Though in the history hitherto this evangelist seems industriously to
have declined the recording of such passages as had been related by the
other evangelists, yet, when he comes to the sufferings and death of
Christ, instead of passing them over, as one ashamed of his Master's
chain and cross, and looking upon them as the blemishes of his story,
he repeats what had been before related, with considerable
enlargements, as one that desired to know nothing but Christ and him
crucified, to glory in nothing save in the cross of Christ. In the
story of this chapter we have,
I. he remainder of Christ's trial before Pilate, which was tumultuous
II. Sentence given, and execution done upon it,
III. The title over his head,
IV. The parting of his garment,
V. The care he took of his mother,
VI. The giving him vinegar to drink,
VII. His dying word,
VIII. The piercing of his side,
IX. The burial of his body,
O that in meditating on these things we may experimentally know the
power of Christ's death, and the fellowship of his sufferings!
Christ Arraigned before Pilate.
1 Then Pilate therefore took Jesus, and scourged him.
2 And the soldiers platted a crown of thorns, and put it on
his head, and they put on him a purple robe,
3 And said, Hail, King of the Jews! and they smote him with
4 Pilate therefore went forth again, and saith unto them,
Behold, I bring him forth to you, that ye may know that I find no
fault in him.
5 Then came Jesus forth, wearing the crown of thorns, and the
purple robe. And Pilate saith unto them, Behold the man!
6 When the chief priests therefore and officers saw him, they
cried out, saying, Crucify him, crucify him. Pilate saith
unto them, Take ye him, and crucify him: for I find no fault in
7 The Jews answered him, We have a law, and by our law he ought
to die, because he made himself the Son of God.
8 When Pilate therefore heard that saying, he was the more
9 And went again into the judgment hall, and saith unto Jesus,
Whence art thou? But Jesus gave him no answer.
10 Then saith Pilate unto him, Speakest thou not unto me?
knowest thou not that I have power to crucify thee, and have
power to release thee?
11 Jesus answered, Thou couldest have no power at all against
me, except it were given thee from above: therefore he that
delivered me unto thee hath the greater sin.
12 And from thenceforth Pilate sought to release him: but the
Jews cried out, saying, If thou let this man go, thou art not
Cæsar's friend: whosoever maketh himself a king speaketh against
13 When Pilate therefore heard that saying, he brought Jesus
forth, and sat down in the judgment seat in a place that is
called the Pavement, but in the Hebrew, Gabbatha.
14 And it was the preparation of the passover, and about the
sixth hour: and he saith unto the Jews, Behold your King!
15 But they cried out, Away with him, away with him,
crucify him. Pilate saith unto them, Shall I crucify your King?
The chief priests answered, We have no king but Cæsar.
Here is a further account of the unfair trial which they gave to our
Lord Jesus. The prosecutors carrying it on with great confusion among
the people, and the judge with great confusion in his own breast,
between both the narrative is such as is not easily reduced to method;
we must therefore take the parts of it as they lie.
I. The judge abuses the prisoner, though he declares him innocent, and
hopes therewith to pacify the prosecutors; wherein his intention, if
indeed it was good, will by no means justify his proceedings, which
were palpably unjust.
1. He ordered him to be whipped as a criminal,
Pilate, seeing the people so outrageous, and being disappointed
in his project of releasing him upon the people's choice, took
Jesus, and scourged him, that is, appointed the lictors that
attended him to do it. Bede is of opinion that Pilate scourged Jesus
himself with his own hands, because it is said, He took him and
scourged him, that it might be done favourably. Matthew and Mark
mention his scourging after his condemnation, but here it appears to
have been before. Luke speaks of Pilate's offering to chastise him,
and let him go, which must be before sentence. This scourging of
him was designed only to pacify the Jews, and in it Pilate put a
compliment upon them, that he would take their word against his own
sentiments so far. The Roman scourgings were ordinarily very severe,
not limited, as among the Jews, to forty stripes; yet this pain
and shame Christ submitted to for our sakes.
(1.) That the scripture might be fulfilled, which spoke of his
being stricken, smitten, and afflicted, and the chastisement
of our peace being upon him
of his giving his back to the smiters
of the ploughers ploughing upon his back,
He himself likewise had foretold it,
Mark x. 34; Luke xviii. 33.
(2.) That by his stripes we might be healed,
1 Peter 2:4.
We deserved to have been chastised with whips and scorpions, and
beaten with many stripes, having known our Lord's will and not
done it; but Christ underwent the stripes for us, bearing the rod of
his Father's wrath,
Pilate's design in scourging him was that he might not be condemned,
which did not take effect, but intimated what was God's design, that
his being scourged might prevent our being condemned, we having
fellowship in his sufferings, and this did take effect: the physician
scourged, and so the patient healed.
(3.) That stripes, for his sake, might be sanctified and made easy to
his followers; and they might, as they did, rejoice in that shame
as Paul did, who was in stripes above measure,
2 Corinthians 11:23.
Christ's stripes take out the sting of theirs, and alter the property
of them. We are chastened of the Lord, that we may not be condemned
with the world,
1 Corinthians 11:32.
2. He turned him over to his soldiers, to be ridiculed and made sport
with as a fool
The soldiers, who were the governor's life-guard, put a crown
of thorns upon his head; such a crown they thought fittest for such
a king; they put on him a purple robe, some old threadbare coat
of that colour, which they thought good enough to be the badge of his
royalty; and they complimented him with, Hail, king of the Jews
(like people like king), and then smote him with their
(1.) See here the baseness and injustice of Pilate, that he would
suffer one whom he believed an innocent person, and if so an excellent
person, to be thus abused and trampled on by his own servants. Those
who are under the arrest of the law ought to be under the protection of
it; and their being secured is to be their security. But Pilate did
[1.] To oblige his soldiers' merry humour, and perhaps his own too,
notwithstanding the gravity one might have expected in a judge.
Herod, as well as his men of war, had just before done
It was as good as a stage-play to them, now that it was a festival
time; as the Philistines made sport with Samson.
[2.] To oblige the Jews' malicious humour, and to gratify them, who
desired that all possible disgrace might be done to Christ, and the
utmost indignities put upon him.
(2.) See here the rudeness and insolence of the soldiers, how perfectly
lost they were to all justice and humanity, who could thus triumph over
a man in misery, and one that had been in reputation for wisdom and
honour, and never did any thing to forfeit it. But thus hath Christ's
holy religion been basely misrepresented, dressed up by bad men at
their pleasure, and so exposed to contempt and ridicule, as Christ was
[1.] They clothe him with a mock-robe, as if it were a sham and a jest,
and nothing but the product of a heated fancy and a crazed imagination.
And as Christ is here represented as a king in conceit only, so is his
religion as a concern in conceit only, and God and the soul, sin and
duty, heaven and hell, are with many all chimeras.
[2.] They crown him with thorns; as if the religion of Christ were a
perfect penance, and the greatest pain and hardship in the world; as if
to submit to the control of God and conscience were to thrust one's
head into a thicket of thorns; but this is an unjust imputation;
thorns and snares are in the way of the froward, but roses and
laurels in religion's ways.
(3.) See here the wonderful condescension of our Lord Jesus in his
sufferings for us. Great and generous minds can bear any thing better
than ignominy, any toil, any pain, any loss, rather than reproach; yet
this the great and holy Jesus submitted to for us. See and admire,
[1.] The invincible patience of a sufferer, leaving us an example of
contentment and courage, evenness, and easiness of spirit, under the
greatest hardships we may meet with in the way of duty.
[2.] The invincible love and kindness of a Saviour, who not only
cheerfully and resolutely went through all this, but voluntarily
undertook it for us and for our salvation. Herein he commended his
love, that he would not only die for us, but die as a fool dies.
First, He endured the pain; not the pangs of death only,
though in the death of the cross these were most exquisite; but, as if
these were too little, he submitted to those previous pains. Shall we
complain of a thorn in the flesh, and of being buffeted by affliction,
because we need it to hide pride from us, when Christ humbled himself
to bear those thorns in the head, and those buffetings, to save and
2 Corinthians 12:7.
Secondly, He despised the shame, the shame of a fool's
coat, and the mock-respect paid him, with, Hail, king of the
Jews. If we be at any time ridiculed for well-doing, let us not be
ashamed, but glorify God, for thus we are partakers of Christ's
sufferings. He that bore these sham honours was recompensed with real
honours, and so shall we, if we patiently suffer shame for him.
II. Pilate, having thus abused the prisoner, presents him to the
prosecutors, in hope that they would now be satisfied, and drop the
Here he proposes two things to their consideration:--
1. That he had not found any thing in him which made him obnoxious to
the Roman government
I find no fault in him; oudemian aitian
heurisko--I do not find in him the least fault, or
cause of accusation. Upon further enquiry, he repeats the
declaration he had made,
Hereby he condemns himself; if he found no fault in him, why did he
scourge him, why did he suffer him to be abused? None ought to suffer
ill but those that do ill; yet thus many banter and abuse religion, who
yet, if they be serious, cannot but own they find no fault in it. If he
found no fault in him, why did he bring him out to his prosecutors, and
not immediately release him, as he ought to have done? If Pilate had
consulted his own conscience only, he would neither have scourged
Christ nor crucified him; but, thinking to trim the matter, to please
the people by scourging Christ, and save his conscience by not
crucifying him, behold he does both; whereas, if he had at first
resolved to crucify him, he need not have scourged him. It is common
for those who think to keep themselves from greater sins by venturing
upon less sins to run into both.
2. That he had done that to him which would make him the less dangerous
to them and to their government,
He brought him out to them, wearing the crown of thorns, his head and
face all bloody, and said, "Behold the man whom you are so
jealous of," intimating that though his having been so popular might
have given them some cause to fear that his interest in the country
would lessen theirs, yet he had taken an effectual course to prevent
it, by treating him as a slave, and exposing him to contempt, after
which he supposed the people would never look upon him with any
respect, nor could he ever retrieve his reputation again. Little did
Pilate think with what veneration even these sufferings of Christ would
in after ages be commemorated by the best and greatest of men, who
would glory in that cross and those stripes which he thought would have
been to him and his followers a perpetual and indelible reproach.
(1.) Observe here our Lord Jesus shows himself dressed up in all the
marks of ignominy. He came forth, willing to be made a spectacle, and
to be hooted at, as no doubt he was when he came forth in this garb,
knowing that he was set for a sign that should be spoken
Did he go forth thus bearing our reproach? Let us go forth to him
bearing his reproach,
(2.) How Pilate shows him: Pilate saith unto them, Behold the man.
He saith unto them: so the original is; and, the immediate
antecedent being Jesus, I see no inconvenience in supposing
these to be Christ's own words; he said, "Behold the man against
whom you are so exasperated." But some of the Greek copies, and the
generality of the translators, supply it as we do, Pilate saith unto
them, with a design to appease them, Behold the man; not so much
to move their pity, Behold a man worthy your compassion, as to silence
their jealousies, Behold a man not worthy your suspicion, a man from
whom you can henceforth fear no danger; his crown is profaned, and
cast to the ground, and now all mankind will make a jest of him.
The word however is very affecting: Behold the man. It is good
for every one of us, with an eye of faith, to behold the man Christ
Jesus in his sufferings. Behold this king with the crown wherewith
his mother crowned him, the crown of thorns,
Song of Solomon 3:11.
"Behold him, and be suitably affected with the sight. Behold him, and
mourn because of him. Behold him, and love him; be still looking
III. The prosecutors, instead of being pacified, were but the more
1. Observe here their clamour and outrage. The chief priests,
who headed the mob, cried out with fury and indignation, and
their officers, or servants, who must say as they said, joined with
them in crying, Crucify him, crucify him. The common people
perhaps would have acquiesced in Pilate's declaration of his innocency,
but their leaders, the priests, caused them to err. Now by this
it appears that their malice against Christ was,
(1.) Unreasonable and most absurd, in that they offer not to make good
their charges against him, nor to object against the judgment of Pilate
concerning him; but, though he be innocent, he must be crucified.
(2.) It was insatiable and very cruel. Neither the extremity of his
scourging, nor his patience under it, nor the tender expostulations of
the judge, could mollify them in the least; no, nor could the jest into
which Pilate had turned the cause, put them into a pleasant humour.
(3.) It was violent and exceedingly resolute; they will have it their
own way, and hazard the governor's favour, the peace of the city, and
their own safety, rather than abate of the utmost of their demands.
Were they so violent in running down our Lord Jesus, and in crying,
Crucify him, crucify him? and shall not we be vigorous and
zealous in advancing his name, and in crying, Crown him, Crown
him? Did their hatred of him sharpen their endeavours against him?
and shall not our love to him quicken our endeavours for him and his
2. The check Pilate gave to their fury, still insisting upon the
prisoner's innocency: "Take you him and crucify him, if he must
be crucified." This is spoken ironically; he knew they could not, they
durst not, crucify him; but it is as if he should say, "You shall not
make me a drudge to your malice; I cannot with a safe conscience
crucify him." A good resolve, if he would but have stuck to it. He
found no fault in him, and therefore should not have continued to
parley with the prosecutors. Those that would be safe from sin should
be deaf to temptation. Nay, he should have secured the prisoner from
their insults. What was he armed with power for, but to protect the
injured? The guards of governors ought to be the guards of justice. But
Pilate had not courage enough to act according to his conscience; and
his cowardice betrayed him into a snare.
3. The further colour which the prosecutors gave to their demand
We have a law, and by our law, if it were but in our power to
execute it, he ought to die, because he made himself the Son of
God. Now here observe,
(1.) They made their boast of the law, even when through
breaking the law they dishonoured God, as is charged upon the Jews,
They had indeed an excellent law, far exceeding the statutes and
judgments of other nations; but in vain did they boast of their law,
when they abused it to such bad purposes.
(2.) They discover a restless and inveterate malice against our Lord
Jesus. When they could not incense Pilate against him by alleging that
he pretended himself a king, they urged this, that he pretended himself
a God. Thus they turn every stone to take him off.
(3.) They pervert the law, and make that the instrument of their
malice. Some think they refer to a law made particularly against
Christ, as if, being a law, it must be executed, right or wrong;
whereas there is a woe to them that decree unrighteous decrees,
and that write the grievousness which they have prescribed,
But it should seem they rather refer to the law of Moses; and if so,
[1.] It was true that blasphemers, idolaters, and false prophets, were
to be put to death by that law. Whoever falsely pretended to be the Son
of God was guilty of blasphemy,
[2.] It was false that Christ pretended to be the Son of God, for he
really was so; and they ought to have enquired into the proofs he
produced of his being so. If he said that he was the Son of God, and
the scope and tendency of his doctrine were not to draw people from
God, but to bring them to him, and if he confirmed his mission and
doctrine by miracles, as undoubtedly he did, beyond contradiction, by
their law they ought to hearken to him
and, if they did not, they were to be cut off. That which was
his honour, and might have been their happiness, if they had not stood
in their own light, they impute to him as a crime, for which he ought
not to be crucified, for this was no death inflicted by their law.
IV. The judge brings the prisoner again to his trial, upon this new
1. The concern Pilate was in, when he heard this alleged
When he heard that his prisoner pretended not to royalty only, but to
deity, he was the more afraid. This embarrassed him more than
ever, and made the case more difficult both ways; for,
(1.) There was the more danger of offending the people if he should
acquit him, for he knew how jealous that people were for the unity of
the Godhead, and what aversion they now had to other gods; and
therefore, though he might hope to pacify their rage against a
pretended king, he could never reconcile them to a pretended God. "If
this be at the bottom of the tumult," thinks Pilate, "it will not be
turned off with a jest."
(2.) There was the more danger of offending his own conscience if he
should condemn him. "Is he one" (thinks Pilate) "that makes himself
the Son of God? and what if it should prove that he is so? What
will become of me then?" Even natural conscience makes men afraid of
being found fighting against God. The heathen had some fabulous
traditions of incarnate deities appearing sometimes in mean
circumstances, and treated ill by some that paid dearly for their so
doing. Pilate fears lest he should thus run himself into a
2. His further examination of our Lord Jesus thereupon,
That he might give the prosecutors all the fair play they could desire,
he resumed the debate, went into the judgment-hall, and asked Christ,
Whence art thou? Observe,
(1.) The place he chose for this examination: He went into the
judgment-hall for privacy, that he might be out of the noise and
clamour of the crowd, and might examine the thing the more closely.
Those that would find out the truth as it is in Jesus must get out of
the noise of prejudice, and retire as it were into the judgment-hall,
to converse with Christ alone.
(2.) The question he put to him: Whence art thou? Art thou from
men or from heaven? From beneath or from above? He had before asked
directly, Art thou a King? But here he does not directly ask,
Art thou the Son of God? lest he should seem to meddle with
divine things too boldly. But in general, "Whence art thou?
Where wast thou, and in what world hadst thou a being, before thy
coming into this world?"
(3.) The silence of our Lord Jesus when he was examined upon this head;
but Jesus gave him no answer. This was not a sullen silence, in
contempt of the court, nor was it because he knew not what to say; but,
[1.] It was a patient silence, that the scripture might be fulfilled,
as a sheep before the shearers is dumb, so he opened not his
This silence loudly bespoke his submission to his Father's will in his
present sufferings, which he thus accommodated himself to, and composed
himself to bear. He was silent, because he would say nothing to hinder
his sufferings. If Christ had avowed himself a God as plainly as he
avowed himself a king, it is probable that Pilate would not have
condemned him (for he was afraid at the mention of it by the
prosecutors); and the Romans, though they triumphed over the kings
of the nations they conquered, yet stood in awe of their gods. See
1 Corinthians 2:8.
If they had known him to be the Lord of glory, they would
not have crucified him; and how then could we have been saved?
[2.] It was a prudent silence. When the chief priests asked him, Art
thou the Son of the Blessed? he answered, I am, for he knew
they went upon the scriptures of the Old Testament which spoke of the
Messiah; but when Pilate asked him he knew he did not understand his
own question, having no notion of the Messiah, and of his being the
Son of God, and therefore to what purpose should he reply to him
whose head was filled with the pagan theology, to which he would have
turned his answer?
(4.) The haughty check which Pilate gave him for his silence
"Speakest thou not unto me? Dost thou put such an affront upon
me as to stand mute? What knowest thou not that, as president of
the province, I have power, if I think fit, to crucify thee,
and have power, if I think fit, to release thee?" Observe
[1.] How Pilate magnified himself, and boasts of his own authority, as
not inferior to that of Nebuchadnezzar, of whom it is said that whom
he would he slew, and whom he would he kept alive.
Men in power are apt to be puffed up with their power, and the more
absolute and arbitrary it is the more it gratifies and humours their
pride. But he magnifies his power to an exorbitant degree when he
boasts that he has power to crucify one whom he had declared innocent,
for no prince or potentate has authority to do wrong. Id possumus,
quod jure possumus--We can do that only which we can do justly.
[2.] How he tramples upon our blessed Saviour: Speakest thou not
unto me? He reflects upon him, First, As if he were
undutiful and disrespectful to those in authority, not speaking when he
was spoken to. Secondly, As if he were ungrateful to one that
had been tender of him: "Speakest thou not to me who have laboured to
secure thy release?" Thirdly, As if he were unwise for himself:
"Wilt thou not speak to clear thyself to one that is willing to clear
thee?" If Christ had indeed sought to save his life, now had been his
time to have spoken; but that which he had to do was to lay down his
(5.) Christ's pertinent answer to this check,
[1.] He boldly rebukes his arrogance, and rectifies his mistake: "Big
as thou lookest and talkest, thou couldest have no power at all
against me, no power to scourge, no power to crucify, except it
were given thee from above." Though Christ did not think fit to
answer him when he was impertinent (then answer not a fool according
to his folly, lest thou also be like him), yet he did think fit to
answer him when he was imperious; then answer a fool according to
his folly, lest he be wise in his own conceit,
When Pilate used his power, Christ silently submitted to it; but, when
he grew proud of it, he made him know himself: "All the power thou hast
is given thee from above," which may be taken two ways:--First,
As reminding him that his power in general, as a magistrate, was a
limited power, and he could do no more than God would suffer him to do.
God is the fountain of power; and the powers that are, as they
are ordained by him and derived from him, so they are subject to him.
They ought to go no further than his law directs them; they can go no
further than his providence permits them. They are God's hand and his
Though the axe may boast itself against him that heweth
therewith, yet still it is but a tool,
Let the proud oppressors know that there is a higher than they,
to whom they are accountable,
And let this silence the murmurings of the oppressed, It is the
Lord. God has bidden Shimei curse David; and let it comfort them
that their persecutors can do no more than God will let them. See
Secondly, As informing him that his power against him in
particular, and all the efforts of that power, were by the
determinate counsel and foreknowledge of God,
Pilate never fancied himself to look so great as now, when he sat in
judgment upon such a prisoner as this, who was looked upon by many as
the Son of God and king of Israel, and had the fate of so great
a man at his disposal; but Christ lets him know that he was herein but
an instrument in God's hand, and could no nothing against him, but by
the appointment of Heaven,
[2.] He mildly excuses and extenuates his sin, in comparison with the
sin of the ringleaders: "Therefore he that delivered me unto
thee lies under greater guilt; for thou as a magistrate hast
power from above, and art in thy place, thy sin is less than
theirs who, from envy and malice, urge thee to abuse thy power."
First, It is plainly intimated that what Pilate did was sin, a
great sin, and that the force which the Jews put upon him, and which he
put upon himself in it, would not justify him. Christ hereby intended a
hint for the awakening of his conscience and the increase of the fear
he was now under. The guilt of others will not acquit us, nor will it
avail in the great day to say that others were worse than we, for we
are not to be judged by comparison, but must bear our own
Secondly, Yet theirs that delivered him to Pilate was the
greater sin. By this it appears that all sins are not equal, but some
more heinous than others; some comparatively as gnats, others as
camels; some as motes in the eyes, others as beams; some as pence,
others as pounds. He that delivered Christ to Pilate was
1. The people of the Jews, who cried out, Crucify him, crucify
him. They had seen Christ's miracles, which Pilate had not; to them
the Messiah was first sent; they were his own; and to them, who were
now enslaved, a Redeemer should have been most welcome, and therefore
it was much worse in them to appear against him than in Pilate.
2. Or rather he means Caiaphas in particular, who was at the head of
the conspiracy against Christ, and first advised his death,
The sin of Caiaphas was abundantly greater than the sin of Pilate.
Caiaphas prosecuted Christ from pure enmity to him and his doctrine,
deliberately and of malice prepense. Pilate condemned him purely for
fear of the people, and it was a hasty resolution which he had not time
to cool upon.
3. Some think Christ means Judas; for, though he did not immediately
deliver him into the hands of Pilate, yet he betrayed him to those that
did. The sin of Judas was, upon many accounts, greater than the sin of
Pilate. Pilate was a stranger to Christ; Judas was his friend and
follower. Pilate found no fault in him, but Judas knew a great deal of
good of him. Pilate, though biassed, was not bribed, but Judas took a
reward against the innocent; the sin of Judas was a leading sin,
and let in all that followed. He was a guide to them that took
Jesus. So great was the sin of Judas that vengeance suffered him
not to live; but when Christ said this, or soon after, he was gone
to his own place.
V. Pilate struggles with the Jews to deliver Jesus out of their hands,
but in vain. We hear no more after this of any thing that passed
between Pilate and the prisoner; what remains lay between him and the
1. Pilate seems more zealous than before to get Jesus discharged
Thenceforth, from this time, and for this reason, because Christ
had given him that answer
which, though it had a rebuke in it, yet he took kindly; and, though
Christ found fault with him, he still continued to find no fault in
Christ, but sought to release him, desired it, endeavoured it.
He sought to release him; he contrived how to do it handsomely
and safely, and so as not to disoblige the priests. It never does well
when our resolutions to do our duty are swallowed up in projects how to
do it plausibly and conveniently. If Pilate's policy had not prevailed
above his justice, he would not have been long seeking to release him,
but would have done it. Fiat justitia, ruat cœlum--Let
justice be done, though heaven itself should fall.
2. The Jews were more furious than ever, and more violent to get Jesus
crucified. Still they carry on their design with noise and clamour as
before; so now they cried out. They would have it thought that the
commonalty was against him, and therefore laboured to get him cried
down by a multitude, and it is no hard matter to pack a mob; whereas,
if a fair poll had been granted, I doubt not but it would have been
carried by a great majority for the releasing of him. A few madmen may
out-shout many wise men, and then fancy themselves to speak the sense
(when it is but the nonsense) of a nation, or of all mankind; but it is
not so easy a thing to change the sense of the people as it is to
misrepresent it, and to change their cry. Now that Christ was in the
hands of his enemies his friends were shy and silent, and disappeared,
and those that were against him were forward to show themselves so; and
this gave the chief priests an opportunity to represent it as the
concurring vote of all the Jews that he should be crucified. In this
outcry they sought two things:--
(1.) To blacken the prisoner as an enemy to Cæsar. He had refused
the kingdoms of this world and the glory of them, had declared his
kingdom not to be of this world, and yet they will have it that he
speaks against Cæsar; antilegei--he
opposes Cæsar, invades his dignity and sovereignty. It has
always been the artifice of the enemies of religion to represent it as
hurtful to kings and provinces, when it would be highly beneficial to
(2.) To frighten the judge, as no friend to Cæsar: "If thou
let this man go unpunished, and let him go on, thou art not
Cæsar's friend, and therefore false to thy trust and the duty
of thy place, obnoxious to the emperor's displeasure, and liable to be
turned out." They intimate a threatening that they would inform against
him, and get him displaced; and here they touched him in a sensible and
very tender part. But, of all people, these Jews should not have
pretended a concern for Cæsar, who were themselves so ill
affected to him and his government. They should not talk of being
friends to Cæsar, who were themselves such back friends to him;
yet thus a pretended zeal for that which is good often serves to cover
a real malice against that which is better.
3. When other expedients had been tried in vain, Pilate slightly
endeavoured to banter them out of their fury, and yet, in doing this,
betrayed himself to them, and yielded to the rapid stream,
After he had stood it out a great while, and seemed now as if he would
have made a vigorous resistance upon this attack
he basely surrendered. Observe here,
(1.) What it was that shocked Pilate
When he heard that saying, that he could not be true to
Cæsar's honour, nor sure of Cæsar's favour, if he did not
put Jesus to death, then he thought it was time to look about him. All
they had said to prove Christ a malefactor, and that therefore it was
Pilate's duty to condemn him, did not move him, but he still kept to
his conviction of Christ's innocency; but, when they urged that it was
his interest to condemn him, then he began to yield. Note, Those that
bind up their happiness in the favour of men make themselves an easy
prey to the temptations of Satan.
(2.) What preparation was made for a definitive sentence upon this
matter: Pilate brought Jesus forth, and he himself in great
state took the chair. We may suppose that he called for his robes, that
he might look big, and then sat down in the judgment-seat.
[1.] Christ was condemned with all the ceremony that could be.
First, To bring us off at God's bar, and that all believers
through Christ, being judged here, might be acquitted in the court of
heaven. Secondly, To take off the terror of pompous trials,
which his followers would be brought to for his sake. Paul might the
better stand at Cæsar's judgment-seat when his Master had stood there
[2.] Notice is here taken of the place and time.
First, The place where Christ was condemned: in a place
called the Pavement, but in Hebrew, Gabbatha, probably the place
where he used to sit to try causes or criminals. Some make
Gabbatha to signify an enclosed place, fenced against the
insults of the people, whom therefore he did the less need to fear;
others an elevated place, raised that all might see him.
Secondly, The time,
It was the preparation of the passover, and about the sixth
1. The day: It was the preparation of the passover, that is, for the
passover-sabbath, and the solemnities of that and the rest of the days
of the feast of unleavened bread. This is plain from
It was the preparation, and the sabbath drew on. So that this
preparation was for the sabbath. Note, Before the passover there ought
to be preparation. This is mentioned as an aggravation of their sin, in
persecuting Christ with so much malice and fury, that it was when they
should have been purging out the old leaven, to get ready for the
passover; but the better the day the worse the deed.
2. The hour: It was about the sixth hour. Some ancient Greek and
Latin manuscripts read it about the third hour, which agrees with
And it appears by
that he was upon the cross before the sixth hour. But it should seem
to come in here, not as a precise determination of the time, but as an
additional aggravation of the sin of his prosecutors, that they were
pushing on the prosecution, not only on a solemn day, the day of the
preparation, but, from the third to the sixth hour (which was, as
we call it, church-time) on that day, they were employed in this
wickedness; so that for this day, though they were priests, they
dropped the temple-service, for they did not leave Christ till the
sixth hour, when the darkness began, which frightened them away. Some
think that the sixth hour, with this evangelist, is, according to the
Roman reckoning and ours, six of the clock in the morning, answering to
the Jews' first hour of the day; this is very probable, that Christ's
trial before Pilate was at the height about six in the morning, which
was then a little after sun-rising.
(3.) The rencounter Pilate had with the Jews, both priests and people,
before he proceeded to give judgment, endeavouring in vain to stem the
tide of their rage.
[1.] He saith unto the Jews, Behold your king. This is a reproof
to them for the absurdity and malice of their insinuating that this
Jesus made himself a king: "Behold your king, that is, him whom
you accuse as a pretender to the crown. Is this a man likely to be
dangerous to the government? I am satisfied he is not, and you may be
so too, and let him alone." Some think he hereby upbraids them with
their secret disaffection to Cæsar: "You would have this man to be
your king, if he would but have headed a rebellion against Cæsar." But
Pilate, though he was far from meaning so, seems as if he were the
voice of God to them. Christ, now crowned with thorns, is, as a king at
his coronation, offered to the people: "Behold your king, the
king whom God hath set upon his holy hill of Zion;" but they, instead
of entering into it with acclamations of joyful consent, protest
against him; they will not have a king of God's choosing.
[2.] They cried out with the greatest indignation, Away with him,
away with him, which speaks disdain as well as malice, aron,
aron--"Take him, he is none of ours; we disown him for
our kinsman, much more for our king; we have not only no veneration for
him, but no compassion; away with him out of our sight:" for so
it was written of him, he is one whom the nation abhors
and they hid as it were their faces from him
Away with him from the earth,
This shows, First, How we deserved to have been treated at God's
tribunal. We were by sin become odious to God's holiness, which cried,
Away with them, away with them, for God is of purer eyes than
to behold iniquity. We were also become obnoxious to God's justice,
which cried against us, "Crucify them, crucify them, let the
sentence of the law be executed." Had not Christ interposed, and been
thus rejected of men, we had been for ever rejected of God.
Secondly, It shows how we ought to treat our sins. We are often
in scripture said to crucify sin, in conformity to Christ's death. Now
they that crucified Christ did it with detestation. With a pious
indignation we should run down sin in us, as they with an impious
indignation ran him down who was made sin for us. The true penitent
casts away from him his transgressions, Away with them, away with
crucify them, crucify them; it is not fit that they should live
in my soul,
[3.] Pilate, willing to have Jesus released, and yet that it should be
their doing, asks them, Shall I crucify your king? In saying
this, he designed either, First, To stop their mouths, by
showing them how absurd it was for them to reject one who offered
himself to them to be their king at a time when they needed one more
than ever. Have they no sense of slavery? No desire of liberty? No
value for a deliverer? Though he saw no cause to fear him, they might
see cause to hope for something from him; since crushed and sinking
interests are ready to catch at any thing. Or, Secondly, To stop
the mouth of his own conscience. "If this Jesus be a king" (thinks
Pilate), "he is only kin of the Jews, and therefore I have nothing to
do but to make a fair tender of him to them; if they refuse him, and
will have their king crucified, what is that to me?" He banters them
for their folly in expecting a Messiah, and yet running down one that
bade so fair to be he.
Christ Condemned; The Crucifixion.
16 Then delivered he him therefore unto them to be crucified.
And they took Jesus, and led him away.
17 And he bearing his cross went forth into a place called the
place of a skull, which is called in the Hebrew Golgotha:
18 Where they crucified him, and two other with him, on either
side one, and Jesus in the midst.
We have here sentence of death passed upon our Lord Jesus, and
execution done soon after. A mighty struggle Pilate had had within him
between his convictions and his corruptions; but at length his
convictions yielded, and his corruptions prevailed, the fear of man
having a greater power over him than the fear of God.
I. Pilate gave judgment against Christ, and signed the warrant
for his execution,
We may see here,
1. How Pilate sinned against his conscience: he had again and again
pronounced him innocent, and yet at last condemned him as guilty.
Pilate, since he came to be governor, had in many instances disobliged
and exasperated the Jewish nation; for he was a man of a haughty and
implacable spirit, and extremely wedded to his humour. He had seized
upon the Corban, and spent it upon a water-work; he had brought into
Jerusalem shields stamped with Cæsar's image, which was very
provoking to the Jews; he had sacrificed the lives of many to his
resolutions herein. Fearing therefore that he should be complained of
for these and other insolences, he was willing to gratify the Jews. Now
this makes the matter much worse. If he had been of an easy, soft, and
pliable disposition, his yielding to so strong a stream had been the
more excusable; but for a man that was so wilful in other things, and
of so fierce a resolution, to be overcome in a thing of this nature,
shows him to be a bad man indeed, that could better bear the wronging
of his conscience than the crossing of his humour.
2. How he endeavoured to transfer the guilt upon the Jews. He
delivered him not to his own officers (as usual), but to the
prosecutors, the chief priests and elders; so excusing the wrong to his
own conscience with this, that it was but a permissive condemnation,
and that he did not put Christ to death, but only connived at those
that did it.
3. How Christ was made sin for us. We deserved to have been
condemned, but Christ was condemned for us, that to us there might be
no condemnation. God was now entering into judgment with his
Son, that he might not enter into judgment with his servants.
II. Judgment was no sooner given than with all possible expedition the
prosecutors, having gained their point, resolved to lose not time lest
Pilate should change his mind, and order a reprieve (those are enemies
to our souls, the worst of enemies, that hurry us to sin, and then
leave us no room to undo what we have done amiss), and also lest there
should be an uproar among the people, and they should find a
greater number against them than they had with so much artifice got to
be for them. It were well if we would be thus expeditious in that which
is good, and not stay for more difficulties.
1. They immediately hurried away the prisoner. The chief priests
greedily flew upon the prey which they had been long waiting for; now
it is drawn into their net. Or they, that is, the soldiers who
were to attend the execution, they took him and led him away, not to
the place whence he came, and thence to the place of execution, as is
usual with us, but directly to the place of execution. Both the priests
and the soldiers joined in leading him away. Now was the Son of man
delivered into the hands of men, wicked and unreasonable men. By
the law of Moses (and in appeals by our law) the prosecutors were to be
And the priests here were proud of the office. His being led
away does not suppose him to have made any opposition, but the
scripture must be fulfilled, he was led as a sheep to the
We deserved to have been led forth with the workers of iniquity
as criminals to execution,
But he was led forth for us, that we might escape.
2. To add to his misery, they obliged him as long as he was able, to
carry his cross
according to the custom among the Romans; hence Furcifer was
among them a name of reproach. Their crosses did not stand up
constantly, as our gibbets do in the places of execution, because the
malefactor was nailed to the cross as it lay along upon the ground, and
then it was lifted up, and fastened in the earth, and removed when the
execution was over, and commonly buried with the body; so that every
one that was crucified had a cross of his own. Now Christ's carrying
his cross may be considered,
(1.) As a part of his sufferings; he endured the cross literally. It
was a long and thick piece of timber that was necessary for such a use,
and some think it was neither seasoned nor hewn. The blessed body of
the Lord Jesus was tender, and unaccustomed to such burdens; it had now
lately been harassed and tired out; his shoulders were sore with the
stripes they had given him; every jog of the cross would renew his
smart, and be apt to strike the thorns he was crowned with into his
head; yet all this he patiently underwent, and it was but the
beginning of sorrows.
(2.) As answering the type which went before him; Isaac, when he was to
be offered, carried the wood on which he was to be bound and with which
he was to be burned.
(3.) As very significant of his undertaking, the Father having laid
upon him the iniquity of us all
and he having to take away sin by bearing it in his own body
upon the tree,
1 Peter 2:24.
He had said in effect, On me be the curse; for he was made a
curse for us, and therefore on him was the cross.
(4.) As very instructive to us. Our Master hereby taught all his
disciples to take up their cross, and follow him. Whatever cross he
calls us out to bear at any time, we must remember that he bore the
cross first, and, by bearing it for us, bears it off from us in great
measure, for thus he hath made his yoke easy, and his burden
light. He bore that end of the cross that had the curse upon it;
this was the heavy end; and hence all that are his are enabled to call
their afflictions for him light, and but for a
3. They brought him to the place of execution: He went forth,
not dragged against his will, but voluntary in his sufferings. He went
forth out of the city, for he was crucified without the gate,
And, to put the greater infamy upon his sufferings, he was brought to
the common place of execution, as one in all points numbered among
the transgressors, a place called Golgotha, the place of a
skull, where they threw dead men's skulls and bones, or where the
heads of beheaded malefactors were left,--a place ceremonially
unclean; there Christ suffered, because he was made sin for
us, that he might purge our consciences from dead works, and
the pollution of them. If one would take notice of the traditions of
the elders, there are two which are mentioned by many of the ancient
writers concerning this place:--
(1.) That Adam was buried here, and that this was the place of his
skull, and they observe that where death triumphed over the first Adam
there the second Adam triumphed over him. Gerhard quotes for this
tradition Origen, Cyprian, Epiphanius, Austin, Jerome, and others.
(2.) That this was that mountain in the land of Moriah on which Abraham
offered up Isaac, and the ram was a ransom for Isaac.
4. There they crucified him, and the other malefactors with him
There they crucified him. Observe
(1.) What death Christ died; the death of the cross, a bloody, painful,
shameful death, a cursed death. He was nailed to the cross, as a
sacrifice bound to the altar, as a Saviour fixed for his undertaking;
his ear nailed to God's door-post, to serve him for ever. He was lifted
up as the brazen serpent, hung between heaven and earth because we were
unworthy of either, and abandoned by both. His hands were stretched out
to invite and embrace us; he hung upon the tree some hours, dying
gradually in the full use of reason and speech, that he might actually
resign himself a sacrifice.
(2.) In what company he died: Two others with him. Probably
these would not have been executed at that time, but at the request of
the chief priests, to add to the disgrace of our Lord Jesus, which
might be the reason why one of them reviled him, because their death
was hastened for his sake. Had they taken two of his disciples, and
crucified them with him, it had been an honour to him; but, if such as
they had been partakers with him in suffering, it would have looked as
if they had been undertakers with him in satisfaction. Therefore it
was ordered that his fellow-sufferers should be the worst of sinners,
that he might bear our reproach, and that the merit might appear
to be his only. This exposed him much to the people's contempt and
hatred, who are apt to judge of persons by the lump, and are not
curious in distinguishing, and would conclude him not only malefactor
because he was yoked with malefactors, but the worst of the three
because put in the midst. But thus the scripture was fulfilled, He
was numbered among the transgressors. He did not die at the altar
among the sacrifices, nor mingle his blood with that of bulls and
goats; but he died among the criminals, and mingled his blood with
theirs who were sacrificed to public justice.
And now let us pause awhile, and with an eye of faith look upon Jesus.
Was ever sorrow like unto his sorrow? See him who was clothed with
glory stripped of it all, and clothed with shame-him who was the
praise of angels made a reproach of men--him who had been
with eternal delight and joy in the bosom of his Father now in the
extremities of pain and agony. See him bleeding, see him struggling,
see him dying, see him and love him, love him and live to him, and
study what we shall render.
The Inscription on the Cross; The Crucifixion.
19 And Pilate wrote a title, and put it on the cross. And the
writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
20 This title then read many of the Jews: for the place where
Jesus was crucified was nigh to the city: and it was written in
Hebrew, and Greek, and Latin.
21 Then said the chief priests of the Jews to Pilate, Write
not, The King of the Jews; but that he said, I am King of the
22 Pilate answered, What I have written I have written.
23 Then the soldiers, when they had crucified Jesus, took his
garments, and made four parts, to every soldier a part; and also
his coat: now the coat was without seam, woven from the top
24 They said therefore among themselves, Let us not rend it,
but cast lots for it, whose it shall be: that the scripture might
be fulfilled, which saith, They parted my raiment among them, and
for my vesture they did cast lots. These things therefore the
25 Now there stood by the cross of Jesus his mother, and his
mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
26 When Jesus therefore saw his mother, and the disciple
standing by, whom he loved, he saith unto his mother, Woman,
behold thy son!
27 Then saith he to the disciple, Behold thy mother! And from
that hour that disciple took her unto his own home.
28 After this, Jesus knowing that all things were now
accomplished, that the scripture might be fulfilled, saith, I
29 Now there was set a vessel full of vinegar: and they filled
a sponge with vinegar, and put it upon hyssop, and put it to
30 When Jesus therefore had received the vinegar, he said, It
is finished: and he bowed his head, and gave up the ghost.
Here are some remarkable circumstances of Christ's dying more fully
related than before, which those will take special notice of who covet
to know Christ and him crucified.
I. The title set up over his head. Observe,
1. The inscription itself which Pilate wrote, and ordered to be fixed
to the top of the cross, declaring the cause for which he was
Matthew called it, aitia--the accusation; Mark and
Luke called it epigraphe--the inscription; John
calls it by the proper Latin name, titlos--the
title: and it was this, Jesus of Nazareth, the King of the
Jews, Pilate intended this for his reproach, that he, being
Jesus of Nazareth, should pretend to be king of the Jews, and
set up in competition with Cæsar, to whom Pilate would thus
recommend himself, as very jealous for his honour and interest, when he
would treat but a titular king, a king in metaphor, as the worst of
malefactors; but God overruled this matter,
(1.) That it might be a further testimony to the innocency of our Lord
Jesus; for here was an accusation which, as it was worded, contained no
crime. If this be all they have to lay to his charge, surely he has
done nothing worthy of death or of bonds.
(2.) That it might show forth his dignity and honour. This is Jesus a
Saviour, Nazoraios, the blessed Nazarite, sanctified to
God; this is the king of the Jews, Messiah the prince, the
sceptre that should rise out of Israel, as Balaam had
foretold; dying for the good of his people, as Caiaphas had foretold.
Thus all these three bad men witnessed to Christ, though they meant not
2. The notice taken of this inscription
Many of the Jews read it, not only those of Jerusalem, but those
out of the country, and from other countries, strangers and proselytes,
that came up to worship at the feast. Multitudes read it, and it
occasioned a great variety of reflections and speculations, as men
stood affected. Christ himself was set for a sign, a title. Here are
two reasons why the title was so much read:--
(1.) Because the place where Jesus was crucified, though without the
gate, was yet nigh the city, which intimates that if it had been
any great distance off they would not have been led, no not by their
curiosity, to go and see it, and read it. It is an advantage to have
the means of knowing Christ brought to our doors.
(2.) Because it was written in Hebrew, and Greek, and Latin, which made
it legible by all; they all understood one or other of these languages,
and none were more careful to bring up their children to read than the
Jews generally were. It likewise made it the more considerable;
everyone would be curious to enquire what it was which was so
industriously published in the three most known languages. In the
Hebrew the oracles of God were recorded; in Greek the learning of the
philosophers; and in Latin the laws of the empire. In each of these
Christ is proclaimed king, in whom are hid all the treasures of
revelation, wisdom, and power. God so ordering it that this should be
written in the three then most known tongues, it was intimated thereby
that Jesus Christ should be a Saviour to all nations, and not to the
Jews only; and also that every nation should hear in their own
tongue the wonderful works of the Redeemer. Hebrew, Greek, and
Latin, were the vulgar languages at that time in this part of the
world; so that this is so far from intimating (as the Papists would
have it) that the scripture is still to be retained in these three
languages, that on the contrary it teaches us that the knowledge of
Christ ought to be diffused throughout every nation in their own
tongue, as the proper vehicle of it, that people may converse as freely
with the scriptures as they do with their neighbours.
3. The offence which the prosecutors took at it,
They would not have it written, the king of the Jews; but that
he said of himself, I am the king of the Jews. Here they show
(1.) Very spiteful and malicious against Christ. It was not enough to
have him crucified, but they must have his name crucified too. To
justify themselves in giving him such bad treatment, they thought
themselves concerned to give him a bad character, and to represent him
as a usurper of honours and powers that he was not entitled to.
(2.) Foolishly jealous of the honour of their nation. Though they were
a conquered and enslaved people, yet they stood so much upon the
punctilio of their reputation that they scorned to have it said that
this was their king.
(3.) Very impertinent and troublesome to Pilate. They could not but be
sensible that they had forced him, against his mind, to condemn Christ,
and yet, in such a trivial thing as this, they continue to tease him;
and it was so much the worse in that, though they had charged him with
pretending to be the king of the Jews, yet they had not proved it, nor
had he ever said so.
4. The judge's resolution to adhere to it: "What I have written I
have written, and will not alter it to humour them."
(1.) Hereby an affront was put upon the chief priests, who would still
be dictating. It seems, by Pilate's manner of speaking, that he was
uneasy in himself for yielding to them, and vexed at them for forcing
him to it, and therefore he was resolved to be cross with them; and by
this inscription he insinuates,
[1.] That, notwithstanding their pretences, they were not sincere in
their affections to Cæsar and his government; they were willing
enough to have a king of the Jews, if they could have one to their
[2.] That such a king as this, so mean and despicable, was good enough
to be the king of the Jews; and this would be the fate of all that
should dare to oppose the Roman power.
[3.] That they had been very unjust and unreasonable in prosecuting
this Jesus, when there was no fault to be found in him.
(2.) Hereby honour was done to the Lord Jesus. Pilate stuck to it with
resolution, that he was the king of the Jews. What he had written was
what God had first written, and therefore he could not alter it; for
thus it was written, that Messiah the prince should be cut off,
This therefore is the true cause of his death; he dies because the king
of Israel must die, must thus die. When the Jews reject Christ, and
will not have him for their king, Pilate, a Gentile, sticks to it that
he is a king, which was an earnest of what came to pass soon after,
when the Gentiles submitted to the kingdom of the Messiah, which the
unbelieving Jews had rebelled against.
II. The dividing of his garments among the executioners,
Four soldiers were employed, who, when they had crucified Jesus,
had nailed him to the cross, and lifted it up, and him upon it, and
nothing more was to be done than to wait his expiring through the
extremity of pain, as, with us, when the prisoner is turned off, then
they went to make a dividend of his clothes, each claiming an equal
share, and so they made four parts, as nearly of the same value
as they could, to every soldier a part; but his coat, or
upper garment whether cloak or gown, being a pretty piece of curiosity,
without seam, woven from the top throughout, they agreed to
cast lots for it. Here observe,
1. The shame they put upon our Lord Jesus, in stripping him of his
garments before they crucified him. The shame of nakedness came in
with sin. He therefore who was made sin for us bore that shame, to roll
away our reproach. He was stripped, that we might be clothed with
and that when we are unclothed we may not be found naked.
2. The wages with which these soldiers paid themselves for crucifying
Christ. They were willing to do it for his old clothes. Nothing is to
be done so bad, but there will be found men bad enough to do it for a
trifle. Probably they hoped to make more than ordinary advantage of
his clothes, having heard of cures wrought by the touch of the hem of
his garment, or expecting that his admirers would give any money for
3. The sport they made about his seamless coat. We read not of any
thing about him valuable or remarkable but this, and this not for the
richness, but only the variety of it, for it was woven from the top
throughout; there was no curiosity therefore in the shape, but a
designed plainness. Tradition says, his mother wove it for him, and
adds this further, that it was made for him when he was a child, and,
like the Israelites' clothes in the wilderness, waxed not old;
but this is a groundless fancy. The soldiers thought it a pity to rend
it, for then it would unravel, and a piece of it would be good for
nothing; they would therefore cast lots for it. While Christ was
in his dying agonies, they were merrily dividing his spoils. The
preserving of Christ's seamless coat is commonly alluded to to show the
care all Christians ought to take that they rend not the church of
Christ with strifes and divisions; yet some have observed that the
reason why the soldiers would not rend Christ's coat was not out of any
respect to Christ, but because each of them hoped to have it entire for
himself. And so many cry out against schism, only that they may engross
all the wealth and power to themselves. Those who opposed Luther's
separation from the church of Rome urged much the tunica
inconsutilis--the seamless coat; and some of them laid so much
stress upon it that they were called the Inconsutilistæ--The
4. The fulfilling of the scripture in this. David, in spirit, foretold
this very circumstance of Christ's sufferings, in that passage,
The event so exactly answering the prediction proves,
(1.) That the scripture is the word of God, which foretold
contingent events concerning Christ so long before, and they came to
pass according to the prediction.
(2.) That Jesus is the true Messiah; for in him all the Old-Testament
prophecies concerning the Messiah had, and have, their full
accomplishment. These things therefore the soldiers did.
III. The care that he took of his poor mother.
1. His mother attends him to his death
There stood by the cross, as near as they could get, his
mother, and some of his relations and friends with her. At first,
they stood near, as it is said here; but afterwards, it is probable,
the soldiers forced them to stand afar off, as it is said in Matthew
and Mark: or they themselves removed out of the ground.
(1.) See here the tender affection of these pious women to our Lord
Jesus in his sufferings. When all his disciples, except John, has
forsaken him, they continued their attendance on him. Thus the
feeble were as David
they were not deterred by the fury of the enemy nor the horror of the
sight; they could not rescue him nor relieve him, yet they attended
him, to show their good-will. It is an impious and blasphemous
construction which some of the popish writers put upon the virgin Mary
standing by the cross, that thereby she contributed to the satisfaction
he made for sin no less than he did, and so became a joint-mediatrix
and co-adjutrix in our salvation.
(2.) We may easily suppose what an affliction it was to these poor
women to see him thus abused, especially to the blessed virgin. Now was
fulfilled Simeon's word, A sword shall pierce through thy own
His torments were her tortures; she was upon the rack, while he was
upon the cross; and her heart bled with his wounds; and the
reproaches wherewith they reproached him fell on those that
(3.) We may justly admire the power of divine grace in supporting these
women, especially the virgin Mary, under this heavy trial. We do not
find his mother wringing her hands, or tearing her hair, or rending her
clothes, or making an outcry; but, with a wonderful composure,
standing by the cross, and her friends with her. Surely she and
they were strengthened by a divine power to this degree of patience;
and surely the virgin Mary had a fuller expectation of his resurrection
than the rest had, which supported her thus. We know not what we can
bear till we are tried, and then we know who has said, My grace is
sufficient for thee.
2. He tenderly provides for his mother at his death. It is probable
that Joseph, her husband, was long since dead, and that her son Jesus
had supported her, and her relation to him had been her maintenance;
and now that he was dying what would become of her? He saw her standing
by, and knew her cares and griefs; and he saw John standing not far
off, and so he settled a new relation between his beloved mother and
his beloved disciple; for he said to her, "Woman, behold thy
son, for whom henceforward thou must have a motherly affection;"
and to him, "Behold thy mother, to whom thou must pay a filial
duty." And so from that hour, that hour never to be forgotten,
that disciple took her to his own home. See here,
(1.) The care Christ took of his dear mother. He was not so much taken
up with a sense of his sufferings as to forget his friends, all whose
concerns he bore upon his heart. His mother, perhaps, was so taken up
with his sufferings that she thought not of what would become of her;
but he admitted that thought. Silver and gold he had none to
leave, no estate, real or personal; his clothes the soldiers had
seized, and we hear no more of the bag since Judas, who had carried it,
hanged himself. He had therefore no other way to provide for his mother
than by his interest in a friend, which he does here.
[1.] He calls her woman, not mother, not out of any disrespect
to her, but because mother would have been a cutting word to her that
was already wounded to the heart with grief; like Isaac saying to
Abraham, My father. He speaks as one that was now no more in
this world, but was already dead to those in it that were dearest
to him. His speaking in this seemingly slight manner to his mother, as
he had done formerly, was designed to obviate and give a check to the
undue honours which he foresaw would be given to her in the Romish
church, as if she were a joint purchaser with him in the honours of the
[2.] He directs her to look upon John as her son: "Behold him as thy
son, who stands there by thee, and be as a mother to him." See here,
First, An instance of divine goodness, to be observed for our
encouragement. Sometimes, when God removes one comfort from us, he
raises up another for us, perhaps where we looked not for it. We read
of children which the church shall have after she has lost the other,
Let none therefore reckon all gone with one cistern dried up, for from
the same fountain another may be filled. Secondly, An instance
of filial duty, to be observed for our imitation. Christ has here
taught children to provide, to the utmost of their power, for the
comfort of their aged parents. When David was in distress, he took care
of his parents, and found out a shelter for them
(1 Samuel 22:3);
so the Son of David here. Children at their death, according to their
ability, should provide for their parents, if they survive them, and
need their kindness.
(2.) The confidence he reposed in the beloved disciple. It is to him he
says, Behold thy mother, that is, I recommend her to thy care,
be thou as a son to her to guide her
and forsake her not when she is old,
[1.] This was an honour put upon John, and a testimony both to his
prudence and to his fidelity. If he who knows all things had not known
that John loved him, he would not have made him his mother's guardian.
It is a great honour to be employed for Christ, and to be entrusted
with any of his interest in the world. But,
[2.] It would be a care and some charge to John; but he cheerfully
accepted it, and took her to his own home, not objecting the
trouble nor expense, nor his obligations to his own family, nor the
ill-will he might contract by it. Note, Those that truly love Christ,
and are beloved of him, will be glad of an opportunity to do any
service to him or his. Nicephoras's Eccl. Hist. lib. 2 cap. 3,
saith that the virgin Mary lived with John at Jerusalem eleven years,
and then died. Others, that she lived to remove with him to
IV. The fulfilling of the scripture, in the giving of him vinegar to
1. How much respect Christ showed to the scripture
Knowing that all things hitherto were accomplished, that the
scripture might be fulfilled, which spoke of his drinking in his
sufferings, he saith, I thirst, that is, he called for
(1.) It was not at all strange that he was thirsty; we find him
thirsty in a journey
and now thirsty when he was just at his journey's end. Well might he
thirst after all the toil and hurry which he had undergone, and being
now in the agonies of death, ready to expire purely by the loss of
blood and extremity of pain. The torments of hell are represented by a
violent thirst in the complaint of the rich man that begged for a
drop of water to cool his tongue. To that everlasting thirst we
had been condemned, had not Christ suffered for us.
(2.) But the reason of his complaining of it is somewhat surprising; it
is the only word he spoke that looked like complaint of his outward
sufferings. When they scourged him, and crowned him with thorns, he did
not cry, O my head! or, My back! But now he cried, I thirst.
[1.] He would thus express the travail of his soul,
He thirsted after the glorifying of God, and the accomplishment of the
work of our redemption, and the happy issue of his undertaking.
[2.] He would thus take care to see the scripture fulfilled. Hitherto,
all had been accomplished, and he knew it, for this was the thing he
had carefully observed all along; and now he called to mind one thing
more, which this was the proper season for the performance of. By this
it appears that he was the Messiah, in that not only the scripture was
punctually fulfilled in him, but it was strictly eyed by him. By this
it appears that God was with him of a truth--that in all he did
he went exactly according to the word of God, taking care not to
destroy, but to fulfil, the law and the prophets. Now,
First, The scripture had foretold his thirst, and therefore he
himself related it, because it could not otherwise be known, saying,
I thirst; it was foretold that his tongue should cleave to his
Samson, an eminent type of Christ, when he was laying the
Philistines heaps upon heaps, was himself sore athirst
so was Christ, when he was upon the cross, spoiling principalities
and powers. Secondly, The scripture had foretold that in his thirst
he should have vinegar given him to drink,
They had given him vinegar to drink before they crucified him
but the prophecy was not exactly fulfilled in that, because that was
not in his thirst; therefore now he said, I thirst, and called
for it again: then he would not drink, but now he received it Christ
would rather court an affront than see any prophecy unfulfilled. This
should satisfy us under all our trials, that the will of God is done,
and the word of God accomplished.
2. See how little respect his persecutors showed to him
There was set a vessel full of vinegar, probably according to
the custom at all executions of this nature; or, as others think, it
was now set designedly for an abuse to Christ, instead of the cup of
wine which they used to give to those that were ready to perish;
with this they filled a sponge, for they would not allow him a
cup, and they put it upon hyssop, a hyssop-stalk, and with this
heaved it to his mouth; hyssopo perithentes--they
stuck it round with hyssop; so it may be taken; or, as others, they
mingled it with hyssop-water, and this they gave him to drink when he
was thirsty; a drop of water would have cooled his tongue better than a
draught of vinegar: yet this he submitted to for us. We had taken
the sour grapes, and thus his teeth were set on edge; we had
forfeited all comforts and refreshments, and therefore they were
withheld from him. When heaven denied him a beam of light earth denied
him a drop of water, and put vinegar in the room of it.
V. The dying word wherewith he breathed out his soul
When he had received the vinegar, as much of it as he thought
fit, he said, It is finished; and, with that, bowed his head,
and gave up the ghost. Observe,
1. What he said, and we may suppose him to say it with triumph and
exultation, Tetelestai--It is finished, a
comprehensive word, and a comfortable one.
(1.) It is finished, that is, the malice and enmity of his
persecutors had now done their worst; when he had received that
last indignity in the vinegar they gave him, he said, "This is
the last; I am now going out of their reach, where the wicked cease
(2.) It is finished, that is, the counsel and commandment of his
Father concerning his sufferings were now fulfilled; it was a
determinate counsel, and he took care to see every iota and
tittle of it exactly answered,
He had said, when he entered upon his sufferings, Father, thy will
be done; and now he saith with pleasure, It is done. It was
his meat and drink to finish his work
and the meat and drink refreshed him, when they gave him gall and
(3.) It is finished, that is, all the types and prophecies of
the Old Testament, which pointed at the sufferings of the Messiah, were
accomplished and answered. He speaks as if, now that they had given
him the vinegar, he could not bethink himself of any word in the
Old Testament that was to be fulfilled between him and his death but it
had its accomplishment; such as, his being sold for thirty pieces of
silver, his hands and feet being pierced, his garments divided,
&c.; and now that this is done. It is finished.
(4.) It is finished, that is, the ceremonial law is abolished,
and a period put to the obligation of it. The substance is now come,
and all the shadows are done away. Just now the veil is rent, the
wall of partition is taken down, even the law of commandments
contained in ordinances,
The Mosaic economy is dissolved, to make way for a better hope.
(5.) It is finished, that is, sin is finished, and an end made
of transgression, by the bringing in of an everlasting
righteousness. It seems to refer to
The Lamb of God was sacrificed to take away the sin of the
world, and it is done,
(6.) It is finished, that is, his sufferings were now finished,
both those of his soul and those of his body. The storm is over, the
worst is past; all his pains and agonies are at an end, and he is just
going to paradise, entering upon the joy set before him. Let all
that suffer for Christ, and with Christ, comfort themselves with
this, that yet a little while and they also shall say, It is
(7.) It is finished, that is, his life was now finished, he was
just ready to breathe his last, and now he is no more in this
This is like that of blessed Paul
(2 Timothy 4:7),
I have finished my course, my race is run, my glass is out,
mene, mene--numbered and finished. This we must all come
(8.) It is finished, that is, the work of man's redemption and
salvation is now completed, at least the hardest part of the
undertaking is over; a full satisfaction is made to the justice of God,
a fatal blow given to the power of Satan, a fountain of grace opened
that shall ever flow, a foundation of peace and happiness laid that
shall never fail. Christ had now gone through with his work, and
For, as for God, his work is perfect; when I begin, saith he,
I will also make an end. And, as in the purchase, so in the
application of the redemption, he that has begun a good work will
perform it; the mystery of God shall be finished.
2. What he did: He bowed his head, and gave up the ghost. He was
voluntary in dying; for he was not only the sacrifice, but the priest
and the offerer; and the animus offerentis--the mind of the
offerer, was all in all in the sacrifice. Christ showed his will
in his sufferings, by which will we are sanctified.
(1.) He gave up the ghost. His life was not forcibly extorted
from him, but freely resigned. He had said, Father, into thy hands I
commit my spirit, thereby expressing the intention of this act. I
give up myself as a ransom for many; and, accordingly, he did
give up his spirit, paid down the price of pardon and life at his
Father's hands. Father, glorify thy name.
(2.) He bowed his head. Those that were crucified, in dying
stretched up their heads to gasp for breath, and did not drop their
heads till they had breathed their last; but Christ, to show himself
active in dying, bowed his head first, composing himself, as it
were, to fall asleep. God had laid upon him the iniquity of us
all, putting it upon the head of this great sacrifice; and some
think that by this bowing of his head he would intimate his sense of
the weight upon him. See
The bowing of his head shows his submission to his Father's will, and
his obedience to death. He accommodated himself to his dying work, as
Jacob, who gathered up his feet into the bed, and then yielded up
31 The Jews therefore, because it was the preparation, that the
bodies should not remain upon the cross on the sabbath day, (for
that sabbath day was a high day,) besought Pilate that their
legs might be broken, and that they might be taken away.
32 Then came the soldiers, and brake the legs of the first, and
of the other which was crucified with him.
33 But when they came to Jesus, and saw that he was dead
already, they brake not his legs:
34 But one of the soldiers with a spear pierced his side, and
forthwith came there out blood and water.
35 And he that saw it bare record, and his record is true:
and he knoweth that he saith true, that ye might believe.
36 For these things were done, that the scripture should be
fulfilled, A bone of him shall not be broken.
37 And again another scripture saith, They shall look on him
whom they pierced.
This passage concerning the piercing of Christ's side after his death
is recorded only by this evangelist.
I. Observe the superstition of the Jews, which occasioned it
Because it was the preparation for the sabbath, and that sabbath
day, because it fell in the passover-week, was a high day,
that they might show a veneration for the sabbath, they would not
have the dead bodies to remain on the crosses on the sabbath-day,
but besought Pilate that their legs might be broken, which would
be a certain, but cruel dispatch, and that then they might be buried
out of sight. Note here,
1. The esteem they would be thought to have for the approaching
sabbath, because it was one of the days of unleavened bread, and (some
reckon) the day of the offering of the first-fruits. Every sabbath day
is a holy day, and a good day, but this was a high day, megale
hemera--a great day. Passover sabbaths are high days;
sacrament-days, supper-days, communion-days are high days, and there
ought to be more than ordinary preparation for them, that these may be
high days indeed to us, as the days of heaven.
2. The reproach which they reckoned it would be to that day if the dead
bodies should be left hanging on the crosses. Dead bodies were not to
be left at any time
yet, in this case, the Jews would have left the Roman custom to take
place, had it not been an extraordinary day; and, many strangers from
all parts being then at Jerusalem, it would have been an offence to
them; nor could they well bear the sight of Christ's crucified body,
for, unless their consciences were quite seared, when the heat of their
rage was a little over, they would upbraid them.
3. Their petition to Pilate, that their bodies, now as good as dead,
might be dispatched; not by strangling or beheading them, which would
have been a compassionate hastening of them out of their misery, like
the coup de grace (as the French call it) to those that are
broken upon the wheel, the stroke of mercy, but by the breaking
of their legs, which would carry them off in the most exquisite pain.
(1.) The tender mercies of the wicked are cruel.
(2.) The pretended sanctity of hypocrites is abominable. These Jews
would be thought to bear a great regard for the sabbath, and yet had
not regard to justice and righteousness; they made no conscience of
bringing an innocent and excellent person to the cross, and yet
scrupled letting a dead body hang upon the cross.
II. The dispatching of the two thieves that were crucified with
Pilate was still gratifying the Jews, and gave orders as they desired;
and the soldiers came, hardened against all impressions of pity,
and broke the legs of the two thieves, which, no doubt, extorted
from them hideous outcries, and made them die according to the bloody
disposition of Nero, so as to feel themselves die. One of these thieves
was a penitent, and had received from Christ an assurance that he
should shortly be with him in paradise, and yet died in the same pain
and misery that the other thief did; for all things come alike to
all. Many go to heaven that have bands in their death, and
die in the bitterness of their soul. The extremity of dying
agonies is no obstruction to the living comforts that wait for holy
souls on the other side death. Christ died, and went to paradise, but
appointed a guard to convey him thither. This is the order of going to
heaven--Christ, the first-fruits and forerunner, afterwards
those that are Christ's.
III. The trial that was made whether Christ was dead or no, and the
putting of it out of doubt.
1. They supposed him to be dead, and therefore did not break his
(1.) That Jesus died in less time than persons crucified ordinarily
did. The structure of his body, perhaps, being extraordinarily fine and
tender, was the sooner broken by pain; or, rather, it was to show that
he laid down his life of himself, and could die when he pleased, though
his hands were nailed. Though he yielded to death, yet he was not
(2.) That his enemies were satisfied he was really dead. The Jews, who
stood by to see the execution effectually done, would not have omitted
this piece of cruelty, if they had not been sure he was got out of the
reach of it.
(3.) Whatever devices are in men's hearts, the counsel of the Lord
shall stand. It was fully designed to break his legs, but, God's
counsel being otherwise, see how it was prevented.
2. Because they would be sure he was dead they made such an experiment
as would put it past dispute. One of the soldiers with a spear
pierced his side, aiming at his heart, and forthwith came
there out blood and water,
(1.) The soldier hereby designed to decide the question whether he was
dead or no, and by this honourable wound in his side to supersede the
ignominious method of dispatch they took with the other two. Tradition
says that this soldier's name was Longinus, and that, having
some distemper in his eyes, he was immediately cured of it, by some
drops of blood that flowed out of Christ's side falling on them:
significant enough, if we had any good authority for the story.
(2.) But God had a further design herein, which was,
[1.] To give an evidence of the truth of his death, in order to the
proof of his resurrection. If he was only in a trance or swoon, his
resurrection was a sham; but, by this experiment, he was certainly
dead, for this spear broke up the very fountains of life, and,
according to all the law and course of nature, it was impossible a
human body should survive such a wound as this in the vitals, and such
an evacuation thence.
[2.] To give an illustration of the design of his death. There was much
of mystery in it, and its being solemnly attested
intimates there was something miraculous in it, that the blood and
water should come out distinct and separate from the same wound; at
least it was very significant; this same apostle refers to it as a very
1 John 5:6,8.
First, the opening of his side was significant. When we would
protest our sincerity, we wish there were a window in our hearts, that
the thoughts and intents of them might be visible to all. Through this
window, opened in Christ's side, you may look into his heart, and see
love flaming there, love strong as death; see our names written there.
Some make it an allusion to the opening of Adam's side in innocency.
When Christ, the second Adam, was fallen into a deep sleep upon the
cross, then was his side opened, and out of it was his church taken,
which he espoused to himself. See
Our devout poet, Mr. George Herbert, in his poem called The
Bag, very affectingly brings in our Saviour, when his side was
pierced, thus speaking to his disciples:--
If ye have any thing to send, or write
(I have no bag, but here is room),
Unto my Father's hands and sight
(Believe me) it shall safely come.
That I shall mind what you impart,
Look, you may put it very near my heart;
Or, if hereafter any of my friends
Will use me in this kind, the door
Shall still be open; what he sends
I will present, and somewhat more,
Not to his hurt. Sighs will convey
Any thing to me. Hark, Despair, away.
Secondly, The blood and water that flowed out of it were
1. They signified the two great benefits which all believers partake of
through Christ-justification and sanctification; blood for remission,
water for regeneration; blood for atonement, water for purification.
Blood and water were used very much under the law. Guilt contracted
must be expiated by blood; stains contracted must be done away by
the water of purification. These two must always go together.
You are sanctified, you are justified,
1 Corinthians 6:11.
Christ has joined them together, and we must not think to put them
asunder. They both flowed from the pierced side of our Redeemer. To
Christ crucified we owe both merit for our justification, and Spirit
and grace for our sanctification; and we have as much need of the
latter as of the former,
1 Corinthians 1:30.
2. They signified the two great ordinances of baptism and the Lord's
supper, by which those benefits are represented, sealed, and applied,
to believers; they both owe their institution and efficacy to Christ.
It is not the water in the font that will be to us the washing of
regeneration, but the water out of the side of Christ; not the
blood of the grape that will pacify the conscience and refresh the
soul, but the blood out of the side of Christ. Now was the rock smitten
(1 Corinthians 10:4),
now was the fountain opened
now were the wells of salvation digged,
Here is the river, the streams whereof make glad the city of our
IV. The attestation of the truth of this by an eye-witness
the evangelist himself. Observe,
1. What a competent witness he was of the matters of fact.
(1.) What he bore record of he saw; he had it not by hearsay, nor was
it only his own conjecture, but he was an eyewitness of it; it is
what we have seen and looked upon
(1 John 1:1,2Pe+1:16),
and had perfect understanding of,
(2.) What he saw he faithfully bore record of; as a faithful witness,
he told not only the truth, but the whole truth; and did not only
attest it by word of mouth, but left it upon record in writing, in
perpetuam rei memoriam--for a perpetual memorial.
(3.) His record is undoubtedly true; for he wrote not
only from his own personal knowledge and observation, but from the
dictates of the Spirit of truth, that leads into all truth.
(4.) He had himself a full assurance of the truth of what he wrote, and
did not persuade others to believe that which he did not believe
himself: He knows that he saith true.
(5.) He therefore witnessed these things, that we might
believe; he did not record them merely for his own satisfaction or
the private use of his friends, but made them public to the world; not
to please the curious nor entertain the ingenious, but to draw men to
believe the gospel in order to their eternal welfare.
2. What care he showed in this particular instance. That we may be well
assured of the truth of Christ's death, he saw his heart's blood, his
life's blood, let out; and also of the benefits that flow to us from
his death, signified by the blood and water which came out of his side.
Let this silence the fears of weak Christians, and encourage their
hopes, iniquity shall not be their ruin, for there came both
water and blood out of Christ's pierced side, both to justify and
sanctify them; and if you ask, How can we be sure of this? You may be
sure, for he that saw it bore record.
V. The accomplishment of the scripture in all this
That the scripture might be fulfilled, and so both the honour of
the Old Testament preserved and the truth of the New Testament
confirmed. Here are two instances of it together:--
1. The scripture was fulfilled in the preserving of his legs from being
broken; therein that word was fulfilled, A bone of him shall not be
(1.) There was a promise of this made indeed to all the
righteous, but principally pointing at Jesus Christ the
He keepeth all his bones, not one of them is broken. And David,
in spirit, says, All my bones shall say, Lord, who is like unto
(2.) There was a type of this in the paschal lamb, which seems to be
specially referred to here
Neither shall you break a bone thereof; and it is repeated
You shall not break any bone of it; for which law the will of
the law-maker is the reason, but the antitype must answer the type.
Christ our Passover is sacrificed for us,
1 Corinthians 5:7.
He is the Lamb of God
and, as the true passover, his bones were kept unbroken. This
commandment was given concerning his bones, when dead, as of Joseph's,
(3.) There was a significancy in it; the strength of the body is in the
bones. The Hebrew word for the bones signifies the strength, and
therefore not a bone of Christ must be broken, to show that
though he be crucified in weakness his strength to save is not
at all broken. Sin breaks our bones, as it broke David's
but it did not break Christ's bones; he stood firm under the burden,
mighty to save.
2. The scripture was fulfilled in the piercing of his side
They shall look on me whom they had pierced; so it is written,
And there the same that pours out the Spirit of grace, and can be no
less than the God of the holy prophets, says, They shall look upon
me, which is here applied to Christ, They shall look upon
(1.) It is here implied that the Messiah shall be pierced; and here it
had a more full accomplishment than in the piercing of his hands and
feet; he was pierced by the house of David and the
inhabitants of Jerusalem, wounded in the house of his friends, as
(2.) It is promised that when the Spirit is poured out they shall
look on him and mourn. This was in part fulfilled when many of
those that were his betrayers and murderers were pricked to the
heart, and brought to believe in him; it will be further fulfilled,
in mercy, when all Israel shall be saved; and, in wrath, when
those who persisted in their infidelity shall see him whom they have
pierced, and wail because of him,
But it is applicable to us all. We have all been guilty of piercing
the Lord Jesus, and are all concerned with suitable affections to look
The Burial of Christ.
38 And after this Joseph of Arimathæa, being a disciple of
Jesus, but secretly for fear of the Jews, besought Pilate that he
might take away the body of Jesus: and Pilate gave him leave.
He came therefore, and took the body of Jesus.
39 And there came also Nicodemus, which at the first came to
Jesus by night, and brought a mixture of myrrh and aloes, about
a hundred pound weight.
40 Then took they the body of Jesus, and wound it in linen
clothes with the spices, as the manner of the Jews is to bury.
41 Now in the place where he was crucified there was a garden;
and in the garden a new sepulchre, wherein was never man yet
42 There laid they Jesus therefore because of the Jews'
preparation day; for the sepulchre was nigh at hand.
We have here an account of the burial of the blessed body of our Lord
Jesus. The solemn funerals of great men are usually looked at with
curiosity; the mournful funerals of dear friends are attended with
concern. Come and see an extraordinary funeral; never was the like!
Come and see a burial that conquered the grave, and buried it, a burial
that beautified the grave and softened it for all believers. Let us
turn aside now, and see this great sight. Here is,
I. The body begged,
This was done by the interest of Joseph of Ramah, or
Arimathea, of whom no mention is made in all the New-Testament
story, but only in the narrative which each of the evangelists gives us
of Christ's burial, wherein he was chiefly concerned. Observe,
1. The character of this Joseph. He was a disciple of Christ
incognito--in secret, a better friend to Christ than he would
willingly be known to be. It was his honour that he was a disciple of
Christ; and some such there are, that are themselves great men, and
unavoidably linked with bad men. But it was his weakness that he was so
secretly, when he should have confessed Christ before men, yea, though
he had lost his preferment by it. Disciples should openly own
themselves, yet Christ may have many that are his disciples sincerely,
though secretly; better secretly than not at all, especially if, like
Joseph here, they grow stronger and stronger. Some who in less trials
have been timorous, yet in greater have been very courageous; so Joseph
here. He concealed his affection to Christ for fear of the Jews,
lest they should put him out of the synagogue, at least out of the
sanhedrim, which was all they could do. To Pilate the governor he
went boldly, and yet feared the Jews. The impotent malice
of those that can but censure, and revile, and clamour, is sometimes
more formidable even to wise and good men than one would think.
2. The part he bore in this affair. He, having by his place access to
Pilate, desired leave of him to dispose of the body. His mother and
dear relations had neither spirit nor interest to attempt such a thing.
His disciples were gone; if nobody appeared, the Jews or soldiers would
bury him with the thieves; therefore God raised up this gentleman to
interpose in it, that the scripture might be fulfilled, and the decorum
owing to his approaching resurrection maintained. Note, When God has
work to do he can find out such as are proper to do it, and embolden
them for it. Observe it as an instance of the humiliation of Christ,
that his dead body lay at the mercy of a heathen judge, and must be
begged before it could be buried, and also that Joseph would not take
the body of Christ till he had asked and obtained leave of the
governor; for in those things wherein the power of the magistrate is
concerned we must ever pay a deference to that power, and peaceably
submit to it.
II. The embalming prepared,
This was done by Nicodemus, another person of quality, and in a public
post. He brought a mixture of myrrh and aloes, which some think
were bitter ingredients, to preserve the body, others fragrant ones, to
perfume it. Here is.
1. The character of Nicodemus, which is much the same with that of
Joseph; he was a secret friend to Christ, though not his constant
follower. He at first came to Jesus by night, but now owned him
publicly, as before,
That grace which at first is like a bruised reed may afterwards become
like a strong cedar, and the trembling lamb bold as a lion. See
It is a wonder that Joseph and Nicodemus, men of such interest, did not
appear sooner, and solicit Pilate not to condemn Christ, especially
seeing him so loth to do it. Begging his life would have been a nobler
piece of service than begging his body. But Christ would have none of
his friends to endeavour to prevent his death when his hour was come.
While his persecutors were forwarding the accomplishment of the
scriptures, his followers must not obstruct it.
2. The kindness of Nicodemus, which was considerable, though of a
different nature. Joseph served Christ with his interest, Nicodemus
with his purse. Probably, they agreed it between them, that, while one
was procuring the grant, the other should be preparing the spices; and
this for expedition, because they were straitened in time. But why did
they make this ado about Christ's dead body?
(1.) Some think we may see in it the weakness of their faith. A firm
belief of the resurrection of Christ on the third day would have saved
them this care and cost, and have been more acceptable than all spices.
Those bodies indeed to whom the grave is a long home need to be clad
accordingly; but what need of such furniture of the grave for one that,
like a way-faring man, did but turn aside into it, to tarry for a
night or two?
(2.) However, we may plainly see in it the strength of their love.
Hereby they showed the value they had for his person and doctrine, and
that it was not lessened by the reproach of the cross. Those that had
been so industrious to profane his crown, and lay his honour in the
dust, might already see that they had imagined a vain thing; for, as
God had done him honour in his sufferings, so did men too, even great
men. They showed not only the charitable respect of committing his body
to the earth, but the honourable respect shown to great men. This they
might do, and yet believe and look for his resurrection; nay, this they
might do in the belief and expectation of it. Since God designed honour
for this body, they would put honour upon it. However, we must do our
duty according as the present day and opportunity are, and leave it to
God to fulfil his promises in his own way and time.
III. The body got ready,
They took it into some house adjoining, and, having washed it
from blood and dust, wound it in linen clothes very decently,
with the spices melted down, it is likely, into an ointment, as the
manner of the Jews is to bury, or to embalm (so Dr.
Hammond), as we sear dead bodies.
1. Here was care taken of Christ's body: It was wound in linen
clothes. Among clothing that belongs to us, Christ put on even the
grave-clothes, to make them easy to us, and to enable us to call them
our wedding-clothes. They wound the body with the spices, for
all his garments, his grave-clothes not excepted, smell of
myrrh and aloes (the spices here mentioned) out of the ivory
and an ivory palace the sepulchre hewn out of a rock was to Christ.
Dead bodies and graves are noisome and offensive; hence sin is compared
to a body of death and an open sepulchre; but Christ's
sacrifice, being to God as a sweet-smelling savour, hath taken away our
pollution. No ointment or perfume can rejoice the heart so as the grave
of our Redeemer does, where there is faith to perceive the fragrant
odours of it.
2. In conformity to this example, we ought to have regard to the dead
bodies of Christians; not to enshrine and adore their relics, no, not
those of the most eminent saints and martyrs (nothing like that was
done to the dead body of Christ himself), but carefully to deposit
them, the dust in the dust, as those who believe that the dead bodies
of the saints are still united to Christ and designed for glory and
immortality at the last day. The resurrection of the saints will be in
virtue of Christ's resurrection, and therefore in burying them we
should have an eye to Christ's burial, for he, being dead, thus
speaketh. Thy dead men shall live,
In burying our dead it is not necessary that in all circumstances we
imitate the burial of Christ, as if we must be buried in linen, and in
a garden, and be embalmed as he was; but his being buried after the
manner of the Jews teaches us that in things of this nature we
should conform to the usages of the country where we live, except in
those that are superstitious.
IV. The grave pitched upon, in a garden which belonged to Joseph of
Arimathea, very near the place where he was crucified. There was a
sepulchre, or vault, prepared for the first occasion, but not yet used.
1. That Christ was buried without the city, for thus the manner of the
Jews was to bury, not in their cities, much less in their synagogues,
which some have thought better than our way of burying: yet there was
then a peculiar reason for it, which does not hold now, because the
touching of a grave contracted a ceremonial pollution: but now that the
resurrection of Christ has altered the property of the grave, and done
away its pollution for all believers, we need not keep at such a
distance from it; nor is it incapable of a good improvement, to have
the congregation of the dead in the church-yard, encompassing the
congregation of the living in the church, since they also are dying,
and in the midst of life we are in death. Those that would not
superstitiously, but by faith, visit the holy sepulchre, must go forth
out of the noise of this world.
2. That Christ was buried in a garden. Observe,
(1.) That Joseph had his sepulchre in his garden; so he contrived it,
that it might be a memento,
[1.] To himself while living; when he was taking the pleasure of his
garden, and reaping the products of it, let him think of dying, and be
quickened to prepare for it. The garden is a proper place for
meditation, and a sepulchre there may furnish us with a proper subject
for meditation, and such a one as we are loth to admit in the midst of
[2.] To his heirs and successors when he was gone. It is good to
acquaint ourselves with the place of our fathers' sepulchres;
and perhaps we might make our own less formidable if we made theirs
(2.) That in a sepulchre in a garden Christ's body was laid. In the
garden of Eden death and the grave first received their power, and now
in a garden they are conquered, disarmed, and triumphed over. In a
garden Christ began his passion, and from a garden he would rise, and
begin his exaltation. Christ fell to the ground as a corn of
and therefore was sown in a garden among the seeds, for his dew is
as the dew of herbs,
He is the fountain of gardens,
Song of Solomon 4:15.
3. That he was buried in a new sepulchre. This was so ordered
(1.) For the honour of Christ; he was not a common person, and
therefore must not mix with common dust He that was born from a
virgin-womb must rise from a virgin-tomb.
(2.) For the confirming of the truth of his resurrection, that it might
not be suggested that it was not he, but some other that rose now, when
many bodies of saints arose; or, that he rose by the power of some
other, as the man that was raised by the touch of Elisha's bones, and
not by his own power. He that has made all things new has
new-made the grave for us.
V. The funeral solemnized
There laid they Jesus, that is, the dead body of Jesus. Some
think the calling of this Jesus intimates the inseparable union
between the divine and human nature. Even this dead body was
Jesus--a Saviour, for his death is our life; Jesus is still the
There they laid him because it was the preparation day.
1. Observe here the deference which the Jews paid to the sabbath, and
to the day of preparation. Before the passover-sabbath they had a
solemn day of preparation. This day had been ill kept by the chief
priests, who called themselves the church, but was well kept by the
disciples of Christ, who were branded as dangerous to the church; and
it is often so.
(1.) They would not put off the funeral till the sabbath day, because
the sabbath is to be a day of holy rest and joy, with which the
business and sorrow of a funeral do not well agree.
(2.) They would not drive it too late on the day of preparation for the
sabbath. What is to be done the evening before the sabbath should be so
contrived that it may neither intrench upon sabbath time, nor indispose
us for sabbath work.
2. Observe the convenience they took of an adjoining sepulchre; the
sepulchre they made use of was nigh at hand. Perhaps, if they
had had time, they would have carried him to Bethany, and buried him
among his friends there. And I am sure he had more right to have been
buried in the chief of the sepulchres of the sons of David than any of
the kings of Judah had; but it was so ordered that he should be laid in
a sepulchre nigh at hand,
(1.) Because he was to lie there but awhile, as in an inn, and
therefore he took the first that offered itself.
(2.) Because this was a new sepulchre. Those that prepared it little
thought who should handsel it; but the wisdom of God has reaches
infinitely beyond ours, and he makes what use he pleases of us and all
(3.) We are hereby taught not to be over-curious in the place of our
burial. Where the tree falls, why should it not lie? For Christ was
buried in the sepulchre that was next at hand. It was faith in the
promise of Canaan that directed the Patriarch's desires to be carried
thither for a burying-place; but now, since that promise is superseded
by a better, that care is over.
Thus without pomp or solemnity is the body of Jesus laid in the cold
and silent grave. Here lies our surety under arrest for our debts, so
that if he be released his discharge will be ours. Here is the Sun of
righteousness set for awhile, to rise again in greater glory, and set
no more. Here lies a seeming captive to death, but a real conqueror
over death; for here lies death itself slain, and the grave conquered.
Thanks be to God, who giveth us the victory.
Matthew Henry "Verse by Verse Commentary for 'John' Matthew Henry Bible Commentary".