John 19

Hendriksen

‹ Chapter 18 John — All Chapters Chapter 20 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 15 2 8 0 0 CHAPTER XIX) ) 19:1 16) 19 1 Then Pilate therefore took Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put it on his head, and threw a purple robe around him; 3 and they kept on marching up to him and saying, Hail, King of the Jews! and they kept on slapping him in the face.��259��) 4 And Pilate went out again and said to them, See here, I am bringing him out to you in order that you may know that I find no crime in him. 5 So Jesus came outside, still wearing the thorny crown and the purple robe. And he said to them, Look! The man! 6 Then when the chief priests and the officers saw him, they cried out, saying, Crucify (him), crucify (him)! Pilate said to them, Take him yourselves and crucify (him); for I, on my part, do not find any crime in him. 7 The Jews answered him, We have a law, and according to that law he ought to die, because he made himself the Son of God. ) 8 Now when Pilate heard this word, he was the more afraid, 9 and he entered into the governor s residence again, and said to Jesus, Where are you from? But Jesus gave him no answer. 10 So Pilate said to him, To me you do not speak? Don t you know that I have the authority��260�� to release you and that I have the authority��260�� to crucify you? 11 Jesus answered, You would have no authority��260�� at all over me if it had not been given to you from above.��261�� Therefore the one who delivered me up to you has the greater sin. ) 12 As a result of this, Pilate was making efforts to release him.

But the Jews cried out, saying, If you release this man, you are no friend of the emperor.��262�� Whoever makes himself king rebels against the emperor. ) 13 Then Pilate, on hearing these words, led Jesus out, and sat down on the judgment-seat, in a place called The Stone Pavement, in Aramaic: Gabbatha. 14 Now it was the Preparation of the Passover.��263�� The hour was about the sixth. And he said to the Jews, Look! Your king! 15 Then they cried out, Away with him, away with him, crucify him! Pilate said to them, Your king shall I crucify? Answered the chief priests, We have no king but the emperor. 16 So he then handed him over to them in order to be crucified.) ) 19:1. Then Pilate therefore took Jesus and scourged him.

Once more Pilate, foiled in his previous attempts to evade his clear duty, seeks to compromise. He orders Jesus to be taken and scourged (for both verbs are, of course, causative). Such scourging was hideous torture.��264��) The Roman scourge consisted of a short wooden handle to which several thongs were attached, the ends equipped with pieces of lead or brass and with sharply pointed bits of bone. The stripes were laid especially (not always exclusively) on the victim s back, bared and bent. The body was at times torn and lacerated to such an extent that deep-seated veins and arteries sometimes even entrails and inner organs were exposed. Such flogging, from which Roman citizens were exempt, often resulted in death.

Or it preceded execution, and was ordered as a sign to indicate that the person to whom it was administered was about to be crucified.) It seems, however, that in the present case Pilate ordered this scourging not as a signal for crucifixion, but in order to avoid the necessity of sentencing Jesus to be crucified. We arrive at this conclusion upon the following grounds:) 1. The passage 19:12 clearly shows that even after the scourging Pilate was still trying desperately to release Jesus.) 2. Another passage, 19:5, seems to indicate that the governor was trying to arouse pity for the prisoner. See on that verse.) 3. The interpretation which we favor is in harmony with the requirements of consistent character-portrayal, which has been mentioned before.

See Vol. I, p. 165. Pilate was consistently trying to evade the issue. He desired to get Jesus off his hands. He was trying hard, very hard, to find a way by which he could, on the one hand, avoid ordering Jesus to be crucified, and yet, on the other hand, escape the revenge of Annas, Caiaphas, and company.) 1 1 2 8 0 “tw://bible.?id=42.23.26|AUTODETECT|” One can picture Jesus after the scourging, covered with horrible bruises and lacerations, by wales and welts. We are not surprised to read that Simon of Cyrene was compelled to bear the cross after Jesus had carried it a little while 7 1 -1 9 0 “tw://bible.?id=42.23.26|AUTODETECT|” Luke 23:26) 1 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” ). It must, however, be borne in mind that the suffering of the Man of Sorrows was not only intense but also vicarious; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Is. 53:5) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. ) 2, 3. And the soldiers plaited a crown of thorns, and put it on his head, and threw a purple robe around him; and they kept marching up to him and saying, Hail, king of the Jews! and they kept on slapping him in the face.) 1 1 2 8 0 “tw://bible.?id=41.15.16|AUTODETECT|” The flagellation was followed by mock-coronation and mock-salutation in the courtyard of the Praetorium 7 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 “tw://bible.?id=7.8.7|AUTODETECT|” ). Somewhere in the vicinity the soldiers found some thorny twigs. Many commentators, in agreement with the opinion of the crusaders, mention as the plant from which the torture crown was plaited the Spina Christi or Palinrus Shrub, whose branches have ugly spikes and whose leaves resemble the ivy which was used in crowning emperors and generals. This plant still thrives in Judea. However, it has been pointed out by several archaeologists that few countries of the size of Palestine have so many varieties of prickly plants. See also such biblical passages as ) 7 1 -1 9 0 “tw://bible.?id=7.8.7|AUTODETECT|” Judg. 8:7) 1 1 -1 9 0 “tw://bible.?id=19.58.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.58.9|AUTODETECT|” Ps. 58:9) 1 1 -1 9 0 “tw://bible.?id=28.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.9.6|AUTODETECT|” Hos. 9:6) 1 1 -1 9 0 “tw://bible.?id=33.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.4|AUTODETECT|” Mic. 7:4) 1 1 -1 9 0 “tw://bible.?id=1.3.18|AUTODETECT|” . Hence, the identity of the species which was used by the soldiers cannot be established. It is of little importance. More significant is the fact that thorns and thistles are mentioned in ) 7 1 -1 9 0 “tw://bible.?id=1.3.18|AUTODETECT|” Gen. 3:18) 1 1 -1 9 0 “tw://bible.?id=45.8.20|AUTODETECT|” in connection with Adam s fall. Hence, here in 19:2, 3 Jesus is pictured as bearing the curse that lies upon nature. He bears it in order to deliver nature (and us) from it 7 1 -1 9 0 “tw://bible.?id=45.8.20|AUTODETECT|” Rom. 8:20) 1 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.27.29|AUTODETECT|” With fiendish cruelty the soldiers pressed down this crown upon his head, causing rivulets of blood to run down his face, neck, and body (still aching sorely from the scourging). They wanted to torture him. They also wanted to mock him. The crown of thorns satisfied both ambitions. They aggravated the bitter insult and the ignominious suffering by another bit of contemptuous mimicry: they threw around Jesus what was probably a discarded and faded soldier s mantle, of a hue resembling the royal purple. In his hand they placed a reed, as a mock-scepter 7 1 -1 9 0 “tw://bible.?id=40.27.29|AUTODETECT|” Matt. 27:29) 1 1 -1 9 0 0 ). Then they kept marching up to him, probably filing past him, in order to give him their mock-salute: Hail, king of the Jews. As they did so, they kept on giving him blows.) 1 7 2 8 0 0 To say that also this mockery had been ordered by Pilate��265�� is hardly warranted, it would seem to us. The record before us does not sustain this interpretation. It is Pilate who orders the scourging (19:1). He does not seem to have been responsible in the same degree (though certainly to some extent, for he might have prevented it!) for the mockery. Where was Pilate while all this was going on? Evidently inside his residence.

See the next verse:) 4, 5. And Pilate went out again and said to them, See here, I am bringing him out to you in order that you may know that I find no crime in him. So Jesus came outside, still wearing the thorny crown and the purple robe. And he said to them, Look! The man! ) When Pilate appears before the public once more, he states the reason why he is bringing Jesus before them, namely, in order that you may know that I find no crime in him (see also 18:38; 19:6 for a similar verdict). Of course, he should have immediately released his prisoner.

But again he dilly-dallies. This time, in complete harmony with all his previous attempts to get rid of the case, he tries to work on the sympathy of the people. He exposes to their view a pathetic spectacle: Jesus, covered with gashing wounds, blood streaking down his face, neck, back; the horrible crown still upon his head; the purple robe still around him. Then Pilate exclaims, Look! The man! Has he not suffered enough?

Is it really necessary to inflict more punishment upon him? And does he look like a dangerous rebel?) That this was actually what Pilate had in mind when he uttered these words would seem to follow from the reply given by the chief priests and the officers. They seem to have been of the opinion that what the governor meant was this. Is any further action necessary against this person in whom I have found no guilt, who has suffered so much already, and who does not at all look like an insurrectionist? Is not this enough? ) 6. Then when the chief priests and the officers saw him, they cried out, saying, Crucify (him), crucify (him)!

Pilate said to them, Take him yourselves and crucify (him), for I, on my part, do not find any crime in him.) Hardly has Pilate s dramatic appeal ended, when the most hardened individuals of all, (note: not the mob, but) the chief priests and their officers, upon seeing the object of their ghoulish envy, begin to shriek, Crucify, Crucify! Over and over again these terrible words are yelled until they become a monotonous refrain, an eery, ominous chant: Crucify & crucify & crucify & crucify & ) In thorough exasperation the governor answers, Take him yourselves and crucify (him), for I, on my part, do not find any crime (any cause of indictment) in him. Of course, Pilate knows very well that without his order they cannot crucify Jesus! In a veiled manner he is reminding them of their political impotence. He hates these Jews, who have caused him so much trouble. And at the same time he fears them.

Otherwise he would have released the prisoner long ago. Moreover, they know that he is afraid of them!) 1 1 2 8 0 “tw://bible.?id=40.27.23|AUTODETECT|” It is rewarding to count the number of times the governor uttered the words, I do not find any crime in him. In the Fourth Gospel it is found in 18:38; 19:4; 19:6. But to this should be added: ) 7 1 -1 9 0 “tw://bible.?id=40.27.23|AUTODETECT|” Matt. 27:23) 1 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” 27:24) 1 1 -1 9 0 “tw://bible.?id=41.15.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.14|AUTODETECT|” Mark 15:14) 1 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” Luke 23:4) 1 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” ; 25:13 15; 23:22. Even when due allowance is made for parallel (duplicate) passages, the fact remains that Pilate stresses and constantly re-iterates the truth that in Jesus there is no cause of indictment. And by means of Pilate, it was God himself who declared his Son s perfect innocence. Nevertheless, in a few more moments this same Pilate is going to succumb to the persistent clamor of the Jews, and is going to sentence Jesus to die the accursed death of crucifixion. No guilt in him & no guilt in him & no guilt in him & no guilt in him . .. So then he handed him over in order to be crucified. Thus reads the sacred record. But how could a righteous God permit this? There is only one solution. It is found in ) 7 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” Is. 58:6) 1 1 -1 9 0 “tw://bible.?id=23.58.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.58.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” , Jehovah has laid on him the iniquity of us all & He was cut off out of the land of the living for the transgression of my people to whom the stroke was due. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 7. The Jews answered him, We have a law, and according to that law he ought to die, because he made himself the Son of God.) 1 1 2 8 0 “tw://bible.?id=3.24.16|AUTODETECT|” Full well do the Jews (probably especially the leaders) realize that Pilate is trying to evade the issue, and is attempting to return Jesus to them. This, of course, they do not want. Hence, the gist of what they now say is this: After careful examination we have found him guilty, that is, guilty when judged by the standard of our own law. In fact, we have found him to be deserving the death-penalty because he is a blasphemer 7 1 -1 9 0 “tw://bible.?id=3.24.16|AUTODETECT|” Lev. 24:16) 1 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” ). Again and again he, though merely a man, has called himself the Son of God 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” Matt. 26:63) 1 1 -1 9 0 0 ). Hence, you, Pilate, are now duty-bound to sentence him to death. ) 1 1 2 8 0 “tw://bible.?id=40.26.63-40.26.66|AUTODETECT|” It was true as the references given clearly indicate that Jesus had again and again declared himself to be God s Son, his only-begotten Son, his Son in a very unique sense. See on 1:14. This was either the most horrible blasphemy, or else it was the most glorious truth. Sin-hardened Sanhedrists wickedly chose the first alternative. On this ground their council had condemned him 7 1 -1 9 0 “tw://bible.?id=40.26.63-40.26.66|AUTODETECT|” Matt. 26:63 66) 1 1 -1 9 0 0 ). The issue was becoming very clear at last. But why at last? Why had they not advanced this accusation immediately, that is, at the very beginning of the trial before the governor? Probably, because they had felt that such a purely religious charge might make very little impression upon a pagan. But now, when every other method has failed, and Pilate is once more saying, I find no guilt in him, they present the one and only charge which was official.

Perhaps at this juncture they spoke so boastfully about their law because Pilate had reminded them of the fact that they were a subjugated people (see on verse 6). It is as if in reply they now wish to say, But has not the Roman government left us a considerable measure of freedom to regulate our own affairs? Do we not enjoy Home Rule? And is it not your duty, Pilate, to respect our laws anent such matters? We have a law, and according to that law he ought to die, because he made himself the Son of God. ) 1 1 2 8 0 0 8, 9. Now when Pilate heard this word, he was the more afraid, and he entered into the governor s residence again, and said to Jesus, Where are you from? But Jesus gave him no answer.) 1 1 2 8 0 “tw://bible.?id=40.27.19|AUTODETECT|” Pilate was more afraid than ever. This new fear was caused not so much by the dogged determination of the Jews to have things their own way as by the item of information which he had received just now. What! This mysterious prisoner a son of the gods? Was that, perhaps, the reason why Pilate s wife had endured such agonies when she dreamed about him? See ) 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 So, shaken to the bottom of his soul by these superstitious uncertainties, the judge, with Jesus, re-enters the residence. Where are you from? he asks anxiously. He received no answer, and he deserved none. Surely, a man who was so utterly corrupt that he had ordered Jesus to be scourged almost to death, even though he knew (and declared again and again) that this prisoner was innocent, was not worthy of a reply. Besides, if Pilate had paid more attention to the words of Jesus spoken previously (18:36, 37), he could have discovered the answer to his question!) 10. So Pilate said to him, To me you do not speak?

Don t you know that I have the authority to release you and that I have the authority to crucify you? What Pilate does now is altogether natural in cases of this kind. It must be borne in mind that he is trembling all over (see on 19:8, 9). Hence, in order to conceal his fear he begins to boast! Indignantly he fumes, To me (note the position of this pronoun at the very beginning of the question) you do not speak? How dare you?

Don t you realize who I am? And don t you understand that I have the authority (see on 1:12; 10:18) to release you and I have the authority to crucify you? Pilate speaks of releasing before he mentions crucifying, probably because releasing Jesus was uppermost in his mind, that is, if it could be done without injury to Pilate; otherwise not, of course!) 11. Jesus answered, You would have no authority at all over��266�� me if it had not been given to you from above. Jesus impresses upon Pilate the fact that the latter s vaunted authority had been delegated to him. It was a sacred trust, a responsibility for the discharge of which Pilate was answerable to God.) 1 1 2 8 0 “tw://bible.*?id=42.12.47|AUTODETECT|” Jesus continues, Therefore the one who delivered me to you has greater sin. Pilate, indeed, had been given authority to pronounce sentence in this case. Failure to realize that this authority had been given to him and that he was accountable to God for the manner in which he exercised it, rendered him culpable. But Caiaphas who, as ruling highpriest, had wickedly condemned the Righteous One and had delivered him up to Pilate with the request that he be sentenced to die the accursed death on the cross, had not received any authority from God to commit such baseness. Besides, Pilate, though thoroughly corrupt, did not fully realize what he was doing. But Caiaphas acted with knowledge and grim determination (see on 11:49, 50).

Therefore the sin of Caiaphas was greater than the sin of Pilate. There are gradations in sin 7 1 -1 9 0 “tw://bible.?id=42.12.47|AUTODETECT|” Luke 12:47) 1 1 -1 9 0 “tw://bible.?id=42.12.58|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.58|AUTODETECT|” 58) 1 1 -1 9 0 0 ). Unto whom much is given, from him much will be required!) 1 1 2 8 0 0 12. As a result of this, Pilate was making efforts to release him. But the Jews cried out, saying, If you release this man, you are no friend of the emperor. Whoever makes himself king rebels against the emperor.) 1 1 2 8 0 “tw://bible.?id=41.11.10|AUTODETECT|” From the answer of Jesus (verse 11) one fact was clear to Pilate: this prisoner was no rebel. Of course, the governor had felt this right along; he was certain about it now. This man had regard for Pilate s authority (see verse 11). Hence, having gone outside once more where the people could see and hear him, Pilate intensified his efforts to release Jesus. That he did not succeed in these repeated attempts was due to his own moral weakness, his unwillingness to do the right no matter what the cost. When the Jews finally began to scream, If you release this man (or this fellow), you are no friend of the emperor, Pilate capitulated to their wishes.

It was this outcry that floored the governor. In his feverish imagination he saw how he was about to lose his prestige, his position, his possessions, his freedom, even his very life perhaps. The manner in which the Jews delivered this final blow must have done as much as anything else to discomfit Pilate. They merely said, If you release this man, you are no friend of the emperor. ��267�� But Pilate understood immediately that such a statement implied much more than it actually expressed. It implied: You will then be the enemy of that very suspicious emperor Tiberias. We will, of course, lodge a complaint against you.

We will tell the emperor that you condone high treason against the government; that you have released a man who was guilty of continuous sedition, and who allowed himself to be called king of Israel 7 1 -1 9 0 “tw://bible.?id=41.11.10|AUTODETECT|” Mark 11:10) 1 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=42.19.38|AUTODETECT|” Luke 19:38) 1 1 -1 9 0 0 ). We will accuse you of softness toward rebels. Then where will you be? ) 1 3 2 8 0 0 This was the last straw. One can imagine the rage which these words kindled in the heart of Pilate! He knew that these Jews were liars, and that they had no love whatever for the Roman government or its emperor. He was thoroughly convinced of the fact that deep down in their hearts they themselves were most unloyal. Yet, here they were, apparently deeply disturbed about the political loyalty of One who had never so much as spoken a single word against the Roman government. Despicable hypocrites they were, but they had him cornered.) 13.

Then Pilate, on hearing these words, led Jesus out, and sat down on the judgment-seat, in a place called The Stone Platform, in Aramaic Gabbatha.) The moment for which the entire history of redemption had been waiting has now arrived. Pilate has made up his mind to deliver Jesus over to be crucified. John, who in his account of Christ s passion had frequently abbreviated, becomes very circumstantial in his description of what now occurred. He led Jesus out (or: caused him to be led out). Then he, Pilate, sat down. The meaning is not that he seated Jesus on the judge s seat, adding to the mockery.

Though that translation is favored by eminent authorities (Moffatt, Goodspeed, Montgomery), the verb used does not need to have that meaning. Moreover, it is very improbable that Pilate would thus degrade himself and his official tribunal.��268��) 1 1 2 8 0 “tw://bible.?id=44.7.5|AUTODETECT|” This time Pilate sits down with the purpose of passing sentence. He sat down on his official chair which was standing on a platform reached by steps 7 1 -1 9 0 “tw://bible.?id=44.7.5|AUTODETECT|” Acts 7:5) 1 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” is related to the verb to step, walk). For the noun see also ) 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 “tw://bible.?id=44.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.21|AUTODETECT|” Acts 12:21) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” 18:12) 1 1 -1 9 0 “tw://bible.?id=44.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.18.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.25.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.25.6|AUTODETECT|” 25:6) 1 1 -1 9 0 “tw://bible.?id=44.25.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.25.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=44.25.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.25.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” Rom. 14:10) 1 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” (tribunal of God); ) 7 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” II Cor. 5:10) 1 1 -1 9 0 0 (tribunal of Christ). The place of the tribunal was The Stone Pavement (in Aramaic Gabbatha). This may be the one that was recently excavated in the neighborhood of the Tower of Antonia.��269�� See also on 18:28 (the location of the Praetorium).) 1 1 2 8 0 “tw://bible.?id=42.23.54|AUTODETECT|” 14. Now it was the Preparation of the Passover. This does not mean, It was the Preparation for the Passover, as if John wanted to indicate that Jesus was sentenced before the day of the Passover. Such a day of preparation (cooking the food to be used on that day, etc.) preceded sabbaths, not feasts. The expression simply means that it was the Friday of the Passover-week. See also on 13:1 and on 18:28. One finds a very clear commentary in ) 7 1 -1 9 0 “tw://bible.?id=42.23.54|AUTODETECT|” Luke 23:54) 1 1 -1 9 0 “tw://bible.?id=41.15.42|AUTODETECT|” , And it was the day of the Preparation, and the sabbath drew on ; and in ) 7 1 -1 9 0 “tw://bible.?id=41.15.42|AUTODETECT|” Mark 15:42) 1 1 -1 9 0 0 , the Preparation, that is, the day before the sabbath. John, in complete harmony with the other Gospels, teaches that Jesus was sentenced and crucified on Friday, which was the day of Preparation for the sabbath. In this particular case it was the day of Preparation of (belonging to) Passover-week.) 1 1 2 8 0 “tw://bible.?id=41.15.25|AUTODETECT|” The hour was about the sixth. Much has been written with reference to this brief note of time. Bible-critics cite this passage as proof-positive that Scripture contains errors and contradictions. Does not ) 7 1 -1 9 0 “tw://bible.?id=41.15.25|AUTODETECT|” Mark 15:25) 1 1 -1 9 0 0 state that Jesus was crucified at the third hour, that is, at nine o clock in the morning? Surely, he was sentenced before he was crucified. Yet, according to John (say the critics), the sentencing took place at noon . But it has been shown that in other passages the author of the Fourth Gospel in all probability used the Roman civil day time-computation. See on 1:39; 4:6; 4:52. If there, why not here?) 1 5 2 8 0 0 Now the two statements the one from John, namely, that Jesus was sentenced at about six o clock in the morning; and the one from Mark, that he was actually nailed to the cross at nine o clock in the morning, can hardly be said to be in hopeless conflict with each other.��270�� It must be borne in mind that John does not say six o clock but about six o clock. Let us suppose that it was actually half past six. We grant that even this leaves a difficulty, but the difficulty is not great. It is difficult for us to understand how the trial before Pilate (in reality the Pilate-Herod-Pilate trial) was so speedy, how everything transpired so rapidly. On the other hand, does it not seem probable that the Sanhedrin had been doing all in its power to rush Pilate to a decision? Is it not true that this august body had been rushing the case from the very moment when Jesus was captured?

The morning-meeting of the Sanhedrin may have been very early, indeed! It may have taken only a few minutes. After all, everyone knew in advance what was going to be decided. The real decision had been agreed on long before.) Once the sentence had been pronounced by Pilate, the heat was off. So, three hours intervened between the sentencing and the crucifixion; or, let us say two hours and a half .

Why so much time elapsed between the two events we do not know.) And he said to the Jews, Look! Your king! This exclamation must have been uttered with stinging ridicule. It was born of sullen resentment. Such is your king, O Jews, shackled, weak, defenceless, bloody, sentenced to a horrible death, at your own request! Pilate rubs it in.

How he hates these people!) 15, 16. Then they cried out, Away with him, away with him, crucify him! Pilate said to them, Your king shall I crucify? Answered the chief priests, We have no king but the emperor. So he then handed him over to them in order to be crucified.) The priests and the priest-ridden mob felt the sting of Pilate s plaguing question. So in answer to his spitefully nettling remark they scream back: Away with him, away with him, crucify him.

The governor jabs them once more with, Your king shall I crucify? (note the order of the words, which is true to the original.) With unabashed, but all too transparent, hypocrisy the chief priests answer, We have no king but the emperor. ) 1 1 2 8 0 “tw://bible.?id=45.11.25|AUTODETECT|” In a way, they were right! Having rejected their Messianic hope when they said, Away with him, away with him, crucify him, (a hope which in the case of the chief priests, mostly Sadducees, had never been fervent) they surely have no right to claim Jesus as king (spiritual ruler, in the sense of 18:36, 37). The only one whom they now recognize as king is Tiberius. And even that recognition is definitely faked. They forget, however, that God, as king of the universe, is not through with them. In a certain, terrible sense, he is still their king. Indescribable punishments were not far away. They have continued ever since. See ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” Rom. 11:25) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 While avowing their unswerving loyalty to the emperor, they at the same time hinted at the governor s possible disloyalty. It was as if they said, We have no king but the emperor. What about you, Pilate? Where is your loyalty? That this was in their mind can hardly be doubted (see on 19:12).) So Pilate then handed him over to them; not as if they the Jews were now going to crucify him, but in the sense that he surrendered to their wishes. Humanly speaking, jealousy had won the day, the jealousy of the leaders. Since that time, envy has often triumphed; yet, what happened here is unique. Here it succeeded in casting out the Righteous One. But in (seemingly!) winning this battle, it lost the war.) 1 1 2 8 0 “tw://bible.?id=42.23.24|AUTODETECT|” In connection with 19:15, 16 the following stirring passages should now be read: ) 7 1 -1 9 0 “tw://bible.?id=42.23.24|AUTODETECT|” Luke 23:24) 1 1 -1 9 0 “tw://bible.?id=42.23.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” Matt. 27:24) 1 1 -1 9 0 “tw://bible.?id=40.27.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.25|AUTODETECT|” 25) 1 1 -1 9 0 0 .) 1 28 2 8 0 0 Synthesis of 18:12 19:16) See the Outline on p. 374. The Son of God Dying as a Substitute for His People. The Trial and the Denial.) The rather detailed Outline which we have given on p. 374 is in itself of the nature of a Synthesis. In addition, note the following:) A. Before Annas, trial and denial) The real Highpriest, Jesus Christ, is led before the corrupt highpriests, Annas and (a little later) his son-in-law Caiaphas. The former, though no longer the official highpriest and Sanhedrin-chairman, was still the ruling spirit.

He was proud, ambitious, wealthy.) While Jesus was given a preliminary hearing before him, Peter, having been brought into the palace by John, aroused the suspicions of the portress. Stepping right up to him, she said (with malice in her voice), You surely are not also one of this man s disciples, are you? Shocked by the suddenness and boldness of the question, Peter was caught off guard and in spite of all his previous promises of loyalty, he answered bluntly, I am not. ) Thus, as if the humiliation which Jesus was experiencing before Annas were not sufficient, this affliction was added to his bitter suffering, that one of his leading disciples disavowed him. The preliminary hearing itself was a farce, as was the entire trial before the Jews. It was a farce in the sense that no serious attempt was made of getting at the truth. Christ s death had been decided on long ago.

The verdict was a foregone conclusion! Annas, moreover, was more interested to discover the size of Christ s following than to know about his teaching, except only in so far as this teaching might serve the purpose of providing material for formulating the terms of an unfavorable verdict. Jesus was asked to testify with reference to himself. When he refused to do this and asked that witnesses be produced, a miserable underling slapped him, and asked him an impudent question. With majesty the Lord defended his own request that witnesses be heard. Still bound, Jesus was then sent to Caiaphas.) While, before Caiaphas and the Sanhedrin, Jesus made his good confession, which resulted in insult and injury to himself; Peter, having returned to the courtyard from which he had sought escape, was again pelted with questions, such as, You surely are not also one of his disciples, are you?

I am not, he answered, lying again. A relative of Malchus then asked, Did I not see you in the garden with Jesus? Again Peter denied, and instantly the rooster crowed!) B. Before Pilate, trial) For the synthesis of this section we refer to the Outline. A clarifying remark is necessary, however. In the Outline we have called the gesture of Pilate that in connection with a Passover-custom a prisoner be released, and that in the present case that prisoner be Jesus, the governor s second attempt to rid himself of responsibility.

It was indeed the second attempt as far as the Gospel of John is concerned. As a matter of actual history, it was the third, for it was preceded by the attempt on Pilate s part to have Herod assume responsibility for the case. But that is not recorded in the Fourth Gospel.) The chief lesson to be learned with respect to the trial before Pilate is that one can never be neutral with respect to Jesus. One always sides either for him or against him. Pilate s neutrality failed completely. He succumbed at last to intimidation, and handed Jesus over to be crucified.) Again and again Pilate proclaimed Christ s innocence.

Then he sentenced him! It is clear that Jesus suffered punishment not for his own but for our sins (he had none), and that he suffered all this willingly. In discussing the details of the Passion the eye should remain fixed upon him, his suffering, his love!) ) 19:17 37) 17 Then they took Jesus along; and carrying the cross by himself he went out to (a place) called The Place of The Skull, which in Aramaic is called Golgotha; 18 where they crucified him, and with him two others, on this side and on that, and in the middle Jesus.) 19 Now Pilate also had a title written, and had it put on the cross. There was written, Jesus of Nazareth, the King of the Jews. 20 Now this title many of the Jews read, because the place where Jesus was crucified was near the city; and it was written in Aramaic, Latin, and Greek. 21 Then the chief priests of the Jews were saying to Pilate, Do not write, The King of the Jews, but that he said, I am king of the Jews. 22 Pilate answered, What I have written I have written. ) 23 Then, when the soldiers had crucified Jesus, they took his garments and made four parts, for each soldier a part, and (they took) the tunic. Now the tunic was seamless, woven all the way from top to bottom. 24 So they said to each other, Let us not tear it, but cast lots for it (to see) whose it shall be. (This was) in order that the scripture might be fulfilled,) They divided my garments among themselves,) And for my vestment they cast lot. ) These things, indeed, the soldiers did.) 25 Now there were standing near the cross of Jesus his mother, and his mother s sister, Mary the (wife) of Clopas, and Mary Magdalene. 26 Then when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, Woman, look! Your son! 27 Then he said to that disciple, Look!

Your mother! And from that hour the disciple took her to his own home.) 28 After this, since Jesus knew that everything was now finished, he said, in order that the scripture might be accomplished, I am thirsty. 29 A vessel full of vinegar was lying there. So they stuck a sponge full of vinegar around a hyssop-stick and brought it to his mouth. 30 Then when Jesus had received the vinegar, he said, It is finished. And he bowed his head and gave up his spirit.) 31 Then the Jews, since it was the Preparation, in order that on the sabbath the bodies might not remain on the cross for great was the day of that sabbath asked Pilate that their legs might be broken and that they might be removed. 32 So the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was dead already, they did not break his legs, 34 but one of the soldiers with a spear pierced his side, and immediately there came out blood and water. 35 And he who has seen it has testified, and genuine is his testimony, and he knows that he is telling the truth, in order that you also may come to believe. 36 For these things took place in order that the scripture might be fulfilled,) Not a bone of him shall be broken. ) 37 And again another scripture says,) They shall look upon him whom they pierced. ) ) 19:17, 18. Then they took Jesus along; and carrying the cross by himself he went out to (a place) called The Place of The Skull, which in Aramaic is called Golgotha; where they crucified him, and with him two others, on this side and on that, and in the middle Jesus.) 1 1 2 8 0 “tw://bible.?id=42.23.26-42.23.32|AUTODETECT|” Verse 17 contains all that John has to say about what happened on The Sorrowful Way. For a much more complete account see ) 7 1 -1 9 0 “tw://bible.?id=42.23.26-42.23.32|AUTODETECT|” Luke 23:26 32) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.23.26|AUTODETECT|” The soldiers took Jesus and, though his back was torn by many a gaping wound as a result of the scourging to which he had been subjected, they made him carry his own cross. He carried it as long as he was physically able to do so. Then Simon of Cyrene was requisitioned to take over the arduous task 7 1 -1 9 0 “tw://bible.?id=42.23.26|AUTODETECT|” Luke 23:26) 1 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.21|AUTODETECT|” Mark 15:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.27.37|AUTODETECT|” Much has been written about the form of the cross. Did it resemble the letter X (the St. Andrew s cross), the letter T (the St. Anthony s cross), or the dagger (the Latin cross)? In the light of the fact that the title (see on verse 19) was written above Christ s head 7 1 -1 9 0 “tw://bible.?id=40.27.37|AUTODETECT|” Matt. 27:37) 1 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” Luke 23:38) 1 1 -1 9 0 0 ) it is well-nigh certain that artists are correct when they adopt the last of these three possibilities, the so-called dagger-type or Latin cross.) 1 1 2 8 0 “tw://bible.?id=1.22.6|AUTODETECT|” It would seem that the entire cross (upright post and cross-beam) was laid upon Christ s back. At least, there is nothing in the text that suggests otherwise. The idea of the intended victim carrying the cross on which he himself will be suspended reminds one of Isaac, carrying the wood of the burnt-offering 7 1 -1 9 0 “tw://bible.?id=1.22.6|AUTODETECT|” Gen. 22:6) 1 1 -1 9 0 0 ). The words, And carrying the cross by himself he went out, imply a fourfold curse:) 1 1 2 8 0 “tw://bible.*?id=48.3.13|AUTODETECT|”

Death by crucifixion was in itself regarded as a curse 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” ); he that is hanged is accursed of God 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” , true even if it applies merely to the hanging of the dead body; how much more so when it has reference to the living person). That the cross was a term of horror is also clear from verse 31 of the present chapter; from ) 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 1 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” ; and from ) 7 1 -1 9 0 “tw://bible.*?id=50.2.8|AUTODETECT|” Phil. 2:8) 1 1 -1 9 0 0 .) 1 2 2 8 0 0
Compelling the sentenced person, in this case Jesus, to carry the cross added to the shame.) 3. Carrying it by himself, meaning: carrying it all alone although it was heavy and although his body had already been subjected to terrible punishment, stresses the fact that the Suffering Servant was being led into complete isolation.) 1 1 2 8 0 “tw://bible.*?id=58.13.12|AUTODETECT|”
Going outside the city to be crucified adds still another element to the curse, as is clearly taught in ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=58.13.13|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=2.29.14|AUTODETECT|” , on the basis of ) 7 1 -1 9 0 “tw://bible.?id=2.29.14|AUTODETECT|” Ex. 29:14) 1 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” Lev. 4:12) 1 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” 16:27) 1 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” Num. 19:3) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 The spot where the crucifixion occurred was called The Place of the Skull. To remain as close as possible to the sound (as well as the meaning) of the original one might give as the English equivalent: The Place of the Cranium. The Greek-from-Aramaic term Golgotha means the skull. The Latin Calvaria (from which we derive our Calvary) also means skull. It is related to calvus, calva (cf. German kahl, Dutch kaal, meaning bald; hence, calva: the scalp without hair).��271��) But why was this spot called The Place of the Skull?

Various answers have been given: a. because it resembled a skull; b. because according to a widely accepted legend (found in the writings of Origen, Athanasius, and Epiphanius) the skull of Adam had been discovered there; c. because it was a place of execution; and (closely related) d. because it was a place where skulls could be seen lying about. Some of these theories are objectionable on the very surface. Even a. (cranium-like shape) is by no means certain. Epiphanius, writing in the fourth century, already rejected this view, saying that the place did not resemble a skull at all. (But Cyril of Jerusalem seems to indicate that there was a resemblance, Catechetical Lectures XIII, 39.) The best answer is that we do not know why the spot was called The Place of the Skull.) Where was Calvary? Some who have made a trip to Palestine locate it about 250 yards n.e. of the Damascus gate. This is Gordon s Calvary.

The hill really resembles a skull. It is outside the gate, near a highway. In its neighborhood are rock-hewn tombs and gardens. As some see it, this just about settles the matter. Other interpreters, however, object to this theory, for the following reasons:) 1. The skull-like shape of the place (eye-holes, rounded top) may be due to artificial excavation since the time of Christ.

And even if not, how do we know whether the name Place of the Skull means skull-like place?) 2. This place lacks the support of tradition.) 1 1 2 8 0 “tw://bible.*?id=58.13.12|AUTODETECT|”
About a third of a mile to the s.w. of Gordon s Calvary, and inside the walls of the modern city, is the Church of the Holy Sepulcher. This is the site supported by early tradition. If any credence is to be given to this tradition, it must first be proved a. that this site was actually outside the gate in the days of Jesus ministry on earth 7 1 -1 9 0 “tw://bible.*?id=58.13.12|AUTODETECT|”
Heb. 13:12) 1 1 -1 9 0 “tw://bible.*?id=58.13.13|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=58.13.13|AUTODETECT|”
13) 1 1 -1 9 0 “tw://bible.*?id=40.27.39|AUTODETECT|”
); b. that it was, nevertheless, near to the city-wall (19:20); c. that it was near a road or highway 7 1 -1 9 0 “tw://bible.*?id=40.27.39|AUTODETECT|”
Matt. 27:39) 1 1 -1 9 0 “tw://bible.*?id=43.19.41|AUTODETECT|”
); and d. that in its immediate vicinity there was a garden 7 1 -1 9 0 “tw://bible.*?id=43.19.41|AUTODETECT|”
John 19:41) 1 1 -1 9 0 0
). To this moment these things have not all been proved with respect to any site (whether the traditional site, or Gordon s Calvary, or any other). Because of the general physiography of Jerusalem and its surroundings, it is, however, well-nigh certain that neither of the two most favored sites can be very far away from the actual spot where the Lord was crucified.��272��) 1 1 2 8 0 0
Here, then, they crucified him. The pronoun refers to the soldiers, as is clear from 19:23. In the original the most glorious fact in the history of redemption is expressed in just three words . This mode of execution existed in many ancient nations; such as Macedonia, Persia, Syria, Egypt, the Roman Empire. (The Jews used other methods, especially stoning.) Rome generally (not always!) reserved this form of punishment for slaves and those who had been convicted of the grossest crimes.) 1 1 2 8 0 “tw://bible.*?id=42.23.33|AUTODETECT|”
Just what it was that led Pilate to crucify two others with Jesus, one on either side, has not been revealed. It may have been in order to insult the Jews, as if he wanted to say. Such is your king, on the level with other gross criminals. But, from the divine point of view, this was a place of honor, for Jesus had come into the world, sinners to save. More over, in this crucifixion between two malefactors 7 1 -1 9 0 “tw://bible.*?id=42.23.33|AUTODETECT|”
Luke 23:33) 1 1 -1 9 0 “tw://bible.*?id=23.53.12|AUTODETECT|”
) prophecy was being fulfilled, ) 7 1 -1 9 0 “tw://bible.*?id=23.53.12|AUTODETECT|”
Is. 53:12) 1 1 -1 9 0 0: He was numbered with the transgressors. ) 1 1 2 8 0 “tw://bible.?id=42.24.40|AUTODETECT|” It has been well said that the person who was crucified died a thousand deaths. Large nails were driven through hands and feet 7 1 -1 9 0 “tw://bible.?id=42.24.40|AUTODETECT|” Luke 24:40) 1 1 -1 9 0 0 ). Among the horrors which one suffered while thus suspended (with the feet resting upon a little tablet, not very far away from the ground) were the following: severe inflammation, the swelling of the wounds in the region of the nails, unbearable pain from torn tendons, fearful discomfort from the strained position of the body, throbbing headache, and burning thirst (19:28).) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” In the case of Jesus the emphasis, however, should not be placed on this physical torture which he endured. It has been said that only the damned in hell know what Jesus suffered when he died on the cross. In a sense this is true, for they too, suffer eternal death. One should add, however, that they have never been in heaven. The Son of God, on the other hand, descended from the regions of infinite delight in the closest possible fellowship with his Father (1:1; 17:5) to the abysmal depths of hell. On the cross he cried out, My God, my God, why hast thou forsaken me? 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 19, 20. Now Pilate also had a title written, and had it put on the cross. There was written, Jesus of Nazareth, the King of the Jews. Now this title many of the Jews read, because the place where Jesus was crucified was near the city; and it was written in Aramaic, Latin, and Greek.) 1 1 2 8 0 “tw://bible.?id=40.27.37|AUTODETECT|” Above the head of Jesus Pilate caused a title 7 1 -1 9 0 “tw://bible.?id=40.27.37|AUTODETECT|” Matt. 27:37) 1 1 -1 9 0 “tw://bible.*?id=41.15.26|AUTODETECT|”; accusation; ) 7 1 -1 9 0 “tw://bible.?id=41.15.26|AUTODETECT|” Mark 15:26) 1 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” Luke 23:38) 1 1 -1 9 0 “tw://bible.?id=40.27.37|AUTODETECT|”; superscription) to be written. With respect to this title (a title, indeed, for in the case of Jesus no crime was recorded!) critics have found another contradiction in the Bible. They point to the fact that the words of which it was composed differ in all four Gospels. But this argument is rather easy to refute. It certainly was not necessary for each Gospel-writer to write down all of the words. Each gives the gist, as he sees it. The full title must have been about as follows: THIS IS JESUS OF NAZARETH THE KING OF THE JEWS. So Matthew says that the accusation written over the head of Jesus read: THIS IS JESUS THE KING OF THE JEWS 7 1 -1 9 0 “tw://bible.?id=40.27.37|AUTODETECT|” Matt. 27:37) 1 1 -1 9 0 “tw://bible.?id=41.15.26|AUTODETECT|” ). Mark states that the superscription was: THE KING OF THE JEWS 7 1 -1 9 0 “tw://bible.?id=41.15.26|AUTODETECT|” Mark 15:26) 1 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” ). Luke s version of the superscription reads: THIS IS THE KING OF THE JEWS 7 1 -1 9 0 “tw://bible.?id=42.23.38|AUTODETECT|” Luke 23:38) 1 1 -1 9 0 0 ). And according to John, who was himself present and must have seen it, the title was: JESUS OF NAZARETH THE KING OF THE JEWS.) 1 2 2 8 0 0 Where, just where, is the discrepancy? Is a person who has witnessed an accident a liar because he does not report everything that occurred?) Now because the place where Jesus was crucified was near the city (and there were so many Jews in and just outside the city, having streamed to Jerusalem from every direction in order to attend the Passover feast) this title was read by many. Moreover, even those who had come from far away places and had forgotten their Aramaic but were able to read Greek could interpret the title. It was written in Aramaic, which was the language spoken by the Jews of Palestine (and by some others besides!), in Latin, the official language of the government, and in Greek, the world-language of commerce and culture.) 1 1 2 8 0 “tw://bible.?id=45.11.15|AUTODETECT|” The king of the Jews crucified at the request of the Jews; let the whole world know this. By rejecting him they have rejected themselves. And that latter rejection means the reconciliation of the world (God s elect from every tribe and nation). See ) 7 1 -1 9 0 “tw://bible.?id=45.11.15|AUTODETECT|” Rom. 11:15) 1 1 -1 9 0 0 . Hence, the whole world must be able to read this title! Here is a Savior who has international significance.) 1 1 2 8 0 0 21, 22. Then the chief priests and the Jews were saying to Pilate, Do not write, The King of the Jews, but that he said, I am king of the Jews. Pilate answered, What I have written I have written.) 1 1 2 8 0 “tw://bible.?id=66.5.9|AUTODETECT|” It was God himself who in his wonderful providence had directed the hand of Pilate. This does not in any way make God responsible for Pilate s motives in writing the superscription. Nor does it mean that God interpreted the title as the governor interpreted it. But the words, as such, were, nevertheless, true. They were true in this sense that the king of the Jews is crucified in order that he may be the king of a spiritual kingdom (see on 18:36, 37) which recognizes no national or racial distinctions, a kingdom in which the Aramaic-speaking Jew, the Roman, and the Greek yes, the elect from every tribe, tongue, people, and nation 7 1 -1 9 0 “tw://bible.*?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 0 ) are the citizens. See on 1:29; 3:16, 17; 4:42; 6:33, 51; 8:12; 9:5; 10:16; 11:52; 12:32.) 1 6 2 8 0 0 To the chief priests this title is an insult. In all probability Pilate had intended it as such. These Jewish dignitaries contact the governor with the demand, Do not write, The King of the Jews, but that he said, I am king of the Jews. For the chief priests (and perhaps even more so for the Pharisaic members of the Sanhedrin) the idea that The King of the Jews, The Hope of Israel, was being crucified, was a bitter pill to swallow. It became even more bitter when they reflected on the fact that this curse had been pronounced upon him at their own request! This must not be.

Pilate must by all means change the title into a description of the crime which Jesus had committed. Had he not committed the crime of claiming to be king of the Jews?) But this time Pilate refuses to yield. Still filled with wrath because of the major defeat which he had suffered, he will at least achieve a minor victory. Curt and crisp is his answer What I have written I have written. It remains!) And it seems as if we hear the voice of God confirming this terse statement. He too is saying, What I have written I have written. ) 23, 24.

Then, when the soldiers had crucified Jesus, they took his garments and made four parts, for each soldier a part, and (they took) the tunic. Now the tunic was seamless, woven all the way from top to bottom. So they said to each other, Let us not tear it, but cast lots for it (to see) whose it shall be. (This was) in order that the scripture might be fulfilled,) They divided my garments among themselves,) And for my vestment they cast lot.) 1 1 2 8 0 “tw://bible.*?id=40.27.35|AUTODETECT|”
As was customary, the garments that had been worn by the condemned man were divided among those who carried out the sentence. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.27.35|AUTODETECT|”
Matt. 27:35) 1 1 -1 9 0 “tw://bible.*?id=41.15.24|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.15.24|AUTODETECT|”
Mark 15:24) 1 1 -1 9 0 “tw://bible.*?id=42.23.34|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.23.34|AUTODETECT|”
Luke 23:34) 1 1 -1 9 0 “tw://bible.*?id=41.15.24|AUTODETECT|”
. Especially in the light of ) 7 1 -1 9 0 “tw://bible.*?id=41.15.24|AUTODETECT|”
Mark 15:24) 1 1 -1 9 0 0
it would seem that the idea is not that one garment was torn or cut into four parts (or that several garments were cut into equal parts) in that case why cast lots at all? but rather that there were four pieces of apparel, and that each of the soldiers received one of these. These garments were of unequal value; hence the soldiers (as is clear from the Synoptics) cast lots (throwing dice, perhaps). It has been suggested that these four pieces were: head gear, sandals, belt, and outer garment.) 1 1 2 8 0 0
But there was also a fifth garment, namely, the seamless tunic, woven all the way from top to bottom. This was the garment worn next to the skin. Had there been only four garments, there would have been no problem, for there were four soldiers; hence, one for each. But what to do with the fifth? That was the problem. To tear this garment and give each soldier a piece would have served no useful purpose. One could do very little with a torn-off piece. So they decide not to do this. Instead they decide that the inner garment, all of one piece (not sewed together but woven all the way from top to bottom), must also be put into the lottery even though this may mean that thus one man will receive more in value that the others.��273��) 1 1 2 8 0 “tw://bible.*?id=19.22.18|AUTODETECT|”
Now, in all this, a prophecy was being fulfilled, the prophecy found in ) 7 1 -1 9 0 “tw://bible.*?id=19.22.18|AUTODETECT|”
Ps. 22:18) 1 1 -1 9 0 0
(quoted exactly from the LXX, Ps. 21:19). It is a well-known fact that David endured much suffering for the sake of God s kingdom. This however, does not necessarily mean that all the passages of this moving Psalm refer directly to what he had himself literally experienced, and only indirectly to the cross and its agonies. If the reference is throughout to David s own suffering, one will have to conclude that full use was made of the figure of speech called hyperbole; see especially verses 12 18. A more reasonable view would seem to be this, that the woes that are described in these verses have reference directly to Christ, and were fulfilled in him alone, though in the life of David they were dimly foreshadowed.) 1 1 2 8 0 “tw://bible.*?id=19.22.0|AUTODETECT|”
It is clear that the prophecy of ) 7 1 -1 9 0 “tw://bible.*?id=19.22.0|AUTODETECT|”
Ps. 22) 1 1 -1 9 0 0
refers both to the division of the garments and to the casting of the lot. Some commentators believe that the singular noun in the second line (vestment) refers exclusively to the seamless tunic. However, owing to the parallelism, it is probably better to look upon this singular as a collective synonym for garments. The fulfilment of the prophecy in connection with the distribution of Christ s clothing excites our wonder even without introducing any over-refinements in exegesis.) 1 3 2 8 0 0
Dr. J. P. Free in his excellent book Archaeology and Bible History, p. 284, calls attention to the fact that according to Canon Liddon there are three hundred thirty-two distinct prophecies in the Old Testament which have been literally fulfilled in Christ, and to the additional fact that the mathematical probability of all these prophecies being fulfilled in one man is represented by the fraction:) ) ) 1 1 2 8 0 “tw://bible.*?id=1.3.9-1.3.11|AUTODETECT|”
The clear implication of the passage which we are studying must not escape us. It is this: Jesus bore for us the curse of nakedness in order to deliver us from it! Cf. ) 7 1 -1 9 0 “tw://bible.*?id=1.3.9-1.3.11|AUTODETECT|”
Gen. 3:9 11) 1 1 -1 9 0 “tw://bible.*?id=1.3.21|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=1.3.21|AUTODETECT|”
21) 1 1 -1 9 0 “tw://bible.*?id=47.5.4|AUTODETECT|”
; then ) 7 1 -1 9 0 “tw://bible.*?id=47.5.4|AUTODETECT|”
II Cor. 5:4) 1 1 -1 9 0 “tw://bible.*?id=66.7.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.7.13|AUTODETECT|”
Rev. 7:13) 1 1 -1 9 0 “tw://bible.*?id=66.7.14|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=66.7.14|AUTODETECT|”
14) 1 1 -1 9 0 0
. Surely if what Ham did to his father Noah is singled out for special mention because of its reprehensible character, what the soldiers did when they disrobed Jesus and then divided his garments among themselves, casting lots, should cause us to pause with horror. Such a pause is suggested by the words: These things, indeed, the soldiers did. They did that which was shameful. Yet, by means of that shameful deed God s eternal plan (hence, also prophecy) was fulfilled. Hence, we pause in abhorrence & and adoration!) 1 1 2 8 0 0
25. Now there were standing near the cross of Jesus his mother, and his mother s sister, Mary the (wife) of Clopas, and Mary Magdalene.) 1 1 2 8 0 “tw://bible.*?id=40.27.55|AUTODETECT|”
From among the many women 7 1 -1 9 0 “tw://bible.*?id=40.27.55|AUTODETECT|”
Matt. 27:55) 1 1 -1 9 0 “tw://bible.*?id=40.27.55|AUTODETECT|”
) that were standing near (see on 14:23, footnote 168) but not too near 7 1 -1 9 0 “tw://bible.*?id=40.27.55|AUTODETECT|”
Matt. 27:55) 1 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”
Mark 15:40) 1 1 -1 9 0 “tw://bible.*?id=42.23.49|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.23.49|AUTODETECT|”
Luke 23:49) 1 1 -1 9 0 0: afar off )��274�� the cross of Jesus, John selects four for special consideration.) 1 1 2 8 0 0 It is interesting to compare John s list with similar lists in Matthew and Mark:) 7 1 2 8 0 “tw://bible.?id=40.27.56|AUTODETECT|” Matthew 27:56) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.*?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 0 ) 1 15 2 8 0 0

Mary Magdalene 1. Mary Magdalene 1. His Mother ) 2. Mary the mother of James and Joses 2. Mary the mother of James the Less and of Joses 2.

His mother s sister ) 3. The mother of the sons of Zebedee 3. Salome 3. Mary the (wife probably) of Clopas ) 4. Mary Magdalene ) ) ) Why just these four are mentioned here in 19:25 has not been revealed. It is not improbable that they stood in closer relation to the Lord than other women.

Thus, for example, the mother of Jesus is mentioned, and also the mother of the sons of Zebedee (who were disciples of Jesus, belonging to the inner three). A comparison between Matthew s list and that of Mark would seem to indicate that the name of the mother of James and John was Salome.) We cannot accept the theory��275�� according to which John mentions only three women. If that were true, two sisters (Jesus mother and his aunt) would have the same first name (Mary). Besides, in that case John, though not mentioning by name the mother of Jesus, would not only mention by name her sister but would also inform the readers that she stood in some relation to Clopas (being probably his wife). This is not at all reasonable. Far more likely to be correct is the view that the mother of the sons of Zebedee and Salome and his mother s sister were the same person.��276��) It may even be that the three lists are identical, with the one exception, namely, that John adds the mother of Jesus (without mentioning her by name).

On the phrase the disciple whom he loved see Vol. I, pp. 3 31; also on 13:23; and for the verb in distinction from its synonym see 21:15 17. No one understood Jesus better than did John. Moreover, the Lord s love for him evoked the response of love. Hence, we see him here at the cross.) 1 1 2 8 0 “tw://bible.?id=42.2.35|AUTODETECT|” Jesus, then, taking note of these two said to his mother, Woman, look! Your son! It was very kind of him to say, Woman, and not, Mother. The word Mother would have driven the sword even more deeply into the soul of Mary, that sharp and painful sword of which Simeon had spoken 7 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” Luke 2:35) 1 1 -1 9 0 0 ). Here at the cross, exactly as at Cana s wedding (see Vol. I, p. 115), it was very kind of Jesus to emphasize by the use of the word woman that Mary must no longer think of him as being merely her son; for, the more she conceives of him as her son, the more also will she suffer when he suffers. Mary must begin to look upon Jesus as her Lord. Yes, even then she will suffer, but this suffering will be of a different nature. She will then know that though indescribably terrible, his agony is, nevertheless, glorious because of its purpose.

She will then begin to concentrate on its redemptive meaning. Hence, not mother but woman. Mary s merely emotional suffering as any mother would suffer for her son who was being crucified must be replaced by something higher and nobler, that is, by adoration!) 1 5 2 8 0 0 By saying, Woman, look! Your son! Jesus is committing Mary to the care of John, who, as has been shown (see on 19:25), may well have been her own nephew, the son of her sister Salome. It seems that John had a lodging in Jerusalem (so did Peter; see on 20:2), though his real home was in Galilee. The question might be raised, But why was not Mary committed to the care of one of her other children? The answer is: probably because they as yet had not received him by a living faith (see on 7:5).

And besides, who could be expected to take better care of Mary than the disciple whom Jesus loved?) To that disciple Jesus said, Look! Your mother! John immediately understood, and from that hour took her to his own home.) That a lesson in the responsibility of children (think of Jesus) toward their parents (think of Mary) is implied here is true. But certainly that is not the main lesson. The suffering of Jesus in seeing Mary suffer, and especially his wonderful love a Savior s concern for one of his own, far more than a son s concern for his mother these are the things on which the emphasis should be placed.) 28. After this, since Jesus knew that everything was now finished, he said, in order that the scripture might be accomplished, I am thirsty.) Having spoken words (1) (4), Jesus knew that his work for others had now been completely accomplished.

Throughout his earthly sojourn and especially on the cross he had suffered the wrath of God against sin so as to deliver his people from it and to merit for them everlasting salvation. The task had been brought to completion. Jesus knew this, for he knew all things both in their totality and one by one. For the knowledge of Jesus see also on 1:42, 47, 48; 2:24, 25; 5:6; 6:64; 16:30; 21:17,) 1 1 2 8 0 “tw://bible.?id=19.22.15|AUTODETECT|” Hence, turning now to his own need, he said, I am thirsty. He said this in order that also with respect to his thirst prophecy might be fulfilled. Scripture was constantly being accomplished in the life and death of the Lord. See on 19:23, 24. In the present instance the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.22.15|AUTODETECT|” Ps. 22:15) 1 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” and of ) 7 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” Ps. 69:21) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” b was being fulfilled. For ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” as a Messianic Psalm see on 19:23, 24; for ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” Ps. 69) 1 1 -1 9 0 0 similarly see on 2:17 and on 15:25.) 1 1 2 8 0 “tw://bible.?id=42.23.46|AUTODETECT|” It has been suggested that Jesus desired to slake his agonizing thirst in order to be able to utter the loud cry recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 0 (the seventh word; see on 19:26, 27). It is possible, but the text does not say anything to this effect.) 1 2 2 8 0 0 Here also, as before, the emphasis is on the infinite love of the Lord, revealed in being willing to suffer burning thirst in order that for his people he might be the everlasting fountain of living water. For the physical suffering of Jesus see also on 19:18. For Jesus as the source of living water see on 4:10 15; and on 7:37 39.) 29, 30. A vessel full of vinegar was lying there. So they stuck a sponge full of vinegar around a hyssop-stick and brought it to his mouth. And when Jesus had received the vinegar, he said, It is finished. And he bowed his head and gave up his spirit.) 1 1 2 8 0 “tw://bible.?id=40.27.48|AUTODETECT|” The vessel full of vinegar, sour wine such as soldiers drank, was the source by means of which the thirst of Jesus was assuaged. Even in the process of satisfying, in a small way, this raving physical need, Jesus was mocked. But John does not tell that part of the story. See ) 7 1 -1 9 0 “tw://bible.?id=40.27.48|AUTODETECT|” Matt. 27:48) 1 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” 49) 1 1 -1 9 0 0 . He does, however, make mention of the fact that they (probably referring to the centurion and one of the soldiers, the latter acting as ordered by the former), having dipped a sponge into the vinegar-vessel (this is clearly implied), stuck it around a hyssop-stick and brought it to his mouth, sothat this liquid might bring some relief to his parched lips and throat.) 1 1 2 8 0 “tw://bible.?id=40.27.48|AUTODETECT|” Much has been written about this hyssup. Some see an error and would substitute a shorter and very similar term for the one that is translated hyssup. (Instead of Q�� they preferQ��.)��277�� They point to the fact that hyssup is an herb which does not provide a long enough stalk to serve as a reed 7 1 -1 9 0 “tw://bible.?id=40.27.48|AUTODETECT|” Matt. 27:48) 1 1 -1 9 0 0 ) on which to affix a sponge. Hence, they correct the text and use the shorter Greek term, which means pike. But this is certainly not necessary. The hyssup or hyssup-stick to which John refers may have been the marjoram (Origanum maru), whose woody stalks are sufficiently sturdy and sufficient in length to satisfy all the requirements. It did not have to be very lengthy to reach the lips of Jesus, for the cross was probably not very high above the ground.) 1 1 2 8 0 0 Having received the vinegar Jesus said, It is finished (or consummated). As Jesus saw it, the entire work of redemption (both active and passive obedience, fulfilling the law and bearing its curse) had been brought to completion. And if someone should object that the burial had not yet taken place and that this too (as well as the repose in the tomb until the moment of the resurrection) was part of Christ s humiliation, the answer would be very simple: in the mind of Christ the burial is so certain that he can speak as if that too had already been accomplished. See also, in this connection, on 17:4 and on 17:11.) 1 1 2 8 0 “tw://bible.?id=42.23.46|AUTODETECT|” Having said this, Jesus bowed his head just before doing so, speaking one more word, ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 0 and gave up his spirit. He gave it. No one took it away from him. He laid down his life. See on 10:11; also on 19:34 37. For the meaning of the term spirit see on 13:21, especially footnote 139.) 1 1 2 8 0 0 31 33. Then the Jews, since it was the Preparation, in order that on the sabbath the bodies might not remain on the cross for great was the day of that sabbath asked Pilate that their legs might be broken and that they might be removed. So the soldiers came and broke the legs of the first and of the other who had been crucified with him. But when they came to Jesus and saw that he was dead already, they did not break his legs.) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” At times the Sanhedrists could be very scrupulous in observing the details of the ceremonial law. Was it not true that the land would be defiled if a body was hanging all night upon a tree? See ) 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 0 . Such defilement would be even worse if bodies remained on the cross on the sabbath. It was getting later in the afternoon (the afternoon of the Preparation, that is, of Friday; see on 19:14, 42); it was going toward sun-set, that is, toward sabbath. Moreover, this particular sabbath was very great, for it was the sabbath of the Passover-feast, a feast of seven days.) 1 2 2 8 0 0 So the Jews (probably the chief priests) asked Pilate that the legs of the crucified persons might be broken, in order that death might result immediately. Then the bodies could be removed and everything could be over before sabbath.) Such breaking of the bones (crurifragium, as it is called) by means of the heavy blows of a hammer or iron was frightfully inhuman. It caused death, which otherwise might be delayed by several hours or even days. Says Dr. S. Bergsma in an article to which I shall refer more in detail a little later (see on verses 34 37): The shock attending such cruel injury to bones can be the coup de grace causing death. ) 1 1 2 8 0 “tw://bible.?id=42.23.47|AUTODETECT|” Pilate readily granted permission. John saw how the soldiers crushed the bones of the two malefactors. He also saw that upon noticing that Jesus had already died, they did not break his bones. It is altogether probable that they refrained from doing so upon orders from the centurion, on whom the central Sufferer had made such a deep impression 7 1 -1 9 0 “tw://bible.?id=42.23.47|AUTODETECT|” Luke 23:47) 1 1 -1 9 0 0 ). Does it not seem probable also that Joseph of Arimathea (see on verse 38) had already made known to the centurion that he was going to ask Pilate for permission to take down the body of Jesus?) 1 14 2 8 0 0 34 37. But one of the soldiers with a spear pierced his side, and immediately there came out blood and water. And he who has seen it has testified and genuine is his testimony, and he knows that he is telling the truth, in order that you also may continue to believe. For these things took place in order that the scripture might be fulfilled:) Not a bone of him shall be broken.) And again another scripture says:) They shall look upon him whom they pierced.) In order to insure that not the slightest possibility would exist that any life had remained in the body of Jesus, one of the soldiers with his lance or spear pierces the side of Jesus. If the spear was held in the right hand, as is probable, it was in all likelihood the left side of Jesus that was pierced. Immediately there came out blood and water.) John enlarges upon this fact, devoting no less than four verses to it.

He must have had a purpose in doing so. It is altogether probable that he was trying to tell his readers that Christ, the Son of God, actually died (according to his human nature). The death of Jesus was not a mere semblance; it was real. The apostle had been there himself, and had seen the blood and the water flowing from the side of the Lord. Let all docetics take notice! See also Vol.

I, p. 33.) But what caused this blood and water to issue from the opening made by the spear? Much has been written about this. Consult the various commentaries; also the article Blood and Water in I.S.B.E. According to that article the physiological explanation might be this, that the death of Jesus resulted from rupture of the heart in consequence of great mental agony and sorrow. Such a death would be almost instantaneous, and the blood flowing into the pericardium would coagulate into the red clot (blood) and the limpid serum (water). This blood and water would then be released by the spear-thrust.

The article mentions the names of several distinguished physicians who have accepted this theory.) Very recently Dr. Stuart Bergsma, prominent physician in Grand Rapids, Mich. (formerly missionary-doctor in Ethiopia Surgeon of the Tafari Makonnen Hospital, George Memorial Building, Addis Ababa ; later missionary-doctor in India; author of Rainbow Empire, Grand Rapids, Mich., 1932; and of Sons of Sheba, Grand Rapids, Mich., 1933) wrote an excellent article on this subject. It appeared in the March, 1948 issue of Calvin Forum. Dr. Bergsma has kindly permitted me to quote from his article.) He wisely refrains from drawing a definite conclusion. The matter is too uncertain, and specialists on heart-diseases (and particularly on the rupture of the heart) do not seem to be in complete agreement.

Nevertheless, it is clear from the article that Dr. Bergsma leans somewhat toward the ruptured-heart theory as an explanation of the blood and water issuing from the side of Jesus. He went about his task with characteristic thoroughness and consulted several specialists in the field of the heart and its rupture. In his article he quotes the sources (published books and articles and private correspondence).) Before we enter into this subject more fully, some erroneous ideas should be swept away:) 1. The proposition Jesus died of a broken heart, generally evokes immediate opposition. We are so used to interpreting such phraseology metaphorically.

Thus, with reference to a person who has been sorely wounded in his affections, we are apt to say, That broke his heart. Now it is certainly true that Jesus did not die of disappointment. He died a victor. When we speak about the possibility that the blood and the water issuing from the side of the Lord indicate previous heart-rupture, we are using the term heart-rupture in a purely physiological sense.) 2. Another error which needs to be removed is this, that if Jesus died of a broken heart, he did not lay down his life. His death, then, was not a voluntary sacrifice.

Such a conclusion is, of course, entirely erroneous! Jesus most surely laid down his life in voluntary sacrifice. That is the clear teaching of Scripture throughout, especially 10:11; see on that passage. But let us imagine, for a moment, that Jesus, while knowing full well that taking upon himself the wrath of God will break his heart, decides to do so anyway, would we then be able to say that his death was not voluntary? The voluntary character of our Lord s death would certainly not be diminished in any way whatever.) 3. One more error must be removed, namely, that the spear-thrust caused the death.

That is absolutely erroneous; for, the inspired writer, before saying anything about the piercing of Christ s side, has already written, And when Jesus had received the vinegar, he said, It is finished. And he bowed his head and gave up his spirit. What John writes with reference to the spear-thrust was not written in order to describe what caused Christ s death, but in order to show that Jesus had actually died! Besides, as Dr. S. Bergsma says in his article, To presuppose, as some do, that the spear pierced the still living heart, and thus to account for the blood and water is contrary & to science, for pure blood would have issued forth.

It was in the crucifixion itself that his death was to be accomplished, not in a spear-thrust by a soldier. ) Having disposed of these errors we shall now state the position of Dr. Bergsma, quoting his words:) 1 1 2 8 0 “tw://bible.?id=19.69.20|AUTODETECT|” In my own opinion, which I humbly maintain unsupported by the first four authorities quoted, but certainly supported by the last two quoted, the presence of any considerable quantity of serum and blood clot, issuing after a spear wound as described above, could only come from the heart or the pericardial sac. We must agree from the outset that no pre-existing disease affected Christ s body. He was a perfect lamb of God. It is extremely rare, well-nigh impossible, authorities say, for the normal heart-muscle to rupture. Christ, however, suffered as no man before or since has suffered. ) 7 1 -1 9 0 “tw://bible.?id=19.69.20|AUTODETECT|” Ps. 69:20) 1 1 -1 9 0 0 says prophetically, Reproach has broken my heart. The next verse continues, They gave me gall for my food; and in my thirst they gave me vinegar to drink. We take the second prophecy as literally fulfilled, but many consider it fantastic to take verse 20 also literally. If Christ s heart did not rupture, it is difficult to explain any accumulation of blood and water as described by John. The normal pericardial effusion of an ounce or less would be a mere trickle unobserved by anyone. ) 1 6 2 8 0 0 John writes that he has seen this. He is giving authoritative testimony of that which with his own eyes he has witnessed. For the verb to testify see on 1:7, 8. This testimony is genuine. He probably referring to Christ knows that John is telling the truth. He is telling the truth with reference to the blood and water (proving both that Christ had actually taken upon himself the human nature, and that in his human nature he actually died) in order that the readers may not be swept off their feet by docetic heresies, but may continue to believe. See also on 20:30, 31.) It is not at all impossible that the highly symbolical Gospel of John intends to link this blood and water with the effects of Christ s atonement; somewhat as we do to-day when we sing:) Let the water and the blood,) From thy wounded side which flowed,) Be of sin the double cure,) Cleanse me from its guilt and power. ) 7 1 2 8 0 “tw://bible.?id=62.5.6|AUTODETECT|” I John 5:6) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” may point in that direction, Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” John 3:5) 1 1 -1 9 0 “tw://bible.?id=43.7.37-43.7.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.37-43.7.39|AUTODETECT|” 7:37 39) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=2.12.46|AUTODETECT|” When John saw how the soldiers were restrained from breaking the bones of Christ, he saw in this a fulfilment of the words recorded in ) 7 1 -1 9 0 “tw://bible.?id=2.12.46|AUTODETECT|” Ex. 12:46) 1 1 -1 9 0 “tw://bible.?id=4.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.9.12|AUTODETECT|” Num. 9:12) 1 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|” . No bone of the paschal lamb was to be broken. Christ was the true paschal lamb. See on 1:29; read also ) 7 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|” I Cor. 5:7) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=38.12.10|AUTODETECT|” When the apostle observed the piercing of Christ s side, he saw in this the fulfilment of the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.12.10|AUTODETECT|” Zech. 12:10) 1 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” . For the general import of Zechariah s prophecies see on 12:14, 15. The words of the prophet are quoted here not according to the LXX but more nearly according to the original Hebrew. The same prophecy, in slightly modified form, is found in ) 7 1 -1 9 0 “tw://bible.*?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 0 . For the present here in 19:37 all that is meant is that the spear-thrust fulfilled the prophecy.) 1 15 2 8 0 0 Synthesis of 19:17 37) See the Outline on p. 374. The Son of God Dying as a Substitute for His People. The Crucifixion) A. Jesus carrying the cross; nailed to the cross between two criminals.) The King of the Jews crucified between two criminals. By the governor this arrangement was probably ordered as an insult to the Jews. But now the other side: the Savior crucified between two sinners, one of whom was going to be saved.

By God (and in fulfilment of prophecy) this arrangement was providentially effected in order to depict the glorious purpose of the cross.) B. The dispute about the superscription.) Though Pilate did not know it, this superscription was inspired! God himself really wrote it. It was inspired in what was omitted: there was no mention at all of any sin. It was also inspired in what it expressed: the King of the Jews crucified in order that the King of both Jew and Gentile, elect from every nation might be made manifest.) C. The division of the garments.) A marvelous fulfilment of prophecy this, and a bearing of the curse in order to free us from it.

As to the fraction printed in the explanation on verse 24, I do not vouch for its accuracy. I wrote it down, nevertheless, because I am convinced that it points in the direction of the truth, namely, the truly astonishing fulfilment of prophecy in connection with Christ. Who can listen to a rendition of the Messiah and not be impressed by this?) D. The Word to Mary and to John.) The most loving heart (that of John) stood closest to Jesus. To him alone the care of Mary was entrusted. That also reveals the character of Jesus.) E.

Jesus thirst; his death.) The very Gospel which loudly proclaims Christ s deity also most strikingly reveals his humanity. It was in his human nature and in his human nature only that he suffered. The divine nature cannot suffer. Between the cry, I thirst and the cry, It is finished, very little time intervened. Then he gave up his spirit. The voluntary character of this deed cannot be emphasized too strongly.

Of course, this does not in any way rule out the idea of a physical cause which brought about his physical death. But that physical cause, too, was completely in his power.) F. The piercing of his side.) In addition to what has already been said, note the following:) 1. The theory of the ruptured heart (previous to the spear-thrust!) has the following points in its favor:) 1 1 2 8 0 “tw://bible.?id=19.69.20|AUTODETECT|” a. It takes very seriously the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.69.20|AUTODETECT|” Ps. 69:20) 1 1 -1 9 0 0 , and it accepts the same literal fulfilment of this prophecy as is commonly accepted with reference to the next verse ( They gave me also gall for my food; And in my thirst they gave me vinegar to drink ).) 1 15 2 8 0 0 b. It is argued that this theory gives a reasonable explanation for the issuance of blood and water, which other theories fail to do.) c. This theory emphasizes the greatness of Christ s mental and spiritual agony. Ordinarily death by crucifixion might not cause the heart to rupture, but this was no ordinary death. This Sufferer bore the wrath of God against sin. He suffered eternal death, the pangs of hell!) 2.

This theory has the following weaknesses:) a. It is no more than a possibility. To raise it to the rank of probability we would have to have more information than has been furnished in the Gospel. So, for example, we cannot even prove that the side which was pierced was the left side.) b. Post-mortem findings with reference to individuals who died by crucifixion are lacking. Even if we had them, they still would not be able to show what could have happened in the case of this unique Sufferer.) c.

A miracle may have occurred, or there may be another non-miraculous way to account for the issuance of blood and water. We simply do not know.) As has been pointed out, Dr. Bergsma has expressed himself with great and commendable caution. His article is worthy of careful study.) One point, already stressed in the exegesis, should be emphasized once more:) The inspired record is not interested in showing us how it was that blood and water issued from the side of Jesus. It is only interested in revealing the fact as such. Hence, our own attention should be mainly fixed upon that point.

Blood and water actually came forth from the side of Jesus. Hence, he was most certainly human, having a real human body. He had most certainly died. His blood and his Spirit will most certainly cleanse from sin. Prophecy most certainly was fulfilled, both in the omission of the crurifragium in his case and in the issuance of blood and water.) ) 19:38 42) 38 Now after these things Joseph of Arimathea, being a disciple of Jesus but because of fear for the Jews a secret one, requested Pilate that he might take away the body of Jesus; and Pilate gave permission. So he came and took away his body. 39 And there came also Nicodemus, who at an earlier occasion had come to him by night, bringing a mixture of myrrh and aloes, about a hundred pounds. 40 Then they took the body of Jesus, and bound it in linen bandages, along with the aromatics, as is the burial custom of the Jews.) 41 Now in the place where he was crucified there was a garden, and in that garden a new tomb, in which no one had ever yet been laid. 42 There, accordingly, because of the Jews (day of) Preparation, since the tomb was nearby, they laid Jesus.) ) 19:38, 39, 40.

Now after these things Joseph of Arimathea, being a disciple of Jesus but because of fear for the Jews a secret one, requested Pilate that he might take away the body of Jesus; and Pilate gave permission. So he came and took away his body. And there came also Nicodemus, who at an earlier occasion had come to him by night, bringing a mixture of myrrh and aloes, about a hundred pounds. Then they took the body of Jesus, and bound it in linen bandages, along with the aromatics, as is the burial custom of the Jews.) 1 1 2 8 0 “tw://bible.?id=42.23.55|AUTODETECT|” We print these three verses together because Joseph and Nicodemus acted in concert. They must have agreed together beforehand as to what each would do. Hence, they came thoroughly prepared. That some women were also present is clear from the other Gospels. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=42.23.55|AUTODETECT|” Luke 23:55) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.27.57|AUTODETECT|” After everything had been accomplished and it had been definitely established that Jesus was actually dead, Joseph of Arimathea appeared upon the scene. He was a rich man 7 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” Matt. 27:57) 1 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” ), devout 7 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” Mark 15:43) 1 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” ), and a member of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” Luke 23:51) 1 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” ), one who had not consented (by being absent during the balloting?) to the plot to condemn Jesus and to have him crucified 7 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” Luke 23:51) 1 1 -1 9 0 0 ). The Arimathea from which he came was probably the ancient Ramathaim-zophim, situated a little way over twenty miles north-west of Jerusalem, or fifteen miles straight east from Joppa.) 1 1 2 8 0 “tw://bible.?id=41.15.43|AUTODETECT|” Only secretly had he been a disciple of Jesus. He had been filled with sinful fear; thinking, perhaps, that if he should do anything for Jesus, the other members of the Sanhedrin would dismiss him from their council, and not only from their council but even from the synagogue. See on 7:13; 9:22; and 20:19. But now, as a fruit of Christ s atoning death and love for him, this man has suddenly become very courageous. He goes to Pilate and requests the body of Jesus. ) 7 1 -1 9 0 “tw://bible.?id=41.15.43|AUTODETECT|” Mark 15:43) 1 1 -1 9 0 0 stresses the boldness of the act. The boldness appears especially in this, that he acted in spite of the fact that he knew that his fellow-Sanhedrists would hear about it!) 1 1 2 8 0 “tw://bible.?id=41.15.44|AUTODETECT|” Pilate, having ascertained that Jesus had really died 7 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” Mark 15:44) 1 1 -1 9 0 0 ), granted the request. So Joseph returned to Calvary and, with the help of others, took the body from the cross. Just how this was done has not been revealed. We shall leave it to the artists to fill in this gap.) 1 1 2 8 0 “tw://bible.?id=40.27.60|AUTODETECT|” What we do know is that Joseph had the willing cooperation of Nicodemus. For Nicodemus see also on 3:1 21 and on 7:50 52. While Joseph furnished the linen bandages and his own new tomb 7 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” Matt. 27:60) 1 1 -1 9 0 0 ), Nicodemus provided the spices or aromatics. He brought a mixture of myrrh and aloes. The myrrh had probably been derived from a small tree with odoriferous wood, namely, the Balsamodendron of Arabia; the aloes from a large tree, the Agallocha, whose wood contains resin and furnishes powdered perfume. Nicodemus had bought a mixture of these two, not less than one hundred pounds by weight. For this weight-measure see also on 12:3. One hundred of these pounds amounted to about seventy-two of our pounds avdp., surely no insignificant contribution.) 1 5 2 8 0 0 As the linen bandages were wound around the body, limb by limb, the mixture of myrrh and aloes was strewn in. That was the manner in which the Jews prepared their dead for burial. They did not embalm like the Egyptians, who removed brain and entrails.) 41, 42. Now in the place where he was crucified there was a garden, and in that garden a new tomb, in which no one had ever yet been laid. There, accordingly, because of the Jews (day of) Preparation, since the tomb was nearby, they laid Jesus.) The body of Jesus was carried to a tomb. As this tomb figures prominently in the account of the resurrection, it is necessary to bestow more than merely passing attention upon it.

We shall itemize the points of information which Scripture (and to a small measure Archaeology) furnishes with respect to this tomb. From a list of recent archaeological material we select a few titles; see the footnote.��278��) (1) Its location. The tomb was located in the immediate proximity of Calvary: In the place where he was crucified there was a garden. Since we do not know where Calvary was, we do not know either where this tomb was. See on 19:17. Some travelers who have seen the Garden Tomb, in a secluded spot beneath a hill that has the shape of a human skull, are convinced that this tomb, with its ante-chamber and roomy tomb-chamber, with only one place finished where a body can rest, is the one to which the Gospel-account refers.

It must be admitted that in many respects the description of this tomb fits the information which one can glean from the Gospel-accounts. Others who have also seen and investigated the site, are not at all convinced, and claim that the Garden tomb is probably of far more recent date than the first century a.d. It is probably impossible to reach any definite conclusion with respect to the identity of the sepulchre in which the body of Jesus was laid. And why should this be considered deplorable?) Kind providence provided a near-by tomb. It was the Jews day of Preparation. See on 19:14, 31.

In other words, it was Friday. Sunset was approaching. Hence, in order that everything might be finished before sabbath, no time must be lost. The body of Jesus could not be buried in a distant tomb. Time would not allow.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” (2) Its newness. This tomb was new. See also on 13:34. It was new in the sense that it had never been used. Decay and decomposition had never entered it. This was a fit resting-place for the body of the Lord. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.27.60|AUTODETECT|” (3) Its owner. According to ) 7 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” Matt. 27:60) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” it was Joseph s own tomb. And Joseph was a rich man. Hence, ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Is. 53:9) 1 1 -1 9 0 0 occurs to the mind immediately, And (he was) with a rich man in his death. ) 1 1 2 8 0 “tw://bible.?id=41.15.46|AUTODETECT|” (4) Its general appearance. This tomb was not a natural cave. It had been hewn out of a solid cliff or rock 7 1 -1 9 0 “tw://bible.?id=41.15.46|AUTODETECT|” Mark 15:46) 1 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” ). After depositing the body of Jesus, Joseph (with the help of others, of course) rolled a great stone in front of the entrance of the tomb-chamber 7 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” Matt. 27:60) 1 1 -1 9 0 “tw://bible.?id=41.16.4|AUTODETECT|” ). This particular stone was very heavy (or very large) 7 1 -1 9 0 “tw://bible.?id=41.16.4|AUTODETECT|” Mark 16:4) 1 1 -1 9 0 “tw://bible.?id=42.24.12|AUTODETECT|” ). The entrance to the tomb-chamber was low, as is evident from the fact that Mary had to stoop to look into the tomb (20:11). So did Peter 7 1 -1 9 0 “tw://bible.?id=42.24.12|AUTODETECT|” Luke 24:12) 1 1 -1 9 0 0 ). At the foot-end and at the head-end of the place where the body was laid the rock was left thick enough to form a kind of seat (20:12).) 1 2 2 8 0 0 It is clear that the tomb-chamber of Joseph s sepulchre did not contain a shaft or niche (k�k) into which the body of Jesus was shoved endwise. In Palestine there are many graves of this character, but this was not one of them, for in that case the angels could not have been sitting at the foot-end and at the head-end!) It would seem that the tomb-chamber of Joseph s sepulchre was provided (not with a shelf or bench but) with a declivity a place where the floor had been hewn out a little lower in which the body of Jesus could rest.) 1 1 2 8 0 “tw://bible.?id=40.27.66|AUTODETECT|” Picture, therefore, the tomb of Joseph. It has: a. low entrance to the tomb-chamber; b. a very heavy stone (probably round, and rolling in a groove) in front of this entrance; c. a seal affixed to the stone 7 1 -1 9 0 “tw://bible.?id=40.27.66|AUTODETECT|” Matt. 27:66) 1 1 -1 9 0 0 ), that is, a cord covered with clay or wax, on which a seal has been impressed; see article Seal in I.S.B.E.; d. a tomb-chamber with elevations where persons could sit, and between these: f. a declivity in which the body of Jesus rested.) 1 1 2 8 0 0 Some assume that there was a roofless courtyard or ante-chamber, formed by a low semi-circular wall, in front of the tomb-chamber. Others deny this. It make no essential difference in the interpretation.) 1 1 2 8 0 “tw://bible.?id=19.2.4|AUTODETECT|” We see the exceedingly heavy stone, the seal, the guard. Have a guard; go, make it as sure as you can, Pilate said to the Sanhedrists who came to bother him Saturday-morning. He that sits in the heavens shall laugh. The Lord will have them in derision 7 1 -1 9 0 “tw://bible.?id=19.2.4|AUTODETECT|” Ps. 2:4) 1 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” ). See the next (resurrection) chapter, ) 7 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” John 20) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 Synthesis of 19:38 42) See the Outline on p. 374. The Son of God Dying as a Substitute for His People. The Entombment) The burial of Jesus was a necessary element in his humiliation. By means of it he sanctified the grave for all his followers. In the entombment prophecy was fulfilled. (See the exegesis.) The chief actors were Joseph of Arimathea and Nicodemus, whose courage must be admired. The tomb was located in Joseph s garden, in the immediate vicinity of the cross.

The exact spot cannot be pointed out today. This is something for which we may well thank God. Had it been known, the place would probably have received more honor than the Christ. (Some of that spirit, in fact, prevails even today, in connection with those places which are advertised as being authentic.) The tomb was equipped with what was probably a low entrance, in front of which was rolled a very heavy stone, to which a seal was affixed by order of Pilate at the request of the Sanhedrin; lastly, there was the roomy tomb-chamber with probably a declivity for the body of Jesus. In this tomb, because of its nearness, and because sabbath was approaching, the body of Jesus was placed.) Although the entombment is an element in Christ s humiliation, nevertheless it affords a foreglimpse of his exaltation: it is a new tomb. Decay has never entered it. The body of Jesus did not suffer corruption.

God took care of that. The tomb belonged to a rich man. It was a tomb fit for a king! Here everything points to exaltation.) ) ) 259 Literally: giving him blows. ) 260 Or: right.) 261 II C; see Vol. I, pp. 41, 42.) 262 IIIA2; see Vol. I, pp. 42, 43.) 263 Or simply, Passover-Friday. ) 264 Consult the following sources: Josephus, The Jewish War II, xiv, 8, 9; V, xi, 1; Eusebius, Ecclesiastical History IV, xv, 4.

See also in W.D.B., p. 538.) 265 So, for example, Lenski, op. cit., pp. 1226 1228.) 266 The translation over is probably correct. It has not been proved that the preposition used in the original must mean against in such a context. See Gramm.N.T., p. 607.) 267 Whether or not friend of the emperor (amicus Caesaris) for which see A. Deissmann, op. cit., pp. 377, 378 is used here as an official title (as later, in the days of Vespasian) makes little difference. The context would seem to point in the direction of non-technical use.) 1 1 2 8 0 “tw://bible.*?id=43.19.13|AUTODETECT|”
268 See F. M. Derwacter, The Modern Translators and ) 7 1 -1 9 0 “tw://bible.*?id=43.19.13|AUTODETECT|”
John 19:13) 1 1 -1 9 0 0: Is It Sat or Seated? Classical Journal, XL (1944 1945), 24 28. This is a very good article.) 1 12 2 8 0 0 269 L. H. Vincent, L Antonia et le Pr�toire, Revue Biblique, XLII (1933), 83 113.) 270 It seems to me that the language which Lenski uses in this connection is too strong. We admit that a difficulty remains, but surely not a hopeless conflict. See R. C.

H. Lenski, op. cit., pp. 1249, 1250.) 271 Cf. Harper s Latin Dictionary, New York, 1907; entries calvaria, calvus, p. 273.) 272 See also the discussion in I.S.B.E., article Golgotha by E. W. G. Masterman; W.D.B., p. 99, and Plate XVII C; and Viewmaster Travelogue, Reel Number 4001, Gethsemane to Calvary, Scenes 2 7.) 273 Josephus singles out for special mention the fact that the high priest s long robe was not sewed together but was one long vestment.

It is clear, therefore, that such garments, so woven, were considered very precious. See Antiquities of the Jews, III, vii, 4.) 274 Did they, perhaps, stand far off at first, and did they draw closer later on when they were convinced that the soldiers would not harm them?) 275 For the arguments in favor of this theory see Lenski, op. cit., pp. 1266 1270.) 276 In accepting the four women theory I am in complete agreement with F. W. Grosheide, op. cit., pp. 499 501; G. T. Purves, art.

Mary in W.D.B.; and many others.) 277 So, for example, E. J. Goodspeed, Problems of New Testament Translation, Chicago, 1945, pp. 115, 116. Thus also Joachim Camerarius, Sylburg, Beza, Boisius, Cobet, Dalman, Howard. See also F. Field, Notes on the Translation of the New Testament, Cambridge, 1899, pp. 106 ff.) I.S.B.E.

International Standard Bible Encyclopedia) 278 George W. Elderkin, Archaeological Paper, VII: Golgotha, Kraneion and the Holy Sepulchre, Springfield, Mass., 1945; W.H.A.B., p. 99; A. Van Deursen, Bijbels Beeld Woordenboek, Kampen, 1947, pp. 72, 73; E. L. Sukenik, The Earliest Records of Christianity, A Special Abstract from The American Journal of Archaeology, Menasha, Wis., October December, 1947. This is a description of a family-tomb near Jerusalem.

The tomb was in use from the first century b.c. to the first half of the first century a.d. The description of this tomb should be compared with the biblical information regarding Christ s tomb. There are certain points of resemblance; also certain differences.) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

View all chapters →

Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

‹ Chapter 18 John — All Chapters Chapter 20 ›