Daily Bible Readings Good Friday March 21 2008

From 2008 but the readings should be the same as 2009. Link to USCCB was updated to go to the coming Good Friday for this year.

March 20 2008 Good Friday of the Lord’s Passion

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/032108.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

All DR Challoner Text. Commentary From the Haydock Commentary Website with permission.

 Isaiah 52:13-53:12

13 Behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.
14 As many have been astonished at thee, so shall his visage be inglorious among men, and his form among the sons of men.
15 He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.
1 Who a hath believed our report? and to whom is the arm of the Lord revealed?
2 And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:
3 Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.
4 Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.
5 But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.
6 All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.
7 He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.
8 He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him.
9 And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.
10 And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a longlived seed, and the will of the Lord shall be prosperous in his hand.
11 Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.
12 Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.

Responsorial Psalm 30/31 (parts)

In thee, O Lord, have I hoped,
let me never be confounded:
deliver me in thy justice.
Into thy hands I commend my spirit:
thou hast redeemed me, O Lord, the God of truth.
I am become a reproach among all my enemies,
and very much to my neighbours;
and a fear to my acquaintances.
They that saw me without fled from me.
I am forgotten as one dead from the heart.
I am become as a vessel that is destroyed.
But I have put my trust in thee, O Lord:
I said: Thou art my God.
My lots are in thy hands.
Deliver me out of the hands of my enemies;
and from them that persecute me.
Make thy face to shine upon thy servant;
save me in thy mercy.
Do ye manfully, and let your heart be strengthened,
all ye that hope in the Lord.

Hebrews 4:14-16; 5:7-9

 14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession. 15 For we have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin. 16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy and find grace in seasonable aid.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. 8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered. 9 And being consummated, he became, to all that obey him, the cause of eternal salvation:

The Gospel According to Saint John18:1-19:42

When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples. And Judas also, who betrayed him, knew the place: because Jesus had often resorted thither together with his disciples. Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth and said to them:

Whom seek ye?

They answered him:

Jesus of Nazareth.

Jesus saith to them:

I am he.

 

And Judas also, who betrayed him, stood with them. As soon therefore as he had said to them: I am he; they went backward and fell to the ground. Again therefore he asked them:

Whom seek ye?

And they said:

Jesus of Nazareth.

Jesus answered:

I have told you that I am he. If therefore you seek me, let these go their way, That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one.

Then Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of thee servant was Malchus. Jesus therefore said to Peter:

Put up thy sword into the scabbard. The chalice which my father hath given me, shall I not drink it?

Then the band and the tribune and the servants of the Jews took Jesus and bound him. And they led him away to Annas first, for he was father-in-law to Caiphas, who was the high priest of that year. Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people. And Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest. But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter. The maid therefore that was portress saith to Peter:

Art not thou also one of this man’s disciple?

He saith

I am not.

Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing and warming himself. The high priest therefore asked Jesus of his disciples and of his doctrine.
Jesus answered him:

I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing. Why askest thou me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said.

And when he had said these things, one of the servants standing by gave Jesus a blow, saying:

Answerest thou the high priest so?

Jesus answered him:

If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?

And Annas sent him bound to Caiphas the high priest. And Simon Peter was standing and warming himself. They said therefore to him:

Art not thou also one of his disciples?

He denied it and said:

I am not.

One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him:

Did not I see thee in the garden with him?

Again therefore Peter denied: and immediately the cock crew. Then they led Jesus from Caiphas to the governor’s hall. And it was morning: and they went not into the hall, that they might not be defiled, but that they might eat the pasch. Pilate therefore went out to them, and said:

What accusation bring you against this man?

They answered and said to him:

If he were not a malefactor, we would not have delivered him up to thee.

Pilate therefore said to them:

Take him you, and judge him according to your law.

The Jews therefore said to him:

It is not lawful for us to put any man to death.

That the word of Jesus might be fulfilled, which he said, signifying what death he should die. Pilate therefore went into the hall again and called Jesus and said to him:

Art thou the king of the Jews?

Jesus answered:

Sayest thou this thing of thyself, or have others told it thee of me?

Pilate answered:

Am I a Jew? Thy own nation and the chief priests have delivered thee up to me. What hast thou done?

Jesus answered:

My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.

Pilate therefore said to him:

Art thou a king then?

Jesus answered:

Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth heareth my voice.

Pilate saith to him:

What is truth?

And when he said this, he went out again to the Jews and saith to them:

I find no cause in him. But you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the king of the Jews?

Then cried they all again, saying:

Not this man, but Barabbas. Now Barabbas was a robber.

Then therefore Pilate took Jesus and scourged him. And the soldiers platting a crown of thorns, put it upon his head: and they put on him a purple garment. And they came to him and said:

Hail, king of the Jews.

And they gave him blows. Pilate therefore went forth again and saith to them:

Behold, I bring him forth unto you, that you may know that I find no cause in him.

(Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them:

Behold the Man.

When the chief priests, therefore, and the servants had seen him, they cried out, saying:

Crucify him, Crucify him.

Pilate saith to them:

Take him you, and crucify him: for I find no cause in him.

The Jews answered him:

We have a law; and according to the law he ought to die, because he made himself the Son of God.

When Pilate therefore had heard this saying, he feared the more. And he entered into the hall again; and he said to Jesus:

Whence art thou?

But Jesus gave him no answer. Pilate therefore saith to him:

Speakest thou not to me? Knowest thou not that I have power to crucify thee, and I have power to release thee?

Jesus answered:

Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee hath the greater sin.

And from henceforth Pilate sought to release him. But the Jews cried out, saying:

If thou release this man, thou art not Caesar’s friend. For whosoever maketh himself a king speaketh against Caesar.

Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. And it was the parasceve of the pasch, about the sixth hour: and he saith to the Jews:

Behold your king.

But they cried out:

Away with him: Away with him: Crucify him.

Pilate saith to them:

shall I crucify your king?

The chief priests answered:

We have no king but Caesar.

Then therefore he delivered him to them to be crucified. And they took Jesus and led him forth. And bearing his own cross, he went forth to the place which is called Calvary, but in Hebrew Golgotha. Where they crucified him, and with him two others, one on each side, and Jesus in the midst. And Pilate wrote a title also: and he put it upon the cross. And the writing was:

JESUS OF NAZARETH, THE KING OF THE JEWS.

This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, in Greek, and in Latin. Then the chief priests of the Jews said to Pilate:

Write not: The King of the Jews. But that he said: I am the King of the Jews.

Pilate answered:

What I have written, I have written.

The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part) and also his coat. Now the coat was without seam, woven from the top throughout. They said then one to another:

Let us not cut it but let us cast lots for it, whose it shall be;

that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things. Now there stood by the cross of Jesus, his mother and his mother’s sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother:

Woman, behold thy son.

After that, he saith to the disciple:

Behold thy mother.

And from that hour, the disciple took her to his own. Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said:

I thirst.

Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to his mouth. Jesus therefore, when he had taken the vinegar, said:

It is consummated.

And bowing his head, he gave up the ghost.

Then the Jews (because it was the parasceve), that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken: and that they might be taken away. The soldiers therefore came: and they broke the legs of the first, and of the other that was crucified with him. But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. But one of the soldiers with a spear opened his side: and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the scripture might be fulfilled: You shall not break a bone of him. And again another scripture saith: They shall look on him whom they pierced. And after these things, Joseph of Arimathea (because he was 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 leave. He came therefore and took away the body of Jesus. And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about an hundred pound weight. They took therefore the body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. Now there was in the place where he was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid. There, therefore, because of the parasceve of the Jews, they laid Jesus: because the sepulchre was nigh at hand.

Haydock Commentary Isaiah 52:13-53:12

• Ver. 13. Servant, Christ. In vain do the Jews attempt to apply this to any other. It is wonderful that Grotius should follow their steps, and understand Jeremias to be meant; though elsewhere he allows that the prophet speaks only of the Messias. (De Verit. v. 19.) — This author [Grotius] has been of great prejudice to religion. The Chaldean and many modern Jews have been compelled by evidence to apply this to the Messias. See Geir., &c. Jesus was pleased to assume the form of a servant, Philippians ii. 7.
• Ver. 14. Of men, who have disfigured the countenance of our Saviour with buffets, &c. The Jews would not receive him under this abject form, though it had been foretold equally with his elevation. (Calmet)
• Ver. 15. Sprinkle with baptism, (Haydock) and his manifold graces. (Calmet) — Septuagint, “so many nations shall wonder at him.” (Haydock) — Mouth, out of reverence. How many great princes have submitted to his yoke? (Calmet) — Beheld. The Gentiles (Menochius) embrace the faith, at the sight of Christ’s miracles. (Calmet)
• Ver. 1. Revealed. Who could have believed such things? The apostles complain how few were converted, John xii. 38., and Romans x. 16. (Calmet) — These would not submit, though the gospel was not against reason. (Worthington)
• Ver. 2. Plant. Hebrew also, “suckling child.” (Septuagint, &c.) — Ground. The blessed Virgin [Mary]. (Calmet) — Was. Septuagint, “he had no appearance nor beauty. But his appearance was abject and deficient above all men; a,” &c. — That we. Literally, “and we have desired him.” Notwithstanding his abject condition, He was the desired of all nations, and by his wounds we are healed. (Haydock) — Some assert that the person of Christ was not beautiful, while others think that his wounds prevented it from being discerned. Salmeron would supply a negation from the first number: “We have not desired him.”
• Ver. 3. Not. The whole life of Christ was spent in the midst of poverty, and contradictions, Hebrews iv. 15. He has thus taught us to despise ourselves.
• Ver. 4. Sorrows. Healing them by his own afflictions, Matthew viii. 15. Sickness is an effect of sin, which Jesus came to destroy, 1 Peter ii. 24 — Leper, who was bound to have his face covered, ver. 3., and Leviticus xiii. 45. — God. Payva (Def. Trin. iv.) assures us that many Jews were converted by the perusal of this chapter, and particularly of this verse, which may be rendered “as a God wounded and afflicted.” (Calmet)
• Ver. 5. Healed. He inculcates this important truth repeatedly. Christ nailed the hand-writing that was against us to the cross, Colossians ii. 14. (Haydock)
• Ver. 6. Astray. We belong to his fold, chap. xl. 11., John x. 11., and Luke xv. 4.— Laid. Septuagint, “abandoned him to our sins,” as to so many executioners; (Calmet) “and he, because he had been abused, opened,” &c. (Haydock)
• Ver. 7. Will. The pagans were very attentive that the victim should not make much resistance. (Macrobius iii. 5.)
• Ver. 8. Judgment, or by an unjust and cruel judgment. (Haydock) — Hebrew, “from prison and judgment.” (Calmet) — Septuagint, “in humiliation, (Haydock) or humility, his judgment was taken away,” or rescinded, by his glorious resurrection. St. Philip follows this version in explaining this passage to the eunuch, Acts viii. 33. — Generation, from his eternal Father or from the Virgin [Mary], his incarnation, life, resurrection, or posterity in the Church. All these may be meant, and are inexplicable. (Calmet)
• Ver. 9. Death. Hebrew, “and he made his grave with the wicked men, and with the rich man, in his death.” (Haydock) — Grave and death seem to be transposed; and we might better read, “He was taken up with wicked men in his death, and with a rich man was his sepulchre.” This indeed is only a conjecture, but well grounded in the context. See Josue xxiv. 19. (Kennicott) — Septuagint, “and I will give the wicked for his grave, and the rich men for his death.” (Haydock) — The rich man may denote the small number of Jews who embraced the faith. (Calmet) — They esteemed themselves rich, and were highly favoured by God; yet they were blinded, (Haydock) and given up to the Romans, in punishment of their deicide, Matthew xxvii. 25. The Church is gathered both from Jews and Gentiles, ver. 10. (Calmet) (St. Jerome) — “He will send to hell the wicked,” (Chaldean) who slew him. (Menochius) — Christ was buried where malefactors were generally, yet honourably, in the tomb of Joseph [of Arimathea]. (Worthington) (Matthew xxvii. 57.)
• Ver. 10. Bruise. Septuagint, “to cleanse him from the wound.” (Haydock) — God was pleased that he should satisfy fro our crimes. — Hand. Christ has died for all, and established a Church which shall not perish.
• Ver. 12. Many. Even to the ends of the earth, Psalm ii. 8. — Strong. Demons, Jews, &c. Hebrew, “with the strong” apostles. — Wicked thieves. Barabbas, &c. — Transgressors. His executioners. The gospel could not speak plainer. (Calmet)

 Haydock Commentary Hebrews 4:14-16; 5:7-9

• Ver. 14. Having, therefore, as I told you before, a great high priest, Christ, who ascended into heaven, who can compassionate our infirmities, let us with a firm confidence approach the throne of grace, by faith, hope, charity, and good works. (Witham)
• Ver. 16. Le us often contemplate Jesus Christ on his two thrones, that of his mercy, and that of his justice; of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another. For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God’s mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, that the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone. (Bristow)
• Ver. 7. Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, St. Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and St. Chrysostom, hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always heareth me. (John xi. 42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham) — What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)
• Ver. 8. He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. (Witham)
• Ver. 9. And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. (Witham)

John 18:1-19:42

• Ver. 1. Over the torrent, or brook Cedron,[1] which ran betwixt Jerusalem and Mount Olivet, in the valley of Cedron, or of Hennon, or of Josaphat, not of Cedars, as in many Greek copies. See the history of Christ’s Passion. (Matthew xxvi. and xxvii.) (Witham)
• Ver. 5. Jesus here asks them, whom they were seeking, not as if he were ignorant of their errand, but to shew them, that of their own power they could do nothing, because, though he, whom they sought, was present, and stood before them, yet, they did not know him. (Theophylactus) — The darkness of the night could not have been the reason why they did not see him, because, as the evangelist observes, they had lanterns and torches with them, and if they could not see him, at least they might have known him by his voice; for how could Judas, their leader, who was one of his own apostles, be unable to know him by his voice. (St. Chrysostom)
• Ver. 6. Jesus again shews the Jews his power, and works another miracle before them, to give them another opportunity of being converted; but they would not: they still persevere in their hardness of heart; he therefore now delivers himself up to them, as now they can have no excuse for their incredulity. (St. Chrysostom)
• Ver. 13. Some are of opinion that Annas and Caiphas both dwelt in the same house. (Bible de Vence)
• Ver. 15. Peter followed Jesus, but at a distance, for he was afraid. And so did another disciple. St. Jerome, and St. Chrysostom, and after him, Theophylactus, with some others, believe that this other disciple was St. John himself. (Calmet)
• Ver. 17. St. John gives here Peter’s first denial, which is reunited to the other two by all the preceding evangelists. This is one of the circumstances, which the others may have neglected, to unite three similar facts, and relating to the same object. (Bible de Vence) — St. Peter, the prince and head of the Church, was permitted to fall, to teach him to treat with more mildness and condescension those, whom he would afterwards have to raise out of the same miserable state of sin. One weak and frail man is placed over another, that seeing him unhappily fallen, he may give him his kind and helping hand, to free him from that unhappy state, in which he knows himself to have been. (St. Chrysostom) — Of all which our divine Saviour suffered in the court of Caiphas, nothing so much affected him as the dangerous fall of Peter, the chief of all his apostles, who had received the most signal favours from him. He had boasted that very night, that although all the rest of the disciples should abandon their master, he would never forsake him. Yet, see the weakness and inconstancy of human nature; at the voice of a poor maid, he forthwith denies his master; repeats his denial a second, and a third time, and even swears with an imprecation, that he never knew the man. O what is man, when he confides too much in himself! Let us look to ourselves, and see, that we never fall into the same unfortunate state. But if we have the misfortune to imitate this apostle in his fall, let us likewise imitate him in his speedy repentance: for immediately after his fall, going out, he wept bitterly; a practice which, it is said, he ever after retained, as often as he heard the cock crow. (Butler’s Lives of the Saints)
• Ver. 21. Why askest thou me? Caiphas, in quality of judge, was to examine the crimes laid to the charge of the accused, by the testimony of witnesses. (Witham)
• Ver. 24. Annas sent him bound to Caiphas. Christ was but a little while there: for both the box on the ear, given to our Saviour, and St. Peter’s denial, were at the house of Caiphas: so that St. John does not here observe the order of time. (Witham)
• Ver. 28. Tha they might eat the Pasch. They, who by the Pasch will always understand the paschal-lamb, look upon it certain from these words, that the Scribes and Pharisees at least, had deferred eating the paschal-lamb, till Friday the 15th day, in the evening: but there are passages in the Scripture, which shew, that the word Pasch, or Phase, comprehended not only the paschal sacrifice of the lamb, but also the sacrifices, that were to be eaten with unleavened bread, during the seven days of the paschal solemnity, as Deuteronomy xvi. 2. thou shalt offer up the Phase, or Pasch, to the Lord, of sheep and oxen. And 1 Paralipomenon xxxv. 8. They gave to the priests to make the Phase, or Pasch, in altogether two thousand six hundred small cattle, and three hundred oxen. The oxen, therefore, were also given, to make up the Pasch, and were comprehended by the word Pasch, or Phase. It might, therefore, be these paschal sacrifices, and not the paschal-lamb, which the priests designed to partake of, and therefore would not enter into the palace of Pilate. See Tillemont against Lamy, on the 2nd passage out of St. John, tom. ii. p. 696. See also the Lexicon of Mr. Heure on the word Paque. (Witham)
• Ver. 35. It pleased God, that Christ, who was to die both for the Jews and the Gentiles, should be betrayed by the one, and put to death by the other. (Bristow)
• Ver. 1. Pilate’s motive, for ordering our Saviour to be scourged, was no other than this; that the Jews might be satisfied with these his numerous sufferings, and might no longer seek his death. For the same reason, likewise, he permitted his soldiers to inflict those unheard of cruelties, related in the sequel. (St. Augustine, tract. 110. in Joan.)
• Ver. 11. Unless it were given, or permitted thee from above. Therefore, he that delivered me to thee, hath the greater sin. Some expound this of Judas; others, rather of the high priest Caiphas, with the Jewish council: for they could not be ignorant that Jesus was their Messias, having seen the miracles Jesus did, and knowing the predictions of the prophets. (Witham) — Lest any should think, from what our Saviour had said, that Pilate was not in fault, in this place, he here adds, that he that had delivered him up, had the greater sin: God, indeed, had permitted it; but still these instruments of his death were not without fault. (St. Chrysostom, hom. lxxxiii. in Joan.) — Christ had been delivered into the power of Pilate through envy, and Pilate was about to exercise that power through fear. But though this last motive of fear can never justify any one, who condemns the innocent, yet still it is much more pardonable than the motive of envy, which was the incentive of the Jewish multitude. (St. Augustine, tract. 116. in Joan.) — Judas delivered Jesus into the hands of the priest, but both the priests and the people delivered him up to Pontius Pilate.
• Ver. 14. The Parasceve of the Pasch; that is, the day before the paschal sabbath. The eve of every sabbath was called the Parasceve, or day of preparation. But this was the eve of a high sabbath, viz. that which fell in the paschal week. (Challoner) — It was about the sixth hour when they crucified him. St. Mark, in his gospel, says, it was at the third hour that Jesus was crucified. These two evangelists are easily reconciled, if we consider that according to the custom of the Jews, all that took place between the third hour and the sixth hour of their day, was said to have happened in the third hour: their days being divided into four parts of three hours each, in the same manner as the nights were into four watches, of three hours each. St. Mark, therefore, might say very well, that the crucifixion of our Saviour took place in the third hour: though it might have been towards the conclusion of this general division of the day: whilst St. John, with a reason equally as good, says that it happened about the sixth hour. (John Nicolaus, in his marginal notes on St. Thomas Aquinas’ Aurea Catena.)
• Ver. 17. St. John makes no mention of what took place on the way to Calvary, when Jesus, being worn out by fatigue, could not proceed any farther, and they were obliged to relieve him of his burden, and to give it to a man, named Simon, of Cyrene, to carry for him, as is related in St. Matthew xxvii. 32. and St. Mark xv. 21. (Calmet) — For the honour paid in the early ages to the holy cross see St. Cyril, lib. vi. cont. Julian.; St. Jerome, ep. xvii.; St. Paulin. ep. xi.
• Ver. 19. He is the king, not of the Jews only, but of the Gentiles also. But it is not without reason, that he is called king of the Jews. For they were the true olive (Romans xi.); and we, the wild olive, have been ingrafted, and made partakers of the virtue of the true olive. Christ, therefore, is the king of the Jews, circumcised, not in the flesh, but in the heart, not according to the letter, but the spirit. (St. Augustine, tract. 118. in Joan.)
• Ver. 20. As there were probably many Gentiles at Jerusalem at this time, on account of the festival day, this inscription was written in three different languages, that all might be able to read it. (St. Chrysostom, hom. lxxxiv. in Joan.) — It was written in Hebrew, on account of the Jews, who glorified in the law of God; in Greek, on account of the wise men of all nations; and in Latin, because of the Romans, who at that time commanded almost every nation of the earth. (St. Augustine, tract. 118. in Joan.)
• Ver. 23. They made four parts. Christ’s upper garment had seams, which the four executioners could easily divide; but his under garment, or vest, was without seam, so that being cut, it would have been of no use. (Witham) — This coat without seam is a figure of the unity of the Church. (St. Cyprian, de unit. Eccles.) — The Rev. Fred. Nolan, of Woodford, in Essex, in his late work, entitled, Objections of a Churchman to uniting with the Bible Society, after quoting 2 Peter iii. 15, 16, says: “That the Bible may, therefore, prove the remote, but innocent cause of harm, is not, I apprehend, to be disputed, if we are to admit of its own authority:” p. 23, and again, p. 24, “that the present mode of circulating the Scriptures must prove a most effectual specific for multiplying sects and schisms; and consequently, for increasing, to an infinite degree, the greatest evil, under which Christianity has suffered, from the time of its promulgation, down to the memorable epoch of this happy invention, for the establishment of Christian faith, and the extension of Christian unanimity.” P. 62 in the same work, “That the Bible is the foundation of our religion, is new doctrine, unless in the divinity of the conventicle. We are built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. (Ephesians ii. 20.) On this foundation others still build, who are labourers together with God; (1 Corinthians xi. 9. 10.) of which divine co-operation the successors of the apostles have an express promise, to the end of the world. (Matthew xxviii. 20.) And by persons thus authorized (John xx. 21.) apostolical tradition has been delivered down to the present day, p. 63. The one body, of which our Lord was resolved his Church should consist, was to have one faith, (Ephesians iv. 4, 5.) it was to contain no schism, (1 Corinthians xii. 25.) but the present confederacy is formed on the principle of combining every sect and party, and this, while we have received an express prohibition against associating with those, who reject apostolical traditions, committed to the Church.” (2 Thessalonians iii. 6. 14.) In a foot-note on the above, the learned divine very appositely cites St. Ignatius, in which quotation we find these emphatic words: Greek: Me planasthe adelphoi mou, ei tis schizonti akolouthei, Basileian theou ou Kleronomei. Be not deceived, my brethren, not only acknowledged schismatics, but whoever shall join with a schismatic, shall not inherit the kingdom of God. The same apostolic Father, in another part, adds: he who corrupts the faith of God, for which Christ suffered, shall go into unquenchable fire: Greek: eis to pur to asbeston choresei. St. Alexander, in the fourth century, says of the Arians: that seamless garment, which the murderers of Jesus Christ would not divide, these men have dared to rip asunder. Greek: Tou arrekton chitona schisai eiolmesan.
• Ver. 27. The disciple took her to his own[1] home, or into his own are, not for his mother, by the Greek expression. See St. Chrysostom and St. Augustine. (Witham)
• Ver. 31. 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)
• Ver. 34. 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. 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.
• Ver. 36. You shall not break a bone of him. This, which was literally spoken of the paschal lamb, (Exodus xii. 46.) the evangelist applies to Christ, of whom the lamb was a figure. (Witham) — This had been said of the paschal lamb, which was a figure of Jesus Christ. (Exodus xii. 46. and Numbers ix. 12.)
• Ver. 37. This text is from Zacharias xii. 10. and seems to refer most literally to Jesus Christ.
• Ver. 39. About a hundred pounds. This seems a great quantity. It may be, they did not use it all. And besides, it was the custom of the Jews, at their great burials, to cover the body with spices and perfumes. (Witham)
• Ver. 41. This is added, lest it should be said, that it was not Christ, but some other, that rose from the dead; or at least, that he rose by the virtue of some other person reposing there. (Calmet).