[6082] Thus, the notice in St. John xix. 21, 22, would be parenthetic, chronologically belonging to an earlier part, and inserted here for the sake of historical connection.
[6083] It is generally stated, that this was the common Roman custom. But of this there is no evidence, and in later times it was expressly forbidden (Ulpianus, Digest. xiviii. 20, 6). I cannot see how Keim, and, after him, Nebe, should infer from this as certain, that the law had formerly been the opposite.
[6084] Strangely, I confess, to my thinking, they seem to have been a source of anxiety and distress to St. Augustine, that he might find their true conciliation.
[6085] It is deeply significant that the dress of the priests was not sewed but woven (Zehbach. 88 a), and especially so that of the High-Priest (Yoma 72 b). According to tradition, during the seven days of consecration, Moses ministered in a seamless white dress, woven throughout. (Taan. 11 b.)
[6086] It is impossible to determine in what manner this was done. The various modes of casting the lot are described by Adam, Roman Antiq. pp. 397-399. Possibly, however, it was much more simple and rough than any of these.
[6087] Ps. xxii. 18.
[6088] Strauss calls Ps. xxii. the programme of the Passion of Christ.' We may accept the description, though not in his sense.
[6089] The Scripture quotation in the t. r. of St. Matthew, and, in all probability, that also in St. Mark, is spurious.
[6090] Altogether there are fifteen such quotations in the Fourth Gospel. Of these at most only two (St. John vi. 31 and vii. 38) could be described as Alexandrian in character, the rest are truly Judaic.
[6091] The genuineness of these words has been called in question. But alike external and internal evidence demands their retention.
[6092] Comp. Acts iii. 17, 1 Cor. ii. 8.
[6093] It would be presumptuous to seek to determine how far that prayer extended. Generally - I agree with Nebe - to all (Gentiles and Jews) who, in their participation in the sufferings inflicted on Jesus, acted in ignorance.
[6094] In reference to this St. Augustine writes: Sanguinem Christi, quem sævientes fuderunt, credentes biberunt.' The question why Christ did not Himself forgive, but appeal for it to the Father, is best answered by the consideration, that it was really a crimen læsæ majestatis against the Father, and that the vindication of the Son lay with God the Father.
[6095] St. Matthew.
[6096] St. Luke.
[6097] The two Evangelists designate by this very word the bearing of the passersby, rendered in the A.V. reviled' and railed.'
[6098] The peculiarities in it are (besides the titulus): what passed on the procession to Golgotha (St. Luke xxiii. 27-31); the prayer, when affixed to the Cross (ver. 34 a); the bearing of the soldiers (vv. 36, 37); the conversion of the penitent thief; and the last words on the Cross (ver. 46).
[6099] There is no evidence, that the Centurion was still present when the soldier came' to pierce the Saviour's side (St. John xix. 31-37).
[6100] So from the peculiar details and O.T. quotations.
[6101] St. Matt. xxvii. 42.
[6102] The word if' (if He) in our A.V. is spurious.
[6103] This is the literal rendering. The will have Him' = has pleasure in Him, like the German: Wenn Er Ihn will.'
[6104] Ps. xxii.
[6105] See Appendix IX.
[6106] Ps. xxii. 7.
[6107] Yalkut on Is. lx. vol. ii. p. 56 d, lines 12 &c, from bottom.
[6108] Meyer actually commits himself to the statement, that Ps. xxii. was not Messianically applied by the Jews. Other writers follow his lead. The objection, that the Sanhedrists could not have quoted this verse, as it would have branded them as the wicked persions described in the Psalm, has no force when we remember the loose way in which the Jews were in the habit of quoting the Old Testament.