John 19:17 - Exposition

Therefore they took (received) Jesus £ from the hands of the Gentile, leading the way in their accursed procession, gloating over their victim. παρέλαβον reminds us (Westcott) of the παρέλαβον , ( John 1:11 ), where it is said, "His own received him not." They did not receive him in the fullness of his grace, but they did receive him to inflict the curse and shame and death for which they had plotted and clamored. This powerful suggestion is brought out by the amended text. At this point, when the sacred Sufferer left the Praetorium and was dragged into the rush of the vociferating crowd, the synoptic narrative becomes far fuller in detail. The terrible tragedy in-eludes the disrobing. The bleeding form is once more clothed with his own garments. It is not necessary to suppose a second scourging (see John 19:1 ). The circumstance mentioned ( Luke 23:26 and parallel passages) of Simon of Cyrene made to bear his cross after him, shows how Jesus in his human nature had suffered already. A second scourging (if we judge by all we can gather of such an infliction) would have been followed by immediate death, and would thus have snatched from them the realization of their inhuman purpose. The statement that, bearing his cross for himself, he went forth , shows that they tried to force him thus in his agony to endure this additional humiliation, and, from his physical exhaustion, were compelled to make use of the expedient described by the synoptists. Mark ( Mark 15:22 ) introduces another most suggestive word, φέρουσιν αὐτὸν , literally, "they carry him" from the place where they compelled ( ἀγγαρεύουσιον ) Simon to take up his cross, and at least he hints, if he does not express, the terrible fact that they had, by their fell cruelty of all kinds, at length exhausted all the human physical strength of the Sufferer. John's language, though at first sight discrepant with Luke's, really explains it. Luke also describes the wailing of the daughters of Jerusalem, and the sublime self-forgetfulness with which Jesus turned their thoughts from his agony to themselves and their children. Matthew and Mark both relate another scene, which seems as if one gleam of pity had crossed some heart—"They offered him wine, mixed with narcotic gall," to stupefy his senses, and lull his physical agony. He did not put it by "with suicidal hand;" but, as Keble sang—

"Thou wilt feel all, that thou mayst pity all;

And rather wouldst thou wrestle with strong pain

Than overcloud thy soul,

So clear in agony,

Or lose no glimpse of heaven before the time."

('Christian Year.')

He went forth to a place called the place of a skull, which is called in the Hebrew, Golgotha . "He went forth" from the Praetorium along the via Dolorosa, wheresoever it was, beyond the city wall ( Hebrews 13:12 , etc., "He suffered without the gate"). Moses had forbidden (Le 24:14; Numbers 15:35 ) capital punishment within the camp (cf. 1 Kings 21:13 ; Acts 7:58 ). The traditional site of the place is far within the present walls in the north-western quarter of the city, not far from the gate of Damascus; and endless discussions have prevailed with respect to the line of the second city wall, which at that time must either have included or excluded the site of the Church of the Holy Sepulcher. The identification of the site of Golgotha is rendered difficult from the eagerness with which theories have been sustained.

(a) that it was the place of public execution;

(b) that the second wall of the city did correspond with the present wall;

(c) that there are reasons to think that it was built over and concealed from view until comparatively recent years.

Warren and Conder give a drawing of the tomb and its arrangement, which sustains the probability that it is the tomb once hallowed by the most stupendous event in the history of the world. Robinson said, "The place was probably upon a great road leading from one of the gates, and such a spot would only be found upon the west or north side of the city, on the roads leading to Joppa or Damascus." The word "Gulgotha" or "Gulgaltha" is the Aramaic (cf. Syriac Gagulta) form of Gulgolath, Hebrew for "skull," and may derive its name from the form of the mound or bare place where was the garden in which the rock-hewn tomb of Joseph had been excavated. The vulgate translates the word Calvaria, a skull, from which our word "Calvary" is derived. The English version in Luke 23:33 thus translates the Greek word κρανίον , and from this passage the word has been naturalized in our language. There is no authority for the appellation "Mount Calvary." The name probably refers to the shape of the site where the event took place. From this verse we learn that Jesus went forth to the spot, and ( John 19:20 ) John further says it was "nigh unto the city," therefore not within it. The same position relative to the city is obvious from Matthew 28:11 , where the Roman guard came from the tomb εἰς τὴν πόλιν . The Romans were accustomed to execute their criminals in some conspicuous position, adjoining a traveled road, so that those passing by, as well as those who congregated for the purpose, might know and learn its meaning. They reached the chosen spot—