TRV
Augustine of Hippo
Nicene & Post-Nicene · AD 325–500 · 7,530 passages across 62 books
Commentary
John 19:37
· 2 passages
And again another scripture saith, They shall look on him whom they pierced.
"And again, another scripture saith, They shall look on Him whom they pierced." To the words, "But one of the soldiers laid open His side with a spear," belongeth this testimony, "They shall look on Him whom they pierced;" where Christ is promised in the very flesh wherein He was afterwards to come to be crucified.
"And hath given Him authority to execute judgment, because He is the Son of man." What judgment, what kind of judgment? "Marvel not at this" which I have said, - gave Him authority to execute judgment, - "for the hour is coming." He does not add, "and now is:" therefore He means to make known to us a certain hour in the end of the world.
The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father doth not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. "They shall look on Him whom they pierced." That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly.
The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father doth not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. "They shall look on Him whom they pierced." That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly.
John 19:38
And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
(de Con. Evang. iii. 22) In performing this last office to our Lord, he showed a bold indifference to the Jews, though he had avoided our Lord's company when alive, for fear of incurring their hatred.
John 19:39
· 3 passages
And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
(Tr. cxx) We must not read the words, at the first, first bringing a mixture of myrrh, but attach the first to the former clause. For Nicodemus at the first came to Jesus by night, as John relates in the former part of the Gospel. From these words then we are to infer that that was not the only time that Nicodemus went to our Lord, but simply the first time; and that he came afterwards and heard Christ's discourses, and became a disciple.
Joseph and Nicodemus buried him. As some people have explained their names, Joseph means “increased.” Because Nicodemus is a Greek name, many will know that it is a compound of “victory” and “people,” since nikos means “victory” and demos means “people.” So, who was increased by dying if not the one who said, “If the grain of wheat does not die, it remains alone. But if it dies, it is multiplied”? And who by his very dying won a victory over the people who were persecuting him, if not the one who by his rising will sit in judgment on them?
We are not to explain the meaning by saying, "first bringing a mixture of myrrh," but by attaching the word "first" to the preceding clause. For Nicodemus had at first come to Jesus by night, as recorded by this same John in the earlier portions of his Gospel. By the statement given us here, therefore, we are to understand that Nicodemus came to Jesus, not then only, but then for the first time; and that he was a regular comer afterwards, in order by hearing to become a disciple.
John 19:40
· 3 passages
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
"Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury." The evangelist, I think, was not without a purpose in so framing his words, "as the manner of the Jews is to bury:" for in this way, unless I am mistaken, he has admonished us that, in duties of this kind, which are observed to the dead, the customs of every nation ought to be preserved.
For those Evangelists who have left Nicodemus unnoticed have not affirmed that the Lord was buried by Joseph alone, although he is the only one introduced into their records. Neither does the fact that these three are all at one in informing us how the Lord was wrapped in the linen cloth by Joseph, preclude us from entertaining the idea that other linens may have been brought by Nicodemus and added to what was given by Joseph. So John may be perfectly correct in his narrative, especially as what he tells us is that the Lord was wrapped not in a linen cloth but in linen clothes. At the same time, when we take into account the handkerchief that was used for the head and the bandages with which the whole body was wrapped, and consider that all these were made of linen, we can see how, even though there was really but a single linen cloth [of the kind referred to by the first three Evangelists] there, it could still have been stated with the most perfect truth that “they wound him in linen clothes.” For the phrase “linen clothes” is one applied generally to all textures made of flax.
(Tr. cxx) Wherein the Evangelist intimates, that in paying the last offices of the dead, the custom of the nation is to be followed. It was the custom of the Jewish nation to embalm their dead bodies, in order that they might keep the longer.
(de Con. Evang. iii. 23) Nor does John here contradict the other Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buried by Joseph alone. Nor because they say that our Lord was wrapped in a linen cloth by Joseph, do they say that other linen cloths may not have been brought by Nicodemus in addition; so that John may be right in saying, not, in a single cloth, but, in linen cloths. Nay more, the napkin which was about His head and the bands which were tied round His body being all of linen, though there were but one linen cloth, He may yet be said to have been wrapped up in linen cloths: linen cloths being taken in a general sense, as comprehending all that was made of linen.
(de Con. Evang. iii. 23) Nor does John here contradict the other Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buried by Joseph alone. Nor because they say that our Lord was wrapped in a linen cloth by Joseph, do they say that other linen cloths may not have been brought by Nicodemus in addition; so that John may be right in saying, not, in a single cloth, but, in linen cloths. Nay more, the napkin which was about His head and the bands which were tied round His body being all of linen, though there were but one linen cloth, He may yet be said to have been wrapped up in linen cloths: linen cloths being taken in a general sense, as comprehending all that was made of linen.
John 19:41
· 2 passages
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
(Tr. cxx) As no one before or after Him was conceived in the womb of the Virgin Mary, so in this grave was there none buried before or after Him.
"Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid." As in the womb of the Virgin Mary no one was conceived before Him, and no one after Him, so in this sepulchre there was no one buried before Him, and no one after Him.
John 19:42
· 2 passages
There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
"There laid they Jesus therefore, because of the Jews' preparation; for the sepulchre was nigh at hand." He would have us to understand that the burial was hurried, lest the evening should overtake them; when it was no longer permitted to do any such thing, because of the preparation, which the Jews among us are more in the habit of calling in Latin, coena pura (the pure meal).
(Tr. cxx. 5) Implying that the burial was hastened, in order to finish it before the evening, when, on account of the preparation, which the Jews with us call more commonly in the Latin, Caena pura, it was unlawful to do any such thing.
John 20:1
· 2 passages
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
(de Con. Evang. iii. 24) Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists. (Tr. cxx) Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati. (de Con. Evang. iii. 24.) What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen. (Con. Evang. iii. 24) Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and…
(de Con. Evang. iii. 24) Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.
(Tr. cxx) Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati.
(de Con. Evang. iii. 24.) What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen.
(Con. Evang. iii. 24) Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.
(Tr. cxx) Una sabbati is the day which Christians call the Lord's day, after our Lord's resurrection. Matthew calls it prima sabbati.
(de Con. Evang. iii. 24.) What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John's words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark's words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen.
(Con. Evang. iii. 24) Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.
"And on the first of the week came Mary Magdalene early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre." The first of the week is what Christian practice now calls the Lord's day, because of the resurrection of the Lord.
John 20:2
· 2 passages
Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
"She ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved, and saith unto them, They have taken the Lord out of the sepulchre, and we know not where they have laid Him." Some of the Greek codices have, "They have taken my Lord," which may likely enough have been said by the stronger than ordinary affection of love and handmaid relationship; but we have not found it in the several codices to which we have had access.
(Tr. cxx) This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him.
(Tr. cxx) Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.
(Tr. cxx) Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.
John 20:3-4
· 2 passages
Peter therefore went forth, and that other disciple, and came to the sepulchre.
"Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and that other disciple did outrun Peter, and came first to the sepulchre." The repetition here is worthy of notice and of commendation for the way in which a return is made to what had previously been omitted, and yet is added just as if it followed in due order. For after having already said, "they came to the sepulchre," he goes back to tell us how they came, and says, "so they ran both together," etc. Where he shows that, by outrunning his companion, there came first to the sepulchre that other disciple, by whom he means himself, while he relates all as if speaking of another.
(Tr. cxx) After saying, came to the sepulchre, he goes back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre; meaning himself, but he always speaks of himself, as if he were speaking of another person.
John 20:5-7
And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
"And he stooping down," he says, "saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and saw the linen clothes lying, and the napkin, which had been about His head, not lying with the linen clothes, but folded up in one place by itself." Do we suppose these things have no meaning? I can suppose no such thing. But we hasten on to other points, on which we are compelled to linger by the need there is for investigation, or some other kind of obscurity. For in such things as are self-manifest, the inquiry into the meaning even of individual details is, indeed, a subject of holy delight, but only for those who have leisure, which is not the case with us.