ACC ~ John 19 v1 - 8

OVERVIEW:

The rock on which the church stands is hewn by Pilate on a pillar of stone (ROMANUS) where Jesus was scourged before Pilate delivered him up to be crucified (AUGUSTINE). He was scourged unjustly so that he might deliver us from the punishment we deserved (CYRIL). The crown of thorns placed on Jesus serves as a type and reminder to us that there is no approaching the Word without blood (CLEMENT). His crown, if you dare to wear it (TERTULLIAN), is a garland of thorns and thistles (TERTULLIAN) that needs no further thorns from us (ORIGEN). Christ’s blood is our purple robe (TERTULLIAN). Therefore, the mocking intended by the crown and robe fulfilled God’s purpose in crowning the dignity of the chosen king’s humility (CYRIL OF JERUSALEM) even as the treatment of the King of creation by the soldiers caused utter amazement among the heavenly hosts (ANONYMOUS). Pilate, as the prince of this world, presents Jesus’ innocence, thereby implicating both himself and the people in the wrongful scourging (CYRIL). He presents to them “the man” who, as the second Adam, would defeat the sin that condemned his fellow human beings (CYRIL). The Jewish leaders then hand the Judge over to a judge who himself already stands condemned for his actions (ROMANUS). Their purpose, however, was to shame Jesus into oblivion through the most ignominious death they could find so that Jesus would soon be forgotten (CHRYSOSTOM). The devil would much rather Jesus die in secret in order to persuade people that Jesus did not die at all (CHRYSOSTOM).

Pilate sees the sentence pronounced on Jesus for what it is (CYRIL), so that, although they brought Jesus to be condemned, instead Pilate acquits him (CHRYSOSTOM). Those who deny that Jesus is the Son of God should see that even the Jews understood Jesus was claiming to be the Son of God (HILARY). And so, their charges should have elicited worship instead of condemnation (CHRYSOSTOM). When Pilate hears that Jesus is the Son of God, his reaction demonstrates more concern than did that of the Jewish leaders (CHRYSOSTOM). There may even be a hint that Pilate may have believed in Jesus’ divinity as one of the gods (CYRIL).

19:1 | Pilate Has Jesus Scourged

THE ROCK OF THE CHURCH IS HEWN ON THE PILLAR OF STONE

ROMANUS MELODUS:

Like a lion they roared to seize the life of the lamb, Christ.

Pilate, fulfilling their will, flogged Thee, the gentle One.

So he set to work on Thy back. …

The Redeemer endured the lash; the Deliverer was in chains;

Nude and stretched out on a pillar,

Is He who in a pillar of cloud formerly spoke to Moses and Aaron.

He who established the pillars of the earth, as David said, is fastened to a pillar.

He who showed the people the road in the desert,

(For the pillar of fire appeared before them), He has been attached to a pillar;

The rock is on a column and the church is hewn in stone for me.

KONTAKION ON THE PASSION OF CHRIST 20.13-14.

WHEN DID THE SCOURGING TAKE PLACE?

AUGUSTINE: Previous to stating how Pilate delivered him up to be crucified, John has introduced the following passage: “Then Pilate therefore took Jesus and scourged him.” … This makes it evident that Matthew and Mark have reported this incident in the way of a recapitulation and that it did not take place after Pilate had delivered him up to be crucified. For John informs us distinctly enough that these things took place when he yet was with Pilate. Therefore, we conclude that the other Evangelists have introduced the occurrence at that particular point, just because, having previously passed it by, they recollected it there. HARMONY OF THE GOSPELS 3.9.36. [1]

[1] CSEL 43:320; NPNF 1 6:197**.

CHRIST’S SUFFERING FOR US

CYRIL OF ALEXANDRIA: Jesus was scourged unjustly so that he might deliver us from the punishment we deserved. He was beaten and struck so that we might beat Satan, who had beaten us, and that we might escape from the sin that cleaves to us through the original transgression. For if we think correctly, we shall believe that all of Christ’s sufferings were for us and on our behalf and that they have power to release and deliver us from all those calamities we have deserved because of our rebellion against God. COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:606*.

19:2 | Crown of Thorns and Purple Robe

THE CROWN OF THORNS AS TYPE

CLEMENT OF ALEXANDRIA: The Lord’s crown of thorns prophetically pointed to us who once were barren but are placed around him through the church of which he is the head. But it is also a type of faith, of life in respect to the substance of the wood, of joy in respect to the appellation of crown, of danger in respect to the thorn. For there is no approaching the Word without blood. … They crowned Jesus raised up high, testifying to their own ignorance. … This crown is the flower of those who have believed on the glorified One, but it covers with blood and chastises those who have not believed. It is a symbol, too, of the Lord’s successful work, he having borne on his head (the princely part of his body) all our iniquities by which we were pierced. For he by his own passion rescued us from offenses and sins and other thorns. And having destroyed the devil, deservedly said in triumph, “O Death, where is your sting?” [1] CHRIST THE EDUCATOR 2.8. [2]

[1] 1 Cor 15:55.

[2] ANF 2:256-57*; CCL 2:1052.

CHRIST’S CROWN IN CONTRAST TO ALL OTHER CROWNS

TERTULLIAN: What patriarch, what prophet, what Levite, or priest or ruler, or at a later period what apostle, or preacher of the gospel or bishop do you ever find the wearer of a crown? … If, perhaps, you object that Christ himself was crowned, to that you will get the brief reply: Go ahead and be crowned like he was. You have my full permission. THE CHAPLET 9. [1]

[1] ANF 3:98. Tertullian is here contrasting the world’s idea of glory with that of humble faith, which will not wear the crown that the heathen and their deities wear.

DO NOT ADD MORE THORNS

ORIGEN: There are those who still have thorns with which they crown and dishonor Jesus, those, namely, who are choked by the cares and riches and pleasures of life and, though they have received the word of God, do not bring it to perfection. [1] We must beware, therefore, lest we also, as crowning Jesus with thorns of our own, should be entered in the Gospel … and read how he is dishonored and mocked and beaten [by us]. COMMENTARY ON THE GOSPEL OF JOHN 1.72-73. [2]

[1] See Lk 8:14.

[2] FC 80:48**; SC 120:96.

CHRIST’S BLOOD IS OUR PURPLE ROBE

TERTULLIAN: You belong to Christ for you have been enrolled in the books of life. [1] There the blood of the Lord serves for your purple robe, and your broad stripe is his own cross. THE CHAPLET 13. [2]

[1] Phil 4:3.

[2] CCL 2:1060; ANF 3:101*.

19:3 | Mockery from the Soldiers

EVEN MOCKERY FULFILLS THE PROPHECY

CYRIL OF JERUSALEM: They dressed him in a purple robe in mockery, of course. But they also fulfilled the prophecy, doing so under inspiration. For he was a King. However much they did it in a spirit of derision, still they did it. His royal dignity was emblematically heralded. So, likewise, though it was with thorns they crowned him, it was still a crown. And it was soldiers who crowned him. Kings are proclaimed by soldiers. SERMON ON THE PARALYTIC 12. [1]

[1] FC 64:217**.

HEAVEN WONDERS AT ITS KING’S TREATMENT

ANONYMOUS: When the soldiers mocked you, O Lord, before your death on the precious cross, the heavenly hosts were struck with wonder. For you who have adorned the earth with flowers were arrayed in a crown of shame. You who have wrapped the firmament in clouds were clothed in a robe of mockery. And so, O Christ, in your providence you have made known your compassion and great mercy. STICHERA FOR THE THIRD HOUR OF HOLY FRIDAY. [1]

[1] LT 604*.

19:4 | Pilate Presents an Innocent Man

PILATE ADMITS TO SCOURGING AN INNOCENT MAN

CYRIL OF ALEXANDRIA: He confesses the wrong he had done and is not ashamed. For he admitted that he had scourged him without cause and declares that he will show him to them supposing that would satisfy their savage passion by so pitiable a spectacle. In fact, he practically accuses them as well—and that publicly—of putting him to death unjustly and of compelling him openly to be a lawbreaker who, if he transgressed his own laws, could not escape without repercussions. The saying was fulfilled in Christ and shown to be true, that “the prince of this world comes and he will find nothing in me.” [1] COMMENTARY ON THE GOSPEL OF JOHN 12. [2]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

[2] LF 48:607*.

19:5 | Behold the Man

SIN AND SATAN DEFEATED BY A MAN

CYRIL OF ALEXANDRIA: Just as in Adam Satan subdued the whole human race demonstrating its subjection to sin, so now Satan is vanquished by humanity. For the one who was truly God and without sin was still also human. And just as all of humanity was condemned under the sentence of sin through one man, the first Adam, in the same way, the blessing of justification by Christ is extended to all through one man, the second Adam. [1] COMMENTARY ON THE GOSPEL OF JOHN 12. [2]

[1] Rom 5:18.

[2] LF 48:608**.

19:6 | Crucify Him!

JUDGING THE JUDGE

ROMANUS MELODUS:

Abel was envied by Cain and was later murdered.

That is what Christ endured:

Though He loved envious people, He

moved them to anger, even as He showed affection;

He healed those who were ill, and instead of gratitude, He suffers, and is crucified,

In order that Adam might exult.

The crowd of the lawless, feeling aversion for the multitude of miracles

Cried out: “Kill him, crucify him!”

As they handed over to Pilate the One who created all things;

They handed over to the court of justice the One who will judge kings and peasants;

The condemned judges the just Judge;

The one who lives unknown threatened to kill like a thief the Redeemer!

Meanwhile He, in order to suffer, endures in silence, standing speechless,

In order that Adam might exult.

KONTAKION ON THE PASSION OF CHRIST 20.5-6.

TRUTH IS EXALTED BY HINDRANCES

CHRYSOSTOM: Pilate, because of hearing just a few words, wanted to let Jesus go, but they pressed on, saying, “Crucify him.” And why did they push for killing him in this way? It was a shameful death. They were afraid that afterward someone might remember him, and so they wanted to bring him to a punishment that came with a curse. They did not know that truth is exalted by hindrances. HOMILIES ON THE GOSPEL OF JOHN 84.2. [1]

[1] NPNF 1 14:315**.

THE DEVIL WOULD RATHER JESUS DIE IN SECRET

CHRYSOSTOM: The devil has never been in as shameful a plight as he was that day. For while he expected to have Christ, he lost even those he had, because when that body was nailed to the cross, the dead arose. There death received his wound, being met with a death stroke from a dead body. … For the devil would have done everything to persuade people that Jesus did not die and that instead he [Satan] had the power. For one can see that the time following his resurrection was indeed proof positive [that he had risen from the dead]. But, concerning his death, no other time except when it actually happened could ever furnish proof. Therefore Jesus had to die publicly in the sight of everyone, but [the event] of his resurrection was not public, knowing that the time following it would bear witness to the truth. It is a marvel that, while the world was looking on, the serpent was slain on high on the cross. For look at what the devil did to try to have Christ die in secret. Hear Pilate saying, “Take him away and crucify him, for I find no fault in him,” and withstanding them in a thousand ways. And again the Jews said to him, “If you are the Son of God, come down from the cross.” [1] Then further, when he had received a mortal wound and did not come down, he was buried. And yet, it was in his power to have risen immediately—but he did not so that the fact [of his death] might be believed. And yet in cases of private death, indeed, it is possible to say they only swooned, but here, it is not possible to say such a thing. HOMILIES ON COLOSSIANS 6. [2]

[1] Mt 27:40.

[2] NPNF 1 13:286**.

PILATE PERCEIVES AN UNJUST SENTENCE

CYRIL OF ALEXANDRIA: Here, we may imagine Pilate as saying, “If you have a law that subjects the sinless to so fearful a penalty, that chastises the guiltless, execute it with your own hands. I will not endure being a part of it.” COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:610**.

BROUGHT FOR CONDEMNATION, ACQUITTAL IS RESULT

CHRYSOSTOM: See in how many ways the judge makes his defense, continually acquitting Jesus of the charges. … For “You take him and crucify him” is the expression of one clearing himself of the guilt and thrusting them forward to an action not permitted to them. They had brought Jesus in order to have the matter decided by the governor. But the contrary happened, and Jesus was acquitted rather than condemned by the governor’s decision. HOMILIES ON THE GOSPEL OF JOHN 84.2. [1]

[1] NPNF 1 14:314**.

19:7 | Claims to Be the Son of God

JEWS UNDERSTOOD HE CLAIMED TO BE THE SON OF GOD

HILARY OF POITIERS: If you [Arians] will not learn who Christ is from those who know him, learn it at least from those who do not. … Can’t you see your fellowship with the … Jews [of Jesus’ day] in which your denial of the divine Sonship has involved you! For they have put on record the reason of their condemnation: “And by our law he ought to die because he made himself the Son of God.” Isn’t this the same charge that you are blasphemously bringing against him, that, while you pronounce him a creature, he calls himself the Son? He confesses himself the Son, and they declare him guilty of death. You too deny that he is the Son of God. What sentence do you pass on him? You have the same repugnance to his claim as had the Jews. You agree with their verdict. I want to know whether you will quarrel about the sentence. Your offense, in denying that he is the Son of God, is exactly the same as theirs, though their guilt is less, for they sinned in ignorance. ON THE TRINITY 6.50. [1]

[1] NPNF 1 9:116**.

THEIR CHARGES SHOULD HAVE ELICITED WORSHIP

CHRYSOSTOM: How then, when the judge said, “You take him, and judge him according to your law,” did you reply, “It is not lawful for us to put any man to death,” while here you flee to the Law? And consider the charge, “He made himself the Son of God.” Tell me, is this the ground of your accusation, that is, that he who performed the deeds of the Son of God should call himself the Son of God? And so what does Christ do? While they held this dialogue with each other, he held his peace, fulfilling that saying of the prophet that “he opens not his mouth. In his humiliation his judgment was taken away.” [1] HOMILIES ON THE GOSPEL OF JOHN 84.2. [2]

[1] Is 53:7-8 (LXX).

[2] NPNF 1 14:314**.

19:8 | Pilate’s Reaction

PILATE MORE WORRIED THAN THE JEWISH LEADERS

CHRYSOSTOM: Then Pilate is alarmed when he hears from them that he made himself the Son of God, worrying that he might be administering justice improperly if the assertion might possibly be true. But these men who had learned this, both by his deeds and words, did not shudder. Instead, they are putting him to death for the very reasons for which they ought to have worshiped him. HOMILIES ON THE GOSPEL OF JOHN 84.2. [1]

[1] NPNF 1 14:314**.

PILATE MAY HAVE BELIEVED CHRIST WAS DIVINE

CYRIL OF ALEXANDRIA: The malicious design of the Jews had a result they little expected. They wanted to build up an indictment against Christ by saying that he had ventured to sin against the person of God himself. But the weighty character of the accusation itself increased Pilate’s caution, and he was more alarmed and more careful concerning Christ than before. He became more particular in his questions: what Jesus was and where he came from. I think he believed that, though Jesus was a man, he might also be the Son of God. This idea and belief of his was not derived from holy Scripture but the mistaken notions of the Greeks. Greek fables call many men demi-gods and sons of gods. The Romans, too, who in such matters were still more superstitious, gave the name of god to the more distinguished of their own monarchs, and set up altars to them, and allotted them shrines and put them on pedestals. Therefore Pilate was more earnest and anxious than before in his inquiry of who Christ was and where he came from. COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:614**.