Monday, October 27, 2025

Examples of Early Christian Interpretations of John 19:27

  

Now the Hour Has Come. Gregory the Great: The virgin mother, when wine was lacking, wanted Jesus to do a miracle. She was at once answered, “Woman, what have I to do with you?” as if to say plainly, The fact that I can do a miracle comes to me from my Father, not my mother. For it was from the nature of his Father that he could do miracles but from the nature of his mother that he could die. When he was on the cross, then, in dying he acknowledged his mother whom he commended to the disciple, saying, “Behold your mother.” And so, when he says, “Woman, what have I to do with you? My hour is not yet come,” he is in effect saying, In the miracle, which I did not from your nature, I do not acknowledge you. When the hour of death shall come, however, I shall acknowledge you as my mother, since it is from you that I can die. Letter 10.39.

 

A Devoted Son. Augustine: The good teacher does what he thereby reminds us ought to be done, and by his own example he instructed his disciples that care for their parents ought to be a matter of concern to pious children, as if that tree to which the members of the dying One were affixed were the very chair of office from which the Master was imparting instruction. From this salutary doctrine it was that the apostle Paul had learned what he taught in turn, when he said, “But if any does not provide for his own, and especially for those of his own house, he has denied the faith and is worse than an infidel.” And what are so much home concerns to anyone, as parents to children or children to parents? Of this most wholesome precept, therefore, the very Master of the saints set the example from himself, when—not as God for the handmaid whom he had created and governed but as a man for the mother of whom he had been created and whom he was now leaving behind—he provided to a certain degree another son in place of himself. Tractates on the Gospel of John 119.2.

 

Honoring One’s Parents. Cyril of Alexandria: Christ here wanted to confirm the commandment that is clearly emphasized in the Law: “Honor your father and mother that it may be well with you.” … Honoring one’s parents is surely a very precious virtue. And how else would we learn the importance of that love—even when we are overwhelmed by a flood of intolerable calamities—except by this primary example that Christ offers us? It is one thing to be mindful of the holy commandments in times of peace and quietness and quite another to fulfill your duty during the storms and troubles of life. Commentary on the Gospel of John 12.

 

A Tradition About Mary Living with John. The Passing of Mary: Therefore, when the Lord and Savior Jesus Christ was hanging on the tree fastened by the nails of the cross for the life of the whole world, he saw about the cross his mother standing, and John the Evangelist, whom he peculiarly loved above the rest of the apostles because he alone of them was a virgin in the body. He gave him, therefore, the charge of holy Mary, saying to him, “Behold your mother!” And he said to her, “Behold your son!” From that hour the holy mother of God remained especially in the care of John, as long as she lived. And when the apostles had divided the world by lot for preaching, she settled in the house of his parents near Mount Olivet. The Passing of Mary 1. (John 11-21, ed. Joel C. Elowsky [Ancient Christian Commentary on Scripture; Downers Grove, Ill.: InterVarsity Press, 2007], 319-20)

 

Theodore of Mopsuestia on John 19:27

  

[19:26] Here is your son, and to him, [19:27] Here is your mother, showing with these words his great love for him and that he considered John as his other self since Jesus wanted him to take his place with his mother. And so John, moved by these words, immediately received her, and she remained with him. It would seem that the Lord loved John for many reasons and with good cause; indeed, he alone among all the disciples remained with him after these tribulations. (Theodore of Mopsuestia, Commentary on the Gospel of John [trans. Marco Conti, Ancient Christian Texts; Downers Grove, Ill.: IVP Academic: An Imprint of InterVarsity Press, 2010], 156)

 

H. A. G. Houghton on 1 Corinthians 10:9

  

10:9 Χριστον (Christ) {B}

 

There is strong external support for Χριστον (‘Christ’; 𝔓46 06 012 and the majority of minuscules) even though this is the harder reading, as the Old Testament narrative does not mention Christ. On the other hand, Paul’s identification of the rock as Christ in 1 Cor. 10:4 makes this consistent with the context. (H. A. G. Houghton, A Textual Commentary on the Greek New Testament: A Companion to the Sixth Edition of the United Bible Societies’ Greek New Testament [Stuttgart: Deutsche Bibelgesellschaft, 2025], 425)

 

Excerpts from "Genesis A" and "Genesis B" in the Juniux XI Manuscript (10th cenutry)

  

Genesis A, Genesis B . . . are found in Junius XI in the Bodleian Library, Oxford; . . . Both Junius XI and the Exeter Book date from the latter part of the tenth century and were copied at a time when the Anglo-Saxons took a great interest in their culture’s poetic tradition. The authors of these poems are not known, nor are the original dates of composition. (Daniel Anlezark, “Introduction,” in Old Testament Narratives [Dumbarton Oaks Medieval Library 7; Cambridge, Mass.: Harvard University Press, 2011], vii)

 

Pre-Lapsarian Nature and Status of Adam and Eve

 

It did not then seem fitting to the guardian of the skies that Adam should be alone any longer, the keeper and custodian in paradise, the new creation. Therefore the high king, the Lord almighty, furnished support; the origin of life’s light created a woman and then gave her as a help to the dear man. He drew that substance from Adam’s body, and carefully pulled a rib from his side. He was fast asleep and softly slumbered, felt no soreness, no share of pain, nor did any blood come from the wound, but the prince of angels drew out from his body a living bone, the man unwounded, from which God made a noble woman.

 

He put life into her, an eternal soul. They were like the angels when Eve, Adam’s bride, was adorned with a spirit. Beautiful in youth, they both were born into the world by the creator’s powers. They did not know how to do or commit sin, but the burning love of the Lord was in the breast of both. Then the happy-hearted king, creator of all things, blessed the first two of the human race, father and mother, woman and man. Then he made speech:

 

“Now be fruitful and multiply, fill the all-green earth with offspring, the progeny of you two, with sons and daughters. The salt water and all the worldly creation shall remain under your rule. Enjoy fruitful days and the sea’s bounty and the birds of heaven. Blessed cattle and wild beasts are given into the power of you two, and those living things that treat the land, and that fecund race that stirs up the current across the whale-road. All who obey you two.” (“Genesis A,” in Old Testament Narratives [trans. Daniel Anlezark; Dumbarton Oaks Medieval Library 7; Cambridge, Mass.: Harvard University Press, 2011], 15, 17)

 

Noah’s sacrifices and his  “righteousness” not being imputed:

 

Then our savior, the guardian of the kingdom of heaven, spoke to Noah, in a holy voice: “A native seat is again opened up for you, delight on land, rest from the voyage, fair upon the earth. Go walking safely out of the ark, and from the tall building lead your household onto the earth’s lap, and all the offspring that I kindly saved from the wave attack, while the sea triumphantly devoured the third homeland.” He did so and obeyed the Lord with great eagerness climbed over the current-wall, as the voice commanded him, and then led from the vessel the survivors of the rages.

 

Then Noah, the prudent one, prepared a sacrifice, and from all his possessions that the Lord had given the wise man for his benefit, he quickly took a portion as an offering, and then the bright-minded man dedicated the oblation to God himself, the king of the angels. Indeed our savior made it known when he blessed Noah together with his sons that he had given that tribute in thanks and that in his youth he had merited by good deeds that almighty God was generous with graces for him, the righteous with blessings. Then the Lord, the ruler of glory, still spoke a word to Noah: “Multiply and propagate, enjoy glory with cheerful peace; will the earth, increase all things. Into your power is given dominion and the holdings of the sea, birds of the heaven and wild beasts, the earth all green and fecund cattle. (“Genesis B,” in Old Testament Narratives [trans. Daniel Anlezark; Dumbarton Oaks Medieval Library 7; Cambridge, Mass.: Harvard University Press, 2011], 107, 109)

 

Genesis B Retelling Genesis 20 and Abraham Instructing Sarah to Tell Pharaoh They are Siblings:

 

Abraham made a speech—he saw the radiant gabled halls and lofty cities of the Egyptians shining brightly—then the husband, the wise-minded man, began to instruct his bride in words: “When many proud men in Egypt have gazed with their eyes on your face, then the princely men will think, woman of elven beauty, that you are my radiant bedfellow, who some man wishes to have for himself. Then I might fear that some hostile man will deprive me of life by the weapon’s edge because of his sexual desire.

 

“Sarah, say that you are my sister, a blood relative, when the alien men of this country enquire what the relationship might be between us two foreigners, arriving from afar. Firmly conceal the true explanation from them; thus you shall save my life, if the Lord of peace, our ruler, allows me longer life in the kingdom of this world, the one almighty, as did before. He ordained this journey for us, that we should desire welfare, seek mercy and help among the Egyptians.”

 

Then the courageous man went journeying, Abraham with his possessions, into Egypt, where the countrymen were alien to him, friends unknown. Many proud men, resplendent in wealth, spoke in words about his wife’s beauty; it seemed to many of them, to the king’s attendants, that the woman was noble in bearing. They made that known to their nation’s lord and before the prince, that they accounted for few women fairer, but Sarah much more so, they praised her beautiful countenance with words, until he summoned the lovely woman to his own hall. (“Genesis B,” in Old Testament Narratives [trans. Daniel Anlezark; Dumbarton Oaks Medieval Library 7; Cambridge, Mass.: Harvard University Press, 2011], 129, 131)

 

David G. Firth on Psalm 106 and Phinehas (cf. Numbers 25)

  

Verses 28–31 then look back to Numbers 25:1–10. There, Israel participated in the worship of other gods. Mention here of the sacrifices of the dead is not entirely clear even if those sacrifices are in view. Such worship could be sacrifices offered to the dead or sacrifices that demanded the death of people (cf. v. 37), but perhaps it is better to think here of them as sacrifices offered to gods who are themselves dead (cf. niv; Kraus 1989: 320). These sacrifices have no positive value, but turn people from worshipping Yahweh. Whichever is intended, the result there was plague that was only stopped through Phinehas’s intervention, an intervention here counted to him as enduring righteousness, aligning him with Abraham (Gen. 15:6). (David G. Firth, Psalms [Apollos Old Testament Commentary 14; London: Apollos, 2025], 578-79)

 

Brant A. Gardner on Alma 55:4-7 in Book of Mormon Minute: A Scripture Commentary

  

Moroni knew where the prisoners were and decided to take them without an exchange. To do so, he creates a ruse that will make the process easier. What he requires is to “find a man who was a descendant of Laman.” He finds one who was one of the guards who had to flee when Amalickiah’s men killed the Lamanite king. The simplest reading of this ruse would be that Moroni was looking for someone who looked like a Lamanite and who had a dark skin.

 

 

The actual event proves the opposite. There was no visible difference between the Lamanite and the Nephites who went with him. If there were one dark-skinned man accompanied by several visibly “white” men, the ruse couldn’t have worked. It is therefore much more reasonable that what was needed was someone to speak in a language and perhaps an accent that would be convincing. Indeed, it was only the man named Laman who is depicted as speaking. (Brant A. Gardner, Book of Mormon Minute: A Scripture Commentary, volume 3)

 

Further Reading:

 

Brant A. Gardner on Alma 55:4-8 (transcription taken from Second Witness: Analytical and Contextual Commentary on the Book of Mormon)

Sunday, October 26, 2025

Noel D. Osborn and Howard A. Hatton on Exodus 14:31

  

And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses (וּבְמֹשֶׁה עַבְדּוֹ/καὶ Μωυσῇ τῷ θεράποντι αὐτου). (Exodus 14:31)

 

 

And they believed in the Lord, literally “and they believed him,” may be expressed as “they had faith in the Lord” (14:31 tev) or they “put their trust in him” (14:31 niv). The word “Amen” comes from this word. And in his servant Moses means that they trusted Moses as well. The word for servant is the same word used for “slave,” but here it becomes a title of respect, recognizing Moses as the one appointed by God to be their leader. (Noel D. Osborn and Howard A. Hatton, A Handbook on Exodus [UBS Handbook Series; New York: United Bible Societies, 1999], 351)

 

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