ived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that "the devil had already put it into the heart of Judas Iscariot to betray him."
He gave order, therefore, and Jesus came before him. And they brought a crown of thorns, and put it on His head, and a reed into His right hand.
Pilate said: Try him yourselves; and since you have a law, do as your law says. The Jews said: Our law permits to put no man to death.
But on the other side, too, there is a part of the Gospel which is for the condemnation of the doers of the ill deeds which have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said,
For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing
Thus did He in like manner speak to Pilate: "Thou shouldest have no power at all against Me, unless it were given thee from above; "
By which also we are taught, that it is not by any accidental attacks that we are assailed, whenever we are visited with any such loss of property, nor that it is owing to chance when one of us is taken prisoner, or when the dwellings in which those who are dear to us are crushed to death, fall in ruins; for, with respect to all these occurrences, every believer ought to say, "Thou couldst have no power at all against Me, except it were given thee from above."
And the Lord in His Gospel says, in the time of His passion, "Thou couldest have no power against me unless it were given thee from above."
John 19:11 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Gospel according to John: "Jesus said, Thou couldest have no power against me, unless it were given thee from above."
I am clear from all your ungodliness and transgression which ye will do in the end of the ages against the Saviour of the world, acting ungodly, deceiving Israel, and raising up against it great evils from the Lord.
And Jesus answered and said: Every man has power to speak either good or bad, as he wishes; these also, therefore, having power, say what they wish.
slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; "
and, "If thou dismiss him, thou art not a friend of Cµsar; "
,"-the clamour whereby it had extorted His surrender to the cross.
Again, others of them cried out: If thou release Jesus, thou art no friend of Caesar,
"When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the third hour,"
Then they got safe to the place called Cranium, which was paved with stone;
And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour,"
In the next place, [Jacob] received the rights of the first-born, when his brother looked on them with contempt; even as also the younger nation received Him, Christ, the first-begotten, when the elder nation rejected Him, saying, "We have no king but Caesar."
And when Pilate said, "Shall I crucify your king? they cried out, We have no king but Caesar: crucify Him, crucify Him; for every, one that maketh himself a king speaketh against Caesar." And, "If thou let this man go, thou art not Caesar's friend."
Because, indeed, they drew servitude upon themselves voluntarily, when they said, "We have no king but Caesar; "
And what was more unseemly than the fact, that they all said in His case, "Crucify Him, crucify Him," and "Away with such a fellow from the earth"?
was even at that early period pointing to Christ's death; conceded, as He was, as a victim by the Father; carrying, as He did, the "wood" of His own passion.
that "wood" was put;
The plough-beam's hard yokes,
And such an one is crucified with Christ, and taking up his own cross follows Him who for our sakes bears His own cross, according to that which is said in John: "They took Jesus therefore and put it on Him," etc., down to the words, "Where they crucified Him."
By His own death redeemed), without the camp
just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled."
Holy Scripture speaks, saying, "But of the coat, because it was not sewed, but woven from the top throughout, they said one to another, Let us not rend it, but cast lots whose it shall be."
For in this night, whilst I was solemnly pouring forth my prayers to God, there stood by me a boy of about twelve years, the brightness of whose face I could not endure, for this whole cell in which we stand was radiant with a great light. He was clothed with a linen tunic
whom He commended to Mary as a son in His own stead?
He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, "Woman, thou retainest thy son,"
Then the mother of God, standing and looking, cried out with a loud voice, saying: My son! my son: And Jesus, turning to her, and seeing John near her, and weeping with the rest of the women, said: Behold thy son! Then He says also to John: Behold thy mother!
And the holy mother of God glorified God, because I John had come to her, remembering the voice of the Lord, saying: Behold thy mother, and, Behold thy son.
He gave him, therefore, the charge of holy Mary, saying to him: Behold thy mother! and saying, to her: Behold thy son!
For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet Jesus says to His mother, "Woman, behold thy son,"
And immediately there ran one of the soldiers, and took a sponge, and filled it with gall and vinegar mixed, and put it on a reed, and gave Jesus to drink. And having tasted it, He would not drink it.
salvation, and for the unavailing support on which ye lean;
-the sabbaths, I suppose, and "the preparations,"
and the fasts, and the "high days."
And again the same evangelist says: "The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away."
He therefore sent soldiers, and they found the two robbers yet breathing, and they broke their legs; but finding Jesus dead, they did not touch Him at all, except that a soldier speared Him in the right side, and immediately there came forth blood and water.
"For the soldiers brake the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs."
Whence, too, it was that there flowed out of the wound in the Lord's side water and blood, the materials of either baptism.
And why did He acknowledge Himself to be the Son of man, if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side?
; witness the soldier's lance!
. These two baptisms He sent out from the wound in His pierced side,
He puts this question in a spirit of mockery; but we shall show from the serious narratives of the Gospels, although Celsus may not like it, that it was no mythic and Homeric ichor which flowed from the body of Jesus, but that, after His death, "one of the soldiers with a spear pierced His side, and there came there-out blood and water. And he that saw it bare record, and his record is true, and he knoweth that he saith the truth."
And this boy who struck Jesus, and out of whom Satan went forth in the shape of a dog, was Judas Iscariot, who betrayed Him to the Jews; and that same side on which Judas struck Him, the Jews transfixed with a lance.
Now all these things were done lest His body, being injured and broken, should be rendered unsuitable
But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, "A bone shall not be broken."
Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced.
so as even to be recognised by those who pierced Him.
And once for all shall the people of the Hebrews see all these things, and they shall mourn and weep, as the prophet exclaims, "They shall look on Him whom they have pierced; "
John 19:37 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
whence, too, He who was nailed to the cross, on rising again from the dead, was taken up thither where Christ the Son of God reigned; so that when He begins to conduct His judgment, those who have been ignorant of Him shall look on Him whom they pierced.
rate the feast of the ascension of the Lord, whereon He finished all His dispensation and constitution, and returned to that God and Father that sent Him, and sat down at the right hand of power, and remains there until His enemies are put under His feet; who also will come at the consummation of the world with power and great glory, to judge the quick and the dead, and to recompense to every one according to his works. And then shall they see the beloved Son of God whom they pierced;
they, along with the mother of God and Mary Magdalene and Salome, along with John, and the rest of the women, did what was customary for the body with white linen, and placed it in the tomb.
or, as John expresses it, "wherein was never man yet laid."
And observe whether the harmony of the three evangelists here is not fitted to make an impression: for they have thought it right to describe the tomb as one that was "quarried or hewn out of the rock; "so that be who examines the words of the narrative may see something worthy of consideration, both in them and in the newness of the tomb,-a point mentioned by Matthew and John
-and in the statement of Luke and John,
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