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Exegetical and Hermeneutical Commentary of John 19:40

Exegetical and Hermeneutical Commentary of John 19:40

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

40. Then took they ] They took therefore.

wound it, &c.] Or, bound it in linen cloths. The ‘cloths’ seem to refer to the bandages which kept the whole together rather than the large ‘linen sheet’ mentioned by the other Evangelists, which Joseph had bought on purpose (Mar 15:46). The word here used for ‘linen cloths’ occurs also in Luk 24:12: see note there.

the manner of the Jews ] As distinct from the manner of the Egyptians, whose three methods of embalming are elaborately described by Herodotus (ii. 86 ff.). The Egyptians in all cases removed part of the intestines and steeped the body in nitre.

to bury ] The Greek verb is rare in Scripture; in N.T. only Mat 26:12. The cognate substantive occurs Joh 12:7; Mar 14:8. In Gen 50:2 it is used by the LXX. for the embalming of Jacob.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 40. Wound it in linen] See Clarke on Joh 11:34.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That is, persons of fashion.

Fuente: English Annotations on the Holy Bible by Matthew Poole

40. Then took they the body ofJesus, and wound it in linen clothes with the spices, as the mannerof the Jews is to burythe mixed and pulverized myrrh and aloesshaken into the folds, and the entire body, thus swathed, wrapt in anouter covering of “clean linen cloth” (Mt27:59). Had the Lord’s own friends had the least reason to thinkthat the spark of life was still in Him, would they have donethis? But even if one could conceive them mistaken, could anyone havelain thus enveloped for the period during which He was in the grave,and life still remained? Impossible. When, therefore, He walked forthfrom the tomb, we can say with the most absolute certainty, “Nowis Christ risen from the dead, and become the first-fruits ofthem that slept” (1Co 15:20).No wonder that the learned and the barbarians alike were prepared todie for the name of the Lord Jesus; for such evidence was to theunsophisticated resistless. (No mention is made of anointingin this operation. No doubt it was a hurried proceeding, for fear ofinterruption, and because it was close on the sabbath, the women seemto have set this as their proper task “as soon as the sabbathshould be past” [Mr 16:1].But as the Lord graciously held it as undesignedly anticipated byMary at Bethany [Mr 14:8], sothis was probably all the anointing, in the strict sense of it, whichHe received.)

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then took they the body of Jesus,…. It being taken down from the cross, and carried to the designed place of interment; they, Joseph and Nicodemus, either themselves, or by their servants, took the body;

and wound it in linen clothes; or “swathed”, or “wrapped it in linen”; rolled it about the body many times, as was the custom of the eastern nations to do; this was what Joseph prepared:

with the spices; which they either wrapped up with the linen, or strowed over the body when it was wound up; these Nicodemus brought;

as the manner of the Jews is to bury; both was usual with them; both to wind up the dead in linen; hence R. Jonathan, alluding to this custom, when R. Isai was taken, and others would have delivered him, said, , “let the dead be wrapped in his own linen d”; and also to bury them with spices; hence we read of “the spices of the dead” in a Jewish canon e:

“they do not say a blessing over a lamp, nor over the spices of idolaters; nor over a lamp, nor over

, “the spices of the dead”:”

the use of which, Bartenora on the place says, was to drive away an ungrateful smell. The wrapping up the body of Christ in a fine linen cloth, was a token of his purity and innocence; and significative of that pure and spotless righteousness he had now brought in: the strewing it with spices may denote the fragrancy of Christ’s death to Jehovah the Father, in whose sight it was precious, and whose sacrifice to him is of a sweet smelling savour; and also to all sensible sinners, to whom a crucified Christ is precious; since by his death sin is expiated, the law fulfilled, justice satisfied, reconciliation made, security from condemnation obtained, and death is abolished.

d T. Hieros. Ternmot, fol. 46. 2. e Misn. Beracot. c. 8. sect. 6.

Fuente: John Gill’s Exposition of the Entire Bible

In linen cloths (). Late diminutive for the old , used for ships’ sails, in N.T. here and Lu 24:12. Case here either locative or instrumental.

With the spices ( ). Late word for spices, from fumes.

To bury (). Late verb, from (, ) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and Mt 26:12.

Fuente: Robertson’s Word Pictures in the New Testament

Linen cloths [] . Used only by John, if Luk 24:12 is rejected, as by some editors. The Synoptists all have sindwn, linen cloth. See on Mr 14:51. Matthew and Luke have ejntulixen, rolled or wrapped, and Mark ejneilhsen, wound, instead of John’s edhsan bound. With the spices. Spread over the sheet or bandages in which the body was wrapped.

The manner of the Jews. As contrasted with that of the Egyptians, for instance, which is thus described by Herodotus : “They take first a crooked piece of iron, and with it draw out the brains through the nostrils, thus getting rid of a portion, while the skull is cleared of the rest by rinsing with drugs; next they make a cut along the flank with a sharp Ethiopian stone, and take out the whole contents of the abdomen, which they then cleanse, washing it thoroughly with palm – wine, and again, frequently with an infusion of pounded aromatics. After this they fill the cavity with the purest bruised myrrh, with cassia, and every other sort of spicery except frankincense, and sew up the opening. Then the body is placed in natrum (subcarbonate of soda) for seventy days, and covered entirely over. After the expiration of that space of time, which must not be exceeded, the body is washed, and wrapped round, from head to foot, with bandages of fine linen cloth, smeared over with gum” (ii. 86). Or, possibly, a contrast may be implied with the Roman custom of burning the bodies of the dead. Tacitus says of the Jews : “The bodies of the deceased they choose rather to bury than burn, following in this the Egyptian custom; with whom also they agree in their attention to the dead” (” History, ” 5 5).

To bury [] . Properly, to prepare for burial. See on 12 7. Compare Septuagint, Gen 1:2, where the same word is used for embalming the body of Joseph.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then took they the body of Jesus,” (elabon oun to soma tou lesou) “Then they took the body (corpse) of Jesus,” The “they” were Joseph of Arimathaea and Nicodemus, jointly or working together, expressing their gratitude for Him, in preparation care for His burial.

2) “And wound it in linen clothes with the spices,” (kai edesan auto othoniois meta ton aromaton) “And bound it (the body) in sheets with the spices,” clothes or strips of linen (cotton cloth) as Lazarus was buried, Joh 11:44; Joh 20:7; Act 5:6.

3) “As the manner of the Jews is to bury.” (kathos ethos estin tois loudaiois entaphiazein) “As the custom is (exists) with the Jews to bury,” Mat 27:59; Mar 15:46; Luk 23:53; Act 5:6. It was a temporary embalming until the sabbath day was past. It was an ancient custom of a very honorable burial, 2Ch 16:14.

Fuente: Garner-Howes Baptist Commentary

40. As the custom of the Jews is to bury. When Christ had endured extreme ignominy on the cross, God determined that his burial should be honourable, that it might serve as a preparation for the glory of his resurrection. The money expended on it by Nicodemus and Joseph is very great, and may be thought by some to be superfluous; but we ought to consider the design of God, who even led them, by his Spirit, to render this honor to his own Son, that, by the sweet savor of his grave he might take away our dread of the cross. But those things which are cut of the ordinary course ought not to be regarded as an example.

Besides, the Evangelist expressly states that he was buried according to the custom of the Jews. By these words he informs us that this was one of the ceremonies of the Law; for the ancient people, who did not receive so clear a statement of the resurrection, and who had not such a demonstration and pledge of it as we have in Christ, needed such aids to support them, that they might firmly believe and expect the coming of the Mediator (190) We ought, therefore, to attend to the distinction between us, who have been enlightened by the brightness of the Gospel, and the rather, to whom the figures supplied the absence of Christ. This is the reason why allowance could then be made for a greater pomp of ceremonies, which, at the present day, would not be free from blame; for those who now bury the dead at so great an expense do not, strictly speaking, bury dead men, but rather, as far as lies in their power, draw down from heaven Christ himself, the King of life, and lay him in the tomb, for his glorious resurrection (191) abolished those ancient ceremonies.

Among the heathen, too, there was great anxiety and ceremony in burying the dead, which unquestionably derived its origin from the ancient Fathers of the Jews, (192) in the same manner as sacrifices; but, as no hope of the resurrection existed along them, they were not imitators of the Fathers, but apes of them; for the promise and word of God is, as it were, the soul, which gives life to ceremonies. Take away the word, and all the ceremonies which men observe, though outwardly they may resemble the worship of godly persons, is nothing else than foolish or mad superstition. For our part, as we have said, we ought now to maintain sobriety and moderation in this matter, for immoderate expense quenches the sweet savour of Christ’s resurrection.

(190) “ Lt, venue du Messias;” — “the coming of the Messiah.”

(191) “ Sa resurrection glorieuse.”

(192) “ Des Peres anciens des Juifs.”

Fuente: Calvin’s Complete Commentary

(40) And wound it in linen clothes with the spices.Comp. Notes on Luk. 24:12. The same word does not occur, but the manner of the Jews to bury has been also illustrated in the Note on Joh. 11:44.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

40. Then took they In the last two verses John has mentioned Joseph and Nicodemus each in the singular, and then adds the part which each performed: the former secured the body, the latter furnished the embalmment for it. Now in the plural they both cooperate in the same work. Heretofore they may have been strangers; ever after doubtless they were brethren.

Fuente: Whedon’s Commentary on the Old and New Testaments

Joh 19:40. Then took they the body Those who have written upon the manners and customs of the Jews, tell us, that they sometimes embalmed their dead with an aromatic mixture of myrrh, aloes, and other gums or spices; whichthey rubbed on the body more or less profusely, according to their circumstances, and their regard to the dead. After anointing the body, they covered it with a shroud or winding-sheet, then wrapped a napkin round its head and face; others say round the forehead only, because the Egyptian mummies are observed to have it so. Last of all, they swathed the shroudround the body, as tightly as possible, with proper bandages made of linen; which are the linen clothes mentioned in this verse, different from the clean linen cloth mentioned by the other evangelists. See Mat 27:59. At other times they covered the whole body in a heap of spices: thus it is said of Asa, 2Ch 16:14. They laid him in the bed, which was filled with sweet odours, and divers kinds of spices, prepared by the apothecary’s art. From the quantity of myrrh and aloes made use of by Joseph and Nicodemus, namely, an hundred pound weight, it would appear that the office performed to their Master was of this latter kind; for they had not time to embalm him properly: they seem, however, to have done all that was usual in such circumstances to persons of wealth and distinction, which, as well as the sepulchre itself, accorded with Isaiah’s prophesy, Isa 53:9. As none of the other evangelistshadmentionedthe spices with which the body was embalmed, John might choose to observe that circumstance, the better to obviate the false report which then prevailed among the Jews, that the body of our Lord had been stolen away in the night by his disciples: for, could they have been supposed so weak, as to lose time in attempting to take off the linen, both from the body and head, it must have clung so fast by means of the viscous nature of the spices, as to have put it out of their power to do it in such a manner as it was found in the sepulchre; the napkin, which was bound about his head, lying not with the linen clothes, but wrapped in a place by itself, ch. Joh 20:7 as if the body had miraculously slipped out of it, which was the real fact. The other evangelists indeed take notice, that the women afterwards carried spices to the sepulchre: for as Joseph and Nicodemus doubtless embalmed the body privately, after it was carried from the cross, the women, as they were not present, might know nothing of it; and, considering the shortness of the time, they might imagine nothing of that kind had been done, and therefore were willing to do what they could themselves. And this was very proper to be mentioned by the other evangelists, as it was a proof that the women had no expectation that Christ would rise again, any more than Joseph and Nicodemus; but St. John might omit it, as unnecessary to be repeated. See the note on ch. Joh 11:39.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 19:40-42 . ] In bandages , so that He was enveloped therein, Plato, Legg . ix. p. 882 B; Pol . viii. p. 567 C; Jdt 16:8 .

, . . .] The custom of the Egyptians (Herod. ii. 86 ff.), e.g ., was different; amongst them the practice was to take out the brain and the intestines, or at least to deposit the body in nitre for seventy days.

] in the district , in the place. On , used of the interment of bodies, comp. Stallbaum, ad Plat. Rep . p. 469 B.

The garden with the new grave, which as yet had been used for no other burial (and thereby worthy of the Messiah, comp. Luk 23:53 ; Luk 19:30 ; Mar 11:2 ), must have belonged to a proprietor, who permitted, or himself put it to this use. According to Mat 27:60 , it belonged to Joseph himself; but see in loc.

.] On account of the haste, then, which the nearness of the commencing Sabbath enjoined. Retrospect of Joh 19:31 .

On the relation of the Johannean account of the of Jesus to Mat 27:59 , and parallel [258] passages, see on Matt.

[258] According to Krenkel, in Hilgenfeld, ZeitsChr. 1865, p. 438 ff., implying a denial of the apostolical origin of our Gospel, Nicodemus is said to be identical with Joseph of Arimathaea, and the in the present passage to be unhistorical.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

Ver. 40. With the spices, as the manner of the Jews ] To testify their hope of a resurrection. In an apish imitation of whom, the Gentiles also, though they had no such hope, kept a great stir, and made much ado about the decent burial of their dead. Habent et vespae favos, et simiae imitantur homines, saith Cyprian.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

40. ] See ch. Joh 11:44 . Little is known with any certainty, except from these passages, of the Jews’ ordinary manner of burying. Winer, Friedlieb.

Fuente: Henry Alford’s Greek Testament

Joh 19:40 . . They wrapped the body in strips of linen along with the aromatic preparations (2Ch 16:14 , ), as is the custom ( , 1Ma 10:89 ) with the Jews (other peoples having other customs) to prepare for burial.

Fuente: The Expositors Greek Testament by Robertson

wound. Greek. deo. Generally translated “bind”. See Joh 11:44; Joh 18:12, Joh 18:24. The other evangelists use a different word.

linen clothes = linen cloths or bandages. The rolls’ used for swathing the bodies of the rich (Isa 53:9). The Rabbis say criminals were wrapped in old rags.

bury = entomb. Greek. entaphiazo. Only here and Mat 26:12. The noun entaphiasmos occurs in Joh 12:7 and Mar 14:8.

Fuente: Companion Bible Notes, Appendices and Graphics

40.] See ch. Joh 11:44. Little is known with any certainty, except from these passages, of the Jews ordinary manner of burying. Winer, Friedlieb.

Fuente: The Greek Testament

Joh 19:40

Joh 19:40

So they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury.-They wrapped the body in linen with the spices and laid the body away. [Here is fulfilled another prophecy that though Jesus was numbered with the transgressors, he was with a rich man in his death. (Isa 53:9; Isa 53:12).]

Fuente: Old and New Testaments Restoration Commentary

wound: Joh 11:44, Joh 20:5-7, Act 5:6

Reciprocal: Gen 50:2 – embalmed 2Ch 16:14 – sweet odours Mat 26:12 – General Mar 16:1 – sweet

Fuente: The Treasury of Scripture Knowledge

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The products mentioned in the preceding verse were bound to the body of Jesus with the linen cloth, after which it was prepared for burial according to the Jewish custom in, practice at that time and in that coun-try.

Fuente: Combined Bible Commentary

Joh 19:40. They took therefore the body of Jesus, and bound it in linen cloths with the spices, even as the manner of the Jews is to prepare for burial. It is hardly possible to suppose that the fact mentioned in the last clause is without a purpose. The words even as would of themselves seem to Indicate as much as this. Let us remember then the importance which was attached by all to a splendid burial (comp. Luk 16:22); let us bear in mind that by the Jews we are here to understand not the nation, but lather that portion of the nation which best exemplified its narrowness and bigotry, and which included its more respectable class; lastly, let us think of the worldly circumstances of Joseph, and in all probability of Nicodemus; and we shall feel that the Evangelist desires to call our attention to the striking fact, that, notwithstanding the ignominious death to which Jesus had been put, and though the rage of His enemies appeared to have so completely triumphed, there were yet those who prepared for Him as honoured and as costly a burial as could await any Jew. That the word burial is used to describe the wrapping of the body in the linen cloths may arise from the Evangelists desire to mention a circumstance which brings strongly into relief the condition in which these cloths were afterwards found (Joh 20:7). The body having thus been prepared for burial, the actual entombment alone remains to be spoken of.

Fuente: A Popular Commentary on the New Testament

Joh 19:40. Then To prepare for his interment; they took the body of Jesus Without regarding the reproach to which it might expose them; and wound it in linen clothes Wrapped it in a great many folds of linen; with the spices, as the manner of the Jews is to bury Or rather, to embalm, for the proper meaning of the verb , here used, is not to bury, but to embalm, as Dr. Campbell proves in a note on the words; showing that the verb , and the noun , are used in the New Testament only in relation to the embalming of the body of our Lord; the word used for to bury, being invariably , which accords perfectly with the use made of the same words by the LXX. See Gen 50:2; Gen 50:5, where the import of both words, and the distinction between them, is exemplified. It seems Joseph and Nicodemus intended to embalm our Lords body in a more exact manner as soon as the sabbath was over; hoping that, in the mean time, the spices lying near the body might preserve it from all taint of corruption. Those who have written upon the manners and customs of the Jews tell us, that they sometimes embalmed their dead with an aromatic mixture of myrrh, aloes, and other gums or spices, which they rubbed on the body, more or less profusely, according to their circumstances and their regard for the dead. After anointing the body, they covered it with a shroud, or winding-sheet, then wrapped a napkin round its head and face, others say, round the forehead only; because the Egyptian mummies are observed to have it so; last of all, they swathed the shroud round the body as tightly as possible, with proper bandages made of linen. At other times, they covered the whole body in a heap of spices, as is said of Asa, 2Ch 16:14. From the quantity of myrrh and aloes made use of by Joseph and Nicodemus, it would appear that the office performed by them to their Master was of this latter kind; for they had not time to embalm him properly. They seem, however, to have done all that was usual in such circumstances to persons of wealth and distinction, which, as well as the sepulchre itself, agreed to Isaiahs prophecy, Isa 53:9.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The burial custom of the Jews was to place the corpse on a long sheet with the feet at one end. They would then fold the cloth over the head and back down to the feet, which they would tie together. They would also tie the arms to the body with strips of cloth. Normally a separate cloth covered the face. [Note: See my note at 11:44.] John’s interest was not in the manner of the burial as much as the honor that Joseph and Nicodemus bestowed on Jesus by burying Him in linen cloth (Gr. othonia). Their work had to be hasty because sunset was approaching quickly and all work had to cease when the Sabbath began at sunset on Friday.

The NIV translation of othonia as "strips of cloth" has seemingly contradicted the view that Joseph and Nicodemus buried Jesus in a single piece of cloth, which the Synoptics suggest (Mat 27:59; Mar 15:46; Luk 23:53). One writer believed the custom was to wrap the body in long, bandage-like strips rather than in a shroud. [Note: Morris, p. 730.] However this Greek word does not necessarily mean narrow strips of cloth. It can describe one or more large pieces of cloth. [Note: Brown, 2:942.] The burial customs of the Jews are still obscure enough that it is unwise to insist dogmatically that Jesus had only one shroud covering Him. The shroud of Turin is such a piece of cloth, though whether it was the real burial shroud of Jesus is the subject of considerable controversy.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)