ACC ~ John 19 v31 - 37

OVERVIEW:

The day of preparation received its name from the time of Israel’s wanderings in the desert when, on the day before the sabbath, they prepared twice as much manna in preparation for the sabbath (ORIGEN). But it is also the sixth day of the week when the world is created anew as Christ finishes his work on the cross, just as the work of creation was finished on the sixth day; he then rests in the tomb on the seventh day to be resurrected on the eighth day (BEDE). At the time of Jesus’ crucifixion, the Jews were careful in observing the sabbath, even as the most outrageous crime was being carried out against God (CYRIL). In order not to revile the high Sabbath, which would soon be at hand, the soldiers would break the legs, which would hasten death (AUGUSTINE). Those who witnessed it were amazed that Jesus had already died, since those sentenced to suffer on the cross normally were tortured by a prolonged death (AUGUSTINE).

They pierced his side, which was an act of mercy (ORIGEN), or at least expediency (ORIGEN). Blood normally congeals (ORIGEN), but in this case the Lord’s body, though dead, poured forth life both in the sacred blood and the holy water that poured out to the world (HIPPOLYTUS), washing us in the tide of the Paschal victim sacrificed for us (AMBROSIAN HYMN). Christ, the rock that sustained Israel in the wilderness, is struck on the cross in order to bring forth the refreshing waters of the New Testament (ORIGEN). Just as Moses began his ministry with blood and water, so Jesus ends his ministry in the same way as he experiences the second baptism of martyrdom (CYRIL OF JERUSALEM). Christ’s earlier prophecy concerning the living streams that would pour forth from his belly [1] are here fulfilled (RUFINUS) as his earthly ministry begins and ends with water (JEROME). The cross opens up baptism through Christ’s opened side so that it becomes the mother of life in place of Eve who came from the side of Adam (JACOB).

Noah was commanded to make a door in the side of the ark to save the animals, prefiguring the door opened from Christ’s side, which brought salvation (AUGUSTINE). And, just as Eve came from the rib of Adam, so the church was born from the side of Christ (EPHREM) through the water and blood that poured forth in the mysteries of baptism and Eucharist (CHRYSOSTOM). John seems to intimate that the blood and water were not seen by all, but he insists that his testimony is true (THEODORE).

Because Jesus’ side was pierced, there was no need to break his bones, thus rendering him a perfect sacrificial lamb as prophesied by Moses (AUGUSTINE, CHRYSOSTOM). “Pierced,” which is found in the Hebrew text of Zechariah (JEROME), along with the Septuagint’s “insulted,” both capture the essence of what was done to Christ (AUGUSTINE). In either case, when Christ comes again for judgment, everyone, whether Jew or Gentile, will recognize him for who he is (APOSTOLIC CONSTITUTIONS, THEODORET). The prophecy of the pierced Christ can also be traced back to Genesis 49 and the prophecy of the hamstrung bull who voluntarily submits to death (HIPPOLYTUS).

[1] See Jn 7:37-38.

19:31 | The Day of Preparation and Removal of Bodies

ISRAEL GATHERED DOUBLE THE MANNA

ORIGEN: What do they [i.e., the Jews] take it to mean when it says, “For six consecutive days you shall gather. On the sixth day, however, you shall gather double”? [1] It appears that that day that is placed before the sabbath is called the sixth day, which we call the Day of Preparation. [2] HOMILIES ON EXODUS 7.5. [3]

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

[2] Lat Parasceve.

[3] FC 71:307-8; GCS 29(6):211.

THE SIXTH DAY OF CREATION AND THE DAY OF PREPARATION

BEDE: Parasceve is interpreted as preparation. … They called it this as the day when it was necessary that they prepare for the sabbath according to the command they had received concerning the manna, “On the sixth day you shall gather double, etc.” … Therefore, because it was on the sixth day that human beings were made and the whole creation of the world completed, but on the seventh day it was required that he rested from his work and this is the sabbath, that is, rest—so it is only right to call that the day on which our Lord was crucified the sixth day fulfilling the reparation of humanity back to what it was at the beginning. [And we read], “And when he received the strong drink, he said ‘It is finished,’” that is, the work of the sixth day is perfect as I have totally accomplished the restoration of the world. But on the sabbath he rests in the sepulcher awaiting the event of the resurrection, which will occur on the eight day. EXPOSITION ON THE GOSPEL OF LUKE 6.23.54. [1]

[1] CCL 120:409.

A GROSS MISINTERPRETATION OF THE LAW

CYRIL OF ALEXANDRIA: The Jews strained out the gnat while they swallowed the camel. [1] They completely discounted the most outrageous and awful of all crimes against God, while they exercised the greatest diligence with reference to the most paltry and insignificant matters, showing their folly in either case. COMMENTARY ON THE GOSPEL OF JOHN 12. [2]

[1] See Mt 23:24.

[2] LF 48:644*.

BROKEN LEGS HASTENED DEATH

AUGUSTINE: [The breaking of the legs] was not so that their legs might be taken away. Rather, their legs were broken in order to bring about their death, which then allowed for them to be detached from the tree. Otherwise, their continuing to hang on the crosses would defile the great festal day by the horrible spectacle of their day-long torments. TRACTATES ON THE GOSPEL OF JOHN 120.1. [1]

[1] NPNF 1 7:434**.

19:32-33 | Legs of Criminals Broken, but Not of Jesus9

JESUS WAS ALREADY DEAD

AUGUSTINE: The Gospel declares those who were present especially marveled at this, that after the lament in which he expressed the figure of sin, he immediately gave up his spirit. For those who were suspended on the cross were tortured by a lingering death. Consequently, the legs of the thieves were broken, in order that they might quickly die and be taken down from the cross before the sabbath. But that he was found to be dead was a cause for amazement. And we read that Pilate also wondered at this when the body of the Lord was asked of him for burial. [1] ON THE TRINITY 4.13.16. [2]

[1] See Mk 15:43-44.

[2] FC 45:151.

19:34 | Blood and Water from Pierced Side

PIERCING AS AN ACT OF MERCY

ORIGEN: Pilate sought to gratify the whole people who had said, “Crucify, crucify him.” He also feared a riot among the people and so did not give orders (according to the usual practice of the Romans with those who are crucified) for Jesus to be stabbed under his armpits. This is sometimes done by those who condemn people guilty of greater crimes, because greater suffering is endured by those who are not stabbed after crucifixion who end up living in very great torment sometimes even the whole night and still the whole day after. Jesus therefore, since he had not been stabbed and was expected to hang a long time on the cross and endure greater torments, prayed to the Father and was heard. Immediately on crying to the Father, he was taken. Or, as one who had the power to lay down his life, he laid it down when he wanted to. COMMENTARY ON MATTHEW 140. [1]

[1] AEG 6:94-95*; GCS 38 2(11):290.

MERCY OR EXPEDIENCY?

ORIGEN: John also makes clear that some such thing took place at the time of Christ’s condemnation and that Pilate did not order the practice to be observed by Christ’s body being stabbed. He writes that they asked Pilate for their legs to be broken and that they then be taken away. But why would it have been necessary to ask for this if it would have been done according to custom? The Jews then pitied after their cruel condemnation those who they thought were still living in fearful torment. They broke the legs of the first and likewise the second. But Jesus had no need of their intercession with Pilate. Therefore coming to Jesus, and since he was already dead, they did not break his legs. Or, perhaps the Jews did not do this out of mercy but primarily because of the sabbath so that the bodies might not remain on the cross on the Sabbath, since that sabbath day was a high day. COMMENTARY ON MATTHEW 140. [1]

[1] AEG 6:95*; GCS 38 2(11):291-92.

BLOOD NORMALLY CONGEALS

ORIGEN: Celsus asks whether the blood in the body of the crucified Jesus was the same as that which flows in the bodies of the immortal gods. [1] He asks in jest, but we shall show that it was no mythic or Homeric blood that flowed from the body of Jesus. … With other dead bodies the blood congeals and pure water does not flow. But in the case of Jesus’ dead body, the miraculous feature was that both blood and water flowed forth from his side. AGAINST CELSUS 2.36. [2]

[1] Iliad 5.340.

[2] ANF 4:446**; SC 132:372.

FROM THIS DEAD BODY COMES LIFE

HIPPOLYTUS: The Lord’s body furnished both sacred blood and holy water to the world. … This body, clinically dead, still has a great power of life in it. For what [normally] does not flow from dead bodies flowed from this one, that is, blood and water. This happened so that we might know the great power for life possessed by the power that inhabited this body that, even while dead, was able to pour forth to us the causes of life. FRAGMENT ON THE TWO ROBBERS 1-2. [1]

THE TIDE FROM HIS PIERCED SIDE

AMBROSIAN HYMN WRITER:

At the Lamb’s high feast we sing

Praise to our victorious King,

Who has washed us in the tide

Flowing from his pierced side.

Praise we him whose love divine

Gives the guests his blood for wine,

Gives his body for the feast,

Love the victim, love the priest.

Where the Paschal blood is poured,

Death’s dark angel sheathes his sword;

Israel’s hosts triumphant go

Through the wave that drowns the foe.

Christ, the Lamb whose blood was shed,

Paschal victim, Paschal bread;

With sincerity and love

Eat we manna from above.

Mighty victim from the sky,

Powers of hell beneath you lie;

Death is conquered in the fight;

You have brought us life and light.

Alleluia!

EASTER HYMN, AT THE LAMB’S HIGH FEAST 1-5. [2]

[1] AEG 6:96**; GCS 1 2:211.

[2] HBM 144-45*.

STRIKING CHRIST THE ROCK

ORIGEN: If there is anyone who, when he reads Moses, murmurs against him, and the Law which has been written according to the letter is displeasing to him because it seems incoherent in many things, Moses shows him the rock which is Christ and leads him to it that he may drink from it and quench his thirst. But this rock will not give water unless it has been struck, but when it has been struck it brings forth streams. [1] For after Christ had been struck and crucified, he brought forth the streams of the New Testament. This is why it was said of him, “I will the strike the shepherd and the sheep will be scattered.” [2] He had to be struck, therefore, for unless he had been struck and unless “water and blood had gone out from his side,” we all would suffer “thirst for the word of God.” [3] This, therefore, is what the Apostle also understood when he said, “They all ate the same spiritual food and drank the same spiritual drink. For they drank of the spiritual rock which followed, but the rock was Christ.” [4] HOMILIES ON EXODUS 11.2. [5]

[1] See Jn 7:37.

[2] See Zech 13:7.

[3] See Amos 8:11.

[4] 1 Cor 10:3-4.

[5] FC 71:356-57.

MARTYRS’ BAPTISM AND JESUS’ SIDE

CYRIL OF JERUSALEM: The beginning of signs under Moses was blood and water. And the last of all Jesus’ signs was the same. First, Moses changed the river into blood. And Jesus at the last gave forth from his side water with blood. … In the Gospels, the power of saving baptism happens in two ways: one is granted through water to the illuminated, a second is granted to holy martyrs in persecutions through their own blood. Since this is so, blood and water [1] came out of that saving Side to confirm the grace of the confession made for Christ, whether in baptism or martyrdom. CATECHETICAL LECTURES 13.21. [2]

[1] See also Cyril of Jerusalem Catechetical Lecture 3.10. Origen also speaks of this martyr baptism in his Homily on the Book of Judges 7.2 and On the Gospel of Matthew 16.6.

[2] NPNF 2 7:88**. See also Tertullian On Modesty 22; On Baptism 16; Jerome Letter 69.6; Commentary on the Apostles’ Creed 23.

STREAMS OF LIVING WATER

RUFINUS OF AQUILEIA: It is written that when the side of Jesus was pierced, “he poured out blood and water.” This has a mystical meaning. For Jesus himself had said, “Out of his belly shall flow rivers of living water.” [1] COMMENTARY ON THE APOSTLES’ CREED 23. [2]

[1] Jn 7:38.

[2] NPNF 2 3:552*.

THE CROSS OPENS BAPTISM

JACOB OF SARUG: Christ came and opened up baptism by his cross, so that it should be a mother of life for the world in place of Eve, water and blood for the fashioning of spiritual infants flowed forth from it, and baptism became the mother of life. No previous baptism [i.e., of Moses or of John] ever gave the Holy Spirit. Only the baptism that was opened by the Son of God on the cross did so. It gives birth to children spiritually with the “water and the blood,” and, instead of a soul, the Holy Spirit is breathed into them. HOMILY ON THREE BAPTISMS. [1]

[1] OrChrAn 197:212*.

THE DOOR OF THE ARK IS OPENED

AUGUSTINE: The Evangelist has expressed himself cautiously. He does not say “struck” or “wounded” but “opened his side.” Here was opened the gate of life from which the sacraments of the church flowed without which we cannot enter into that life that is the true life: “And there came out blood and water.” That blood was shed for the remission of sins. That water tempers the cup of salvation. This 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. These animals prefigured the church. To foreshadow 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, so that out of that which came, there might be formed a wife for him. TRACTATES ON THE GOSPEL OF JOHN 120.2. [1]

[1] NPNF 1 7:434-35**.

THE BRIDE FROM ADAM’S RIB AND CHRIST’S SIDE

EPHREM THE SYRIAN: “There came forth blood and water,” which is his church, and it is built on him, just as [in the case of] Adam, whose wife was taken from his side. [1] Adam’s rib is his wife, and the blood of our Lord is his church. From Adam’s rib there was death, but from our Lord’s rib, life. The olive tree [symbolizes] the mystery of Christ, from which spring forth milk, water and oil; milk for the children, water for the youths and oil for the sick. The olive tree gave water and blood through its death, [just as] the Messiah gave these through his death. [2] COMMENTARY ON TATIAN’S DIATESSARON 20.11. [3]

[1] See Gen 2:21-22.

[2] See Mt 3:1-12.

[3] ECTD 323*.

THE BEGINNING OF THE SACRAMENTS

CHRYSOSTOM: Yet the soldiers, in order to gratify the Jews, pierced his side with a spear and now insulted the dead body. O abominable and accursed purpose! Yet, beloved, do not be confused or despondent. What these men did from a wicked will fought on the side of the truth, since there was a prophecy that spoke concerning this very circumstance: “They shall look on him whom they pierced.” [1] And not only this, but this deed would become evidence to confirm the faith of those who should afterward disbelieve, as it was for Thomas and those like him. With this too an ineffable mystery was accomplished. For “there came forth water and blood.” Not without purpose or by chance did those fountains spring forth. Rather, it is because the church consists of these two together. And those who have been initiated know this, being regenerated indeed by water and nourished by the blood and the flesh. And so, the mysteries take their beginning. In this way, when you approach that awesome cup, you may so approach as though you were drinking from his very side. HOMILIES ON THE GOSPEL OF JOHN 85.3. [2]

[1] Zech 12:10.

[2] NPNF 1 14:319**. See also Theodore and Cyril, loc cit.

EUCHARISTIC MIXTURE

CLEMENT OF ALEXANDRIA: The sacred vine produced the prophetic cluster. This was a sign to them, after they had been trained from wandering to [find] their rest. The sacred vine represented the great cluster of the Word, bruised for us. For the blood of the grape—that is, the Word—desired to be mixed with water, as his blood is mingled with salvation. And the blood of the Lord is twofold. For there is the blood of his flesh, by which we are redeemed from corruption. And there is the spiritual blood, that by which we are anointed. And to drink the blood of Jesus is to become a partaker of the Lord’s immortality with the Spirit as the enervating principle of the Word, as blood is of flesh. Accordingly, as wine is blended with water, so is the Spirit with humankind. And the one, the mixture of wine and water, nourishes the faith; while the other, the Spirit, brings us to immortality. And the mixture of both, of the water and of the Word, is called Eucharist, renowned and glorious grace. And they who by faith partake of it are sanctified both in body and soul. For the Father’s will has mystically compounded the divine mixture, man, by the Spirit and the Word. For in truth, the spirit is joined to the soul, which is inspired by it. And the flesh, by reason of which the Word became flesh, is joined to the Word. CHRIST THE EDUCATOR 2.2. [1]

[1] ANF 2:242-43**.

THE BLOOD OF THE GRAPE FLOWS

THEODORET OF CYR: When the soldiers pierced the Savior’s side with the lance, what flowed out of it according to the Gospel writers? Blood and water. He called the Savior’s blood, therefore, the blood of a grape. For if the Lord was called a vine, and if the fruit of the vine is called wine, and if springs of blood and water poured from the Lord’s side and ran over the rest of his body to the ground, then the patriarch’s prophecy was reasonable and appropriate: “He will wash his robe in wine and his garment in blood of the grape.” [1] For just as we call the sacramental fruit of the vine the Lord’s blood after the consecration, so he called the blood of the true vine blood of the grape. DIALOGUE 1. [2]

[1] Gen 49:11.

[2] FC 106:46.

19:35 | Evangelist As Witness

JOHN THE ONLY WITNESS OF BLOOD AND WATER?

THEODORE OF MOPSUESTIA: The Evangelist alludes to himself, because he always talks about himself without mentioning his name. From this it is clear that John was present at these events. It seems also that he wants to suggest the emission of blood and water did not occur so that everybody might see it but that it remained invisible to many. Indeed, he points out this by saying, “He who saw this has testified,” and he means that he only saw and testified to this event. But he was worthy to be believed about this, even though he said that he only saw and testified. Therefore he also recalled the words of Scripture. Indeed, those events happened just like they had been written. So the death of our Lord happened in this manner. COMMENTARY ON JOHN 7.19.35. [1]

[1] CSCO 4 3:338.

19:36 | Prophecy of No Broken Bones

NO BROKEN BONES WITH A PASSOVER LAMB

AUGUSTINE: In the Passover a lamb is killed, representing Christ of whom it is said in the Gospel, “Behold the Lamb of God, who takes away the sin of the world!” [1] In the Passover the bones of the lamb were not to be broken. And on the cross the bones of the Lord were not broken. The Evangelist, in reference to this, quotes the words “a bone of him shall not be broken.” [2] The posts were marked with blood to keep away destruction, as people are marked on their foreheads with the sign of the Lord’s passion for their salvation. REPLY TO FAUSTUS THE MANICHAEAN 12.30. [3]

[1] Jn 1:29.

[2] Num 9:12.

[3] NPNF 1 4:193**. A less satisfactory answer as to why there were no broken bones is given by Lactantius Divine Institutes 4.26: “lest his body, being injured and broken, should be rendered unsuitable for rising again. But see also Origen Commentary on the Gospel of John 10.94, which anticipates Augustine’s interpretation.

JOHN ENLISTS MOSES’ TESTIMONY

CHRYSOSTOM: For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded and was fulfilled in this event. On this account the Evangelist brought forward the prophet. For John would have cast doubt on himself if he continually produced only himself as a witness. Therefore, he brings Moses to help him and says that this did not happen without purpose but was written about long ago. And this is the meaning of the words “a bone of him shall not be broken.” [1] Again he confirms the prophet’s words by his own witness. These things, he says, I have told you so that you might learn the close relationship between the type and its reality. He goes to great lengths to create faith in what might otherwise be a matter of reproach and shame. … Let no one then be unbelieving, [John is saying], or through shame do injury to our cause. For the things that appear to be most shameful are the very venerable records [2] of our good things. HOMILIES ON THE GOSPEL OF JOHN 85.3. [3]

[1] See Ex 12:46; Num 9:12.

[2] Gk semnologēmata.

[3] NPNF 1 14:319**.

19:37 | Prophecy of the Pierced Body

COMPARING HEBREW, GREEK AND LATIN TEXTS

JEROME: Look at this instance from Zechariah where the Evangelist John quotes from the Hebrew, “They shall look on him whom they pierced.” We read in the Septuagint, “And they shall look on me because they have mocked me.” In the Latin version, we read, “And they shall look on me for the things that they have mocked or insulted.” Here the Evangelist, the Septuagint and our own version [1] all differ. And yet, the divergence of language is atoned for by oneness of spirit. LETTER 57.7. [2]

“INSULT” AND “PIERCED” ARE BOTH APT DESCRIPTIONS

AUGUSTINE: Certainly the words that the Septuagint has translated, “They shall look on me because they insulted me,” stand in the Hebrew, “They shall look on me whom they pierced.” [3] And by this word the crucifixion of Christ is certainly more plainly indicated. But the Septuagint translators preferred to allude to the insult that was involved in his whole passion. For in point of fact they insulted him both when he was arrested and when he was bound, when he was judged, when he was mocked by the robe they put on him and the homage they did on bended knee, when he was crowned with thorns and struck with a rod on the head, when he bore his cross and when at last he hung upon the tree. And therefore we recognize more fully the Lord’s passion when we do not confine ourselves to one interpretation but combine both and read both “insulted” and “pierced.” When, therefore, we read in the prophetical books that God is to come to do judgment at the last, from the mere mention of the judgment, and although there is nothing else to determine the meaning, we must gather that Christ is meant. For though the Father will judge, he will judge by the coming of the Son. For he himself, by his own manifested presence, “judges no one but has committed all judgment to the Son.” [4] For as the Son was judged as a man, he shall also judge in human form. CITY OF GOD 20.30. [5]

[1] The Italic, for the Vulgate, which was not then published, accurately represents the Hebrew.

[2] NPNF 2 6:115**.

[3] See the Vulgate.

[4] Jn 5:22.

[5] NPNF 1 2:450*.

SEEING JESUS AT THE JUDGMENT

APOSTOLIC CONSTITUTIONS: Jesus will come at the consummation of the world with power and great glory to judge the living and the dead and to reward every one according to his works. And then shall they see the beloved Son of God whom they pierced, and when they know him, they shall mourn for themselves tribe by tribe. CONSTITUTIONS OF THE HOLY APOSTLES 5.19. [1]

[1] ANF 7:448**. Constitutions of the Holy Apostles 5.20, according to Greek source.

TWO AUDIENCES AT CHRIST’S SECOND COMING

THEODORET OF CYR: He promised to come again. And so, he will be seen both by those who have believed and those who have crucified, for it is written, “They shall look on him whom they pierced.” LETTER 151. [1]

[1] NPNF 2 3:331**. See also Dialogues (NPNF 2 3:200).

CHRIST THE HAMSTRUNG BULL

HIPPOLYTUS: “In their anger they killed men, in their passion they hamstrung a bull.” [1] This he says regarding the conspiracy into which they were to enter against the Lord. … By the “strong bull” he means Christ whom “they hamstrung,” since, when he was suspended on the tree, they pierced through his sinews. Again, “in their anger they hamstrung a bull.” And mark the appropriateness of the expression when it says, “They killed men, and hamstrung a bull.” For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when hamstrung, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh. But he was not overcome by death. But though as man he became one of the dead, he remained alive in the nature of divinity. For Christ is the bull—an animal, above all, strong and sleek and devoted to sacred use. And the Son is Lord of all power, who did not sin but rather offered himself for us, a savor of a sweet smell to his God and Father. FRAGMENT ON GENESIS 49.6. [2]

[1] Gen 49:6.

[2] ANF 5:164**. ANF provides incorrect referencing.