CHRIST ON GOLGOTHA THE LIGHT OF SALVATION, OR THE GLORIFICATION OF THE CURSE OF THE OLD WORLD. CHRIST THE CROSS-BEARER. THE CRUCIFIED IN THE MIDST OF THE CRUCIFIED. THE SUPERSCRIPTION: THE KING OF THE JEWS, A WRITING OF DISGRACE CHANGING INTO A WRITING OF HONOR. THE BOOTY OF THE SOLDIERS, ALSO A FULFILMENT OF SCRIPTURE. THE INSTITUTION OF DEPARTING LOVE. THE LAST DRAUGHT. THE WORD OF VICTORY: IT IS FINISHED!
Joh_19:17-30
(Mat_27:32-56; Mar_15:20-41; Luk_23:26-49)
And they [They therefore,
ïὖí
] took Jesus and led him away.17And he bearing his [own] cross went forth into a place called the place of a skull [the so called Place of a Skull,
åἰò ôὸí ëåãüìåíïí Êñáíßïõ Ôüðïí
] which is called in the [omit the] Hebrew Golgotha:18Where they crucified him, and two others with him, on either side one [and with him two others, one on each side], and Jesus in the midst.
19And Pilate wrote [also,
÷áß
] a title [or, an inscription], and put it on the cross. And the writing was, JESUS OF NAZARETH [THE NAZARENE,
ὁ Íáæùñáῖïò
THE KING OF THE JEWS. 20This title then read many of the Jews; for the place where Jesus was crucified was nigh to the city: and it was written 21in Hebrew, and Greek, and Latin [in Hebrew, Roman, Greek]. Then [Therefore] said the chief-priest of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22Pilate answered, What I have written I 23have written.
23Then the soldiers, when they had crucified Jesus, took his [upper] garments, and made four parts, to every soldier a part; and also his coat [the inner garment, tunic,
ôὸí ÷éôῶíá
]: now the coat was without seam [but the tunic was seamless,
ἄñáöïò
, woven from the top throughout. 24They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, ‘They parted my raiment [garments] among them, and for my vesture they did cast lots.’ [Psa_22:18.] These things therefore the soldiers did.
25Now there stood by the cross of Jesus his mother, and his mother’s sister [Salome, John’s mother, see the Exeg.], Mary the wife of Cleophas [Clopas,
Þ ôïῦ Êëùðᾶ
], and Mary [the,
ῆ
] Magdalene. 26When Jesus therefore saw [Jesus therefore seeing] his mother, and the disciple standing by, whom he loved, he [omit he] saith unto his mother, Woman, behold thy son! 27Then saith he to the disciple, Behold thy mother! And from that hour that [the,
ὁ
] disciple took her unto his own home.
28After this, Jesus knowing that all things were now accomplished [finished,
ôåôÝëåóôáé
, as Joh_19:30], that the Scripture might be fulfilled [accomplished,
ôåëåéùèῇ
] 29saith, I thirst. Now [omit 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 [so putting a sponge filled with the vinegar upon a stalk of hyssop, they raised it to his mouth]. 30When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost [yielded up his spirit].
EXEGETICAL AND CRITICAL
[John’s account of the crucifixion is brief and comprehensive, yet with several original details of the deepest import. On his relation to the Synoptists in this section, see the full analysis of Dr. Lange in Doctr. & Ethic, below, No. 1.—P. S.]
Joh_19:17. And bearing His own cross,etc.
Áὑôῷ
[for Himself]
ôὸí óôáõñüí
emphasized. [See Text. Note, “As conquerors bear their own trophies, so Christ bears the symbol of His own victory.”—P. S.] Thus He went forth [
ἐîῆëèåí
]. Out of the city, Heb_13:12.
Golgotha. See Comm. on Mat_27:33.
[On the words Golgotha, Cranion, Calvaria, Calvary, Mount (?) Calvary, see my Textual Note 3. The vexed question of locality is fully discussed by Dr. Lange and myself in the Commentary on Matthew, pp. 520, 521, with reference to the principal arguments for and against the traditional site of the crucifixion, i.e., the spot where now stands the Constantinian or, perhaps, post-Constantinian “Church of the Holy Sepulchre,” which lies within the walls of the present city and in the north-western quarter, not far from the Damascus Gate. Robinson is the chief authority in opposition, G. Williams in defense, of the popular tradition. The former has still the best of the argument. The other writers on the subject, Ritter, Raumer, Tobler, Winer, Schubert, Bergren, Arnold, Kraft, Friedlieb, Furrer, Lange, etc., among the Germans, Wilson, Barclay, Finley, Olin, Lewin, Tristram, Stanley, Fergusson, etc., among English and Americans, are divided in opinion or leave the matter doubtful. James Fergusson (art. Jerusalem in Smith’s Bible Dictionary, and also in a special pamphlet On the Site of the Holy Sepulchre, in answer to the Edinb. Rev.) has recently propounded the startling theory that the place of crucifixion was Mount Moriah, on the very spot where now stands the Mosque of Omar, or as the Moslems call it, the Dome of the Rock; and, further, that this building is the identical church of the Holy Sepulchre which Constantine erected over the rocky tomb of Christ. But this theory, besides leaving the disappearance of Constantine’s church and the substitution of the present Church of the Holy Sepulchre unexplained, is set aside by the extreme improbability that the temple area was outside of the city and a place of execution. Lange is disposed to identify Golgotha with the hill Goath, Jer_31:39, which was outside of the city, east of the Sheep Gate. My colleague, Prof. Dr. Hitchcock, informs me that by personal examination in 1870 he came independently to the same conclusion. Perhaps it is best that the real locality of crucifixion should be unknown: it is too holy to be desecrated by idolatrous superstitions and monkish impostures and quarrels such as, from the age of Constantine to this day, have disgraced the Church of the Holy Sepulchre, to the delight of Mohammedan Turks, and to the shame and grief of Christians. The apostles and evangelists barely allude to the places of our Lord’s birth, death, and resurrection: they fixed their eyes of faith and love upon the great facts themselves, and upon the ever-living Christ in heaven. Only this is more or less certain from the Gospels, viz.: that the place of the crucifixion was out of the city (Joh_19:17; Mat_28:11; comp. Heb_13:12,
ἔîù ôῆò ðýëçò
); yet near the city (Joh_19:20); apparently near a thoroughfare and exposed to the gaze of the passing multitude (as may be inferred from Mar_15:29 and Joh_19:20); probably on a little conical elevation (hence probably the name: ‘Skull,’ or ‘Place of a Skull’), but not on a mountain or hill (as the popular term Mount Calvary would imply); and that it was near the Lord’s sepulchre (Joh_19:41), which was in a garden and hewn in a rock (Mat_27:60).—P. S.]
Joh_19:18. But Jesus in the midst. [
ìÝóïí äὲ ôüí Ἰçóïῦí
]. This was Pilate’s arrangement, and designed to mock the Jews (see 1Ki_22:19). Meyer maintains that it was an arrangement of the Jews’, the Jews being the crucifiers. Against this view we have to observe: 1. That the two thieves were not executed as Jewish heretics; 2. that the consummating of the crucifixion, as a Roman punitory act, must have been left to the Romans 3. that it further reads: Pilate wrote also—namely, to complete the mockery of the Jews.
[Christ was crucified between the two robbers who represent the two classes of the human family: both guilty before God and justly condemned to death, but the one repenting, and saved by faith in the crucified Redeemer, the other impenitent, and rushing to ruin by unbelief. On the archæology of crucifixion, see the Notes on Matthew, pp. 522 f. Crucifixion was one of the most painful and disgraceful modes of death. It was unusual among the Jews, and applied among the Greeks and Romans (till the fourth century) only to slaves and gross criminals, as rebels and highway-robbers. Cicero calls it the most cruel and abominable punishment (crudelissimum teterrimumque supplicium). The cross consisted of two pieces of wood, generally put together transversely at right angles in the form of a T. The longer beam was planted in the earth, and provided with a projecting bar like a horn in the middle for the body to rest upon, which somewhat relieved the sufferings, and prevented the hands from being torn through. There were, however, various forms of the cross (crux commissa, cr. immissa, cr. decussata). The victim was first undressed, the arms tied with ropes to the cross-beam, the hands fastened with iron nails, the feet tied or nailed to the upright post. In this unnatural and immovable position of the body, he suffered intensely from thirst, hunger, inflammation of the wounds, and deep anguish in consequence of the rushing of the blood towards the head. Death followed slowly from loss of blood, thirst, and hunger, gradual exhaustion, and stiffening of the muscles, veins, and nerves. The loss of blood, however, was small, since the wounds in the hands and feet did not lacerate any large vessels, and were nearly closed by the nails. The sufferers lingered generally twelve hours,—sometimes, according to the strength of their constitution, to the second or third day. The bodies were left hanging on the cross until they decayed or were devoured by ravenous beasts and birds. But the Jews were accustomed to take them down and bury them. Constantine the Great, from motives of humanity, and especially from respect to the cross of Christ as the sign of victory (Hoc signo vinces), abolished crucifixion in the Roman empire, and since that time it has almost disappeared from Europe. What a wonderful change! Through the death of Christ the cross has been transformed from a symbol of shame into a symbol of glory and victory, and one of the richest themes of poetry. Well may we exclaim with Venantius Fortunatus, in his famous Passion-hymn, Pange, lingua:
Crux fidelis, inter omnes
Arbor una nobilis!
Nulla talem silva profert
Fronde, flore, germine:
Dulce lignum, dulces clavi,
Dulce pondus sustinens.
“Faithful cross! above all other,
One and only noble Tree!
None in foliage, none in blossom,
None in fruit thy peers may be:
Sweetest wood and sweetest iron,
Sweetest weight is hung on thee.”—P. S.]
Joh_19:19. Pilate wrote also [or, Moreover Pilate wrote,
ἔãñáøå äὲ äὲ êáὶ
].—After sentence was pronounced, and as a formulation of the same. On this account, however, it is as little the Pluperfect (Tholuck) as it is a formula manufactured during the crucifixion only. In a word, Pilate first arranged the manner of the execution—between two thieves—and then wrote the superscription. See Comm. on Matthew.
Ôßôëïò
[=
ἐðéãñáöÞ
, from the Latin titulus, inscription], the customary Roman term for such superscriptions (Wetstein).
Jesus the Nazarene [
Ἰçó
.
ὁ Íáæùñáῖïò ὁ Âáóéëåõò ôῶí Ἰïõäáßùí
, Jesus Nazarenus Rex Judæorum. All the four Evangelists give the inscription on the cross, but with slight variations, on which see Wordsworth in loc.—P. S.] The manifest double meaning of the superscription was the final expression of the suit. In the sense of the man Pilate, it meant: Jesus, the King of the Jewish fanatics, crucified in the midst of Jews, who should all thus be executed; in the sense of the Jews: Jesus, the seditionary, the King of rebels [and pseudo-prophets]; in the sense of the political judge: Jesus, for whose execution the Jews, with their ambiguous accusation, may answer; in the sense of the divine irony which ruled over the expression: Jesus, the Messiah, by the crucifixion become in very truth the King of the people of God.
Joh_19:20. Was read by many of the Jews.—Whereby they were forced to reflect upon that treason to the Messianic idea, of which the high-priests were guilty.
The place was near the city.—On Sunday afternoon the populace are fond of walking out of the city, particularly in the direction of new suburbs. So the Jews on their festivals. Towards Golgotha the beginnings of the new city were forming,—Bezetha. Leben Jesu, 2. p. 1573.
In Hebrew,etc.—Here also the Evangelist has in view the triumph of the Divine Spirit over human sin and malice. The inscription, in this threefold form, must symbolize the preaching concerning the Crucified One in the three principal languages of the world: in the language of religion [Hebrew], of culture [Greek], and of the State [Latin—the language of law and government].
Joh_19:21. Then said the high-priests to Pilate.—A proposal to alter the title. They feel the sting of the inscription, and therefore prosecute their calumny. Jesus was to be more definitely characterized as a seditionary in the Roman sense, one whom Pilate himself had sentenced.
Joh_19:22. What I have written,etc. [
ὅãÝãñáöá
,
ãÝãñáöá
. The first perfect denotes the past action, the second that it is complete and unchangeable.—P. S.]. Pilate feels secure again, and once more assumes the air of unshakeable authority and of the firm Roman. His declaration, however, contains at the same time the continuation of the idea that he lays the dark riddle of this crucifixion upon their consciences, that he does not acknowledge Jesus to be guilty in their sense, and that they need reckon upon no forbearance on his part. “Analogous formulæ from Rabbins, see in Lightfoot.” Meyer. “Agreeably to his character
ἀêáìðὴò ôὴí öýóéí
, as Philo calls him, Pilate adheres to his resolution.” Tholuck.
Joh_19:23. Took His upper garments.—“The only earthly leavings of the Redeemer do not fall to the share of His people, but, in accordance with Roman law, to the executors of the death-sentence. By the
ἱìÜôéá
may be understood the upper garment, the girdle, the sandals, perhaps the linen shirt; these are divided amongst the Roman guard, consisting of four men (Act_12:4).” Tholuck.
But the tunic,etc. [
ἦí äὲ ὁ ÷éôὼí ἅñáöïò
].—According to lsidor. Pelusiota, the like was worn by the lower classes in Galilee. This statement, however, might readily be abstracted from our passage. The Evangelist seems to see in this body-vest a homely work of art, wrought by loving hands. [
÷éôþí
], tunica, is an inner garment, worn to the skin like a shirt, mostly without sleeves, fastened round the neck with a clasp, and usually reaching to the knees. Sometimes two were worn for ornament or comfort. It was worn also by the Jewish high-priest and priests (but as an outer tunic, a broidered coat, chethoneth thashpez), and is described by Josephus, Antiq. lII. 7, § 4. The fathers (as also Roman commentators and Bishop Wordsworth) see in the seamless coat of Christ a symbol of the unity of the church.—P. S.]
Joh_19:24. In order that the Scripture might be fulfilled,Psa_22:19 (18), according to the Septuagint. A typical prophecy. See Comm. on Matthew. The apparent identicalness in the parallelismus membrorum of the Psalmist does not preclude our Evangelist’s right to make the distinction he does—it being a question of the interpretation of an unconsciously prophetic, a typical, speech.
These things therefore the soldiers did. As the soldiers knew nothing of those words of the Psalmist, their fulfilment of them is the more strikingly a divine inspiration. The same idea as Joh_12:16.
[Joh_19:25-27. Peculiar to John. A scene of unique delicacy, tenderness and sublimity. A type of those pure and spiritual relationships (the sacred Wahlverwandtschaften) which have their origin in heaven and are deeper and stronger than those of blood and interest. The cross is the place where the holiest ties are formed, and where they are guarded against the disturbing influences of sin.
“Das kreuz ist es, das Herzen zicht und bindet,
Wo Tiefverwandtes wunderbar sich findet”
A few simple touches reveal a world of mingled emotions of grief and comfort. The mother pierced in her soul by the sword (Luk_2:35), the beloved disciple gazing at the cross, the dying Son and Lord uniting them in the tenderest relation! The first words furnished the keynote to that marvellous Stabat Mater dolorosa of Jaeopône (1306), which, though disfigured by Mariolatry, describes with overpowering effect the intense sympathy with Mary’s grief, and is the most pathetic, as the Dies Iræ is the most sublime, product of Latin hymnology. It is the text for some of the noblest musical compositions, which will never cease to stir the hearts of men.—P. S.]
Joh_19:25. Now there stood by the cross [
åἱóôÞêåéóáí äὲ ðáñὰ ôῷ óôáõñῷ
, in the Vulgate: Stabat juxta crucem mater ejus, from which the Stabat Mater took its rise, as the Dies iræ from the Vulgate’s rendering of Zep_1:15.—P. S.].—According to the Synoptists (Matthew, Mark), the women mentioned stand afar off. According to Lücke and Olshausen, they were there previously; according to Meyer, there is a difference which must be settled in John’s favor. But it is manifestly necessary to distinguish two stages in the proceedings attendant upon the crucifixion: the tumult of the crucifixion itself, amidst which no friends could approach, and the subsequent sufferings on the cross. See Comm. on Matthew [p. 529].
We read with Wieseler (Studien u. Kritiken, 1840, p. 648): His mother (Mary) and His mother’s sister (Salome); then Mary—the wife of Clopas—and Mary Magdalene. Leben Jesu; Introduction to this Comm. [p. 4]. So also Lücke, Ewald [Meyer and Alford]; in old times, the Syrian, Ethiopian and Persian translations, as also the texts of Lachmann, editio minor, Tischendorf, Muralt. [Also Westcott and Hort, who punctuate without a comma after
Êëïðᾶ
, thus:
ἡ ìÞôçñ áὐôïῦ êáὶ ἡ ἀäåëöὴ ìçôñὸò áὐôïῦ
,
Ìáñßá ἡ ìÞôçñ áὐôïῦ êáὶ ἡ ἀäåëöὴ ôῆä ìçôñὸò áὐôïῦ
,
Ìáñßá ἡ ôïῦ Êë
.
êáß Ìáñéὰì ἡ Ìáñéὰì ἡ ìáãä
.—P. S.]. The opposite side is taken by Luthardt, Ebrard [Hengstenberg, Godet] and others.
[Thus we have not three women (Mary, her sister Mary of Clopas, and Mary Magdalene), as is usually assumed, but four, arranged in two pairs: Mary and her sister (viz. Salome), Mary of Clopas and Mary the Magdalene. See the list of the apostles, Mat_10:2 ff.; Luk_6:16 ff. Consequently John, the son of Salome, was a cousin of Jesus and a nephew of His earthly mother. This double relationship explains the more readily the fact that Jesus intrusted her to John rather than to His half-brothers, who at the time were yet unbelieving. Apocryphal traditions make Salome now a daughter, now a sister, now a former wife, of Joseph.—P. S.]
Wieseler’s hypothesis is upheld by the following facts:
1. It is not supposable that two sisters had the same name. [Some conjecture that Mary was only a step-sister. But I know of no example even of step-sisters or step-brothers bearing precisely the same name without an additional one to distinguish, them. Hengstenberg escapes the difficulty by the arbitrary assumption that sister here denotes sister-in-law.—P. S.]
2. In a precisely similar manner John elsewhere paraphrases his own name. [Nor does he introduce his brother James by name.—P. S.]
3. According to Mat_27:56; Mar_15:40, Salome really was among those women [who stood by the cross; and it is not likely that John should have omitted his own mother, the less so as he introduced himself.—P. S.]
The wife of Clopas [
ἡ ôïῦ Êëùðᾶ
].—Clopas=Alpheus, Mat_10:3. The mother of the so-called brethren of Jesus, i.e. His cousins.
[The identity of
Êëὡðᾶ
(which sounds like an abridgement of
Êëåïð
́
áôñïò
) with the Hebrew name
Áëöáῖïò
,
äַìְôַּé
(Mat_10:3), is by no means so certain as Dr. Lange with most commentators (also Meyer) assumes, but quite doubtful on account of the difference, of letters, and the improbability that John should use the Aramaic, and Matthew and Mark the Hellenistic form.
Åëùðᾶò
sounds rather like an abridgement of
Êëåüðáôñïò
and maybe the same with the
Êëåüðáò
, mentioned Luk_14:18. But even in case of the identity of Clopas and Alpheus, it does not follow that James and Joses, the sons of Alpheus and a certain Mary (Mat_27:56; Mar_15:40; Mar_16:1; Luk_24:10), were cousins of Jesus, unless we identify this Mary with the sister of the mother of Jesus, which Lange does not. Nor is it certain that
ἡ
means the wife of; it may also mean the daughter of, the Klopas mentioned Luk_24:18 (as Ewald).—P. S.]
Joh_19:26. Woman, behold thy son [
Ôý íáé
,
ἴäå ὁ õἱüò óïõ
]—Woman instead of mother. See Joh_2:4. The word here denotes particularly the character of woman in her helplessness and need of comfort. It must be remembered, however, that Mary deserved the name of “woman” in the ideal sense also. As Christ was the Son of Man, or the Man, so she, though approximately only, not in the perfection of sinlessness, was the ideal woman. [The second Eve, the Woman, whose Seed here bruised the serpent’s head, Genesis 3—P. S.]. Thus the name “woman,” the greeting of the woman who in spirit shares His crucial agony, is likewise a title of dignity. But besides this, Christ has sufficient reason for not exposing Mary to the mockery or persecution of the enemy by saluting her with the name pf “mother.”
The explanation recently (for instance in Piper’s Jahrbuch, article “Maria”) enlarged upon with ever-increasing grotesqueness, and which claims that with this saying Christ renounced His mother at the cross, goes, in its gradual development, from Luthardt, who is more precisely the author of it, back to Hofmann. It is expressive of a Monophysite view which takes the bold flight of afterward annulling even the historical fact. People holding this view apparently conceive of the status majestaticus not as the centre of the glorification of the human life, but as a sort of Oriental court raised to heaven. In connection with this view it would be better to represent the Logos in His birth as born not of Mary, but merely through her, in accordance with some of the ancients.
That it is the desire of Jesus to give Mary a son in His stead in a special sense, results from the fact that the Alphæides also were her sons. And what sons! Nevertheless, Mary was to have a still richer compensation after the departure of Jesus than could be given by the Alphæides; John was destined to make this compensation. And he indeed stood alone by her in this moment, as her support; thus should he stand by her from this time forth. The thing, the unique adoptive relationship, already existed de facto, being born beneath the cross of Christ; consciousness, a name, and the sanction of Christ must be added to it. According to Tholuck, the
ἀäåëöïß
were as yet unbelieving. In regard to this, see Joh_7:5 [and my counter-notes, p. 241.—P. S.]. According to others, they were not so well off as John. But had there been question of a mere pecuniary provision for His mother, Christ would not have deferred its settlement until now. Mary needed a son in the sense of the higher soul-life, just as Jesus had Himself been refreshed by a friend. The friend of Jesus was fitted to be the son of Mary.
Behold thy mother [
Ἴäå ἡ ìÞôçñ óïõ
]!—We may primarily understand both sayings of Jesus in such a manner as to make them express the same idea: ye shall henceforth cleave together as mother and son. But not in vain are they divided into two sayings. If we apprehend them as consolations, the word: “Behold thy son!” signifies: in him shall be thy support; the word: “thy mother:” thou shalt become a sharer in her maternal blessing. If we apprehend them as admonitions, commands, the case presents a different aspect: the mother is enjoined to live for the son, the son for the mother. The one signification, however, is inseparable from the other. On both sides love and blessing are one in personal relationship.
[Alford: “The solemn and affecting commendation of her to John is doubly made,—and thus bound by the strongest injunctions on both. The Romanist idea, that the Lord commended all His disciples as represented by the beloved one, to the patronage of His mother, is simply absurd. The converse is true: He did solemnly commend the care of her, especially indeed to the beloved disciple, but in him to the whole cycle of disciples, among whom we find her, Act_4:14. No certain conclusion can be drawn from this commendation, as to the ‘brethren of the Lord’ believing on Him or not at this time. The reasons which influenced Him in His selection must ever be far beyond our penetration:—and whatever relations to Him we suppose those brethren to have been, it will remain equally mysterious why He passed them over, who wore so closely connected with His mother. Still the presumption, that they did not then believe on Him, is one of which it is not easy to divest one’s self; and at least may enter as an element into the consideration of the whole subject, beset as it is with uncertainty.” John’s relation to Mary as established beneath the Cross, was that of a sacred friendship and spiritual communion (comp. Mat_12:47-50), and interfered neither with John’s relation and duty to his natural mother Salome, nor with Mary’s relation to the “brethren” of Jesus, whatever view we may take of them. I have so often discussed this vexed question, especially in this vol. p. 241 and in the Com. on Matthew, pp. 456–460, that it is unnecessary to say more.—P. S.]
Took her unto his own home [
ἔëáâåí ὁ ìáèçôὴò áὐôὴí åἰò ôὰ ἴäéá
],—John gladly apprehended the word of Christ in that meaning also which carried an obligation with it. The expression: from that hour, cannot be weakened. Yet it is neither necessary to infer that John had a house of his own in Jerusalem, nor that he kept house for himself alone. “If he received Mary into his dwelling, into his family circle—consisting of Salome and perchance his brother,
åἰò ôᾶ ἴäéá
would be perfectly correct.” Meyer. [So also Alford. Ewald well observes: “It was for the Apostle in his later years a sweet reward to recall vividly every such minute detail,—and for his readers it is, without his intention, a sign that he alone could have written all this (dass nur er diess alles geschrieben haben könne).” Against the misunderstanding of this most touching scene by such men as Scholten and Weisse, see the just remarks of Meyer, p. 630.—P. S.]
1. Prevailing ancient interpretation:
ἵíá ôåë
. is referable to
ëÝãåé
•
äéøῶ
. Since He knew that all things were accomplished, He said, in order to fulfil the Scripture in that particular also: I thirst (Chrysostom, Theophylact and others). Beza: Vehementissima quidem siti pressus, sed tamen de implendis singulis prophetiis nostraque salute potius quam de ulla siti sollicitus. This manner of fulfilling the Scripture is in accordance neither with the view of the Lord nor the delineation of John (see Joh_19:24). Then, too, it would have to read thus: As He knew that the Scripture was fulfilled, with the exception of one particular, He said—in order that this one thing also might be fulfilled, etc.,—irrespective of the fact that in Joh_19:32 ff. additional unfulfilled particulars Nos. 2 and 3 would present themselves.
2. Intensified apprehension of the foregoing explanation: as vinegar was given Him to drink, the drink was demanded as ultima pars passionum, with reference to Psa_69:22, which passage, as others also suppose, is here had in mind (Theodorus of Heraclea, Gerhard, Marheineke).
3. Christ did not drink for the sake of fulfilling the Scripture, but the Evangelist interprets His drinking as a fulfilment of Scripture;
ἵíá ôåëåéùèῇ ἡ ãñáöÞ
is therefore a parenthesis, containing the explanation of the Evangelist (Piscator, Grotius, Lücke).
4. The final sentence (
ἵíá
, etc.) is not parenthetic, nor is it to be applied to what follows, but to that which precedes it: in the consciousness that His passion is finished, i.e. finished unto the accomplishment of the Scripture, He now says: “I thirst” (Michaelis, Semler, Knapp, Tholuck, Meyer and others). This interpretation seems to us the correct one. Hitherto Jesus has passed through one temptation and anxiety after another and, absorbed in the hot conflict in which He saw the fulfilment of the divine decree in accordance with the Scripture, has forgotten the burning thirst that has preyed upon Him since His last draught at the Supper. Now, with the presentiment of victory, His thirst makes itself felt, and He, being no legal ascetic, nor despising a service rendered by the hand of sinners, requests and partakes of the last, sorry refreshment. The expression: “that the Scripture might be accomplished,” does not mean: for the bare fulfilling of the Scripture hath He passed through all these things,—but: in the fulfilling of Scripture as the expression of the divine counsel, He found that which was His perfect tranquillization and exaltation in view of all these things, Luk_22:22, Mat_26:54. According to Hofmann, Jesus demanded a refreshment conducive to the prolongation of life, in order thus to demonstrate the freedom of His departure. This would be drinking for a theologico-apologetic purpose. Tholuck more pertinently remarks that the
ôåëåéïῦí
of the divine
âïõëÞ
was but the very (likewise the very)
ôåëåéïῦí
of the
ãñáöÞ
,—hence
ôåëåéïῦí
instead of
ðëçñïῦí
.
Joh_19:29. A vessel therefore was standing there [
óêåῦïò ἔêåéôï ὄîïõò
—sour wine, or vinegar and water—
ìåóôüí
].—The Evangelist’s
ïὖí
might here mean: Jesus’ glance had fallen upon the vessel containing the beverage and had suggested to Him the prospect of refreshment. From a strict interpretation of the word, however, a higher signification results. Christ’s complaint, His last craving, must not fail of satisfaction. It was necessary, therefore, that provision should have been made before-hand; it was to be expected that satisfaction was nigh at hand. The stupefying draught that was offered Him at the beginning of His suffering (Mat_27:34; Mar_15:23), Jesus had rejected. See Comm. on Matthew. But the pure, sour soldiers’ wine, vinegar-wine, He now receives to His refreshment. “The most distressing thirst torments the crucified. The soldiers give Him some of the beverage [
ὄîïò
] which they are wont to drink (posca, vinum acidum); saturating a sponge with it, they put the sponge upon a hyssopstalk (which in the East attains a height of from one to one and a half feet. ‘
Ãóóþðῳ
, that is
êáëÜìῳ ôïῦ ῦóóþðïõ
, see Mat_27:48), and thus convey it to His mouth as He hangs upon the slightly elevated cross.” Mat_27:48 is a parallel passage. The touch in Luk_23:36 really seems indicative of a third, derisive presentation of vinegar-wine on the part of the soldiers, situate between the first and the last. See Meyer on the passage, and Comm. on Luk_23:26 [p. 373. Am. Ed.].
Joh_19:30. It is finished.—
ÔåôÝëåóôáé
. The expression of the consciousness, Joh_19:28. Bengel: Hoc verbum in corde Jesu eratJoh_19:28, nunc ore profertur. It is possible that He required the reviving refreshment to aid Him in pronouncing the last words. The sublime word, finished, refers to His work, as commanded Him according to the counsel of God (delineated in the Scripture).
And yielded up the (or His) spirit [
êáὶ êëßíáò ôὴí êåöáëὴí ðáñÝäùêåí ôὸ ðíåῦìá
].—Expressive of a free dying. The characteristic word for this exode is itself preserved by the Evangelist Luke: Father, into Thy hands. Comp. Joh_10:18. Gerhard and the older Lutheran exegetes declared that the death of Jesus was not a suffering, but a deed. Tholuck: “This can be said only in the ethical sense,—in which sense it can be predicated of all His suffering—not in the physical sense (comp. Thomasius, Christol. Dogmatics, II., p. 225 with 218); in itself it is merely the expression of self-surrender, trusting in God, as Psa_31:6, whence the expression is derived.” But of a certainty, also the expression of a thoroughly unique, free dying which was at once suffering and deed in the ethico-physical sense. See Joh_10:18. [“The
ðáñáäéäüíáé
was strictly a voluntary and determinate act—no coming on of death, which had no power over Him.” (Alford.) On the physical cause of Christ’s death, comp. the remarks in Comm. on Matthew, p. 523, and the treatise of William Stroud, M. D., on the Physical Cause of Christ’s Death and its Relation to the Principles and Practice of Christianity. Second ed. with Appendix by Sir James Y. Simpson, London, 1871 (504 pp.). Dr. Stroud endeavors to demonstrate that the immediate cause of the Saviour’s death must be traced neither to the ordinary effects of crucifixion, nor the wound inflicted by the soldier’s spear, nor an unusual degree of weakness, nor the interposition of supernatural influence, but to the vicarious agony of His mind culminating in the exclamation, “My God, My God,” etc., and producing rupture of the heart, which is intimated by a discharge of blood and water from His side, when it was afterwards pierced with a spear. “It was the death of a pure and perfect human being sustaining and discharging the penalty due to human depravity, and thereby acquiring an equitable claim to see the travail of His soul and to be satisfied, by becoming the author of eternal salvation to all that obey Him.” See more of this below on Joh_19:34, p. 597.—P. S.]
DOCTRINAL AND ETHICAL
1. In the history of the crucifixion of Jesus, as subsequently in that of His burial, John gives special prominence to the considerations of the fulfilment of Biblical prophecies and types. In correspondence with Scripture, Pilate was constrained to make the superscription: The King of the Jews; in accordance with Scripture, the division of the clothing took place, accompanied by the casting of lots for the body-vest; in further accordance, Jesus, at the approach of His death, felt that all things were accomplished, to the fulfilling of the Scripture; and thus the manner of His taking down from the cross must itself have reference to two passages of Scripture. But not for the sake of the fulfilment of the Scripture did all these things happen, but because in the providence of God they must happen, they were preceded by the presages and fore-glimpses of Scripture. The reference to Scripture, however, is designed to be expressive of two things: the objective veracity of God, who, in the ordering of the crucial sufferings, is consistent with Himself, and the unconditional trust of Christ and His people, that above all human arbitrariness and malice in the crucifixion, the providence and faithfulness of God were ruling.
Many items in the history of the crucifixion, the Evangelist assumes to be already familiar,—especially the history of Simon of Cyrene, the presentation of the intoxicating myrrh-wine, the mockings of the Crucified One, the conduct of the thieves, the darkening of the land, the earthquake, the rending of the vail in the temple, the testimony of the Gentile captain, Matthew’s indication of extraordinary occurrences in the spirit-world, the agitation of the people, as recorded by Luke, as also the majority of the seven last words.
With pleasure, however, he dwells—first upon the trait of Christ’s bravely and resolutely taking His cross on His own shoulders (
áὑôῷ
), upon the contest which Pilate and the Jews continued over the Crucified One, upon the significant superscription, and similar features. But for him there lay special preciousness in the recollection that Jesus, in His last hour, instituted filial relations between him, His friend, and His mother.
2. The word: The King of the Jews, was a fulfilment of the entire Old Testament—hence there are no particular citations here. According to the original accusation of the Jews, it was designed to denote His mortal offence. It then, in accordance with Pilate’s meaning, denoted the occasion of His death, being intended as a mockery of, and sarcasm upon, the Jews. In the sense of the Scripture, however, it denotes His divinely appointed destiny of death, and in the sense of the Spirit, the eternal gloriousness and fruit of His death. Jesus of Nazareth, the King of the Jews: the word of the cross, glorified by the Spirit into a word about the cross. Pilate did not suspect that his writing, like his saying, Ecce Homo, did, under the providence of God, take significance, when he wrote, in the three most important languages of the world, this sermon over the cross.
3. The references to the fulfilments of Scripture in Christ’s suffering are nought but celestial lights shining into the darkness of the crucial passion. All is spiritualized, or transillumined by the Spirit, in order to be by the Spirit glorified, as God’s counsel, foreknowledge, ordinance, disposition, and judgment upon the blindness of the world,—glorified, I say, unto salvation.
4. If Mary is meant to be a symbol of the Church, then Christ, with His institution of this adoption, hath made His bosom-friends the veriest sons of the Church, and the Church their mother. Hence a form of the Church which is at extreme variance with the Johannean mind, cannot be the true one. Mary may, however, far rather be called a symbol of the Theocracy, which has been finally comprehended in her heart. In that sense the institution would mean: the Theocracy, i.e. the theocratic side of the Church, is always to have a spiritual son,—children of the Spirit; the children of the Spirit are always to have a motherly authority over them in the ecclesiastical communion.
5. As Peter, who recognized in Christ the Renewer of the old Theocracy, the King of the Divine Kingdom, was pre-eminently entrusted with the foundation and care of the Church of Christ, so to John, who in Christ saw pre-eminently the manifestation of the personal God, the portrait of eternal love, was confided the foundation and care of a holy family of the friends of God as the innermost vital focus within the Church.
6. The thirst of Jesus, His last suffering. A sign (1) that He has passed through all His sufferings and may now receive the draught of refreshment; (2) that He departs from earth and from those who have crucified Him, not proudly and coldly, but humbly, warmly and lovingly; (3) that He would be no pattern in self-chosen torments and penances; (4) that He still speaks in the consciousness of His divine spiritual power, as if it were at once a begging and a commanding; (5) that He is making preparation for the end.
7. It is finished. See the Homiletical Hints. Heb_10:14. The word as (1) a prophetic word (all scripture fulfilled); (2) a high-priestly word (the expiatory sacrifice completed); (3) a kingly word (the kingdom of heaven founded); (4) a unitous word (the work of redemption accomplished as the founding of the new creation, the world of the eternal Spirit).
8. The share of John in the account of the seven last words of Jesus.
9. The three languages on the cross, the three ground-tongues of theology.
HOMILETICAL AND PRACTICAL
See the Synoptists.—The grand fulfilments of the divine counsel in the Passion of Christ, attested by the most significant fulfilments of Scripture (Joh_19:31-37 must be considered in this connection).—Christ’s suffering in its fundamental features: 1. As an act of suffering: the bearing of His cross and going forth (without the gate, Heb_13:13; out of the old communion) unto Calvary; 2. as an experience of suffering—with the thieves, in the midst of the thieves; 3. as a glorification of suffering: Jesus of Nazareth, the King of the Jews (the King of sufferers, of the people of God, of kings), in all the languages of the world.—The superscription of Pilate: 1. As the word of Pilate: Continuation of his mockery of the Jews;—the Jews a robber-folk, whose Head is already crucified. 2. As a word of the Spirit, unconsciously to the writer: The Messiah, the King of the people of God. Or, 1. As an assumed title of guilt, the property of malefactors in the old world; 2. as a personal title of honor, the property of the King of righteousness in the new world. Or as the explanation and glorification [Erklärung und Verklärung) of the cross of Christ.—This superscription read many of the Jews, for the place was nigh unto the city: 1. The word concerning Christ is still read by many legal men; 2. for the place where He is testified of is nigh to the city. [The evangelical Church by the side of the Church of legality].—How the priests would fain alter the writing concerning Christ.—The demand of the priests and the declaration of Pilate.—Pilate and the soldiers are compelled to work together for the fulfilment of the Scripture.—Soldiers, also, are under the providence of God, even in slaying, and dividing spoil.
Contrast of Christ’s adversaries and His friends at His crucifixion.—How they must glorify Him together; those unconsciously, these in grateful love.—Founding of the spiritual house of the mother and son beneath the cross.—The rich legacy of the poor Jesus.
The blissful presentiment of the dying Jesus that His day’s work is accomplished in accordance with the Scripture (or in accordance with the counsel of God): 1. Expressed in the evening draught which the great Laborer taketh as He quitteth work; 2. expressed in His evening song before He goeth to sleep: It is finished.
It is finished: 1. It, not this and that: all that lays the foundation of the new, eternal world of God. 2. It is, not it is being (Heb_10:14). 3. Finished. As a spiritual act, as a vital conflict, as a mortal suffering, as a triumph of Christ and the salvation of God—conducted to the goal
ôÝëïò
).—The word, It is finished: 1. As the Evangel of Christ; 2. as the confession of the Church; 3. as the jubilation of the believing heart; 4. as an excitation to every work of faith; 5. as a prophecy of the Last Day.
Starke: Christians must make many a painful pilgrimage out of the city, out of the land,—nay, even to the gallows and the stake, for the sake of their faith—but courage! press onward! ye have a noble Predecessor.—Take comfort, thou pious man, if thou art accounted godless; Jesus was numbered with the transgressors that thou mightest be declared the child of God and righteous, Isa_53:12.—The vain lust of titles must be renounced in following the crucified Jesus. Though the world should crucify our honor and our good name; though she should nail above our head the superscription: this is a fool, a dreamer, an odd fellow, a heretic, etc., we must be satisfied with being called the children of God and having our names written in heaven.—Christians, read the Holy Scriptures diligently; there ye find your King, and His nature, will, and benefits. Joh_5:39,—Zeisius: The science of divers kinds of tongues, especially of the Hebrew and Greek, is to be recognized as a particular benefit of God, and is exceedingly useful for the investigation of Holy Scripture, that having been written in these two languages, 1Co_12:10.—Pilate may have diligently framed the superscription in ambiguity, knowing Jesus to be innocent. Underlying this fact, however, was a special providence of God, who took care that His Son should have the right superscription, since He suffered the death of the cross as the Messiah or anointed King of Israel.—Behold God’s rule over the hearts of men; in this His sway over them He hath employed even His own enemies for the furtherance of His glory: yea, His foes must sometimes promote the glory of His children with the very things wherewith they have striven to dishonor them, Psa_110:2.—If the writing of an earthly judge cannot be altered, how much less shall that be erased which God Himself has written in a Testament and Word.—Cramer: Christ is poor in the beginning, middle, and end of His life, that through His poverty He might make us rich.—Zeisius: The nearer Christ, the nearer the cross, and the heavier our afflictions.—Osiander: Fervent love to God and the Lord Jesus regardeth no danger.—With this speech on the cross, the Lord Jesus (1) intended to show how He beareth on His heart a care even for our bodily circumstances, and considereth such care a part of His mediatorial office; He therewith (2) designed to confirm the fifth commandment and to set all children a good example, as to how they should care for their poor and forsaken parents; He hath therewith (3) shown that it is not contrary to the sense of the fifth commandment if we extend its limits somewhat farther than the letter of it seemeth to require; He hath (4) designed to hallow the natural love existing between friends and relatives; He hath (5) sanctioned guardianships; He hath (6) approved of testaments; He hath (7) taught thereby how every one ought to strive to make this painful life more endurable to his neighbor by rendering him loving aid; He hath (8), particularly in the person of John, enjoined it upon the hearts of all the teachers of His Church to have a care for poor and destitute persons; He hath (9) shown how we should seek to accomplish through others the good that we ourselves are unable to perform; He hath (10) assured all whom He recognizeth as His mother and His brethren that He will not forsake or neglect them either.—Christ’s eyes, amid the turmoil, are fixed upon believers, Psa_33:18.—No man deriveth harm, but rather profit, from entering into the fellowship of Christ’s shame and suffering.—Hedinger: God provideth physically and spiritually for them that belong to Him.—Cramer: A Christian should settle well his household affairs before he dieth.—Canstein: It is love’s way to interest itself for those it leaves destitute, and to endeavor to bring about by means of others such things as it cannot do itself.—Lampe: It is right that those who are preparing themselves for death, should not forget to care for their families.—Happy is he that espouseth the cause of the widows and orphans and doeth them good; he doeth God’s will and shall inherit the blessing, Psa_41:1 ff.; Exo_22:22 ff.—Hear, dear Christian! that Jesus hath thirsted, and let it cause thee to guard the more vigilantly against all excess in drinking.—Hall: Christian mine, if thou too art tried with hunger and thirst in this world, comfort thyself with the thought that thy Saviour did also complain of the same on the cross. Ah, what a refreshment will this be to thee!—
ÔåôÝëåóôáé
; In this one word everything appertaining to the purchase of our salvation is expressed and concluded. By this we see that the Master with the tongue of the learned, Isa_50:4, is before us,—He who can bring all things into one word, and yet it is plena enuntiatio, a complete declaration, a word above all words, a regular aphorism (as they call a concise saying, briefly and wittily expressed), short and yet intelligible: a true apophthegm (a momentous and pregnant saying). Upon hearing this declaration, it is finished, we are constrained to ask: what is finished? This question is easily answered if we do but consider the Person who made the declaration. It is accomplished—all that Christ was bound to do and to accomplish—and thus this word refers us to the whole course of His life. In consideration of the preceding 28th ver., the word
ôåôÝëåóôáé
may be complemented after this fashion: herewith is the Scripture, in that which it hath prophesied concerning Me, fulfilled,Luk_18:31; Luk_22:37. If we take into account the passages Heb_5:9; Heb_10:7, it may also be thus paraphrased: Herewith is the counsel and will of God concerning our salvation accomplished, namely, as regards the purchase of it; and in consideration of the declaration of Christ, Mat_5:17,
ôåôÝëåóôáé
means as much as: Now is the law fulfilled.—He now, as it were, nodded unto Death, bidding him come on; yea, He asserted by this bowing of His head, that He would become obedient to His Father unto death, Php_2:8.—Cramer: Hath Christ finished it?—then we need not achieve it.—Zeisius: Christ’s consummatum, it is finished, hath been a blessed thing for us.—Osiander: Christ’s death is our life; in dying we enter into true life, Heb_2:14.
Gerlach: The most horrible of all torments, the most burning thirst,—a circumstance expressly predicted of the suffering Messiah, Psa_22:15; comp. Psa_69:21.—Lisco: Pilate indignantly refuses the request of the Jews that Jesus should be characterized in the inscription as a deceiver.—The faithful love of those who clave to Jesus shunneth not that pain of deepest sympathy which is occasioned by the spectacle of His sufferings, Luk_2:35.
Braune: Conscious of his injustice and of the innocence of Jesus, angry with those who had driven him to commit that injustice, he says: what I have written, I have written; this is the formula of deciding magistrates:—With this decree the matter rests.—It was written in Roman—Latin—, the judicial tongue; in Hebrew, the popular tongue; in Greek, the tongue in general use.—Duties, those, even, that are apparently of the least account, must be fulfilled up to the very last breath. The Christian should die like a general, upon his feet, fighting, giving orders, 1Ti_5:8.—Thus the gap that death makes, is best filled. For love is strong as death (Son_8:6).—Think you, it would have been stronger, greater, worthier of His love, to repress the need He felt of quenching His burning thirst? Here we see how free His heart is from pride and rancor, passions by which many another apparently grows great and strong.—Whoso bindeth his soul and his soul’s life to Christ’s life, ways, walks, sufferings, can say, when faint in death: it is finished! What soul hath been converted unto God from its sins and is reconciled to Him, can exclaim: it is finished!—This word, it is finished! was uttered by Jesus, not at the close of His activity, in the high-priestly prayer, in Gethsemane, but at the end of His suffering.—But was He already risen for our justification? He had not yet sent the Comforter into the hearts of His people. But in the holy instant of death, by the light of eternity, His eye beheld the finished work of redemption, in its readiness for prosecution and spiritualization. Thus through suffering and tribulation is attained the triumph of the kingdom of God.
Gossner: What a procession! What a cross-walk! What a march! God’s Only-begotten One, under the burden of the cross, the tree whereon the curse lay, marcheth to the bitterest death. Thus do men send Him back to His Father from whom He proceeded—laden with cross, curse and shame; as a malefactor. What a journey, followed by consequences most rich in blessing!—And He bare His cross! Why that was our cross, and He appropriated it to Himself, as though it were His own; He embraced it with such love and patience as it had been His life, and it brought Him death—but to us life.—Neither can the coat of Christ’s righteousness be divided and cut into pieces—every soul must have it whole.—His nakedness on the cross is an evidence that He shunned no kind of humiliation for us.—The pagan Roman soldiers did not divide the coat of Christ, but Christians have made many rents and divisions over Christ’s coat, that they might establish their own opinions and their own righteousness.—Those under the cross
