dans cette dernière partie où l’on prétend que Pilate put placer son tribunal. Mais en vérité cette opinion n’a pas la moindre apparence. Ces Savans donnent trop de crédit aux opinions Rabiniqes, & font trop attache à l’érudition Juive. Quelle vraisemblance que Pilate, Payen comme il étoit, soit allé dans cette sale, pour rendre sa sentence ? Le Texte de saint Jean ne dit-il pas distinctement qu’il mena Jesus hors du Prétoire, & qu’il s’assit sur son tribunal ; mais dans un endroit de sa cour, appelé en Hébreu Gabbatha ? Si ç’eût été dans la sale du Sanhédrin, saint Jean ne lui auroit-il pas donné le nom de Lachet-bagazitb, comme l’appellent les Rabbins ? Dans quel endroit des Auteurs Juifs cette sale est-elle nommée Gabbatha ? Une circonstance comme celle-là, je veux dire le voyage de Pilate de son palais au Temple, & le transport de Jesus en cet endroit, pour y être condamné, auroit-elle été oubliée par les Evangélistes, qui ont été si exacts à nous raconter toutes les moindres particularitez de la Passion ?
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ỷ. 14. ERAT AUTEM PARASCEVE PASCHÆ. Or c’étoit le jour de la préparation de la Pâque. Le nom de parasceve, signifie en Grec, la préparation. On donnoit ce nom au Vendredy, parce qu’on y préparoit les choses nécessaires à la vie, pour le Sabbat, où la Loi défendoit même d’apprêter à manger. Ordinairement ce jour s’appelle simplement la préparation, ou la préparation du Sabbat : mais ici il est appellé la préparation de la Pâque ; parce que cette année il tomba la veille de Pâque. Ceux qui soutiennent que nôtre Sauveur fut condamné, & crucifié le jour même de la Pâque, croyent que ces mots, la préparation de la Pâque, signifient le Vendredy, qui arrivoit le jour de Pâque, ou dans l’octave de Pâque. Explication violente, & qui ne se soutient que par le préjugé où l’on est que JESUS-CHRIST mangea la Pâque légale avec le reste des Juifs, la veille de sa mort; sentiment fortement combattu, & foiblement défendu aujourd’hui.
HORA ERAT QUASI SEXTA. Il étoit environ la sixième heure du jour, c’est-à-dire, environ midi. Quelques anciens Exemplaires Grecs lisoient la troisième heure, conformément au Texte de saint Marc. On prétendoit même que le Texte original de saint Jean, écrit de sa main, & conservé à Ephése jusqu’au quatrième siécle, lisoit la troisième heure. Si cela étoit, nous ferions dispensez de la peine de concilier ces deux Evangélistes. Nous avons déjà proposé sur cela nos conjectures dans le Commentaire sur saint Matthieu. En voici une qui a plû à quelques Critiques. Ils montrent que les Romains anciennement commençoient leurs jours à minuit. Saint Jean aura suivi cette manière de compter, en disant que JESUS-CHRIST fut condamné à la sixiéme heure ; & saint Marc celle des Juifs, qui commençoient leurs jours au lever du soleil, en disant que ce fut à la troisiéme heure. Mais cette hypothése est insoutenable pour deux raisons. La première, c’est que les Romains du tems de nos Evangélistes, ne suivoient plus cette coutume, & que nos Evangélistes comptent toujours les heures suivant la supputation des Juifs. La seconde, c’est que en admettant même l’hypothése de ces Auteurs, les heures de saint Marc, & de saint Jean ne conviennent pas. La sixiéme heure de saint Jean fera nôtre sixiéme heure de matin, & la troisiéme de saint Marc, nos neuf heures aussi du matin, Ecce Rex vester. Voilà vôtre Roi. C’est apparemment une ironie. Voilà cet homme, dont vous voulez nous faire peur, comme d’un dangereux ennemi de l’Empire. Voilà ce prétendu Roi des Juifs, à qui je ne puis sauver la vie, sans me déclarer ennemi de César. Il tâche de tourner en raillerie leurs accusations, toûjours dans la vûe de délivrer JESUS-CHRIST.
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ỷ. 15. NON HABEMUS REGEM NISI CAESAREM. Nous n’avons point d’autre Roi que César. Paroles d’emportement, & de mauvais augure, pour un peuple qui ne reconnoissoit point d’autre Roi que le Seigneur, & qui se vantoit de n’avoir jamais été asservi: Nemini servivimus unquam.
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ỷ. 16. TRADIDIT EIS ILLUM UT CRUCIFIGERETUR. Il le leur abandonne pour être crucifié. Ce ne fut qu’après avoir lavé ses mains; pour montrer par cette action symbolique, qu’il étoit innocent de la mort du Sauveur. On peut voir S. Matth. xxvii, 24. Saint Jean omet cette circonstance, comme aussi les outrages, & les mauvais traitemens que les soldats firent souffrir au Sauveur, après que Pilate le leur eut livré pour être conduit au supplice. Voyez Matth. xxvii. 26. 27. &c. Marc, xv. 16. 17. & suiv.
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ỷ. 17. EXIVIT BAJULANS SIBI CRUCEM. Portant sa croix, il vint au Calvaire, appellé en Hébreu Golgotha. Saint Jean ne dit rien de ce qui arriva en chemin, lorsque Jésus étant accablé de lassitude, & n’ayant pas la force de porter sa croix, on fut obligé de l’en décharger, & de la donner à un nommé Simon le Cyrénéen, pour la porter avec lui, ou en sa place. Voyez Matt. xxvii. 32. Marc, xv. 21. Le Calvaire est une montagne à l’occident de Jérusalem. Le nom de Golgotha, signifie en Syriaque le Crâne. On a déjà remarqué ailleurs, que chez les Romains c’étoit ordinairement les soldats qui étoient les exécuteurs des criminels. On fait aussi que parmi les Juifs, on exécutoit les coupables hors de l’enceinte des villes. Enfin c’étoit la coutume des Romains de faire porter aux condamnez les instrumens de leur supplice. Nous voyons ici la pratique de toutes ces choses.
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ỷ. 18. UBI CRUCIFIXERUNT EUM. Ils le crucifièrent ; & deux autres avec lui. Basilies Hérésiarque, natif d’Alexandrie, qui vivoit au commencement du deuxième siécle, & qui se glorifioit d’avoir eu pour Maître Glaucias, interprete de l’Apôtre saint Pierre, soutenoit que JESUS n’avoit pas été crucifié ; mais Simon le Cyrénéen, qui lui avoit aidé à porter la croix : Que Jesus ayant pris la forme de ce Simon, & lui ayant donné la sienne, les Romains prirent Simon pour JESUS, & l’attachèrent à la croix. JESUS cependant étoit là, & se moquoit de l’erreur des uns, & du tourment de l’autre : Qu’ensuite il monta au Ciel. Saint Epiphane témoigne que de son tems il y avoit encore des Basilidiens. Mahomet enseigne à peu près la même chose dans l’Alcoran ; & les Mahométans ne veulent pas croire que JESUS-CHRIST ait été véritablement crucifié. Ils croyent que ce ne fut que sa représentation. Mais ce passage de saint Jean suffit seul pour renverser cette opinion.
CUM EO ALIOS DUOS. Et avec lui deux autres criminels. Les Evangélistes nous apprennent que c’étoit des voleurs ; des gens de la même forte que Barrabas ; des séditieux, des affains, qui voloient, & qui tuoient tout ce qui tomboit entre leurs mains. Jesus fut mis au milieu d’eux, comme le plus coupable, selon l’idée des soldats exécuteurs de la sentence ; ou peut-être pour insulter à sa prétenduë ambition, qui l’avoit porté à affecter la Royauté ; car le milieu chez les Romains étoit la place d’honneur.
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ỷ. 19. SCRIPTIT ET TITULUM. Pilate fit une inscription, qu’il fit mettre au haut de la croix ; suivant l’usage des Romains, & des Grecs, qui en usoient souvent ainsi envers les criminels. Ou ils leur faisoient porter à eux-mêmes le titre de leur condamnation ; ou ils l’attachoient au poteau de leur supplice ; ou ils le faisoient crier par un héraut qui marchoit devant eux. Comme il n’avoit condamné JESUS-CHRIST que malgré lui, il marque son chagrin contre les Juifs par l’inscription qu’il met sur sa croix. Il jugea bien que les Juifs s’offenseroient qu’il qualifiât JESUS ROI des Juifs : mais il le faisoit exprès ; & il se moqua de leurs remontrances. Ils auroient voulu qu’il eût marqué : JESUS, qui se dit ROI des Juifs ; ou, JESUS, prétendu ROI des Juifs. ỷ. 21. Mais il n’y vouloit rien changer. Il leur répondit : Ce qui est écrit, est écrit. ỷ. 22. Je veux que ce que j’ai écrit subsiste : Quod scripsi, scripsi. Les Loix dépendent de toucher à la sentence, lorsqu’elle est prononcée ; & cette inscription étoit comme la sentence prononcée contre JESUS. Mais cela n’empêchoit pas qu’il ne pût y faire quelque changement, quant aux termes, s’il eût voulu. Philon dépeint Pilate comme un homme ferme, dur, inflexible, & entier dans ses sentimens.
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ỷ. 23. ACCEPERUNT VESTIMENTA EJUS, ET FECERUNT QUATUOR PARTES. Les soldats prirent ses vêtemens & les diviserent en quatre parts. La dépouille du crucifié étoit à ceux qui l’avoient attaché à la croix. Le Sauveur avoit un manteau, & une tunique. Ils coupèrent le manteau en quatre pièces, pour en donner une à chacun d’eux; parce que c’étoit une pièce d’étoffe quarrée, & assez longue, dont les pièces pouvoient être de quelque utilité. Mais pour la tunique, comme elle étoit toute d’une pièce faite au métier, ils ne voulurent pas la déchirer, parce que les pièces ne leur auroient de rien servi. Ils la tirèrent au fort à qui l’auroit. Ainsi le Sauveur demeura tout nud sur la croix; Ce sentiment est le plus probable, quoique l’opinion contraire ait aussi ses défenseurs, comme on la vû sur S. Matthieu.
TUNICA INCONSUTILIS. Comme sa tunique étoit sans couture, & d’un seul tissu, depuis le haut, jusqu’en bas, ils ne la voulurent pas rompre. La manière dont cette tunique étoit tissuë, a embarassé les Commentateurs. Plusieurs ont crû qu’il étoit impossible de faire au métier une tunique entière, avec ses manches. Saumaïse a crû qu’elle étoit cousuë à l’éguille; mais qu’elle n’avoit ni agrafes, ni boutons, qui les attachassent sur les épaules, comme en avoient certaines tuniques dont se servoient les Anciens, & qu’ils appelloient tuniques fenduës. Gérard Jean Vossius a adopté le sentiment de Saumaïse. D’autres ont crû qu’elle étoit cousuë avec tant d’art, que la couture n’y paroîssoit point du tout. Saint Chrysostome, Théophylacte, Théophanes croient qu’elle étoit composée de deux pièces jointes ensemble, non par la couture, mais par un tissu pareil à celui dont on fait les bas à l’éguille. On reprenoit ces deux pièces par de la laine, & on n’en formoit qu’une seule, qui paroîsoit de la même tissure. Théophilacte copie à son ordinaire les paroles de saint Chrysostome. Il y ajoute seulement qu’au lieu de couture, on se fert de rentrayeure, pour rentraire les deux pièces, en forte que la jonction ne soit pas sensible. C’est ainsi que l’entend Saumaife lui-même dans ses Notes sur Achille Tatius. D’autres croient qu’elle étoit faite à l’éguille, comme nos bas, & nos bonnets de laine, travaillez, & tissus avec deux grandes éguilles. Euthyme, & saint Isidore de Péluse semblent l’avoir pris de même. Ce dernier dit que dans la Galilée les pauvres se servoient encore de son tems d’une manière de camisole, qui étoit toute tissuë de haut en bas. Mais Braunius, & quelques autres soutiennent que la tunique de JESUS-CHRIST n’étoit ni coufuë, ni rentraite, ni faite à l’éguille ; mais au métier. Ils montrent que les Anciens avoient l’art de faire ainsi des habits de toute grandeur, & de toute forme au métier. Les uns se commençoient par le haut, & de ce nombre étoit la tunique dont il s’agit : Desuper contextaper totum. Les Anciens les appelloient tuniques droites. Pline dit que Caïa Cæcilia, épouse du Roi Tarquin l’ancien, est la première qui fit de ces tuniques droites ; ainsi appellées peut-être parce qu’on les travaillait étant debout : Caïa Cecilia prima texuit rectam tunicam. Saint Isidore Recta vestis, quam sursum versum flantes texunt. Telle étoit la tunique du Grand-Prêtre, dont Moyse, Joseph, & Philon nous donnent la description. Elle étoit sans couture, & couvroit tout le corps, n’ayant au haut qu’une ouverture pour passer la tête. Moyse dit expressément que c’étoit un ouvrage fait au métier : Opus textoris. Braunius qui a épuisé cette matière, affûre que l’usage de faire de ces tuniques au métier, & tout d’une pièce, se conserve encore dans quelques endroits de l’Orient. Il nomme quelques Hollandois de ses amis qui en possédoient. Il en avoit lui-même une qu’il avoit achetée par curiosité. De plus il prit la peine de faire faire exprès un métier, sur lequel on forma de ces sortes de tuniques, avec des manches, & toutes telles que devoit être celle de notre Sauveur. De manière qu’après cela on ne peut guères douter que ce ne fût-là la vraie manière d’entendre ce passage. C’est une ancienne tradition que la sainte Vierge elle-même avoit tissu la tunique de notre Sauveur. Il est sûr qu’anciennement les femmes faisoient la toile, & l’étoffe, & le tissu de leurs propres habits, de ceux de leurs époux, & de leurs enfans. On l’a déjà vû dans l’exemple de la femme forte de Salomon. Alexandre le Grand portoit des habits faits par sa mere, & par ses sœurs. Auguste, & Charlemagne en portoient qui étoient faits par leurs épouses, & par leurs filles. Anne mere de Samuel, fit elle-même la tunique de son fils. Saint Chrysostome se plaint de ce que la mollesse des femmes de son tems avoit fait passer aux hommes les métiers de faire la toile, & les étoffes. C’est une autre tradition populaire, & sans fondement, que la tunique de notre Seigneur étoit la même qu’il avoit reçûe de la sainte Vierge, étant tout enfant, laquelle avoit crû avec lui, sans s’user jamais, de même que les habits des Hébreux dans le désert.
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ỷ. 25. MARIA CLEOPHÆ. Marie femme de Cléophas. Les Anciens conviennent presque tous que Cléophas étoit pere de Marie de Cléophas. Saint Epiphane, dont l’opinion est fort suivie parmi les Grecs, dit que Joseph époux de la sainte Vierge, & Cléophas étoient freres. Cléophas eut Marie, marquée ici comme sa fille. Théophylacte rapporte sur cela une autre tradition. Il dit que Cléophas frere de saint Joseph, étant mort sans enfans, Joseph épousa sa veuve, dont il eut quatre fils, nommez dans l’Evangile les freres du Seigneur ; & deux filles ; l’une nommée Salomé, & l’autre Marie fille de Cléophas ; parce qu’en effet elle étoit sa fille selon la Loi, quoique fille de Joseph selon la nature. D’autres croyent que Cléophas étoit époux de Marie sœur de la sainte Vierge, & pere de saint Jaques le Mineur. Et je pense que c’est l’opinion la plus vrai-semblable. Voyez le Commentaire sur saint Luc, xxiii. 13. M. Toynard croit que Joachim pere de la sainte Vierge, & Cléophas étoient freres, tous deux fils de Mathat. Joachim fut pere de la sainte Vierge, & Cléophas de Marie femme d’Alphée. On n’a sur tout cela que des conjectures.
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ỷ. 26. MULIER, ECCE FILIUS TUUS. Femme, voilà vôtre fils. JESUS lui donne le nom de femme simplement, non par indifférence, mais par respect, ou même par tendresse. En Hébreu femme dit souvent la même chose que Madame en nôtre Langue. Et il voulut lui épargner un nouveau sujet de douleur, en l’appellant par, ma mere: .... Matrem sine nomine matris, Ne materna pium cruciaret viscera nomen. La plûpart des Commentateurs ont conclu que saint Joseph n’étoit plus en vie, de ce que le Sauveur recommande ici sa Mere à son Disciple bien-aimé; & c’est le sentiment reçu presque généralement aujourd’hui. Toutefois saint Ambroise, & l’Auteur des Sermons de la Passion du Sauveur, qui sont imprimez sous le nom de saint Cyprien croient que ce Saint vivoit encore en ce tems-là.
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ỷ. 27. ET EX ILLA HORA ACCEPTIT EAM DISCIPULUS IN SUA. Depuis cette heure-là, ce Disciple la prit chez lui. Saint Jean la regarda comme sa mere; il en eut soin; il laprit dans sa maison, tandis qu’il demeura dans la Palestine, & il la mena, dit-on, avec lui à Ephése, où elle mourut, selon les Peres du Concile d’Ephése. D’autres soutiennent qu’elle fut ensevelie à Jérusalem. Ce n’est point ici le lieu de discuter cette question; il suffit de remarquer que l’opinion commune est qu’elle demeura tout le reste de sa vie avec saint Jean l’Evangéliste, quoique saint Epiphane ait crû le contraire.
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ỷ. 28. UT IMPLETERET SCRIPTURA, DIXIT : SITIO. Afin que l’Ecriture s’accomplît, il dit : J’ai soif. Le Sauveur a voulu prouver qu’il étoit le Messie, non-seulement par l’accomplissement des Prophéties générales, mais aussi par les Prophéties particulieres. Non-seulement il a accompli les COMMENTAIRE LITTERAL: Textes exprès qui regardoient directement le Messie ; mais aussi ceux qui regardoient à la lettre, & selon l’Histoire quelque Saint de l’ancien Testament, & le Messie, comme objet général de toutes les prédictions. Il ne pouvoit donner trop de preuves de sa Divinité, & de sa qualité de Messie. L’Auteur du Pseaume LXVIII. 29. avoit dit que ses ennemis dans leur fureur l’avoient abreuvé de fiel, & de vinaigre. JESUS-CHRIST prévoiant qu’on lui offriroit du vinaigre à boire, dit qu’il avoit soif; & aŭssi-tôt on lui présenta au bout d’un bâton d’hyssope, une éponge remplie de cette liqueur, pour soulager sa soif. La fatigue, la douleur, l’épuisement, la chaleur du jour, l’effusion de son Sang étoient les causes naturelles de sa soif. La patience avec laquelle il souffrit ses autres tourmens, prouve assez que ce ne fut pas l’impatience de la soif, qui le porta à demander à boire; mais le désir d’accomplir toutes les propheties, & de donner des preuves qu’il souffroit dans son Corps tout ce que l’on pouvoit souffrir.
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ỷ. 29. VAS ERGO ERAT POSITUM ACETO PLENUM. Il y avoit-là un vase plein de vinaigre. Ce vinaigre étoit apparemment pour la boisson des soldats, qui avoient crucifié le Sauveur, & qui le gardoient, de peur qu’on ne le détachât de la croix. On fait que la boisson ordinaire des soldats Romains étoit le vinaigre; & on ne peut guéres douter qu’ils n’ayent apporté là de quoi boire, & manger, puisqu’ils savoient qu’ils y devoient passer le jour. On peut voir notre Commentaire sur S. Matthieu, XXVII. 48.
HYSSOPO CIRCOMPONENTES. Ils emplirent une éponge de vinaigre, & la mettant autour d’un bâton d’hyssope, ils la lui présentèrent. Saint Matthieu marque expressément qu’on mit cette éponge au bout d’un bâton, ou d’une tige de quelque plante. Saint Jean nous dit ici que c’étoit de l’hyscope. Cette plante en Judée étoit apparemment d’une grandeur considérable ; & si l’on en juge par ce que l’Histoire nous apprend de la grandeur de certains légumes, & de certains arbustes de ce pays-là, il ne sera pas fort surprenant qu’une plante d’hyscope ait produit une tige de quelques pieds de haut. Les Auteurs Arabes disent que dans leur pays l’hyscope de montagne est haute comme un arbuste. L’Ecriture la met au rang des arbres, lorsqu’elle dit que Salomon écrivit sur toutes les fortes d’arbres, depuis le cédre, jusqu’à l’hyscope. Les Hébreux reconnoissent jusqu’à sept espèces d’hyscope. Il y en a une que l’on recueille pour la nourriture, ou pour faire du feu, & dont on peut le servir pour couvrir les tentes de verdure au jour de la Fête des Tabernacles. Kimchi met l’origanum entre les espèces d’hyscope. Or dans ces pays l’origanum croît quelquefois comme un assez grand arbuste. Nous voyons dans l’Evangile même, que la moutarde s’élève à la hauteur d’un arbre; ce qui est confirmé par des exemples tirez de Joseph, & des Rabbins. On peut voir nôtre Commentaire sur S. Matthieu, XIII. 31. On ne doit pas s’imaginer que les crucifiez fussent si fort élevés au dessus de la terre. Souvent ils n’en étoient qu’à deux, ou trois pieds; de forte qu’avec un bâton d’un pied & demi: en élevant le bras, on pouvoit fort aisément parvenir à leur bouche. C’est donc mal-à-propos que quelques Critiques ont voulu corriger le Texte de saint Jean, & au lieu d’hyssopos, lire hyssos, une pique, comme Camérarius; ou ois ypos, de la laine qui tombe des brebis, & dont on le servoit pour adoucir les playes, comme Heinfius ou byssion, une lance, une pique, un dard, avec le même; ou enfin dire avec Bôchard, Gérard Jean Vossius, Loüis de Dieu & quelques autres, que l’on mit del’hyssope avec l’éponge au bout d’un bâton ; soit que l’hyssope servit à lier, & à envelopper l’éponge ; foit qu’on eût mis un paquet d’hyssope avec l’éponge, peut-être pour conforter le patient. Ces corrections n’étant appuyées d’aucun Manuscrit, & n’étant inventées que pour sauver une difficulté qui ne subsiste point, ne doivent pas être reçûes. On peut fort bien sans cela concilier les Evangélistes, & expliquer leur Texte.
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ỷ. 30. CUM ACCEPISSERT ACETUM. Ayant pris le vinaigre, l’ayant goûté, en ayant bû, il dit : Tout est accompli : j’ai exécuté ce que mon Pere m’a ordonné ; j’ai satisfait à sa justice ; j’ai accompli tout ce qui a été prédit par les Prophètes, & tout ce qui étoit de mon ministere. On peut voir dans les autres Evangélistes quelques circonstances de la mort du Sauveur que saint Jean a omises, pour ne pas répéter ce que d’autres avoient déjà rapporté.
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ỷ. 31. UT NON REMANERENT IN CRUCE CORPORA SABBATHO. De peur que les corps ne demeurassent à la croix le jour du Sabbat. Moyse avoit ordonné que l’on détachât du poteau les corps morts, avant la nuit. Mais les Romains en usoient autrement. Ils laissoient vivre les crucifiez sur la croix tant qu’ils pouvoient, & ne les en détachoient après leur mort, que quand ils le jugeoient à propos. Quelquefois ces malheureux y vivoient plus d’un jour ; & souvent on les y laissoit assez long-tems après leur mort. Les Juifs au contraire n’attachoient guères les hommes à la croix, qu’après les avoir étranglés, ou lapidez ; & ils ne les y laissoient jamais plus d’un jour. Tandis que le corps n’est pas enterré, ils ne peuvent ni prier pour le défunt, ni en faire mémoire dans les prières publiques, ni mettre son nom dans le catalogue des morts. Dans cette occasion il y a apparence que les Juifs auroient laissé les Romains suivre leur usage à l’égard des crucifiez, & qu’ils ne se feroient pas mis en peine de les faire détacher de la croix, sans la rencontre de la Pâque, & du jour du Sabbat, qui se trouverent le lendemain. Ils prièrent donc Pilate de ne permettre pas que la joye, & la célébrité d’une si grande Fête fut troublée par ce spectacle des crucifiez. Les Romains eux-mêmes avoient cette considération pour les Fêtes des Empereurs, de détacher les corps de la croix, & de les rendre à leurs parens. Philon accuse Flaccus non-seulement d’avoir manqué à cette déférence, & à ce respect dûs à César; mais d’avoir envoyé au supplice ces jours-là des Juifs d’Alexandrie, sans aucun égard à la joye, & à la solemnité de ces jours.
ERAT ENIM MAGNUS DIES ILLÆ SABBATHI. Car ce jour étoit le grand jour du Sabbat, à cause de la Fête de Pâque, qui tomba cette année dans ce même jour. Voyez notre Dissertation sur la Fête de Pâque.
UT FRANGERENTUR. Qu’on leur rompit les jambes, afin qu’ils mourussent plus promptement, & qu’on pût les détacher de la croix; car selon leur sentence, ils devoient mourir sur la croix. Le supplice de rompre les jambes étoit distingué de celui de la croix. Souvent on faisoit ainsi mourir des esclaves, & d’autres personnes de la lie du peuple; Mais lorsqu’on vouloit accélérer la mort d’un crucifié, l’usage des Romains étoit de lui rompre les jambes : Necessarium carnifices non putaverunt ossa ejus suffringere, sicut corum mos ferebat, dit Laëtance.
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ỷ. 34. UNUS MILITUM LANCEA LATUS EJUS APERUIT. Ils ne rompirent point les jambes à JESUS, parce qu’il étoit mort : mais un des soldats lui ouvrit le côté avec une lance, pour l’achever s’il n’étoit pas encore mort, ou pour voir s’il n’étoit pas peut-être tombé en défaillance. On a débité bien des choses sur cet événement. Le soldat qui perça le côté de notre Seigneur, est ordinairement représenté à cheval, & armé d’une grande lance. On lui donne le nom de Longin, peut-être à cause qu’en Grec lonché, signifie une lance, dont on a fait le nom de Longin, ou Lonchin. On veut qu’il se soit converti, ayant vû les prodiges arrivés à la mort du Sauveur, & que ce soit lui qui le confessa, en disant : Certes cet homme étoit Fils de Dieu. On dit que s’étant converti, il se retira en Cappadoce, où il prêcha la foi de JESUS-CHRIST, & où il souffrit le martyre. Les Grecs, & les Latins ont leur saint Longin, & racontent diverses circonstances de sa vie, & de sa mort. Mais les Savans avoüent que leurs Actes ne méritent aucune créance ; & l’Eglise a voulu apparemment honorer d’un culte public, sous le nom de saint Longin, le Centenier, qui confessa le Sauveur: mais elle n’a pas pour cela approuvé ce que des Auteurs sans avez ont dit de l’histoire, & de la mort de ce Saint. Le soldat, quel qu’il soit, qui ouvrit le côté de notre Sauveur, étoit un homme de pied. Sa lance étoit un dard, ou une lance propre à l’Infanterie Romaine, parmi laquelle il y avoit dans chaque Cohorte un nombre de soldats ar— mez delances. Il perça le côté du Sauveur, pour s’affûrer s’il étoit vif, ou mort. On est fort partagé pour favor s’il lui perça le côté droit, ou le côté gauche. Les Peintres aussi ne sont point d’accord entre eux. Si l’on conte les voix, il y en aura un plus grand nombre pour le côté droit. Mais ceux qui sont pour le côté gauche, se défendent sur ce que le cœur, & le péricarde sont plus vers la gauche, qu’à la droite; & que puisqu’il sortit du sang, & de l’eau de la playe du Sauveur, il est croyable que la lance atteignit le cœur, & perça le péricarde. Mais cette raison n’est pas décisive, puisque le cœur est constamment au milieu de la poitrine, & que le péricarde l’enveloppe de toutes parts, comme une poche. On ne peut donc rien affûrer de bien certain sur cette matière. Les suaires de Bezanson, & de Turin marquent l’ouverture du côté à droite. Saint François d’Affize reçut les stigmates aux pieds, aux mains, & au côté droit. Prudence en plus d’un endroit, dit que la lance perça la poitrine de JESUS-CHRIST de part en part. Ainsi les deux côtés auroient été ouverts : Trajectus per utrumque latus, laticem, atque cruorem, Christus agit. Il croit que l’eau sortit d’un côté, & le sang de l’autre : Hinc cruoris fluxit unda, lympba parte ex altera. Un Peintre fameux, nommé Luc Cranache, dont le Crucifix se voit à Ausbourg, n’y fit aucune ouverture, ni au côté droit, ni au côté gauche: Et comme on lui en eut demandé la raison, il répondit: Qu’on me montre premièrement lequel des deux côtés fut ouvert. Thomas Bartholin, qui a écrit exprès sur la playe du côté de nôtre Sauveur, dit que l’on est partagé favor si l’eau, & le sang coulèrent séparément, ou s’ils sortirent mêlez ensemble de l’ouverture du côté. La plus commune opinion est que le sang sortit du cœur, & l’eau du péricarde, qui enveloppe cette partie, & qui renferme toujours une certaine quantité d’eau, qui est toujours plus abondante après la mort, que pendant la vie. Bartholin défend l’opinion de Gaspar son pere, qui la fait sortir de la capacité du thorax. Quoi qu’il en soit de la manière, & de la source d’où ces deux liqueurs sortirent ; ỷ. 35. Celui qui l’a vû, en rend témoignage, & son témoignage est véritable. De manière qu’on ne peut douter, que JESUS ne fût véritablement mort. Plusieurs croyent que cette eau n’étoit nullement naturelle, mais miraculeuse ; & que c’est pour cela que saint Jean affûre si positivement qu’il l’a vû, & qu’il en est témoin. Le mystère de l’eau, & du sang s’explique en différentes manières. Les uns trouvent dans le sang l’Eucharistie, & dans l’eau le Baptême ; d’autres, le baptême d’eau, & le baptême de sang, ou le martyre ; d’autres, l’ancienne, & la nouvelle alliance. C’est de-là que l’Eglise a pris l’usage de mêler l’eau avec le vin dans la célébration des sacrez Mystéres.
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ỷ. 36. Os NON COMMINUETIS EX EO. Vous ne briserez aucun des ss os. Ceci avoit été dit de l’agneau de la Pâque, dont on ne devoit briser aucun os, pour en tirer la moëlle ; peut-être pour marquer la diligence avec laquelle ils le mangeoient, comme gens qui étoient pressés de partir. Le Fils de Dieu sur la Croix, étoit représenté par l’agneau pascal ; & le Sauveur acheva son sacrifice sur la Croix, à la même heure queles Prêtres dans le Temple immoloient ce jour-là même l’agneau pascal. Grotius, & Spencer croyent que l’Evangéliste pouvoit avoir ici en vûë ce passage du Pseaume : Le Seigneur garde tous les os des justes ; il ne s’en briferapas un seul.
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ỷ. 37. VIDEBUNT IN QUEM TRANSFIXERUNT. Ils verront celui qu’ils ont percé. Le Texte de Zacharie, que l’Evangéliste a cité, porte à la lettre, suivant l’Hébreu : Ils jetteront les yeux sur moi, qu’ils ont percé de cloux. Mais selon les Septante ; il lit : Ils jetteront les yeux sur moi, parce qu’ils m’ont insulté.
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ỷ. 38. JOSEPH AB ARIMATHÆA. Joseph d’Arimathie. On peut voir S. Matthieu, Chap. xxvii. ỷ. 58. Joseph d’Arimathie ne regardoit apparemment encore Jésus que comme un grand Prophète. Il n’esperoit pas qu’il dût ressusciter le troisiéme jour. Sa foi étoit encore imparfaite. Saint Chrysostome dit qu’il étoit peut-être des soixante & dix Disciples.
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ỷ. 39. NICODEMUS. Nicodème est connu par ce qui en est raconté ci-devant, Chap. iii. i. & suivant. Il vient la nuit trouver JESUS pendant la Fête de Pâque, & lui déclara qu’il ne pouvoit faire tous les miracles qu’il faisoit, si Dieu n’étoit avec lui.
FIRES MIXTURAM MYRRHÆ, ET ALOES. Portant environ cent livres d’une composition de myrrhe, & d’aloës, pour embaumer le Corps de Jésus. On oignit ce divin Corps, on le frotta largement de ces fortes d’aromates, & on y trempa les linceuls, & les linges dont on l’enveloppa. De-là vient cette quantité de cent livres de myrrhe, & d’aloës. Ces deux drogues sont fort amères, & propres par conséquent à conserver les corps de la pourriture. L’aloës dont il est parlé ici, est une liqueur qui découle d’un arbre aromatique, à peu près comme la myrrhe, & fort différente de l’aloës dont on se fert en médecine, & qui est tirée d’une plante.
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ET LIGAVERUNT ILLUD LINTEIS. Ils l’enveloppèrent dans des linceuls. En comparant tous les passages où il est parlé des linges qui servirent à ensevelir le Corps du Sauveur, il paroît qu’il y avoit un linceul : Involvit illud in sindonem mundâ ; & outre cela des bandelettes, dont on avoit accoutumé d’envelopper les corps, ainsi qu’on l’a vû dans l’histoire de la résurrection de Lazare ; & enfin un suaire, ou un linge particulier, dont la tête du Sauveur étoit enveloppée, & dont il est parlé versets 6. 7. du Chapitre suivant. Le Texte de ce verset parle des bandelettes dont on lia le Corps de Jésus ; de la manière dont les Juifs ensevelissoient leurs morts.
19:41
ỷ. 41. ERAT IN HORTO MONUMENTUM NOVUM. Il y avoit dans ce jardin un sépulcre tout neuf, & creusé dans le roc, où personne n’avoit encore été mis ; afin qu’on ne crût pas que c’étoit un autre que JESUS-CHRIST qui étoit ressuscité, ou que c’étoit par la vertu d’un autre qu’il étoit sorti du tombeau.
19:42
ỷ. 42. IBI ERGO PROPTER PARASCEVEN. Comme c’étoit le jour de la préparation du Sabbat, & que le sépulcre étoit proche, ils y mirent JESUS. Cela infinüë qu’ils avoient envie de le mettre dans un sépulcre plus magnifique, ou même d’en faire un exprès après la Fête ; ou du moins qu’ils l’auroient mis ailleurs, s’ils en avoient eu le tems. Saint Chrysostome croit que Dieu permit que le tombeau fût fort près de la ville, afin que le miracle de la résurrection fût mieux connu de tout le monde, & sur tout des Apôtres.
19:1
For Christians, the thought of flagellation immediately recalls the torture inflicted on Jesus by Pilate as a means of saving him from death (Mt. 27, 26; Mk. 15, 15; Jn. 19, 1). But the Gospel says nothing about the manner of the execution, the quality of the whips, the number of the executioners of the penalty, the number of the blows; consequently, what …
19:4
… proposal to substitute Barabbas for J. and after the message of his wife, whose words impress Pilate: "nothing between you and this just man" (Mt. 27, 18; cf. Lc. 23, 22 "for the third time"); the fourth after the flagellation and the crowning with thorns (Io. 19, 4): Pilate means that he imposed the flagellation to satisfy the Jews, with the intention however of not going further; the fifth immediately after, when he has said "behold the man", …
… (Lk. 23:6-15); he proposed to inflict a punishment on him to appease the people (ibid. 23:16); he sought to use the right of pardon in his favor (Mt. 27:15-21; Jn. 18:39 ff.); he showed him to the people crowned with thorns, to move them to compassion (Jn. 19:4-6). Nevertheless, in addition to the scourging inflicted on him, in the end he pronounced the death sentence of crucifixion, just as the Sanhedrists demanded, to whom he did not want to yield. …
19:5
"ECCE HOMO." — Words spoken by Pilate (John 19:5), presenting Jesus to the people after the flagellation.
19:6
… crowning with thorns (Io. 19, 4): Pilate means that he imposed the flagellation to satisfy the Jews, with the intention however of not going further; the fifth immediately after, when he has said "behold the man", and the Jews ask for the crucifixion (Io. 19, 6); the sixth, after the final struggle with the Jews: Pilate, yielding to the fear of being accused before Caesar (Tiberius) for having acquitted a guilty man of lese-majesty, washes …
19:7
… therefore a divine nature (cf. A. Médebielle in La Ste Bible, ed. L. Pirot, XII, Paris 1938, pp. 293-94). The condemnation of J., pronounced by Caiaphas and ratified by the Sanhedrin, was therefore inflicted because he declared himself the Son of God (cf. Jn. 19:7). Making oneself like God was considered as blasphemy (cf. Mk. 2:7 and Jn. 10:33) and therefore punishable by death (Lev. 24:16). The Sanhedrin therefore pronounces the death sentence, …
19:11
J. shows throughout the Passion the special protection that God grants him (Is. 50, 7); he reveals himself in his answers as king of a spiritual kingdom; he reaffirms his mission and his superhuman origin (Io. 18, 36-37); he affirms that he is in Pilate's hands by the will of the Father (ibid. 19, 11). The fulfillment of the prophecies and the manifestations of his nature, while the struggle of the power of darkness against the light draws to its end, prepare the supreme glorification …
… will last until the final restoration, when Christ victorious will hand over the kingdom to God the Father "after having destroyed every principality and every authority and power... all his enemies" (I Cor. 15:24). While respecting the Roman order (Jn. 19:11), Jesus and his own are in struggle with the world of power and wealth, which hates and persecutes them (Jn. 15:18-25); despite the infinite love of God who has sent his Only-begotten …
19:12
In ancient Greece, in fact, the word B. could mean: a) a linear measure for checking the length of roads (βῆματισταί); b) a raised step onto which orators and singers mounted (as seen on many Attic vases); c) a tribune for the judge (Mt. 27:17; Jn. 19:12; Sibyllina, VIII, 242); d) a simple platform of wood or stone in theaters or elsewhere. …
… He was honored with the title of "friend of Caesar" (Jn. 19:12), a mark of his nobility.
… pseudo-Messianic movements that from time to time shook Palestine; while the fear of losing the favor of Caesar induced Pilate to condemn Jesus, and only by asserting the exclusive sovereignty of Caesar do the Jews overcome the procurator's hesitation (Jn. 19:12-15).
… It seems, moreover, that T. had Pilate secretly watched by Herod Antipas; it is certain that Pilate decided to pronounce the death sentence against Jesus for fear of being denounced as a favourer of one accused of the crime of lese-majesty (Lk. 23:2; Jn. 19:12 ff.).
19:13
LITHOSTROTOS. - A Greek term ("stone pavement," "paved area") to which corresponds the Aramaic Gabbatha ("elevated place," "height") by which John 19:13 designates the place where Pilate set up his tribunal in the trial of Jesus. …
19:14
… was Jesus (Io. 4:29; 7:26 ff. 31, 41; 10:24; 12:34) and questioned him in the Sanhedrin (Mt. 26:63; Mc. 14:61; Lc. 22:67), then demanded his condemnation, accusing him of having proclaimed himself Ch. King (Lc. 23:2, 35, 39; Io. 18:33, 37; 19:14 ff. 19-21). In the Gospels, Jesus does not publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; …
Jesus did not remain hanging on the cross for 6 hours, as Mc. 15, 25 with certain codices of Io. 19, 14 (as well as the so-called "autograph"; PG 92, 77) might lead one to suppose, but only for 3. He did not die from a cardiac lesion, but from the excessive number of traumatic lesions …
In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense of paschal supper, or rather …
A doubt may arise about the meaning of the term in John 19:14: "It was the p. of the Passover (v.)." Here it could mean the eve of the paschal solemnity, but also from John it clearly emerges that that day was a Friday (19:31, cf. 19:42).
19:17
CALVARY. - Place where Jesus "suffered outside the gates (of Jerusalem)" (Hebr. 13, 2), called the "place of the skull" (κρανίου τόπος) and in Greek Γολγοθά (Io. 19, 17). Golgotha is an Aramaic name formed from the Hebrew gulgōleth with the elimination of the second l so that the two syllables would not end in the same way (G. Dalman). …
CROSS. - Instrument of torture, on which Jesus Christ died (Jn 19:17-31; Mt 27:32-42).
Matthew, Apostle, Evangelist, Saint
… This was no longer the ancient Hebrew language (as Schegg, Belser, Cladder and others think), but Aramaic, also commonly called "Hebrew" in the New Testament (Jn. 5:2; 19:17; Acts 21:40), in the writings of Flavius Josephus (Antiq. …
19:18
THE TWO THIEVES. - Malefactors (λῆσταί) crucified with Jesus "one on the right and one on the left" (Mt. 27:38; Mk. 15:27; Lk. 23:33; Jn. 19:18). They are called λῆσταί (Mt. 27:38, 44; Mk. 15:27), that is, "thieves" and "murderers," or κακούργοι (Lk. 23:33, 39), "malefactors," who did not shrink from bloodshed for the sake of robbery. …
19:19
… It was, in fact, conferred on him at the very moment of his conception: "He will reign forever over the house of Jacob and his kingdom will have no end" (Lk. 1:33). And it is also the title for which he was crucified: "Jesus the Nazarene, king of the Jews" (Jn. 19:19) — this Pilate had written, and willed that it remain written; nor did the double affront, which he thus fixed to the Cross, prevent him from being troubled by that title. …
… Nazaraeus); 26:71; Lk. 18:37; Jn. 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. In Acts 24:5 ff. Paul is accused as "ringleader of the sect of the Nazoreans." The title is connected with Nazareth (v.), where Jesus dwelt …
… (Mt. 1:1-17 and Lk. 3:23-38), in the Pater noster (Mt. 6:9-13 and Lk. 11:2-4), in the words of the consecration where Matthew (26:26-28; cf. Mk. 14:22-24) diverges from Luke (22:19-20); in the title of the Cross (Mt. 27:37; Mk. 15:26; cf. Lk. 23:38 and Jn. 19:19).
19:20
The tomb of Jesus was near Calvary (v.) and therefore located outside the city but not far from it (Jn 19:20), in a garden (ibid. 19:42). It was new, hewn out of the rock (Mt 27:57) with a round stone to close it (ibid. 27:60-61), so that the pious women, going to embalm Jesus, asked themselves …
19:23
a Church not of heretics, but the holy Roman, catholic and apostolic [Church]” (Denz-U., 423). Famous is the bull “Unam sanctam” of 1302 by Boniface VIII, in which Cant. 6, 8 and Ps. 21, 21 are applied to the Church: “Erue... de manu canis unicam meam,” Io. 19, 23: the “tunica inconsutila”: “hence of the one and only Church there is one body, one head, not two heads as if it were a monster, namely Christ and Christ's vicar Peter, and the successor …
19:25
If Mary the mother of James the less (Mark 15:40; 16:1) was the "wife" of Clopas or Κλωσᾶς (John 19:25), A. seems to be identified with Clopas (v.), whether he had a single name with a double Semitic and Greek form (like Jesus-Jason, Simeon-Simon) or the single name Halfai was transliterated …
… Eccl., III, 11-20; 4, 22; 2, 22; PG 20, 196, 252-61, 380). Io. 19, 25 indicates that the wife of Clopas is a sister of the Mother of Jesus, identical with Mary the mother of James and of Joseph, mentioned by the Synoptics (Mt. 27, 56; Mc. 15, 40; Lc. 24, 49).
… Beside the Cross there was Mary [the wife] of C. (Jn. 19:25), presented by the Synoptics as Mary the mother of James the Less (Mk. 15:40 and 16:1; Mt. 27:56; Lk. 24:10); the father of the latter was Alphaeus (Mt. 10:3; etc.). …
… From her the Savior had cast out seven demons (ibid.; Mk. 16:9). She was present on Calvary (Mt. 27:56-61; Mk. 15:40-47; Jn. 19:25); she witnessed the burial of Jesus (Mt. 27:61; Mk. 15:47); on the morning of the Resurrection she went to the tomb and was favored with an appearance of Jesus (Mt. 28:1-9; Mk. 16:1-9; …
4. Wife of Clopas (John 19:25), mother of James the Less and of Joseph (Matt. 27:55; Mark 15:40-47; Luke 24:10), cousins of the Lord (Mark 6:3 etc.). …
… Equally untenable seems the interpretation given by some Protestants to the text of Jn. 19:25, paraphrased thus: "Near the cross of Jesus stood his mother and his Mother's sister [S.], Mary [wife] of Clopas and Mary Magdalene." Since in the New Testament there is never any …
… all the living" (Gen. 3:20), so the Church, the society or community of the regenerate, forms a unity of all the descendants of the second Adam, Christ, the children of the second Eve, Mary, who is both the representative and the type of the Church (John 19:25-27; Rev. 12). The Church is therefore one in Christ, as also in its priesthood and sacrifice, which is that of Christ. …
19:26
… continues to pray for us (Rom. 8:34; Heb. 7:25; 1 John 2:1); he left to the Church, which he instituted, as means of holiness and eternal salvation: true faith, sacrifice, the Sacraments; he gave us (which is a new title for us) his own mother (John 19:26-27). Such an interpretation "perpetuo sensit Ecclesia" (Leo XIII in the encyclical "Adiutricem populi" in Acta S. Sedis, 28 [1895-1896], p. 130; cf. J. Leal, B. V. omnium spiritualis …
John, Apostle, Evangelist, Saint
… While he stood courageously at the side of the Cross, Jesus entrusted his Mother to him (Jn. 19:26f.). He runs with Peter to the Tomb and is, with Peter, honored with a special prediction (Jn. 20:2, 22f.).
Spiritual Motherhood of Mary Most Holy
… Behold thy mother" (Jn 19:26), not a few exegetes, both ancient and modern, have seen the solemn promulgation of the fact of the spiritual motherhood of Mary (for example, St. Ambrose, St. John Damascene, George …
19:27
… The Gospels teach clearly that neither Mary nor Joseph had any children other than Jesus (Lc. 1-2; Mc. 6, 3; Io. 19, 27); tradition knows cousins of Jesus,
Dormition (Assumption) of Mary
… To John, coming from Ephesus and the fictitious author of the book, is assigned the principal part in the prayers and decisions (cf. Jn 19:27).
3. M. after the death of Jesus. - About M.'s life with John (Jn 19:27) and the subsequent events the texts are silent. …
19:29
Dimensions of the cross: the stature of a man about 1.70 m.; the upper part had to project about 0.30 m.; the feet rose above the ground by 1 m. or 1½ m. (on account of the hyssop of Io. 19, 29); the part fixed in the earth was at least 1 m. Altogether, therefore, the cross was 4 m. or 4½ m. high. …
Issop (Hebrew Ἔσοβή; Greek Ἄσωπος)
… In particular it was used for the purification of the leper (Lev. 14:4) and for the water of purification (Num. 19:6, 18). For a metaphorical use of the term cf. Ps. 50:9. In John 19:29 there is agreement in seeing an erroneous reading, since it cannot be a question of hyssop.
19:30
To the cry of J. and his lament "I thirst" followed the offering of the drink of vinegar; cf. Ps. 21 (22), 16 and 68 (69), 22. Thus all the Scriptures were fulfilled (Io. 19, 30), and there was also accomplished the perfect mercy of the Pontiff already shown on the Cross with the forgiveness of the executioners, with the promise of reward to the thief, with …
19:32
The soldiers sent to break the legs of the three crucified men, having seen that J. had expired, did not think it appropriate to give him the blow of the club; nevertheless one soldier, for greater certainty, pierced his side with the lance (Jn. 19, 32). If J. was not dead, he necessarily had to die from the lance thrust, lethal by its very nature.
19:33
… sacrifice of the "servant of Yahweh" (Is. 53:7; cf. Acts 8:32). The Evangelist gives the greatest prominence to Jesus' paschal rite (Jn. 13:1-3, 31-33; cf. 18:28) and then goes on to emphasize the realization in him of the type of the paschal lamb (Jn. 19:33-36). The figure, expressing moral purification from sin through immolation, applied to Jesus as a characteristic appellation, rests on natural symbolism (founded on the qualities of the …
19:34
… has as its finale: O clemens, o pie - O Jesu, Fili Dei et Mariae! Other principal variants of the text are: 1) Unda fluxit et sanguine, a more elegant reading than Fluxit aqua et sanguine; but the text aqua is closer to the Gospel narrative (Jn 19:34); 2) instead of Mortis in examine, various codices have In mortis examine, a reading almost equally good for the rhythm.
… and of species might be established (Mt. 19:4; Acts 17:26; cf. Gen. 3:20; 5:1-2); 2) that the dignity and authority of man might be evident (1 Cor. 11:7-9; 1 Tim. 2:13-14); 3) that the union of Christ and the Church might be prefigured (Eph. 5:23-32; Jn. 19:34).
LONGINUS, Saint. - Traditional name of the Roman soldier, probably derived from the Greek λάγη "lance," who pierced the side of Jesus on Calvary (John 19:34). According to a tradition already attested by St. Gregory of Nyssa, L. would be the same centurion who, at the Savior's death, recognized his divinity (Mark 15:39).
of the prophecies in the open wound of the Savior's side (Io. 19, 34).
19:36
… typology of the lamb itself (v.), pointed out by St. Paul (I Cor. 5:7). In the sacrifice of the Cross, which was not followed by the breaking of the legs, St. John saw fulfilled what had been prescribed (Ex. 12:46): "Nor shall you break a bone of it" (Io. 19:36).
19:37
… expiation and the marvelous consequences that followed; they will hasten to the chosen one whom Yahweh will exalt (ibid. 49, 7; 52, 13-53, 12). The Jewish people will expiate with a national mourning the killing of the M.: Zach. 12, 8-13, 1 (= Mt. 24, 30; Jn. 19, 37). V. ADADREMON.
19:38
ARIMATHEA. - A city of Judea, the homeland of the Sanhedrist Joseph (v.) of A. (Mt. 27:57; Mk. 15:43; Lk. 23:51; Jn. 19:38). On the basis of the data of Eusebius and St. Jerome (Onomasticon, 144, 28; ed. Klostermann, p. 32) it is today identified with Rentijah (Rentis), 12 km northeast of Lydda, which …
… the help of Nicodemus, who had come with about 100 pounds of myrrh and aloes, embalmed Jesus, wrapped him in the shroud he had bought, and placed him in the tomb hewn out of the rock (Mk. 15:42-46; Lk. 23:50-54, have almost the same text; Mt. 27:57-60; Jn. 19:38-42 is the only one that mentions Nicodemus). …
… Already among the first disciples of Christ there are found external deniers (Peter) and timid concealers of the faith (Joseph of Arimathea: Io. 19, 38; many of the Jewish ruling class: Io. 12, 42), victims of human respect.
… A secret disciple of Jesus, for fear of the Jews, when the other members of the Sanhedrin condemned the Savior to death he did not consent, without however revealing himself openly (Lk. 23:51; Jn. 19:38). After the Crucifixion "he dared to go to Pilate and ask him for the body of Jesus" (Mk. 13:43). With the help of Nicodemus he wrapped it in a shroud (v.), and placed it in his own …
19:39
Myrrh (Heb. Môr; LXX Αὐωρία; Lat. Myrrha)
… Myrrh was also used to anoint the body of the Redeemer (Jn. 19:39).
NICODEMUS. - A noble Jew, a disciple of Jesus, mentioned in the Gospel of St. John: he was a Pharisee, a ruler of the Jews (John 3:1), a teacher in Israel (ibid. 3:10), a member of the Sanhedrin (ibid. 7:50), rich and influential (ibid. 19:39).
… (μύρον); aloe, whether a resin, like the common medicinal aloe, or a wood, like the agalloch eaglewood (this seems to be the meaning of the biblical aloe), furnished a solid perfume (ἄρωμα) in powder; their mixture (μίγμα according to the common reading in Jn. 19:39) formed an ointment suitable for being spread upon the skin and not without effect upon the tissues wrapping the body.
19:40
… In the New Testament it is used to heal the sick, in Extreme Unction, mixed with aromas to honor guests (Lk. 7, 46; Jn. 11, 2), in burial (ibid. 19, 40; Mk. 16, 1), etc. Holy oil, distinct from oil for lamps (can. 1271; v. LAMP) and from that blessed for the use of the faithful (Rituale, tit. 8, ch. 19), is oil blessed with a …
distinction between the preparation of the corpse and its entombment, on account of the true meaning of the verb ἐνταφιάζειν used by the Evangelists (Jn. 19:40; Mt. 26:12); b) the number and nature of the perfumes employed therein; c) the number and distinction of the linen cloths in which the body of Jesus was wrapped; d) how many and which …
a sheet or shroud, bound with bands (cf. for Lazarus: Iob. 11, 44), and perfumed with the addition of aromas (cf. the burial of Jesus «sicut mos est Iudaeis sepelire» (Io. 19, 40) or burning them over and around it (Jer. 34, 5). The funeral transport was carried out by the friends of the dead and was preceded, accompanied and followed by the recitation of …
19:42
The tomb of Jesus was near Calvary (v.) and therefore located outside the city but not far from it (Jn 19:20), in a garden (ibid. 19:42). It was new, hewn out of the rock (Mt 27:57) with a round stone to close it (ibid. 27:60-61), so that the pious women, going to embalm Jesus, asked themselves how they could "roll …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.