Mary, Mother of The Church

Where. In what state have thy sins placed thee, that thou shouldst flee from thy God? (St. Ambrose, C. 14) Some think it was the Son of God who appeared on this occasion, St. Augustine; &c. or an Angel. (Calmet)

Afraid. The just man is first to accuse himself: but Adam seeks for excuses in his sin: he throws the blame on his wife, and ultimately on God. (Menochius) --- Thou gavest me. Heretics have since treated the Sovereign Good with the like insolence; saying plainly, that God is the author of sin, and that the crime of Judas is no less his work than the conversion of St. Paul. See Calvin's works, and many of the first reformers, Luther, &c. cited. (Exodus 8. 15.) (Haydock)

The serpent, which thou hast made so cunning, and placed with us, deceived me. God deigns not to answer their frivolous excuses. (Menochius)

Cursed. This curse falls upon the natural serpent, as the instrument of the devil; who is also cursed at the same time by the Holy Ghost. What was natural to the serpent and to man in a state of innocence, (as to creep, &c. to submit to the dominion of the husband, &c.) becomes a punishment after the fall. (St. Chrysostom) --- There was no enmity, before, between man and any of God's creatures; nor were they noxious to him. (Tirinus) --- The devil seems now to crawl, because he no longer aspires after God and heavenly things, but aims at wickedness and mean deceit. (Menochius)

She shall crush. Ipsa, the woman: so divers of the fathers read this place, conformably to the Latin: others read it ipsum, viz. the seed. The sense is the same: for it is by her seed, Jesus Christ, that the woman crushes the serpent's head. (Challoner) --- The Hebrew text, as Bellarmine observes, is ambiguous: He mentions one copy which had ipsa instead of ipsum; and so it is even printed in the Hebrew interlineary edition, 1572, by Plantin, under the inspection of Boderianus. Whether the Jewish editions ought to have more weight with Christians, or whether all the other manuscripts conspire against this reading, let others inquire. The fathers who have cited the old Italic version, taken from the Septuagint agree with the Vulgate, which is followed by almost all the Latins; and hence we may argue with probability, that the Septuagint and the Hebrew formerly acknowledged ipsa, which now moves the indignation of Protestants so much, as if we intended by it to give any divine honour to the blessed Virgin. We believe, however, with St. Epiphanius, that "it is no less criminal to vilify the holy Virgin, than to glorify her above measure." We know that all the power of the mother of God is derived from the merits of her Son. We are no otherwise concerned about the retaining of ipsa, she, in this place, that in as much as we have yet no certain reason to suspect its being genuine. As some words have been corrected in the Vulgate since the Council of Trent by Sixtus V. and others, by Clement VIII. so, if, upon stricter search, it be found that it, and not she, is the true reading, we shall not hesitate to admit the correction: but we must wait in the mean time respectfully, till our superiors determine. (Haydock) Kemnitzius certainly advanced a step too far, when he said that all the ancient fathers read ipsum. Victor, Avitus, St. Augustine, St. Gregory, &c. mentioned in the Douay Bible, will convict him of falsehood. Christ crushed the serpent's head by his death, suffering himself to be wounded in the heel. His blessed mother crushed him likewise, by her co-operation in the mystery of the Incarnation; and by rejecting, with horror, the very first suggestions of the enemy, to commit even the smallest sin. (St. Bernard, ser. 2, on Missus est.) "We crush," says St. Gregory, Mor. 1. 38, "the serpent's head, when we extirpate from our heart the beginnings of temptation, and then he lays snares for our heel, because he opposes the end of a good action with greater craft and power." The serpent may hiss and threaten; he cannot hurt, if we resist him. (Haydock)

The living. Hebrew chai, one who brings forth alive, (Symmachus,) or one who imparts life, in which she was a figure of the blessed Virgin. (Calmet) --- Adam gives his wife this new name, in gratitude for not being cut off by death on the very day of his transgression, as he had every reason to expect and fear he would have been, chap. ii. 17. (Haydock) --- The printed Hebrew reads here, and in many other place, Eva, he, instead of Eja, she; thus, He was the mother, ver. 12, he gave, &c. an inaccuracy unknown to the Samaritan and the best manuscripts copies. (Kennicott.)

Ver 21. Of skins, which Adam took from the beasts which he offered in sacrifice to his merciful Judge, testifying thereby that he had forfeited his life, and uniting himself to that sacrifice of the woman's promised seed, by which alone he believed the sin of the world was to be expiated. (Haydock)

9 And the Lord God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

We have here the arraignment of these deserters before the righteous Judge of heaven and earth, who, though he is not tied to observe formalities, yet proceeds against them with all possible fairness, that he may be justified when he speaks. Observe here,

I. The startling question with which God pursued Adam and arrested him: Where art thou? Not as if God did not know where he was; but thus he would enter the process against him. "Come, where is this foolish man?" Some make it a bemoaning question: "Poor Adam, what has become of thee?" " Alas for thee! " (so some read it) " How art thou fallen, Lucifer, son of the morning! Thou that wast my friend and favourite, whom I had done so much for, and would have done so much more for; hast thou now forsaken me, and ruined thyself? Has it come to this?" It is rather an upbraiding question, in order to his conviction and humiliation: Where art thou? Not, In what place? but, In what condition? "Is this all thou hast gotten by eating forbidden fruit? Thou that wouldest vie with me, dost thou now fly from me?" Note, 1. Those who by sin have gone astray from God should seriously consider where they are; they are afar off from all good, in the midst of their enemies, in bondage to Satan, and in the high road to utter ruin. This enquiry after Adam may be looked upon as a gracious pursuit, in kindness to him, and in order to his recovery. If God had not called to him, to reclaim him, his condition would have been as desperate as that of fallen angels; this lost sheep would have wandered endlessly, if the good Shepherd had not sought after him, to bring him back, and, in order to that, reminded him where he was, where he should not be, and where he could not be either happy or easy. Note, 2. If sinners will but consider where they are, they will not rest till they return to God.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

We have here the offenders found guilty by their own confession, and yet endeavouring to excuse and extenuate their fault. They could not confess and justify what they had done, but they confess and palliate it. Observe,

I. How their confession was extorted from them. God put it to the man: Who told thee that thou wast naked? v. 11 . "How camest thou to be sensible of thy nakedness as thy shame?" Hast thou eaten of the forbidden tree? Note, though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them; not that he may be informed, but that we may be humbled. In this examination, God reminds him of the command he had given him: "I commanded thee not to eat of it, I thy Maker, I thy Master, I thy benefactor; I commanded thee to the contrary." Sin appears most plain and most sinful in the glass of the commandment, therefore God here sets it before Adam; and in it we should see our faces. The question put to the woman was, What is this that thou hast done? v. 13 . "Wilt thou also own thy fault, and make confession of it? And wilt thou see what an evil thing it was?" Note, it concerns those who have eaten forbidden fruit themselves, and especially those who have enticed others to eat it likewise, seriously to consider what they have done. In eating forbidden fruit, we have offended a great and gracious God, broken a just and righteous law, violated a sacred and most solemn covenant, and wronged our own precious souls by forfeiting God's favour and exposing ourselves to his wrath and curse: in enticing others to eat of it, we do the devil's work, make ourselves guilty of other men's sins, and accessory to their ruin. What is this that we have done?

14 And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

The prisoners being found guilty by their own confession, besides the personal and infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence; and, in these verses, he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done nor why he did it; but immediately sentenced him, 1. Because he was already convicted of rebellion against God, and his malice and wickedness were notorious, not found by secret search, but openly avowed and declared as Sodom's. 2. Because he was to be for ever excluded from all hope of pardon; and why should any thing be said to convince and humble him who was to find no place for repentance? His wound was not searched, because it was not to be cured. Some think the condition of the fallen angels was not declared desperate and helpless, until now that they had seduced man into the rebellion.

I. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See Rom. viii. 20 . The devil's instruments must share in the devil's punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, Exod. xxi. 28, 29 . See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam's name that he made Israel to sin. Now, 1. The serpent is here laid under the curse of God: Thou art cursed above all cattle. Even the creeping things, when God made them, were blessed of him ( ch. i. 22 ), but sin turned the blessing into a curse. The serpent was more subtle than any beast of the field ( v. 1 ), and here, cursed above every beast of the field. Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun. 2. He is here laid under man's reproach and enmity. (1.) He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: " Upon thy belly thou shalt go, no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth," an expression of a very abject miserable condition, Ps. xliv. 25 ; "and thou shalt not avoid eating dust with thy meat." His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: Dust thou shalt eat. This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they lick the dust like a serpent, Mic. vii. 17 . How sad it is that the serpent's curse should be the covetous worldling's choice, whose character it is that he pants after the dust of the earth! Amos ii. 7 . These choose their own delusions, and so shall their doom be. (2.) He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: I will put enmity between thee and the woman. The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent's curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels, ch. xlix. 17 . But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentence pronounced upon the serpent is much fortified by that promise of God to his people, Thou shalt tread upon the lion and the adder ( Ps. xci. 13 ), and that of Christ to his disciples, They shall take up serpents ( Mark xvi. 18 ), witness Paul, who was unhurt by the viper that fastened upon his hand. Observe here, The serpent and the woman had just now been very familiar and friendly in discourse about the forbidden fruit, and a wonderful agreement there was between them; but here they are irreconcilably set at variance. Note, sinful friendships justly end in mortal feuds: those that unite in wickedness will not unite long.

II. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent's mouth is here struck at through the serpent's side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words.

1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. How art thou fallen, O Lucifer! He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man's pride will bring him low, and God will humble those that will not humble themselves. (2.) Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, 1 John v. 18 . He is here condemned to a state of war and irreconcilable enmity. (3.) Destroyed and ruined at last by the great Redeemer, signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time.

2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev. xii. 7 . It is the fruit of this enmity, (1.) That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other. (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, Ps. cxxxix. 21, 22 . And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, 1 John iii. 13 .

20 And Adam called his wife's name Eve; because she was the mother of all living.

10. afraid, because ... naked-- apparently, a confession--the language of sorrow; but it was evasive--no signs of true humility and penitence--each tries to throw the blame on another.

12. The woman ... gave me-- He blames God [Calvin]. As the woman had been given him for his companion and help, he had eaten of the tree from love to her; and perceiving she was ruined, was determined not to survive her [M'knight].

13. beguiled-- cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.

14. And the Lord God said unto the serpent-- The Judge pronounces a doom: first, on the material serpent, which is cursed above all creatures. From being a model of grace and elegance in form, it has become the type of all that is odious, disgusting, and low [Le CLERC, Rosenmuller]; or the curse has converted its natural condition into a punishment; it is now branded with infamy and avoided with horror; next, on the spiritual serpent, the seducer. Already fallen, he was to be still more degraded and his power wholly destroyed by the offspring of those he had deceived.

15. thy seed-- not only evil spirits, but wicked men.

seed of the woman-- the Messiah, or His Church [Calvin, Hengstenberg].

I will put enmity between thee and the woman-- God can only be said to do so by leaving "the serpent and his seed to the influence of their own corruption; and by those measures which, pursued for the salvation of men, fill Satan and his angels with envy and rage."

thou shalt bruise his heel-- The serpent wounds the heel that crushes him; and so Satan would be permitted to afflict the humanity of Christ and bring suffering and persecution on His people.

it shall bruise thy head-- The serpent's poison is lodged in its head; and a bruise on that part is fatal. Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.

20. Adam called his wife's name Eve-- probably in reference to her being a mother of the promised Saviour, as well as of all mankind.

1. The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts. ...The subject of song and praise in that Psalm is a city, whose citizens are we, as far as we are Christians: whence we are absent, as long as we are mortal: whither we are tending: through whose approaches, undiscoverable among the brakes and thorns that entangle them, the Sovereign of the city made Himself a path for us to reach it. Walking thus in Christ, and pilgrims till we arrive, and sighing as we long for a certain ineffable repose that dwells within that city, a repose of which it is promised, that "the eye of man hath never seen" such, "nor ear heard, nor hath it entered into his heart to conceive;" let us chant the song of a longing heart: for he who truly longs, thus sings within his soul, though his tongue be silent: he who does not, however he may resound in human ears, is voiceless to God. See what ardent lovers of that city were they by whom these words were composed, by whom they have been handed down to us; with how deep a feeling were they sung by those! A feeling that the love of that city created in them: that love the Spirit of God inspired; "the love of God," he saith, "shed abroad in our hearts by the Holy Ghost, which is given unto us." Fervent with this Spirit then, let us listen to what is said of that city.

2. "Her foundations are upon the holy hills"

(ver. 1). The Psalm had as yet said nothing of the city: it begins thus, and says, "Her foundations are upon the holy hills." Whose? There can be no doubt that foundations, especially among the hills, belong to some city. Thus filled with the Holy Spirit, and with many thoughts of love and longing for that city, as if after long internal meditation, that citizen bursts out, "Her foundations are upon the holy hills;" as if he had already said something concerning it. And how could he have said nothing on a subject, respecting which in his heart he had never been silent? For how could "her foundations" have been written, of which nothing had been said before? But, as I said, after long and silent travailing in contemplation of that city in his mind, crying to God, he bursts out into the ears of men thus: "Her foundations are upon the holy hills." And, supposing persons who heard to enquire of what city he spoke he adds, "the Lord loveth the gates of Sion." Behold, then, a city whose foundations are upon the holy hills, a city called Sion, whose gates the Lord loveth, as he adds, "above all the dwellings of Jacob." But what doth this mean, "her foundations on the holy hills"? What are the holy hills upon which this city is built? Another citizen tells us this more explicitly, the Apostle Paul: of this was the Prophet a citizen, of this the Apostle citizen: and they spoke to exhort the other citizens. But how are these, I mean the Prophets and Apostles, citizens? Perhaps in this sense; that they are themselves the hills, upon which are the foundations of this city, whose gates the Lord loveth. Let then another citizen state this clearly, that I may not seem to guess. Speaking to the Gentiles, and telling them how they were returning, and being, as it were, framed together into the holy structure, "built," he says, "upon the foundations of the Apostles and Prophets:" and because neither the Apostles nor Prophets, upon whom the foundations of that city rest, could stand by their own power, he adds, "Jesus Christ Himself being the head comer stone." That the Gentiles, therefore, might not think they had no relation to Sion: for Sion was a certain city of this world, which bore a typical resemblance as a shadow to that Sion of which he presently speaketh, that Heavenly Jerusalem, of which the Apostle saith, "which is the mother of us all;" they might not be said to bear no relation to Sion, on the ground that they did not belong to the Jewish people, he addresses them thus: "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets." Thou seest the structure of so great a city: yet whereon does all that edifice repose, where does it rest, that it may never fall? "Jesus Christ Himself," he saith, "being the head corner stone."

3. ...But that ye may know that Christ is at once the earliest and the highest foundation, the Apostle saith, "Other foundation can no man lay than is laid, which is Christ Jesus." How, then, are the Prophets and Apostles foundations, and yet Christ so, than whom nothing can be higher? How, think you, save that as He is openly styled, Saint of saints, so figuratively Foundation of foundations? Thus if thou art thinking of mysteries, Christ is the Saint of saints: if of a subject flock, the Shepherd of shepherds: if of a structure, the Pillar of pillars. In material edifices, the same stone cannot be above and below: if at the bottom, it cannot be at the top: and vice versa: for almost all bodies are liable to limitations in space: nor can they be everywhere or for ever; but as the Godhead is in every place, from every place symbols may be taken for It; and not being any of these things in external properties, It can be everything in figure. Is Christ a door, in the same sense as the doors we see made by carpenters? Surely not; and yet He said, "I am the door." Or a shepherd, in the same capacity as those who guard sheep? though He said, "I am the Shepherd." Both these names occur in the same passage: in the Gospel, He said, that the shepherd enters by the door: the words are, "I am the good Shepherd;" and in the same passage, "I am the door:" and who is the shepherd who enters by the door? "I am the good Shepherd:" and what is the door by which Thou, Good Shepherd, enterest? How then art Thou all things? In the sense in which everything is through Me. To explain: when Paul enters by the door, does not Christ? Wherefore? Not because Paul is Christ: but since Christ is in Paul: and Paul acts through Christ. The Apostle says, "Do ye seek a proof of Christ speaking in me?" When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, "Saul, Saul, why persecutest thou Me?" Himself then is the foundation, and corner stone: rising from the bottom: if indeed from the bottom: for the base of this foundation is the highest exaltation of the building: and as the support of bodily fabrics rests upon the ground, that of spiritual structures reposes on high. Were we building up ourselves upon the earth, we should lay our foundation on the lowest level: but since our edifice is a heavenly one, to Heaven our Foundation has gone before us: so that our Saviour, the corner stone, the Apostles, and mighty Prophets, the hills that bear the fabric of the city, constitute a sort of living structure. This building now cries from your hearts; that you may be built up into its fabric, the hand of God, as of an artificer, worketh even through my tongue. Nor was it without a meaning that Noah's ark was made of "square beams," which were typical of the form of the Church. For what is it to be made square? Listen to the resemblance of the squared stone: like qualities should the Christian have: for in all his trials he never falls: though pushed, and, as it were, turned over, he falls not: and thus too, whichever way a square stone is turned, it stands erect....In earthly cities, one thing is the structure of buildings: another thing are the citizens that dwell therein: that city is builded of its own inmates, who are themselves the blocks that form the city, for the very stones are living: "Ye also," says the Apostle, "as living stones, are built up a spiritual house," words that are addressed to ourselves. Let us then pursue the contemplation of that city.

4. "The Lord loveth the gates of Sion more than all the dwellings of Jacob"

(ver. 2). I have made the foregoing remarks, that ye may not imagine the gates are one thing, the foundations another. Why are the Apostles and Prophets foundations? Because their authority is the support of our weakness. Why are they gates? because through them we enter the kingdom of God: for they proclaim it to us: and while we enter by their means, we enter also through Christ, Himself being the Gate. And twelve gates of Jerusalem are spoken of, and the one gate is Christ, and the twelve gates are Christ for Christ dwells in the twelve gates, hence was twelve the number of the Apostles. There is a deep mystery in this number of twelve: "Ye shall sit," says our Saviour, "on twelve thrones, judging the twelve tribes of Israel." If there are twelve thrones there, there will be no room for the judgment-seat of Paul, the thirteenth Apostle, though he says that he shall judge not men only, but even Angels; which, but the fallen Angels? "Know ye not, that we shall judge Angels," he writes. The world would answer, Why dost thou boast that thou shalt be a judge? Where will be thy throne? Our Lord spoke of twelve thrones for the twelve Apostles: one, Judas, fell, and his place being supplied by Matthias, the number of twelve thrones was made up: first, then, discover room for thy judgment-seat; then threaten that thou wilt judge. Let us, therefore, reflect upon the meaning of the twelve thrones. The expression is typical of a sort of universality, as the Church was destined to prevail throughout the whole world: whence this edifice is styled a building together into Christ: and because judges come from all quarters, the twelve thrones are spoken of, just as the twelve gates, from the entering in from all sides into that city. Not only therefore have those twelve, and the Apostle Paul, a claim to the twelve thrones, but, from the universal signification, all who are to sit in judgment: in the same manner as all who enter the city, enter by one or the other of the twelve gates. There are four quarters of the globe: East, West, North, and South: and they are constantly alluded to in the Scriptures. From all those four winds; our Lord declares in the Gospel that He will call his sheep "from the four winds;" therefore from all those four winds is the Church called. And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, twelve are found. Knock, therefore, with all your hearts at these gates: and let Christ cry within you: "Open me the gates of righteousness." For He went before us the Head: He follows Himself in His Body....

5. "Very excellent things are said of thee, thou city of God"

(ver. 3). He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow hath passed away. Whence then are "very excellent things spoken of thee, thou city of God"? Listen whence: "I will think upon Rahab and Babylon, with them that know Me"

(ver. 5). What, my brethren, can be clearer? Truly, because "very excellent things are spoken of thee, thou city of God." Lo, "Sion, O mother, a man shall say." What man? "He who was born in her." It is then the man who was born in her, and He Himself hath founded her. Yet how can He be born in the city which He Himself founded? It had already been founded, that therein He might be born. Understand it thus, if thou canst: "Mother Sion, he shall say;" but it is "a man" that "shall say, Mother Sion; yea, a man was born in her:" and yet "he hath founded her" (not a man, but), "the Most High." As He created a mother of whom He would be born, so He founded a city in which He would be born. What hope is ours, brethren! On our behalf the Most High, who founded the city, addresses that city as a mother: and "He was born in her, and the Most High hath founded her."

7. As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, "before us," of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? "The Lord shall rehearse it when He writeth up the people"

(ver. 6), as the following verse has it. "The Lord shall declare, when He writeth up the people, and their princes." What princes? "Those who were born in her;" those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. Princes of what kind were they? Princes come from Babylon, believing monarchs of this world, came to the city of Rome, as to the head of Babylon: they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? "God chose the weak things of the world to confound the strong, and the foolish things He hath chosen, and things which are not as though they were, that things which are may be brought to nought." This He doth who "from the ground raises the helpless, and from the dunghill exalts the poor." For what purpose? "That He may set him with the princes, even with the princes of His people." This is a mighty deed, a deep source of pleasure and exultation. Orators came later into that city, but they could never have done so, had not fishermen preceded them. These things are glorious indeed, but where could they take place, but in that city of God, of whom very excellent things are spoken?

8. So thus, after drawing together and mingling every source of joyous exultation, how doth he conclude? "The dwelling as of all that shall be made joyous is in Thee"

(ver. 7). As if all made joyous, all rejoicing, shall dwell in that city. Amid our journeyings here we suffer bruises: our last home shall be the home of joy alone. Toil and groans shall perish: prayers pass away, hymns of praise succeed. There shall be the dwelling of the happy; no longer shall there be the groans of those that long, but the gladness of those who enjoy. For He will be present for whom we sigh: we shall be like Him, as we shall see Him as He is: there it will be our whole task to praise and enjoy the presence of God: and what beyond shall we ask for, when He alone satisfies us, by whom all things were made? We shall dwell and be dwelt in; and shall be subject to Him, that God may be all in all. "Blessed," then, "are they that dwell in Thy house." How blessed? Blessed in their gold, and silver, their numerous slaves, and multiplied offspring? "Blessed are they that dwell in Thy house: for ever and ever they will be praising Thee." Blessed in that sole labour which is rest! Let this then be the one and only object of our desire, my brethren, when we shall have reached this pass. Let, us prepare ourselves to rejoice in God: to praise Him. The good works which conduct us thither, will not be needed there. I described, as far as I could, only yesterday, our condition there: works of charity there will be none, where there will be no misery: thou shalt not find one in want, one naked, no one will meet you tormented with thirst, there will be no stranger, no sick to visit, no dead to bury, no disputants to set at peace. What then wilt thou find to do? Shall we plant new vines, plough, traffic, make voyages, to support the necessities of the body? Deep quiet shall be there; all toilsome work, that necessity demands, will cease: the necessity being dead, its works will perish too. What then will be our state? As far as possible, the tongue of a man thus told us. "As it were, the dwelling of all who shall be made perfect is in Thee." Why does he say, "as it were"? Because there shall be such joy there as we know not here. Many pleasures do I behold here, and many rejoice in this world, some in one thing, others in another; but there is nothing to compare with that delight, but it shall be "as it were" being made joyful. For if I say joyfulness, men at once think of such joyfulness as men use to have in wine, in feasting, in avarice, and in the world's distinctions. For men are elated by these things, and mad with a kind of joy: but "there is no joy, saith the Lord, unto the wicked." There is a sort of joyfulness which the ear of man hath not heard, nor his eye seen, nor hath it entered into his heart to conceive. "As it were, the dwelling of all who shall be made joyful is in Thee." Let us prepare for other delights: for a kind of shadow is what we find here, not the reality: that we may not expect to enjoy such things there as here we delight in: otherwise our self-denial will be avarice. Some persons, when invited to a rich banquet, where there are many and costly dishes yet to come on, abstain from breaking their fast: if you ask the reason, they tell you that they are fasting: which is indeed a great work, a Christian work. Yet be not hasty in praising them: examine their motives: it is their belly, not religion, that they are consulting. That their appetite may not be palled by ordinary dishes, they abstain till more delicate food is set before them. This fast then is for the gullet's sake. Fasting is undoubtedly important: it fights against the belly and the palate; but sometimes it fights for them. Thus, my brethren, if ye imagine that we shall find any such pleasures in that country to which the heavenly trumpet urges us on, and on that account abstain from present enjoyments, that ye may receive the like more plentifully there, ye imitate those I have described, who fast only for greater feasting, and abstain only for greater indulgence. Do not ye like this: prepare yourselves for a certain ineffable delight: cleanse your hearts from all earthly and secular affections. We shall see something, the sight of which will make us blessed: and that alone will suffice for us. What then? Shall we not eat? Yes: we shall eat: but that shall be our food, which will ever refresh, and never fail. "In Thee is the dwelling of all who shall be, as it were, made joyful." He has already told us how we shall be made joyful. "Blessed are they that dwell in thy house: for ever and ever they will be praising Thee." Let us praise the Lord as far as we are able, but with mingled lamentations: for while we praise we long for Him, and as yet have Him not. When we have, all our sorrows will be taken from us, and nothing will remain but praise, unmixed and everlasting. Now let us pray.

Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, &c. Others think that, thereof, refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word Sion, which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs xiv. 3. --- This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias ii. 2., and Zacharias viii. 20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand) --- Mountains. The apostles and prophets; (Ephesians ii. 20.; Challoner) on which the Church is founded. (Haydock) --- The city was styled holy, from the temple built on Moria. Several other mountains were included within its walls. (Calmet)

Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his spouse, having abandoned the synagogue, (Apocalypse xxi. 9.; Calmet) which was only intended to be a pedagogue. (Haydock)

Shall not Sion say, &c. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner) --- We might also translate, "shall it not be said of Sion?" (Worthington) --- Some may have read dicetur, instead of dicet. "Shall not a man say to Sion, yea, a man is born in her?" (Haydock) --- Septuagint have, "mother," Greek: metre, which St. Jerome says should be Greek: meti, shall not. Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and rose again there. (Berthier) --- She has had many heroes, and has been founded by the Highest. (Menochius) --- Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington) --- John the Baptist, a man sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most High. (Denis the Carthusian) (Bellarmine) --- See Amama. --- Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias xlix. 18.) the metropolis of Judea. Septuagint, Arabic, &c., read, "mother," in this sense. People deemed it an honour to be born there. (Calmet) --- Christ "became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples." (St. Augustine) (Du Hamel)

Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) --- The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier) --- The Scriptures are the books of all mankind, as well as of princes. All are equally interested in their contents, and ought to become acquainted with them. Hebrew, "the Lord has numbered, writing down peoples: He was born in it for ever." (St. Jerome) --- This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Home, Alexander, or Cæsar could do any of the pagan cities, Egypt, &c., ver. 4. (Haydock) --- The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius) --- Princes, is not here in Hebrew. (Berthier)

The dwelling, &c. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock) others, "my thoughts," instead of "fountains;" which shews that they have read differently. Vesharim, may signify and princes, taken form the line above, though of this we ought to have some proofs from manuscripts, &c. (Berthier) --- The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly mauni, "habitation," rather than mahyanai, as we have at present. (Berthier) --- If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm lxvii. 27. (Hammond) --- All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse xvii. 15. (Calmet) --- This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier) --- Catholics may taste pure delights, having peace of conscience, &c. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius)

1 His foundation is in the holy mountains. 2 The Lord loveth the gates of Zion more than all the dwellings of Jacob. 3 Glorious things are spoken of thee, O city of God. Selah.

4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6 The Lord shall count, when he writeth up the people, that this man was born there. Selah. 7 As well the singers as the players on instruments shall be there: all my springs are in thee.

Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories ( v. 4 ): " I will make mention of Rahab " (that is, Egypt) "and Babylon, to those that know me and are about me, and with whom I discourse about public affairs; behold Philistia and Tyre, with Ethiopia " (or rather Arabia), "we will observe that this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God." But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, " I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite." Those that were strangers and foreigners became fellow-citizens with the saints, Eph. ii. 19 . A Gentile convert shall stand upon a level with a native Jew; compare Isa. xix. 23-25 . The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance. 2. It is proved that the glory of Zion outshines them all, upon many accounts; for, (1.) Zion shall produce many great and good men that shall be famous in their generation, v. 5 . Of Zion it shall be said by all her neighbours that this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty—many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records. A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them, as concerning the flesh, Christ came, Rom. ix. 5 . Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all. (2.) Zion's interest shall be strengthened and settled by an almighty power. The Highest himself shall undertake to establish her, who can do it effectually; the accession of proselytes out of various nations shall be so far from occasioning discord and division that it shall contribute greatly to Zion's strength; for, God himself having founded her upon an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain. (3.) Zion's sons shall be registered with honour ( v. 6 ): " The Lord shall count, when he writes up the people, and takes a catalogue of his subjects, that this man was born there, and so is a subject by birth, by the first birth, being born in his house—by the second birth, being born again of his Spirit." When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom. ix. 4 ; iii. 1, 2 . For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five. I know thy works, and where thou dwellest, and where thou was born. Selah. Let those that dwell in Zion mark this, and live up to their profession. (4.) Zion's songs shall be sung with joy and triumph: As well the singers as the players on instruments shall be there to praise God, v. 7 . It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Ps. lxviii. 25 . All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise which make glad the city of our God, Ps. xlvi. 4 . So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow. It pleased the Father, and all believers are well pleased with it too, that in him should all fulness dwell.

1. His-- that is, God's

foundation-- or, what He has founded, that is, Zion ( Is 14:32 ).

is in the holy mountains-- the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.

2. gates-- for the enclosures, or city to which they opened ( Psa 9:14 ; 122:2 ; compare Psa 132:13 , 14 ).

3. spoken of thee-- or, "in thee," that is, the city of God ( Psa 46:4 ; 48:2 ).

5. The writer resumes--

This and that man-- literally, "man and man," or many ( Ge 14:10 ; Ex 8:10 , 14 ), or all ( Is 44:5 ; Ga 3:28 ).

the highest ... her-- God is her protector.

6. The same idea is set forth under the figure of a register made by God (compare Is 4:3 ).

7. As in a great procession of those thus written up, or registered, seeking Zion ( Is 2:3 ; Jr 50:5 ), "the singers" and "players," or pipers, shall precede.

CHAPTER 19

Ver. 25.But there stood by the cross of Jesus His mother, and His mother's sister (cousin), Mary the wife of Cleophas (and the mother of S. James the Less and Jude), and Mary Magdalene, who was the more enkindled with love for Jesus, when she saw Him washing away with His Blood those very sins which she had just washed away with her tears. Christ wished it so to be, that He might suffer the more by witnessing the sorrows of His mother, and that she by sharing His sufferings might give us a perfect example of patience and charity: as Damascene says (Lib. iv. 13), "The pangs of child-birth which she escaped she suffered at the time of His Passion, by her motherly compassion, bearing Him afresh in beholding His wounds." For the holier she was, and the nearer to Christ, the larger was the cup of suffering which He offered her. Euthymius states that she stood quite close to the cross, her ardent love overmastering her fear of the Jews. She stood therefore firm and erect in her body, more erect in her mind, looking and wondering at this great mystery of godliness, God hanging on the cross. Hence Sophronius (S. Jerome. Serm. de Assump.) calls the Blessed Virgin a martyr; nay, more than a martyr, "Because," he says, "she suffered in her mind. Her love indeed was stronger than death, because she made the death of Christ her own." And S. Ildephonsus (Serm. ii. de Assumpt.), "She was more than a martyr, because there was in her no less love than sorrow. She was wounded with a sword within, for she stood prepared, though the hand to smite her was wanting. And she was rightly more than a martyr, for, wounded with overpowering love, she witnessed His death, and in her inward grief she bare the torture of the Passion."

S. Anselm (de Excell. Virg. cap. v.) says, "Whatever cruelty was inflicted on the bodies of the martyrs, was light or rather nothing in comparison with thy suffering, which in its very immensity pierced through to the inmost parts of thy most tender heart And I could not believe that thou couldest endure such cruel tortures without losing thy life, unless the spirit of life itself, the spirit of consolation, the spirit of thy most loving Son, for whose death thou wast then in torture, taught thee within that it was not death that was destroying Him, but rather a triumph which was bringing all things under Him, which thou didst behold when He was dying in thy sight."

S. Bernard (Lamen. B. Maria) says, "No tongue can speak, nor mind imagine, how the tender feelings of the Virgin were affected with sorrow. Now, 0 Virgin, thou payest with interest that natural suffering which thou hadst not in childbirth. Thou didst not feel pain at thy Son's birth, but thou sufferedst a thousand-fold more at His death." S. Mechtildis relates a vision in which she saw a seraph saluting the Blessed Virgin on account of the great love she had to God above all other creatures, which was especially manifested in the Passion of her Son, when she kept down all her human feelings, and rejoiced that He was willing to die for the salvation of the world.

John Gerson (in Magnif.) says that she manifested the highest obedience in offering up her Son to the Father, conforming herself therein to the Divine will. He compares her to the mother of the Maccabees, to S. Felicitas, and to S. Symphorosa, who encouraged their sons to suffer martyrdom for the faith.

S. Bridget describes the intense grief of the Virgin (Revel. i. cap. 10, 27, 25 and iv. cap. 23 and 70). His "sorrow was my sorrow," she said, "for His heart was my heart."

Adrichomius (Descript. Jerusalem) mentions the exact spot where she stood near the cross, a spot now much honoured (he says) by the pious veneration of the faithful.

A question is here discussed whether the Blessed Virgin reasoned at seeing her Son on the cross. Authorities are given on both sides, the greater part maintaining that she did not, grounding their opinion on her entire conformity to the Divine will, and her own constancy and resolution, suffering rather in her mind than in her senses and feelings.

Salmeron (Lib. x. tract. 41) thinks that she swooned at first, and then recovered and stood by the cross: and that her swoon did not deprive her of her reason, but took away her senses for a while. He adds that she suffered thus of her own accord, to testify to men her exceeding love for Him, and her exceeding sorrow. Just as Christ voluntarily underwent His agony in the garden. Both had perfect control over their feelings, just as Adam had before he fell.

S. Ambrose (de Instit. Virginum, cap. vii.) thus writes, "The mother stood before the cross, and when men fled she remained intrepid. See whether the mother of Jesus could put off her modesty, who put not aside her courage. She looked with loving eyes on the wounds of her Son, through whom she knew that the Redemption of all men would come. She stood, no ignoble spectacle, since she feared not the murderer. The Son was hanging on the Cross, the mother offered herself to the persecutors, as not being ignorant of the mystery, that she had borne one who would rise again." And S. Athanasius: "Mary stood most firmly and most patiently in her faith in Jesus. For when the disciples fled, and all men held aloof from Him, to the glory of the whole of her sex, amidst the countless sufferings of her Son, she alone remained firm and constant in her faith, and indeed was a beauteous sight, as became her Virgin modesty. She did not disfigure herself in the great and bitter sorrow. She reviled not, she murmured not, she asked not from God for vengeance on her enemies. But she stood as a well-disciplined modest virgin, most patiently, full of tears, immersed in grief."

She was indeed so strengthened on beholding the blessed wounds of her Son as to be ready, says S. Ambrose (in Luke xxiii.) herself to die for the salvation of the world. For in faith, strength, and warmth of charity she was not inferior to Abraham, who was willing at God's command to offer up his son Isaac with his own hand. Besides this, her sure belief in His resurrection alleviated her sorrow and strengthened her resolution. She knew that He would rise on the third day.

Ver. 26.When Jesus therefore saw His Mother, and His disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Christ pierced her heart with the wound both of love and sorrow, for He meant, Mother, I am, as thou seest, dying on the Cross: I shall not be able to be with thee, to attend to thee, to provide for thee, and assist thee as I have hitherto done. I assign to thee, in my place, John to be thy son; a man in the place of God, a disciple for a master, an adopted son instead of thine own by nature; in order that he, as a virgin, and most beloved by thee as the Virgin Mother of God, may bestow on thee all the solace, and all the devotion, which both thy dignity and thy advancing age demand, and which the zeal and love of John promises and assures to thee. Christ therefore here teaches that children should care for their parents even to the last, says Theophylact from S. Chrysostom. Hear S. Augustine: "Here is a passage of moral teaching. Our good Teacher instructed His own by His own example, that pious children should have a care for their parents; as if that wood on which His limbs were fastened when He was dying, were also the chair of the teacher." For, as S. Cyril says, "We ought to learn from Him, and through Him, first of all, that parents must not be neglected, even when intolerable sufferings are hanging over us." "But wonder, with Theophylact, at the calmness with which He does everything on the cross; caring for His mother, fulfilling prophecies, promising paradise to the thief; but before He came to it, how burdened was He, pouring forth His sweat, and full of trouble." For, as Euthymius says, "in the one case the weakness of nature was seen, in the other His great power of endurance." Christ commends His mother to S. John, whom at the same time He put in His own place as her son, that thus they might have a mutual care for each other. [Pseudo]-Cyprian (De Passione Christi) gives the reasons for this. First, to provide for His mother, who was now waxing old, the care and kind offices of a son. As if He said, "I am dying. I cannot care for thee any more, I resign thee into the hands of John."

Secondly, that He might commend a Virgin to a Virgin. "The pure is entrusted to the pure," says Theophylact. As Nonnus paraphrases it: "0 Mother, thou lover of virginity, behold thy virgin son; and on the other hand He said to His disciple, 0 thou lover of virginity, Behold a virgin who is thy parent, without giving thee birth." And S. Ambrose (de Instit. Virgin) says, "But with whom should the Virgin dwell, rather than with him, whom she knew to be the heir of her Son, and the guardian of her chastity?" And in this matter Jesus, as anxious for her purity, wished that her continuance in this state (as a mother and yet a Virgin) should be fully proved. As S. Ambrose writes (ibid.), "that no one should cast on her the reproach of having lost her purity."

Thirdly, To show that Joseph was not His father, He set him aside, and put John in his place. Hear [Pseudo]-Cyprian: "Thou carefully providest for her who was Blessed among women, the protection of an Apostle, and Thou deliverest the care of the Virgin to a Virgin-disciple; in order that Joseph might be no longer burdened with the charge of so great a mystery, but that John should bear it. For reason now demanded that he should no longer be regarded as her husband, nor be counted the father of Christ, who had hitherto held the place of father and husband." He then meets a tacit objection. "Joseph would have had good reason to object to this arrangement of Christ had he regarded himself as a husband in the flesh. But because the mystery of that union was spiritual, he allowed John to be preferred to himself in this office, as being more worthy, and more especially because the Master's choice had so ordered it."

This rests on the supposition that Joseph was then alive. But most commentators, and with greater probability, think otherwise. For no mention whatever is made of him, and Christ seems to have commended His mother to the care of John, because Joseph was dead. For had he been alive, Christ would certainly have committed His mother to his care, as He had done at His Incarnation and Nativity, and as having had experience of his fidelity and care in the flight into Egypt, and at other times.

Fourthly, John alone remained fearlessly and firmly with Mary at the cross, amidst all the insolence and reviling of the Jews. He therefore deserved to be adopted by Jesus as His brother, and to be put in His room as the son of the Virgin Mother. Moreover, Christ commended, in the person of S. John, the rest of the Apostles, nay all the faithful, to His mother, especially those who are chaste and virgins, and follow most closely Christ on His Cross, and thus become most beloved and most closely joined to Christ, just as was S. John, who was called by [Pseudo]-Cyprian His chamber-fellow.

Whom He loved. To whom He exhibited greater external tokens of love, as being younger than the other Apostles, more modest and chaste, and loving Him more than did the rest.

Woman, behold Thy Son! He calls her woman, not mother, "lest that loved name should wound the mother's heart," as Baptist of Mantua says: not to rouse the Scribes and Pharisees against her; to show that He had put off all human affections, that He resigned all human relationships, and wished to teach their abandonment; and lastly, to arouse her courage and strength of mind to bear all these things with fortitude, and to remind her of that resolute woman whom Solomon had foretold (Prov. xxxi. 1). For the Blessed Virgin suffered for a longer time than Christ. His suffering ceased at His death. Her suffering and compassion increased more and more. For she received His body when taken down from the cross, thus reviving her grief; and for the three days He lay in the tomb, His sufferings on the cross, which she had witnessed close at hand, remained vividly impressed on her mind, and gave it pain, till Christ rose again, and removed them all by the consolations and glory of His appearing. Again, the Blessed Virgin was left behind Him, to be the mother of the Apostles and the faithful, to gather them together again, to comfort the afflicted, to support the stumbling, to advise the doubting and anxious, and through all trials direct, instruct, and animate them.

This Cornelius illustrates from various ecclesiastical writers. He quotes also the very strong expressions used towards B.V.M. in the Litanies of the Church. And much stronger language of S. Bernard (Serm. iv. de Assumptione, and Hom. iv. on the text "Missus est" (Luke i. 26), and Hom. ii. on Pentecost, and several other passages of the like character).

Ver. 27.Then saith He to His disciple, Behold thy mother! Love her, attend to her, help her, as thy mother. And, on the other hand, betake thyself to her, as thy mother in every difficulty, temptation, persecution, and affliction. She will cherish thee with motherly affection, will console and protect thee, and ask help for thee from her Son. And, these words of Christ are not mere lip words, and without effect, like those of men: but as the words of God they are real and efficacious, and effect that which they declare. And accordingly they impressed on S. John a filial affection and spirit towards the Blessed Virgin, as though she were his mother. Theophylact exclaims, "How wonderful! how doth He honour His disciple, in making him His brother? How good is it to stand by the cross, and to abide close to Christ in His sufferings!" And S. Chrysostom: "What honour does He confer on His disciple! For when He was about to depart He left the care of His mother to His disciple. For when it was natural for her to sorrow as His mother, and to seek for protection, He most fitly commends her to His beloved disciple, to whom He says, 'Behold thy mother!' that so they might be bound together in love."

Behold thy mother! And the mother also of thy fellow-Apostles. Accordingly all the faithful (as S. Bernard teaches) should betake themselves to her with full confidence and love. She is the Eve of the faithful, the mother of all living, to whom the wise and Saints of every age betake themselves.

Hear S. Augustine: "When He said these words, these two beloved ones ceased not to shed tears; they were both silent, for they could not speak for excessive grief; these two virgins heard Christ speaking, and saw Him gradually dying: they wept bitterly, for they sorrowed bitterly, for the sword of His sorrow pierced through both their hearts."

And (i.e., therefore, because Jesus had ordered it) that disciple took her unto his own (sua). Some read suam, his own house, as Nonnus. paraphrases it. Bede suggests, for his own mother, or better still, into his own charge. As S. Augustine says, "not into his own hands, but into those kind offices, which he undertook to dispense." S. John accordingly took her with him to Ephesus, and the Council of Ephesus (cap. xxvi. Synodical Epistle) says that they both for a time lived at Ephesus. (See Christopher Castro in Hist. Deiparæ.)

This then was Christ's testament, and John was the executor. As S. Ambrose says on Luke 23, "He executed His testament on the cross and John witnesses to it, a fitting witness for so great a testator." Gather from this also that Joseph was dead. As S. Ambrose says (ibid.), "The wife would not be devorced from her husband, but she who veiled the mystery under the guise of marriage, now, when this mystery was finished, no longer had need of wedlock." And Epiphanius (Her. lxxviii.) says, "if she had had a husband, or a home or children of her own, she would have retired to them, and not to a stranger." See then how poor the Blessed Virgin was, and how devoted to poverty.

Ver. 28.After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. After about three hours. It was at the beginning of the crucifixion that He commended His mother to S. John. The scripture was Psa_69:22. He said this that He might suffer the further torment of being offered the vinegar. As S. Augustine says, "Ye have not yet done this. Give Me that which ye are yourselvesfor ye are full of acidity and bitterness; give Me vinegar, and not wine."

Christ thirsted, because He had neither eaten nor drunken since His supper the night before, and He had moreover poured forth all the moisture and blood in His body, by His scourging and crucifixion. And His most bitter pains also caused Him great thirst; for, as S. Cyril says, "Sorrows enkindle the heat within us, dry up our moisture from its very depths, and burn us up with fiery heat." Hence our jaws are dried up, and are parched with thirst. The words of the Psalmist (Psa_22:6) were fulfilled in Christ's person. The Chancellor of Louvain, when he was dying forty years ago, said in my presence, that he never fully understood those words, as he did when he was himself suffering from like drought and thirst, and thence learned how great the thirst of Christ was. Mystically, Christ thirsted for the salvation of souls. See Bellarmine on "The seven words of Christ on the cross." "God thirsteth to be thirsted for," says Nazianzen in Tetrastichisis, in order that we may insatiably love and desire Him, and say with the Psalmist, "My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God?" Psa_42:2.

Ver. 30.When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up the ghost. All the suffering, and all the mysteries which the Father decreed from all eternity that I should suffer and carry out, as He ordered from My very birth, and willed, moreover, that the prophets should foretell concerning Me. There remains only the final issue of death, to complete My course of suffering, to expiate thereby the penalty of death, which Adam incurred by sin, and to restore mankind to life. I therefore embrace it, and resign My spirit into the hands of My Father. (Matt. xxvii. 48, seq.)

Christ spake seven words on the cross, three recorded by S. John, the four others by the other Evangelists.

Ver. 31.The Jews therefore (because it was the preparation) that the bodies should not remain on the cross on the sabbath day (for that sabbath-day was an high day) besought Pilate that their legs might be broken, and that they might be taken away. See Deut. xxi. 22. This was done, in order that they might not pollute and make gloomy this most solemn festival, by the horror of their sufferings, as St. Augustine says. It was necessary therefore that they should die and be buried before sunset, at which time the sabbath began. "That," as Theophylact says, "the sun might not set on their sufferings."

For this was the sabbath within the octave of the Passover, and for this reason a more solemn day than other sabbaths.

Their legs were to be broken with the strong blows of a mallet or iron bar, to make them die the sooner, from the intensity of the pain, or the loss of blood, or because the vital force resides in the knees and legs. (See Pliny, N. H. xi. 45.)

But why did they not pierce their hearts with a spear or sword, which would have been an easier and a quicker death? They preferred to break the legs of criminals, in order to increase their sufferings, as even now notorious criminals are put on the rack. Probably the Jews wished to do this to Christ, out of bitter hatred, and Baronius thinks that they gave Him vinegar to keep Him alive for this further torture. But He was already dead, not because He dreaded this further suffering, but on account of the mystery (of which more presently), but also because His strength was worn out by all He had already undergone. (See Lipsius, de Cruce, ii. 14.)

These Jews seemed to urge their being taken down from the cross, not so much from any regard for the sabbath, as from dread, shame, and consciousness of guilt. For they saw the sun darkened, the veil of the temple rent, the earthquake, &c., all which condemned their treatment of Christ. And they therefore feared either that God would punish them, or the people rise up against them as the murderers of Christ. They ordered Him therefore to be taken down from His seat of triumph, and to be buried. See F. Lucas.

Ver. 33.But when they came to Jesus (evidently to break His legs. Euthymius says, "They came to Him last, as wishing to please the Jews by treating Him with greater insult) and saw that He was dead already, they brake not His legs. He did not wish His legs to be broken, for He wished to rise again with an unmutilated body." As Lactantius says (iv. 26), "His body is taken down from the cross entire, and carefully laid in the tomb, lest by the loss of any limb it might be rendered less seemly for resurrection."

Instead, then, of His legs being broken, His side was pierced with the spear. This was after He was dead, not while He was alive as some have thought. This error was condemned in the Council of Vienne. For as Christ, while alive, gave up His whole Body for us, so did He in His death wish to give us His heart. For this it was that was pierced by the spear, and blood and water flowed forth from it, so that He gave Himself entirely to us.

You will say that Christ was already dead, and that therefore He merited nothing by this piercing of His heart. But I reply that when alive He knew this wound would be inflicted, and that He offered it to the Father for us, and thus merited and effected our salvation. Thou wilt say next, We see that blood flows from the body of a slain person, if the murderer is present. This then is a natural effect. I say that it is not natural, but very nearly miraculous; to point out and confound the murderer. And much more was it miraculous in the case of Christ, as I will presently show.

Ver. 34.But one of the soldiers opened His side. As somewhat doubting, says S. Cyril, whether He were really dead; and if He were not, to hasten His death. For it was the duty of these soldiers to carry out the sentence, and to see that criminals were not taken away before it was certain that they were dead. S. Chrysostom adds, "To please the Jews, they lay open His side and insult Him when dead. 0 most evil and most atrocious wish." Some suppose that this soldier was the centurion, who cried out "Truly this was the Son of God!" (Matthew xxvii. 54.) But it is not likely that he who so cried out would dare to commit such an act. Nazianzen in his "Christus Patiens" suggests that he was blind, and that he then regained his sight. Many stories on this matter were collected by Barradius, which Baronius rejects as apocryphal. Here note1. That the soldier was one of the guuard who brake the legs of the two malefactors, and would have broken Christ's also had he been alive. But they pierced His side, to show that He was dead, and this was why they brake not His legs. 2. Some say it was a spear, others a sword which was used. 3. The Vulgate seems to have read, ήνοιξε, but the Greek is ένυξε. 4. This wound was so large that a hand could have been thrust into it. See Joh_20:27.5. It was on the right side, as represented by painters. Some think it was so foretold by Ezekiel 17:2.  S. Francis also received his wound on the right side. See S. Bonaventura, Ribadeaeira, &c. 6. Christ therefore received six wounds. 7. This wound seems to have pierced through both sides, as Prudentius says in several passages. As, e.g.,

As struck the cruel spear through either side,

Water and Blood poured forth in mingled tide:

For victory this, and that to cleanse applied.

De Pass. Christi [apud Diptych, num. xlii.]; Peristeph. Hymn viii. [151; and Cathomer, Hymn ix. [85]; [Pseudo]-Cyprian also (de Pass.) says the same. Theophylact speaks of this wound in the plural number, Prudentius seems to imply that the larger wound emitted blood, and the smaller wound on the left side water. But this wound on the left slide was so small as not to be taken into account. Hence there were only five wounds.  S. Bridget's Revel. iv. 40, vii. 15, and ii. 21, are also referred to.

And forthwith came thereout blood and water. Both together (not separately, as Nonnus paraphrases), but yet not mixed, but so that they could be distinguished from each other. But this could not be the case naturally, because the blood of a dead body congeals, and pure blood cannot flow from it. And this was pure blood, not serum, as Innoc. III. lays it down (Lib. iii. Decret. tit. 41, de Celebr. Miss. cap. viii.) Calvin is therefore wrong in saying that water is contained in the pericardium. Therefore this flowing forth of blood and water was miraculous, as S. Ambrose on Luke xxiii., Euthymius, and Theophylact say. The latter remarks, "The contumely is changed into a miracle, and wonderful it was that blood flowed forth from a dead body. But a caviller might say that some vital force might probably remain in the body. But the water which flowed forth puts the matter beyond all dispute." He says afterwards, "Confounded be the Armenians, who in the Mysteries mix not water with the wine. For, as it seems, they do not believe that water flowed forth from the side (which would be more wonderful), but blood only. And in this passage they do away with a mighty miracle. The blood then is the symbol of a crucified man, but the water of one who is above man, that is, of God." See Adam Coutzen and Francis Lucas on this passage.

But this took place by way of mystery. But what mystery? (1.) To show the reality of Christ's human nature. See 1Jo_5:7. (2.) To signify that the Church was formed as the Spouse of Christ out of the side of the second Adam dying on the Cross. Symbolically, i.e. and figuratively, as meaning that the Church was purchased, founded, and sanctified by the Blood of Christ. As S. Ambrose (on Luke 23) says, "Life flowed forth from that dead body. For water and blood flowed forth, the one to cleanse, the other to redeem;" and as S. Cyril and Chrysostom say, that the water signifies baptism, which is the first beginning, of the Church and the other sacraments, and the blood represents the Eucharist, which is the end and completion of the sacraments, to which they all refer as to their beginning and their end. Whence S. Augustine says (in loc.), that all sacraments flowed forth from the side of Christ, in mystery, as I said. His words are, "It is not said that he 'struck' or 'wounded,' but that he 'opened' the side of Christ, that the door of life might thus, as it were, be opened, from whence the sacraments of the Church flowed forth, without which there is no entrance to true life." And S. Chrysostom. "Because the sacred mysteries take their rise from thence, when thou approachest the awful Chalice, thou shouldest approach it as if thou wert about to drink from the very side of Christ;" and the reason is, as S. Chrysostom and Theophylact say, "The Church exists and consists by means of the sacraments." For it is born by Baptism, strengthened by Confirmation, fed and perfected by the Eucharist, healed by Penance, fortified by Extreme Unction, governed by Holy Orders, and continued and extended by Matrimony.

As a symbol of this, Cyprian and others say that water must be mixed with the wine in the consecration of the Chalice.

Tropologically. Tertullian says (de Baptismo), that Christ by this effusion of Blood and Water indicated the two kinds of Baptism, by water and by martyrdom.

Anagogically. This opening of Christ's side shadowed forth that heaven, which had been closed for 4000 years, was opened by His death. Ruffinus adds, In Expos. Symb., "He poured forth water to cleanse believers, and blood to condemn unbelievers." See Suarez, Par. iii. Quæst. li Disput. xli. § 1, where, however, he thinks that only the left side of Christ was pierced, and that the blood first ran forth, and afterwards the water, both which are equally probable.

b. These things therefore the soldiers did.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 says to his mother, Woman, behold your son!27. Then says he to the disciple, Behold your mother! And from that hour that disciple took her to his own home.

While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.

Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord’s Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to show Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honor his mother with such affection. Behold, He says, your son; behold your mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testament. And this His Testament John sealed a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with tile spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled and With pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; end perhaps knowing that her Son’s death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

But Jesus did not need any help for saving the v world, as you read in the Psalm, I have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another’s help. Imitate her, you holy matrons, who, as towards here only most beloved Son, has set you an example of such virtue: for you have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

The Mary which in Mark and Matthew is called the mother of James and Joses was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

If Matthew and Mark had not mentioned by name Mary Magdalene, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalene and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we e may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord’s death, describe them as standing afar off. That some women are mentioned by all alike, others not, makes no matter.

Though there were other women by, He makes no mention of any of them, but only of His mother, to show us that v, e should specially honor our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honor them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He says to His mother, Woman, behold your son!

By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.

Heavens! what honor does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honored with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then says He to the disciple, Behold your mother!

This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with you? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shows us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.

The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, airing good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was strewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us for when we are once actually under the trial, all will be; light and easy for us.

He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her to his own. To his own what? Was not John one of those who said, Lo, we have left all, and followed You? He took her then to his own, i. e not to his farm, for he had none, but to his care, for of this he was master.

Another reading is, Accepy eam disciplus in suam, his own mother some understand, but to his own care seems better.

\par Ver 28. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, said, I thirst.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 his mouth.30. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

He who appeared man, suffered all these things, He who was God, ordered them: After this Jesus knowing that all things were now accomplished; i.e. knowing the prophecy in the Psalms, And when I was thirsty, they gave me vinegar to drink, said, I thirst: As if to say, you have not done all give me yourselves: for the Jews were themselves vinegar having degenerated from the wine of the Patriarchs and the Prophets.

they had drunk from the wickedness of the world, as from a full vessel, and their heart was deceitful, as it were a sponge full of caves and crooked hiding places: And they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth.

They were not softened at all by what they saw, but were the more enraged, and gave Him the cup to drink, as they did to criminals, i.e. with a hyssop.

The hyssop around which they put the sponge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed in and thought they had circumvented. For we are made clean by Christ s humility. Nor let it perplex you that they were able to reach His mouth when He was such a height above the ground: for we read in the other Evangelists, what John omits to mention, that the sponge was put upon a reed.

Some say that the hyssop is put here for reed, its leaves being like a reed. When Jesus therefore had received the vinegar, He said, It is finished.

viz. what prophecy had foretold so long before.

It may be asked here, why it is said, When Jesus had received the vinegar, when another Evangelists says, He would not drink. But this is easily settled. He did not receive the vinegar, to drink it, but fulfill the prophecy.

Then as there was nothing left Him to do before He died, it follows, And He bowed His head, and gave up the ghost, only dying when He had nothing more to do, like Him who had to lay down His life, and to take it up again.

Ghost is put here for soul: for had the Evangelist meant any thing else by it, though the ghost departed, in the soul might still have remained.

He did not bow His head because He gave up the ghost, but He gave up the ghost because at that moment He bowed His head. Whereby the Evangelist intimates that He was Lord of all.

For whoever had such power to sleep when he wished, as our Lord had to die when He wished? What power must He have, for our good or evil, Who had such power dying?

Our Lord gave up His ghost to God the Father, showing that the souls of the saints do not remain in the tomb, but go into the hand of the Father of all while sinners are reserved - for the place of punishment, i.e. hell.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath clay, (for that Sabbath day was an 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 broke not his legs:34. But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water.35. And he that saw it bare record, and his record is true: and he knows that he says true, that you 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 says, They shall look on him whom they pierced.

The Jews who strained at a gnat and swallowed a camel after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the Sabbath.

Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that Sabbath day was an high day, i. e. on account of the feast of the passover. Besought Pilate that their legs might be broken.

Not in order to take away the legs, but to cause death, that they might be taken down from the cross, and the feast day not be defiled by the sight of such horrid torments.

For it was commanded in the Law that the sun should not set on the punishment of anyone; or they were unwilling to appear tormentors and homicides on a feast day.

How forcible is truth: their own devices it is that accomplish the fulfillment of prophecy: Then came the soldiers and broke the legs of the first, and of the other which was crucified with Him.

But when they came to Jesus, an saw that He was dead already, they broke not His legs: but one of the soldiers with a spear pierced His side.

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.

The Evangelist has expressed himself cautiously; not struck, or wounded, but opened His side: whereby was opened the gate of life, from whence the sacraments of the Church flowed, without which we cannot enter into that life which is the true life: And forthwith came thereout blood and water. That blood was shed for the remission of sins, that water tempers the cup of salvation. This it was which was prefigured when Noah was commanded to make a door in the side of the ark, by which the animals that were not to perish by the deluge entered; which animals prefigured the Church. To shadow forth this, the woman was made out of the side of the sleeping man; for this second Adam bowed His head, and slept on the cross, that out of that which came therefrom, there might be formed a wife for Him. O death, by which the dead are quickened, what can be purer than that blood, what more salutary than that wound!

This being the source whence the holy mysteries are derived, when you approach the awful cup, approach it as if you were about to drink out of Christ’s side.

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 as why the blood flowed. But the water flowing is an irresistible miracle, and therefore the Evangelist adds, And he that saw it bare record.

As if to say, I did not hear it from others, but saw it with mine own eyes. And his record is true, he adds, not as if he had mentioned something so wonderful that his account would be suspected, but to stop the mouths of heretics, and in contemplation of the deep value of those mysteries which he announces. And he knows that he says true, the you might believe.

He that saw it knows; let him that saw not believe his testimony. He gives testimonies from the Scriptures to each of these two things he relates. After, they brake not His legs, He adds, For these things were done, that the Scripture should be fulfilled, A bone of Him shall not be broken, a commandment which applied to the sacrifice of the paschal lamb under the old law, which sacrifice foreshadowed our Lord’s. Also after, One of the soldiers with a spear opened His side, then follows another Scripture testimony; And again another Scripture said, They shall look on Him whom they pierced, a prophecy which implies that Christ will come in the very flesh in which He was crucified.

This testimony is taken from Zacharias.

The disciple took her to his own[1] home, or into his own are, not for his mother, by the Greek expression. See St. John Chrysostom and St. Augustine. (Witham)

Accepit eam discipulus in sua. Not in suam. Greek: eis ta idia.

Because it was the Parasceve. It is also called, (ver. 14.) the day of preparation of the Pasch. Literally, the Parasceve of the Pasch. And (ver. 31.) the Jews, because it was the preparation, that the bodies might not remain on the cross on the sabbath, for that was a great sabbath day, &c. Some pretend, by these expressions, to prove that Friday, the year Christ suffered, was not the first and great day of the feast of Azyms, but only the day of preparation, and that on Friday night the Jews eat the paschal lamb, and not the night before, or Thursday night, as Christ had done with his disciples. But according to the common exposition, Friday is here called the day of preparation, for the great and solemn sabbath, which happened in the paschal week. See Tillemont on the 5th passage out of John, p. 698, section 11. and 12. (Witham)

There came out blood and water, which naturally could not come from a dead body. (Witham) --- Hence it is, that the sacred mysteries flow; as often, therefore, as thou approachest the awful cup, approach it as if thou wert going to drink from thy Saviour's sacred side. (St. John Chrysostom, hom. lxxxiv. in Joan.) --- The holy Fathers say, that the spouse [i.e. the Church] of Jesus Christ was here taken out of his side, whilst sleeping on the cross, as Eve was from Adam's side, when he was cast asleep in Paradise.

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 Jews. 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 throughout. 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 soldiers did. 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 thirst. 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 his mouth. 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 crucified, v. 19 . 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 so.

2. The notice taken of this inscription ( v. 20 ): 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, v. 21 . 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 themselves, (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 mind. [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, Dan. ix. 26 . 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, v. 23, 24 . 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 white raiment ( Rev. iii. 18 ), 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 them. 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 seamless. 4. The fulfilling of the scripture in this. David, in spirit, foretold this very circumstance of Christ's sufferings, in that passage, Ps. xxii. 18 . 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 ( v. 25 ): 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 ( Zech. xii. 8 ): 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 soul, Luke ii. 35 . 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 attended him. (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 Redeemer. [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, Isa. xlix. 21 . 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 Sam. xxii. 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 ( Isa. li. 18 ); and forsake her not when she is old, Prov. xxiii. 22 . Now, [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 Ephesus.

IV. The fulfilling of the scripture, in the giving of him vinegar to drink, v. 28, 29 . Observe,

1. How much respect Christ showed to the scripture ( v. 28 ): 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 drink.

(1.) It was not at all strange that he was thirsty; we find him thirsty in a journey ( ch. iv. 6, 7 ), 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. For, [1.] He would thus express the travail of his soul, Isa. liii. 11 . 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 jaws, Ps. xxii. 15 . Samson, an eminent type of Christ, when he was laying the Philistines heaps upon heaps, was himself sore athirst ( Judg. xv. 18 ); 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, Ps. lxix. 21 . They had given him vinegar to drink before they crucified him ( Matt. xxvii. 34 ), 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 ( v. 29 ): 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 ( v. 30 ): 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 from troubling. " (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, Acts ii. 23 . 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 ( ch. iv. 34 ), and the meat and drink refreshed him, when they gave him gall and vinegar. (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, Eph. ii. 14, 15 . 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 Dan. ix. 24 . The Lamb of God was sacrificed to take away the sin of the world, and it is done, Heb. ix. 26 . (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 finished. (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 world, ch. xvii. 11 . This is like that of blessed Paul ( 2 Tim. iv. 7 ), I have finished my course, my race is run, my glass is out, mene, mene—numbered and finished. This we must all come to shortly. (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 finished it, ch. xvii. 4 . 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.

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 ( v. 31 ): 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 ( Deut. xxi. 23 ); 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. Note, (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 him, v. 32 . 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 legs, v. 33 . Observe here, (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 conquered. (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, v. 34 .

(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 ( v. 35 ) 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 considerable thing, 1 John v. 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 Eph. v. 30 , 32 . 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:—

Secondly, The blood and water that flowed out of it were significant. 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 Cor. vi. 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 Cor. i. 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 Cor. x. 4 ), now was the fountain opened ( Zech. xiii. 1 ), now were the wells of salvation digged, Isa. xii. 3 . Here is the river, the streams whereof make glad the city of our God.

IV. The attestation of the truth of this by an eye-witness ( v. 35 ), 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 i. 1; 2 Pet. i. 16 ), and had perfect understanding of, Luke i. 3 . (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 ( v. 36 ): 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 broken. (1.) There was a promise of this made indeed to all the righteous, but principally pointing at Jesus Christ the righteous ( Ps. xxxiv. 20 ): 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 thee? Ps. xxxv. 10 . (2.) There was a type of this in the paschal lamb, which seems to be specially referred to here ( Exod. xii. 46 ): Neither shall you break a bone thereof; and it is repeated ( Num. ix. 12 ), 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 Cor. v. 7 . He is the Lamb of God ( ch. i. 29 ), and, as the true passover, his bones were kept unbroken. This commandment was given concerning his bones, when dead, as of Joseph's, Heb. xi. 22 . (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 ( Ps. li. 8 ); but it did not break Christ's bones; he stood firm under the burden, mighty to save.

25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas-- This should be read, as in the Margin, "Clopas," the same as "Alpheus" ( Mt 10:3 ). The "Cleopas" of Lu 24:18 was a different person.

28-30. After this, Jesus knowing that all things were now accomplished-- that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned ( Psa 22:15 ).

that the scripture-- ( Psa 69:21 ).

might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar-- on the offer of the soldiers' vinegar, see on Joh 19:24 .

and they-- "one of them," ( Mt 27:48 ).

31-37. the preparation-- sabbath eve.

that the bodies should not remain-- over night, against the Mosaic law ( De 21:22 , 23 ).

on the sabbath day, for that sabbath day was an high day-- or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.

besought Pilate that their legs might be broken-- to hasten their death, which was done in such cases with clubs.