John 19:35 Kommentaari

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 and confused (Joh 19:1-15). II. Sentence given, and execution done upon it (Joh 19:16-18). III. The title over his head (Joh 19:19-22). IV. The parting of his garment (Joh 19:23, Joh 19:24). V. The care he took of his mother (Joh 19:25-27). VI. The giving him vinegar to drink (Joh 19:28, Joh 19:29). VII. His dying word (Joh 19:30). VIII. The piercing of his side (Joh 19:31-37). IX. The burial of his body (Joh 19:38-42). O that in meditating on these things we may experimentally know the power of Christ's death, and the fellowship of his sufferings!

Then Pilate therefore took Jesus,.... Finding that the Jews would not agree to his release, but that Barabbas was the person they chose, and being very desirous, if possible, to save his life, thought of this method: he ordered Jesus to be taken by the proper officers, and scourged him; that is, commanded him to be scourged by them; which was done by having him to a certain place, where being stripped naked, and fastened to a pillar, he was severely whipped: and this he did, hoping the Jews would be satisfied therewith, and agree to his release; but though he did this with such a view, yet it was a very unjust action in him to scourge a man that he himself could find no fault in: however, it was what was foretold by Christ himself, and was an emblem of those strokes and scourges of divine justice he endured, as the surety of his people, in his soul, in their stead; and his being scourged, though innocent, shows, that it was not for his own, but the sins of others; and expresses the vile nature of sin, the strictness of justice, and the grace, condescension, and patience of Christ: and this may teach us not to think it strange that any of the saints should endure scourgings, in a literal sense; and to bear patiently the scourgings and chastisements of our heavenly Father, and not to fear the overflowing scourge or wrath of God, since Christ has bore this in our room.

And he that saw it, bare record,.... Meaning himself, John the evangelist, the writer of this Gospel, who, in his great modesty, frequently conceals himself, under one circumlocution or another; he was an eyewitness of this fact, not only of the piercing of his side with a spear, but of the blood and water flowing out of it; which he saw with his eyes, and bore record of to others, and by this writing; and was ready to attest it in any form it should be desired: and his record is true; though it is not mentioned by any of the other evangelists, none of them but himself being present at that time: and he knoweth that he saith true; meaning either God or Christ, who knew all things; and so it is a sort of appeal to God or Christ, for the truth of what he affirmed, as some think; or rather himself, who was fully assured that he was under no deception, and was far from telling an untruth; having seen the thing done with his eyes, and being led into the mystery of it by the Divine Spirit; see Jo1 5:6 wherefore he could, and did declare it with the strongest asseverations: that ye might believe; the truth of the fact, and in Christ, both for the expiation of the guilt of sin, and cleansing from the filth of it; both for sanctifying and justifying grace, which the water and the blood were an emblem of.

"And he that saw it bare record, and his record is true." That is, "I heard it not from others, but was myself present and saw it, and the testimony is true." As may be supposed. For he relates an insult done; he relates not anything great and admirable, that thou shouldest suspect his narrative; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding the treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled, "A bone of Him shall not be broken." (Ex. xii. 46; Num. ix. 12.) For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, "A bone of Him shall not be broken." Again he confirms the Prophet's words by his own witness. "These things," saith he, "I have told you, that ye might learn that great is the connection of the type with the reality." Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should insult even the dead body, was far worse than being crucified. "But still, even these things," he saith, "I have told, and told with much earnestness, 'that ye might believe.' Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very venerable records of our good things."

"And he that saw it," he says, "bare record, and his record is true; and he knoweth that he saith true, that ye also might believe." He said not, That ye also might know, but "that ye might believe;" for he knoweth who hath seen, that he who hath not seen might believe his testimony. And believing belongs more to the nature of faith than seeing. For what else is meant by believing than giving to faith a suitable reception?

(Tr. cxx) He that saw it knoweth; let him that saw not believe his testimony.

The Evangelist alludes to himself, because he always talks about himself without mentioning his name. From this it is clear that John was present at these events. It seems also that he wants to suggest the emission of blood and water did not occur so that everybody might see it but that it remained invisible to many. Indeed, he points out this by saying, “He who saw this has testified,” and he means that he only saw and testified to this event. But he was worthy to be believed about this, even though he said that he only saw and testified. Therefore he also recalled the words of Scripture. Indeed, those events happened just like they had been written. So the death of our Lord happened in this manner.

To please the Jews, they pierce Christ, thus insulting even His lifeless body. But the insult issues in a miracle: for a miracle it is that blood should flow from a dead body. Shame then upon them who mix not water with the wine in the holy mysteries: they seem as if they believed not that the water flowed from the side. Had blood flowed only, a man might have said that there was some life left in the body, and that that was why the blood flowed. But the water flowing is an irresistible miracle, and therefore the Evangelist adds, And he that saw it bare record.

"Not from others," he says, "did I hear, but I myself was there and saw, and my testimony is true." He rightly remarks this. He is narrating about the mockery, and not about something great and honorable, so that you might suspect this account. "For this reason," he says, "I describe this in detail and do not conceal what is apparently dishonorable, so that you may believe that all this is undoubtedly true, and not composed in anyone's favor." For whoever speaks in someone's favor presents what is more glorious.

2459 Now the Evangelist shows that these events are certainly true: first, from the testimony of the Apostle himself; secondly, from a prophecy in the scriptures (v 36). 2460 He does three things about the first: he mentions the credentials of the witness, he who saw it has borne witness, and this is John himself: "That which we have seen and heard we proclaim also to you" (1 Jn 1:3). Secondly, he affirms that this testimony is true, his testimony is true: "I am speaking the truth in Christ, I am not lying" (Rom 9:1); "You will know the truth, and the truth will make you free" (8:32). Thirdly, he asks us to believe, and he knows that he tells the truth that you also may believe: "These are written that you may believe" (20:31).

Jesus is scourged, crowned with thorns, and mocked by the soldiers, Joh 19:1-3. He to brought forth by Pilate, wearing the purple robe; and the Jews clamor for his death, Joh 19:4-8. Conversation between our Lord and Pilate, Joh 19:9-11. Pilate expostulates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, Joh 19:12-16. He, bearing his cross, is led to Golgotha, and crucified, Joh 19:17-22. The soldiers cast lots for his raiment, Joh 19:23, Joh 19:24. Jesus commends his mother to the care of John, Joh 19:25-27. Jesus thirsts, receives vinegar, and dies, Joh 19:28-30. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, Joh 19:31-37. Joseph of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, Joh 19:38-40. He is laid in a new sepulchre, Joh 19:41, Joh 19:42.

He that saw it - Most probably John himself, who must have been pretty near the cross to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord. And he knoweth - This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why such a solemn appeal, unless there was something miraculous in this matter? It might appear to him necessary: 1. Because the other evangelists had not noticed it. 2. Because it contained the most decisive proof of the death of Christ: as a wound such as this was could not have been inflicted, (though other causes had been wanting), without occasioning the death of the person; and on his dying for men depended the salvation of the world. And, 3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particularly the person of the Messiah. A bone of him shall not be broken, Exo 12:46; Num 9:12; Psa 34:20. They shall look upon him whom they pierced, Zac 12:10; Psa 22:16.

JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16) Pilate took Jesus and scourged him--in hope of appeasing them. (See Mar 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mar 15:16) --the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.

And he that saw it bare record--hath borne witness. and his witness is true, and he knoweth that he saith true, that ye might believe--This solemn way of referring to his own testimony in this matter has no reference to what he says in his Epistle about Christ's "coming by water and blood" (see on Jo1 5:6), but is intended to call attention both to the fulfilment of Scripture in these particulars, and to the undeniable evidence he was thus furnishing of the reality of Christ's death, and consequently of His resurrection; perhaps also to meet the growing tendency, in the Asiatic churches, to deny the reality of our Lord's body, or that "Jesus Christ is come in the flesh" (Jo1 4:1-3).