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Saint Thomas Aquinas, Carlo Crivelli

John 19

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 19

Passages · 115

John 19:1–5

  • Augustine of Hippo on John 19:1–5 — When the Jews had cried out that they did not wish Jesus to be released on account of the passover, but Barabbas, Then Pilate therefore took Jesus, and scourged Him. Pilate seems to have done this for no reason but…vatican.va
  • John Chrysostom on John 19:1–5 — Pilate having called Him the King of the Jews, they put the royal dress upon Him, in mockery.vatican.va
  • Bede on John 19:1–5 — For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, (Mat. 27:28) but scarleta and purple are different names…vatican.va
  • John Chrysostom on John 19:1–5 (2) — It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore…vatican.va
  • Augustine of Hippo on John 19:1–5 (2) — Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquered the proud world,…vatican.va
  • John Chrysostom on John 19:1–5 (3) — That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again, and, saith unto them, Behold, I bring Him forth to you, that ye…vatican.va
  • Augustine of Hippo on John 19:1–5 (3) — Hence it is apparent that these things were not done without Pilate’s knowledge, whether he commanded, or only permitted them, for the reason we have mentioned, viz. that His enemies seeing the insults heaped upon…vatican.va

John 19:6–8

  • Augustine of Hippo on John 19:6–8 — The envy of the Jews does not subside at Christ’s disgraces; yea, rather rises: When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him. crucify Him.vatican.va
  • John Chrysostom on John 19:6–8 — Pilate saw then that it was all in vain: Pilate saith unto them, Take ye Him, and crucify Him. This is the speech of a man abhorring (ἀφοσιούμενον) the deed, and urging others to do a deed which he abhors himself.…vatican.va
  • Augustine of Hippo on John 19:6–8 (2) — Lo, another greater outbreak of envy. The former was lighter, being only to punish Him for aspiring to a usurpation of the royal power. Yet did Jesus make neither claim falsely; both were true: He was both the…vatican.va
  • John Chrysostom on John 19:6–8 (2) — While they disputed with each other, He was silent, fulfilling the prophecy, He openeth not His mouth; He was taken from prison and from judgment. (Is. 53:7, 8)vatican.va
  • Augustine of Hippo on John 19:6–8 (3) — This agrees with Luke’s account, We found this fellow perverting the nation, (Luke 23:2) only with the addition of, because He made Himself the Son of God.vatican.va
  • John Chrysostom on John 19:6–8 (3) — Then Pilate begins to fear that what had been said might be true, and that he might appear to be administering justice improperly: When Pilate therefore heard that saying, he was the more afraid.vatican.va
  • Bede on John 19:6–8 — It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God.vatican.va
  • John Chrysostom on John 19:6–8 (4) — They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.vatican.va

John 19:9–12

  • John Chrysostom on John 19:9–12 — Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and saith unto Jesus, Whence art Thou? He no longer asks, What hast Thou done? But Jesus gave him no answer. For he who…vatican.va
  • Augustine of Hippo on John 19:9–12 — In comparing the accounts of the different Evangelists together, we find that this silence was maintained more than once; viz. before the High Priest, before, Herod, and before Pilate. So that the prophecy of Him, As…vatican.va
  • John Chrysostom on John 19:9–12 (2) — He remaining thus silent, Then saith Pilate unto Him, Speakest Thou not unto me? knowest Thou not that I have power to crucify Thee, and have power to release Thee? See how he condemns himself. If all depends upon…vatican.va
  • Augustine of Hippo on John 19:9–12 (2) — So He answers. When He was silent, He was silent not as guilty or crafty, but as a sheep: when He answered, He taught as a shepherd. Let us hear what He saith; which is that, as He teacheth by His Apostle, There is…vatican.va
  • Theophylact of Ohrid on John 19:9–12 — He that delivered Me unto thee, i. e. Judas, or the multitude. When Jesus had boldly replied, that unless He gave Himself up, and the Father consented, Pilate could have had no power over Him, Pilate was the more…vatican.va
  • Augustine of Hippo on John 19:9–12 (3) — Pilate had sought from the first to release: so we must understand, from thence, to mean from this cause, i. e. lest he should incur guilt by putting to death an innocent person.vatican.va

John 19:12–16

John 19:16–18

  • Glossa Ordinaria on John 19:16–18 — By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.vatican.va
  • Augustine of Hippo on John 19:16–18 — They, i. e. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who…vatican.va
  • John Chrysostom on John 19:16–18 — They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew…vatican.va
  • Theophylact of Ohrid on John 19:16–18 — But as there Isaac was let go, and a ram offered; so here too the Divine nature remains impassible, but the human, of which the ram was the type, the offspring of that straying ram, was slain. But why does another…vatican.va
  • Augustine of Hippo on John 19:16–18 (2) — Both bore it; first Jesus, as John says, then Simon, as the other three Evangelists say. On first going forth, He bore His own cross.vatican.va
  • Augustine of Hippo on John 19:16–18 (3) — Great spectacle, to the profane a laughing-stock, to the pious a mystery. Profaneness sees a King bearing a cross instead of a sceptre; piety sees a King bearing a cross, thereon to nail Himself, and afterwards to…vatican.va
  • John Chrysostom on John 19:16–18 (2) — He carried the badge of victory on His shoulders, as conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place where death reigned, there Jesus erected His trophy.vatican.va
  • Jerome on John 19:16–18 — An apt connexion, and smooth to the ear, but not true. For the place where they cut off the heads of men condemned to death, called in consequence Calvary, was outside the city gates, whereas we read in the book of…vatican.va
  • John Chrysostom on John 19:16–18 (3) — They crucified Him with the thieves: And two others with Him, on either side one, and Jesus in the midst; thus fulfilling the prophecy, And He was numbered with the transgressors. (Isa. 53:12) What they did in…vatican.va
  • Augustine of Hippo on John 19:16–18 (4) — Yea, even the cross, if thou consider it, was a judgment seat: for the Judge being the middle, one thief, who believed, was pardoned, the other, who mocked, was damned: a sign of what He would once do to the quick…vatican.va

John 19:19–22

  • John Chrysostom on John 19:19–22 — As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ’s cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him,…vatican.va
  • Bede on John 19:19–22 — Wherein was shewn that His kingdom was not, as they thought, destroyed, but rather strengthened.vatican.va
  • Augustine of Hippo on John 19:19–22 — But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; (Ps. 2:6) after which it follows, Demand of Me, and I…vatican.va
  • John Chrysostom on John 19:19–22 (2) — It is probable that many Gentiles as well as Jews bad come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.vatican.va
  • Augustine of Hippo on John 19:19–22 (2) — These three were the languages most known there: the Hebrew, on account of being used in the worship of the Jews: the Greek, in consequence of the spread of Greek philosophy: the Latin, from the Roman empire being…vatican.va
  • Theophylact of Ohrid on John 19:19–22 — The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual1. The Latin denotes the practical, because the Roman empire was the most powerful, and best…vatican.va
  • John Chrysostom on John 19:19–22 (3) — But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews, For as Pilate wrote it, it was a plain and single…vatican.va
  • Augustine of Hippo on John 19:19–22 (3) — O ineffable working of Divine power even in the hearts of ignorant men! Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the…vatican.va

John 19:23–24

  • John Chrysostom on John 19:23–24 — The Evangelist describes the tunic, to shew that it was of an inferior kind, the tunics commonly worn in Palestine being made of two pieces.vatican.va
  • Theophylact of Ohrid on John 19:23–24 — Others say that they did not weave in Palestine, as we do, the shuttle being driven upwards through the warp; so that among them the woof was not carried upwards but downwardsb.vatican.va
  • Augustine of Hippo on John 19:23–24 — Why they cast lots for it, next appears: They said therefore among themselves, Let us not rend it, but cast lots for it whose it should be. It seems then that the other garments were made up of equal parts, as it was…vatican.va
  • John Chrysostom on John 19:23–24 (2) — Behold the sureness of prophecy. The Prophet foretold not only what they would part, but what they would not. They parted the raiment, but cast lots for the vesture.vatican.va
  • Augustine of Hippo on John 19:23–24 (2) — Matthew in saying, They parted His garments, casting lots, (Mat. 27:35.) means us to understand the whole division of the garments, including the tunic also for which they cast lots. Luke says the same: They parted…vatican.va
  • John Chrysostom on John 19:23–24 (3) — According to some, The tunic without seam, woven from above throughout, is an allegory shewing that He who was crucified was not simply man, but also had Divinity from above.vatican.va
  • Theophylact of Ohrid on John 19:23–24 (2) — The garment without seam denotes the body of Christ, which was woven from above; for the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible:…vatican.va
  • Augustine of Hippo on John 19:23–24 (3) — Nor let any one say that these things had no good signification, because they were done by wicked men; for if so, what shall we say of the cross itself? For that was made by ungodly men, and yet certainly by it were…vatican.va

John 19:24–27

  • Theophylact of Ohrid on John 19:24–27 — While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the…vatican.va
  • Ambrose of Milan on John 19:24–27 — Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord’s Passion the earth quaked, the heaven was overspread…vatican.va
  • Jerome on John 19:24–27 — The Mary which in Mark and Matthew is called the mother of James and Joses, was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or…vatican.va
  • John Chrysostom on John 19:24–27 — Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.vatican.va
  • Augustine of Hippo on John 19:24–27 — If Matthew and Mark had not mentioned by name Mary Magdalen, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalen and…vatican.va
  • John Chrysostom on John 19:24–27 (2) — Though there were other women by, He makes no mention of any of them, but only of His mother, to shew us that we should specially honour our mothers. Our parents indeed, if they actually oppose the truth, are not…vatican.va
  • Bede on John 19:24–27 — By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a…vatican.va
  • John Chrysostom on John 19:24–27 (3) — Heavens! (Papæ) what honour does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something…vatican.va
  • Augustine of Hippo on John 19:24–27 (2) — This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with thee? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His…vatican.va
  • John Chrysostom on John 19:24–27 (4) — The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His…vatican.va
  • Augustine of Hippo on John 19:24–27 (3) — He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her unto his own. Unto his own what? Was not John one of those who said, Lo, we have left all, and…vatican.va
  • Bede on John 19:24–27 (2) — Another reading is, Accepit eam discipulus in suam, his own mother some understand, but to his own care seems better.vatican.va

John 19:28–30

John 19:31–37

  • John Chrysostom on John 19:31–37 — The Jews who strained at a gnat and swallowed a camel, after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon…vatican.va
  • Bede on John 19:31–37 — Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that sabbath day was an high day, i. e. on account of the feast of the…vatican.va
  • Augustine of Hippo on John 19:31–37 — Not in order to take away the legs, but to cause death, that they might be taken down from the cross, and the feast clay not be defiled by the sight of such horrid torments.vatican.va
  • Theophylact of Ohrid on John 19:31–37 — For it was commanded in the Law that the sun should not set on the punishment of any one; or they were unwilling to appear tormentors and homicides on a feast day.vatican.va
  • John Chrysostom on John 19:31–37 (2) — How forcible is truth: their own devices it is that accomplish the fulfilment of prophecy: Then came the soldiers and brake the legs of the first, and of the other which was crucified with Him. But when they came to…vatican.va
  • Theophylact of Ohrid on John 19:31–37 (2) — To please the Jews, they pierce Christ, thus insulting even His lifeless body. But the insult issues in a miracle: for a miracle it is that blood should flow from a dead body.vatican.va
  • Augustine of Hippo on John 19:31–37 (2) — The Evangelist has expressed himself cautiously; not struck, or wounded, but opened His side: (ἔνυξε, aperuit V.) whereby was opened the gate of life, from whence the sacraments of the Church flowed, without which we…vatican.va
  • John Chrysostom on John 19:31–37 (3) — This being the source whence the holy mysteries are derived, when thou approachest the awful cup, approach it as if thou wert about to drink out of Christ’s side.vatican.va
  • Theophylact of Ohrid on John 19:31–37 (3) — Shame then upon them who mix not water with the wine in the holy mysteries: they seem as if they believed not that the water flowed from the side. Had blood flowed only, a man might have said that there was some life…vatican.va
  • John Chrysostom on John 19:31–37 (4) — As if to say, I did not hear it from others, but saw it with mine own eyes. And his record is true, he adds, not as if he had mentioned something so wonderful that his account would be suspected, but to stop the…vatican.va
  • Augustine of Hippo on John 19:31–37 (3) — He that saw it knoweth; let him that saw not believe his testimony. He gives testimonies from the Scriptures to each of these two things he relates. After, they brake not His legs, He adds, For these things were…vatican.va
  • Jerome on John 19:31–37 — This testimony is taken from Zacharias.vatican.va

John 19:38–42

  • John Chrysostom on John 19:38–42 — Joseph thinking that the hatred of the Jews would be appeased by His crucifixion, went with confidence to ask permission to take charge of His burial: And after this, Joseph of Arimathea besought Pilate.vatican.va
  • Bede on John 19:38–42 — Arimathea is the same as Ramatha, the city of Elkanah, and Samuel. It was providentially ordered that he should be rich, in order that he might have access to the governor, and just, in order that he might merit the…vatican.va
  • John Chrysostom on John 19:38–42 (2) — He was not of the twelve, but of the seventy, for none of the twelve came near. Not that their fear kept them back, for Joseph was a disciple, secretly for fear of the Jews. But Joseph was a person of rank, and known…vatican.va
  • Augustine of Hippo on John 19:38–42 — In performing this last office to our Lord, he shewed a bold indifference to the Jews, though he had avoided our Lord’s company when alive, for fear of incurring their hatred.vatican.va
  • Bede on John 19:38–42 (2) — Their ferocity being appeased for the time by their success, he sought the body of Christ. He did not come as a disciple, but simply to perform a work of mercy, which is due to the evil as well as to the good.…vatican.va
  • Augustine of Hippo on John 19:38–42 (2) — 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…vatican.va
  • John Chrysostom on John 19:38–42 (3) — They bring the spices most efficacious for preserving the body from corruption, treating Him as a mere man. Yet this shews great love.vatican.va
  • Bede on John 19:38–42 (3) — We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the…vatican.va
  • Augustine of Hippo on John 19:38–42 (3) — 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…vatican.va
  • Augustine of Hippo on John 19:38–42 (4) — 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…vatican.va
  • Bede on John 19:38–42 (4) — Hence hath come down the custom of the Church, of consecrating the Lord’s body not on silk or gold cloth, but in a clean linen cloth.vatican.va
  • John Chrysostom on John 19:38–42 (4) — But as they were pressed for time, for Christ died at the ninth hour, and after that they had gone to Pilate, and taken away the body, so that the evening was now near, they lay Him in the nearest tomb: Now in the…vatican.va
  • Augustine of Hippo on John 19:38–42 (5) — 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.vatican.va
  • Theophylact of Ohrid on John 19:38–42 — In that it was a new sepulchre, we are given to understand, that we are all renewed by Christ’s death, and death and corruption destroyed. Mark too the exceeding poverty that He took up for our sakes. He had no house…vatican.va
  • Augustine of Hippo on John 19:38–42 (6) — 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, Cæna pura, it was unlawful to do any such…vatican.va
  • John Chrysostom on John 19:38–42 (5) — The sepulchre was near, that the disciples might approach it more easily, and be better witnesses of what took place there, and that even enemies might be made the witnesses of the burial, being placed there as…vatican.va
  • Bede on John 19:38–42 (5) — Mystically, the name Joseph means, apt for the receiving of a good work; whereby we are admonished that we should make ourselves worthy of our Lord’s body, before we receive it.vatican.va
  • Theophylact of Ohrid on John 19:38–42 (2) — Even now in a certain sense Christ is put to death by the avaritious, in the person of the poor man suffering famine. Be therefore a Joseph, and cover Christ’s nakedness, and, not once, but continually by…vatican.va

Scripture cited · 19 verses

Exodus 16:22 · Exodus 30:34 · Psalm 2:6 · Psalm 45:1 · Isaiah 53:7 · Isaiah 53:12 · Matthew 19:27 · Matthew 25:41 · Matthew 27:28 · Matthew 27:34 · Matthew 27:35 · Mark 15:24 · Mark 15:25 · Luke 23:2 · Luke 23:34 · Romans 13:1 · Galatians 5:24 · Ephesians 3:18 · Colossians 3:14

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