nate Son is given up by Pilate to His own people, and they received Him to crucify Him (xix. 16). The glorified Son comes again to His own people, to receive them unto Himself (xiv. 3).

βαστ. αὐτῷ τ. στ. ἐξῆλθεν. Bearing the cross for Himself went forth. S. John omits the help which Simon the Cyrenian was soon compelled to render, as also (what seems to be implied by Mark xv. 22) that at last they were obliged to carry Jesus Himself. Comp. the Lesson for Good Friday morning, Gen. xxii., especially v. 6. "The place of public execution appears to have been situated north of the city. It was outside the gate (Heb. xiii. 12) and yet 'nigh unto the city' (v. 20). In the Mishna it is placed outside the city by a reference to Lev. xxiv. 14. It is said to have been 'two men high' (Sanh. vi. 1). The Jews still point out the site at the cliff, north of the Damascus gate, where is a cave now called 'Jeremiah's Grotto.' This site has therefore some claim to be considered as that of the Crucifixion. It was within 200 yards of the wall of Agrippa, but was certainly outside the ancient city. It was also close to the gardens and the tombs of the old city, which stretch northwards from the cliff; and it was close to the main north road, in a conspicuous position, such as might naturally be selected for a place of public execution." Conder, Handbook to the Bible, pp. 356, 7. Kpavíoυ Tóπov refers to the shape of the ground. To leave skulls unburied would violate Jewish law; and this would require κρανίων τόπον. For Εβραϊστί see on v. 2.

18. μéσov Sè T. 'I. Dramatic contrast; the Christ between two criminals. It is the place of honour mockingly given to Him as King. The two were robbers or bandits, as S. Matthew and S. Mark call them, probably guilty of the same crimes as Barabbas. In the Acta Pilati they are named Dysmas and Gestas. Jesus suffers with them under a similar charge of sedition. Whether this was mere convenience, or a device of the Romans to insult the Jews, is uncertain. The latter is probable. Omnium par poena, sed dispar causa (S. Augustine). The whole of humanity was represented there: the sinless Saviour, the saved penitent, the condemned impenitent.

19. Kal TíTλOV. A title also: the meaning of the kaí is not clear; perhaps it looks back to v. 16, or to μéσov т. 'Inσoûv, as being Pilate's doing: he placed Jesus between two criminals, and also insulted the Jews by a mocking inscription. Tirλos is titulus Graecized. It was common to put on the cross the name and crime of the person executed, after making him carry the inscription round his neck to the place of execution. S. Matthew (xxvii. 37) has т. airíav avтoû, S. Mark (xv. 26) ἡ ἐπιγραφὴ τ. αἰτίας αὐτοῦ, S. Luke (xxiii. 38) ἐπιγραφή. For v yeypau., there was written, see on ii. 17. The title is given differently in all four Gospels, and possibly varied in the three languages. Its object was to insult the Jews, not Jesus: all variations contain the offensive words "The King of the Jews."

20. éyyús. S. John's exact topographical knowledge appears again here. Pictures of the Crucifixion mislead in placing the city a

mile or two off in the background. Tys Tóλews with éyyús (xi. 18), not after ò Tóπos: the place of the city was near' is scarcely sense.

'Eẞp., 'Pap., 'EXX. This is the order in the better authorities. The national and official languages would naturally be placed before Greek, and for different reasons either Hebrew or Latin might be placed first. In Luke xxiii. 38 the order is Greek, Latin, Hebrew; but the clause is of very doubtful authority. In any case the three representative languages of the world at that time, the languages of religion, of empire, and of intellect, were employed. Thus did they 'tell it out among the heathen that the Lord is king,' or (according to a remarkable reading of the LXX. in Ps. xcvi. 10) 'that the Lord reigned from the tree.'

21. οἱ ἀρχ. τ. Ιουδ. Now that they have wrung what they wanted out of Pilate they see that in granting it he has insulted them publicly before the thousands present at the Passover, and in a way not easy to resent. The addition of the Jews' is remarkable, and it occurs nowhere else in N. T. It probably refers to the title: these chief priests of the Jews' objected to His being called 'the King of the Jews.'

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22. Pilate's answer illustrates the mixture of obstinacy and relentlessness, which Philo says was characteristic of him. His own interests are not at stake, so he will have his way where he had anything to fear or to gain he could be supple enough. A shrewd, practical man of the world, with all a Roman official's contemptuous impartiality and severity, and all the disbelief in truth and disinterestedness which the age had taught him, he seems to have been one of the many with whom self-interest is stronger than their convictions, and who can walk uprightly when to do so is easy, but fail in the presence of serious difficulty and danger.

23-27. THE FOUR ENEMIES AND THE FOUR FRIENDS.

23. τὰ ἱμάτια. The upper garment, girdle, sandals, &c. The iuáriov was large enough to be worth dividing. By the law De bonis damnatorum the clothes of executed criminals were the perquisite of the soldiers on duty. The Téσoepa shews accurate knowledge: a quaternion has charge of the prisoner, as in Acts xii. 4; but there the prisoner has to be kept a long time, so four quaternions mount guard in turn, one for each watch. Here there was probably a quaternion to each cross. The danger of a popular outbreak (xviii. 3) is at an end, and a small force suffices.

apapos. Josephus (Ant. III. vii. 4) tells us that the high-priest's tunic was seamless, whereas in other cases this garment was commonly made of two pieces. Possibly S. John regards it as a symbol of Christ's Priesthood. The xirov was a shirt, reaching from the neck to the knees or ancles. "It is noted by one of the Fathers, that Christ's coat indeed had no seam, but the Church's vesture was 'of divers colours;' whereupon he saith, In veste varietas sit, scissura non sit: they be two things, unity and uniformity" (Bacon, Essay III.).

24. λaxwμev. This use of Xayxávw is rare, if not unique. Its proper meaning is 'to obtain by lot' (Luke i. 9; Acts i. 17; 1 Pet. i. 1). ἵνα ἡ γραφή. See on ii. 22 and xii. 38. It was in order that the Divine purpose, already declared by the Psalmist, might be accomplished, that this twofold assignment of Christ's garments took place. S. John quotes the LXX. verbatim, although there the difference, which both he and the original Hebrew mark between the upper and under garment, is obliterated. It is from this passage that the reference to Ps. xxii. 18 has been inserted in Matt. xxvii. 35; none of the Synoptists refer to the Psalm. By oi pèv oûv σтр. т. Èπ. S. John emphasizes the fact that this prophecy was most literally fulfilled by men who were utterly ignorant of it.

25. EiσrηK. Sé. But there were standing. The dé answers to the previous μév, and these two particles mark the contrast between the two groups. On the one hand, the four plundering soldiers with the centurion; on the other, the four ministering women with the beloved disciple. It is not improbable that the women had provided (Matt. xvii. 55; Luke viii. 2, 3), the very clothing which the soldiers had taken away.

ἡ ἀδ. τ. μ. αὐ., Μ. ή. τ. K. We are left in doubt whether we here have two women or one, whether altogether there are four women or three. The former is much the more probable alternative. (1) It avoids the very improbable supposition of two sisters having the same name. (2) S. John is fond of parallel expressions; 'His mother and His mother's sister, Mary of Clopas and Mary Magdalene' are two pairs set one against the other. (3) S. Mark (xv. 40) mentions Mary Magdalene, Mary the mother of James the Less, and Salome. Mary Magdalene is common to both narratives, 'Mary the mother of James the Less' is the same as 'Mary of Clopas:' the natural inference is that Salome is the same as 'His mother's sister.' If this is correct, (4) S. John's silence about the name of 'His mother's sister' is explained: she was his own mother, and he is habitually reserved about all closely connected with himself. We have seen already that he never mentions either his own name, or his brother's, or the Virgin's. (5) The very ancient Peshito or Syriac Version adopts this view by inserting 'and' before 'Mary the (wife) of Clopas.' 'H TOû Kλwrâ may mean the daughter, mother, or even sister of Clopas; but the wife is more probable: comp. ἐκ τῆς τοῦ Οὐρίου (Matt. i. 6) ; τὴν Σμικυθίωνος (Arist. Eccles. 46); Verania Pisonis (Plin. Ep. 11. 20). There is no reason for identifying Clopas here with Cleopas in Luke xxiv. 18: Clopas is Aramaic, Cleopas is Greek. The spelling Cleophas is a mistake derived from Latin MSS. All Greek authorities have Cleopas. If 'wife' is rightly inserted, and she is the mother of James the Less, Clopas is the same as Alphaeus (Matt. x. 3; comp. xxvii. 56). It is said that Clopas and Alphaeus may be different forms of the same Aramaic name. For Mapía y Mays. see on vi. 67; Matt. xxvii. 56;

Luke viii. 2.

26. öv nуάπα. See on xiii. 23: it is no mere periphrasis to avoid

naming him, still less a boastful insertion. It explains why Jesus committed him to His Mother and His Mother to him.

γύναι, ἴδε ὁ υἱὸς σου. See on ii. 4. The act is one of filial care for the soul-pierced Mother (Luke ii. 35), who perhaps was thus spared the agony of seeing her Son die. If S. John took her home at once, this accounts for his omitting the third and fourth Words (Appendix C), which would be uttered during his absence. He who had just asked God's forgiveness for His murderers and promised Paradise to His fellow-sufferer, now gives another son to His Mother, another mother to His friend. If S. John was the Virgin's nephew, and if Christ's 'brethren' were the sons of Joseph by a former marriage, the fact that Christ committed His Mother to her nephew and His own beloved disciple rather than to her step-sons requires no explanation. Even if His 'brethren' were the sons of Joseph and Mary, their not believing on Him (vii. 5) would account for their being set aside; and we have no evidence that they believed till after the Resurrection (Acts i. 14).

els Ta tsia. See on i. 11 and xvi. 32. Although the commendation was double, each being given to the other, yet (as was natural) S. John assumes the care of Mary rather than she of him. This shews the untenability of the view that not only S. John, but in him all the Apostles, were committed by Christ to the guardianship of Mary. That S. John was known to the high-priest (xviii. 15) and that his family had hired servants (Mark i. 20) would seem to imply that he was a man of some position and substance.

28-30. THE TWO WORDS FROM THE CROSS, 'I THIRST,' 'IT IS

FINISHED.'

28. μETÀ TOUTO eisus. See on v. 38, iii. 22, xiii. 1. The identity between TETÉλEσTaι here and in v. 30 must be preserved in translation; are now finished. The construction that follows is amphibolous. In order to avoid the apparent contradiction between all things being already finished and something still remaining to be accomplished, many critics make ἵνα τελειωθῇ depend upon τετέλεσται. But this is awkward. It is better to connect iva Tel. with Aéye, especially as Ps. lxix. speaks so plainly of the thirst. The seeming contradiction disappears when we consider that the thirst had been felt before it was expressed. All things were finished, including the thirst; but Jesus alone knew this. In order that the Scripture might be accomplished and made perfect, it was necessary that He should make known His thirst. "He could have borne His drought: He could not bear the Scripture not fulfilled" (Bishop Hall). Teletów in this sense is remarkable and very unusual.

29. S. John's exact knowledge appears again. The Synoptists do not mention the σkevos, but he had stood beside it. The ὄξος was either the posca or sour wine for the soldiers during their long watch, or something prepared for the sufferers. The sponge and the stalk of hyssop being ready at hand is in favour of the latter. Criminals sometimes lived a day or two on the cross. Vinegar is degenerate

wine, and may symbolize the fallen nature of those who offered it. Hyssop cannot be identified with certainty. The caper-plant, which is as likely as any, has stalks which run to two or three feet, and this would suffice. It is not probable that Christ's feet were on a level with the spectators' heads, as pictures represent: this would have involved needless trouble and expense. Moreover the mockery of the soldiers recorded by S. Luke (see on xxiii. 36) is more intelligible if we suppose that they could almost put a vessel to His lips. S. John alone mentions the hyssop; another mark of exact knowledge. Did he see in it a coincidence with Exod. xii. 22?

περιθέντες προσήνεγκαν. Very graphic; περιθ. expresses the placing of the sponge round the stalk (Matt. xxi. 33, xxvii. 28, 48), πроσýν. the offering (xvi. 2) and applying (Mark x. 13) to His lips. The actors and their motive are left doubtful. Probably they were soldiers and acted in compassion rather than in mockery; or in compassion under cover of mockery (Mark xv. 36; Ps. lxix. 22).

30. Maßev. He had refused the stupefying draught (Matt. xxvii. 34; Mark xv. 23), which would have clouded His faculties: He accepts what will revive them for the effort of a willing surrender of His life.

TETÉλEOTAL. Just as the thirst was there before he expressed it, so the consciousness that His work was finished was there (v. 28) before He declared it. The Messiah's work of redemption was accomplished; His Father's commandment had been obeyed; types and prophecies had been fulfilled; His life had been lived, and His teaching completed; His last earthly tie had been severed (vv. 26, 27); and the end had come. The final wages of sin' alone remained to be paid. κλίνας τ. κεφαλήν. Another detail peculiar to the Evangelist who witnessed it.

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παρέδωκεν τ. πν. The two Apostles mark with special clearness that the Messiah's death was entirely voluntary. S. Matthew says, 'He let go His spirit' (apîкev); S. John, 'He gave up His spirit.' None of the four says 'He died. The other two have éžéπvevσev; and S. Luke shews clearly that the surrender of life was a willing one by giving the words of surrender, 'Father, into Thy hands I commend My spirit. '— 'No one taketh it from Me, but I lay it down of Myself.' It was the one thing which Christ claimed to do ' of Himself' (x. 18). Contrast v. 30, vii. 28, viii. 28, 42. Thus the spirit which He surrendered, and the water and the blood (v. 34), bear witness to his Messiahship. For the seven words from the cross' see Appendix C and notes on Luke xxiii. 34; Mark xv. 34; Matt. xxvii. 48. Between the two words recorded in these verses (28-30) there is again a marked contrast. 'I thirst' is an expression of suffering; the only one during the Passion. 'It is finished' is a cry of triumph; and the therefore' in v. 30 shews how the expression of suffering led on to the cry of triumph. S. John omits the 'loud voice' which all the Synoptists give as immediately preceding Christ's death. It proved that His end was voluntary and not the necessary result of exhaustion. Quis ita dormit quando voluerit, sicut Jesus mortuus est quando voluit? Quis