Old Testament Reading: PSALM 16

Note: Psalm 16 should be compared with Peter’s preaching in Acts 2.

“A Miktam of David. Preserve me, O God, for in you I take refuge. I say to the Lord, ‘You are my Lord; I have no good apart from you.’ As for the saints in the land, they are the excellent ones, in whom is all my delight. The sorrows of those who run after another god shall multiply; their drink offerings of blood I will not pour out or take their names on my lips. The Lord is my chosen portion and my cup; you hold my lot. The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance. I bless the Lord who gives me counsel; in the night also my heart instructs me. I have set the Lord always before me; because he is at my right hand, I shall not be shaken. Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to Sheol, or let your holy one see corruption. You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.” (Psalm 16, ESV)

New Testament Reading: John 20:1-10

“Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, ‘They have taken the Lord out of the tomb, and we do not know where they have laid him.’ So Peter went out with the other disciple, and they were going toward the tomb. Both of them were running together, but the other disciple outran Peter and reached the tomb first. And stooping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the Scripture, that he must rise from the dead. Then the disciples went back to their homes.” (John 20:1–10, ESV)

Introduction

The sermon last week concluded with the idea that if Christ did not really die, then our faith is empty, vain, and without substance. We should begin with the same thought today, but applied to the resurrection. If Jesus did not rise from the dead then our faith is empty. What we have, then, are twin truths – if Christ did not truly die and really rise from the dead, then, to quote Paul, “our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV) Indeed, the events of Christ’s death and resurrection are so central to the Christian faith – so foundational – that to remove them is to leave Christianity hollow and untrue.

Just stop and think about Paul’s words for a moment: “If Christ has not been raised, then our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV)

That is a radical statement, wouldn’t you agree? But it is a true statement! And it is a helpful statement. It helps us to put our finger upon what is at the core of the Christian faith. At the core is Christ crucified, and Christ risen. At the core is the actual and historical death, burial, and resurrection of Christ.

Notice that the earliest creeds of the church emphasize the centrality of the historical life, death and resurrection of Jesus. Take the Apostles Creed for example. It says,

I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell [that is to say, he experienced death in full] .
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.

I believe in the Holy Spirit,
the holy catholic [universal] church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

Brothers and sisters, the belief that Jesus lived, died, was buried, and that he rose again is at the heart of our faith. He did this in obedience to the Father. He did this to defeat death, and the one who has the power of death. He did this to save those given to him by the Father – all who believe upon him – from the curse of the law. Belief in the historical Jesus – the actual life, death, and resurrection of Jesus, is so central – so core – that to remove it is to leave us with only the shell of religion, but no substance.

Some might respond to this claim saying, if the death and resurrection of Jesus are so central, then prove them. Prove to me that Jesus really lived, really died, and really rose from the dead.  

Brothers and sisters, I do not claim that the death and resurrection of Christ can be proven, and neither should you.

Here is why. When we use the word “prove” do we not mean to demonstrate something beyond all doubt? I cannot prove to anyone that Jesus rose from the dead so as to remove all doubt; so as to guarantee that they believe it. I can present evidence, just as the Scriptures do. I can argue for belief in the resurrection. I can give reasons for the hope that is in me. But I cannot prove to anyone that Christ is risen. I can say what Mathew, Mark, Luke and John say. I can echo Paul’s words from 1 Corinthians 15:

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.” (1 Corinthians 15:3–8, ESV)

I can faithfully set forth the testimony of scripture as evidence. But these are not proofs. You simply cannot argue someone into belief in Christ.

We should be aware of the fact that a good majority of those who hear these evidences for the death and resurrection of Christ will go on in unbelief. Such is the heart of man. The heart of man, by nature, is opposed to the word of God. Paul writes that, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (1 Corinthians 2:14, ESV) And so, where the Spirit is not active – where the Spirit is not gifting spiritual discernment – there will be no receiving of the things of God.

But I am also convinced that the Holy Spirit does use the word of God, and the evidences concerning the death and resurrection contained within, to convert sinners. More than that, the Holy Spirit uses these evidences to strengthen the faith of those who already believe. When the Spirit is at work in the mind and heart, these evidences have the force of proof. For the one called of God, these words stick; they have power; they convert.  It is the Spirit of God who makes the word of God powerful unto salvation. “Therefore I want you to understand that no one speaking in the Spirit of God ever says ‘Jesus is accursed!’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit.” (1 Corinthians 12:3, ESV)

What we have here in John’s Gospel cannot properly be called proof; but it is evidence concerning the resurrection. And it is strong evidence! John presents us with evidence concerning the historicity of Christ’s resurrection. He has presented us with evidence concerning the death of Christ, and now he presents us with evidence concerning the resurrection of Christ from the dead. I trust that the Spirit of God will use the word of God to build faith in the people of God, to the glory of God Father.

Mary

Notice that Mary Magdalene is the first witness that John sets forth. She was the first to see the empty tomb. And she would also be the first to see the Lord in his resurrection (we will consider that next week).

The other gospels reveal that there were other women with Mary at the empty tomb. Mark mentions Mary Magdalene, Mary the Mother of James, and a woman named Salome (Mark 16:1). Luke also mentions a woman named Joanna (Luke 24:10). But John is content to highlight only Mary Magdalene. But it is clear in John that she was not alone, for after she saw the empty tomb she ran to Peter and John and said, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” (John 20:2, ESV) The use of the first person plural pronoun “we” indicates that Mary was not alone.

We will return to focus on Mary next Sunday when we consider verses 11-18. But what can we say concerning her initial testimony to the resurrection?

For now simply notice that she was not expecting it. She did not go to the tomb expecting to find it empty. So far was the possibility of resurrection from her mind that, when she found the tomb empty and the stone rolled away, her only thought was that someone had “taken the Lord out of the tomb”.

One of the arguments used by skeptics to discredit the resurrection of Christ is to say that the disciples of Christ made it up. The idea is that they knew Christ claimed that he would rise, and the disciples, eager to continue the cause of Christ after his death, fabricated the resurrection story in order to validate his claims.

But the evidence points in the other direction. The empty tomb was not found by one of the twelve – it was discovered by one of the women who followed Jesus. And she did not go to the tomb hopeful. She went with spices to finish the job that Joseph of Aramethia and Nicodemus has begun on Friday evening. She went to the tomb fully expecting to find the body of her crucified friend there.

Peter and John

Mary, we are told, ran to find Peter and John (John again refers to himself as, “the other disciple, the one whom Jesus loved”). And now the two of them take center stage in this passage and serve as witnesses.

In verse 3 we read, “So Peter went out with the other disciple, and they were going toward the tomb. Both of them were running together, but the other disciple outran Peter and reached the tomb first.” (John 20:3–4, ESV)

I do enjoy this little detail. I smile a little each time I read it. Students of the Bible have wondered about the significance of this. Why did John tell us that he outran Peter? Is he boasting, like a typical male, about his speed? Is he implying that he was more zealous for Jesus than Peter was? It is implied that the John was the better of the two disciples? I think not. It seems to me that this little detail is given to strengthen the idea that John was an eyewitness to these things. He was there. And he knew things that only an eyewitness could know.

Notice that John really does not present himself as superiors to Peter. He outran Peter (perhaps because he was younger and smaller). But notice that what he had on Peter in regard to speed, he lacked in courage.  Verse 5: “Stooping to look in, [John] saw the linen cloths lying there, but he did not go in.” (John 20:5, ESV) Another possibility is that John did not lack courage, but waited for Peter to show him honor as the older disciple, and leader of the band.

Whatever the reason, John waited outside until Peter arrived. Verse 6: “Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus’ head, not lying with the linen cloths but folded up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed…” (John 20:6–8, ESV)

You can picture the two of them inside the tomb, can’t you? You can picture them, gasping for air because of the run (Peter more than John). I imagine them looking around intently, searching the dimly lit tomb for evidence – anything that would help them figure out what had happened to the body of their Master.  And they notice two things. One, the grave cloths were still there. And two, the face cloth was there, “not lying with the linen cloths but folded up in a place by itself.”

Mary’s theory was that the body of Jesus had been taken by someone. But Peter and John, after seeing more than Mary was able to see (it was probably still dark when Mary was there), saw that the evidence pointed in another direction. For what grave robber would take the time to unwrap the body and to fold the face cloth nicely and to set it in another place? Undoubtably, if someone was interested in stealing away the body they would have simply taken it, grave cloths and all.

If this were the only evidence for the resurrection, I would be rather weak. But John will tell us much more. And the other Gospels, which were probably written before John, set even more evidence before us. When all is said and done, Jesus is seen, not by one or two, but hundreds. Not only is he seen, but he is touched, and heard. His disciples communion with him. And these appearances of Christ go on for forty days, until his ascension to the Father.

But here is where we begin. Mary found the stone rolled away and the tomb empty. Peter and John also find the tomb empty. And the scene looks, not like a crime scene, but as if Jesus had been freed from the grave cloths and walked out.

The Scriptures

Let us now turn our attention from the narrative of John 20 and consider for a moment the remark that John makes in verse 9 about his experience. It’s such a small remark. The significance of it is easy to miss. But I think it is an incredibly important part of this passage. For it is here that the Scriptures are set forth as a witness to the resurrection.

In verse 8 we’re told that John, when he saw the empty tomb and the grave cloths, “believed”. And then we have this remark: “for as yet they did not understand the Scripture, that he must rise from the dead.” (John 20:9, ESV)

First of all, what does John mean when he tells us that he, in that moment, “believed”? Didn’t John already believe in Jesus Christ. Hadn’t he been following him for years now? Indeed he had. It must mean that he, in that moment, came to believe that Jesus had risen.

But why? Were the empty tomb, the empty grave cloths, and folded face cloth, enough to convince him? Was the resurrection now proven to him by these things beyond all doubt?

No, John explains. He says, “for” – in the Greek the word is γάρ, which is used to mark the cause or reason for something – he believed “for as yet they did not understand the Scripture, that he must rise from the dead.” (John 20:9, ESV)

The thing that made John believe in the resurrection was not the experience of the empty tomb and the grave cloths alone, but those experiences understood in light of the Scriptures. It was not the experience, primarily, nor was it the experience in isolation, but the experience as confirmed by the Scriptures.

This is very significant. It indicates that, for the disciples of Christ, experience could only take them so far in their quest for truth. If they were to believe something as true they needed to be persuaded by the Scriptures. This was true of John. He believed in the resurrection when he came to “understand the Scripture, that [the Christ] must rise from the dead.” (John 20:9, ESV)

Notice the same emphasis in Paul’s resurrection passage. Hear it again:

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.” (1 Corinthians 15:3–8, ESV)

Do you hear it? Paul presents us with evidence for the death and resurrection of Christ, but the evidence is only considered strong because it was in accordance with the Scriptures. These things happened in accordance with the Scriptures, and for this reason they are to be believed.  

If you were to ask me, Joe, why do you believe in the death and resurrection of Christ? I would first of all say, because God has given me the gift of faith. It is by his grace. 

If you were to press me further and ask, but what evidence do you present? I would simply say what the gospel writers say, and what Paul says. I would present the evidence that they present. He was seen, not by one person, but by many people over a forty day period of time. These things did not happen in secret. Christ presented himself in his resurrection in plain view. “He appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom [were] still alive [when Paul wrote to the Corinthians], though some [had] fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to [Paul].” In fact more evidence than this could be presented, for Paul says noting of Jesus’ appearance to Mary, nor of his encounter with the men on the road to Emmaus. I would present this evidence, and I would emphasize how unlikely it would be for these people to imagine it together, or to make it up. What gain would there be in making this story up. Many of these men died for their testimony. What did it benefit them in this world to live as if Christ was risen, if he was not indeed risen?

This is strong evidence indeed. And it is necessary evidence. It would be wrong to claim that Christ is risen if he was not in fact seen as risen! The empirical evidence is essential. But the empirical evidence – the experiential evidence – becomes exceedingly strong, in my opinion, when we demonstrate that all of this happened in accordance with the Scriptures. 

What does we mean when we say that Christ lived and died and rose again in accordance with the Scriptures? We mean that the life, death, and resurrection of Christ were not random events – they were not spontaneous events – but they were foretold. They were the fulfillment of the “…definite plan and foreknowledge of God…” (Acts 2:23, ESV) The Old Testament Scriptures told of these things ahead of time.

Think about this.

We have eyewitness testimony concerning the resurrection of Christ preserved for us within the New Testament Scriptures. We know that the disciples of Christ were willing to die for the belief that Christ rose again. And these things were foretold. They were promised and pictured ahead of time. The life, death, and resurrection of Christ was not an isolated event, but the apex event in the history of redemption. He died and rose according to the scriptures.

The question is, what Scriptures? What Scriptures do John and Paul have in mind? 

Notice that John, throughout his Gospel, has made a point of alluding to, or directly quoting, specific passages from the Old Testament, saying “For these things took place that the Scripture might be fulfilled” (John 19:36, ESV), or something like that, after which he quotes a specific text. Here he only mentions the Scripture generally. He does not point us to one specific text. The same can be said concerning Paul’s “in accordance with the Scriptures” phrase. Paul does not specify which Scripture he has in mind there in 1 Corinthians 15.

It would seem, then, that Paul and John have the whole of Scripture in mind in John 20 and 1 Corinthians 15. The whole of the Scriptures point to the life, death, and resurrection of Christ, and the salvation provided therein. I am not saying that every verse in the Old Testament says something about the coming of Jesus Christ. But I am saying the Old Testament points to Jesus consistently and generally. It is the thrust the Old Testament. The Christ is the focal point of it. The Scriptures indeed point to Jesus beginning to end.

This is what Jesus taught as he walked with his disciples on the road to Emmaus after his resurrection.

“He said to them, ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:25–27, ESV)

And when he later met with more of his disciples in Jerusalem we are told that he said to them,

“‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’” (Luke 24:44–48, ESV)

What Scriptures did John and Paul have in mind? What Scriptures did Jesus point to as he taught his disciples after the resurrection? The passages do not explicitly say, but it is not hard to guess.

I would assume that Jesus reminded them of the promise of Genesis 3:15, that a Savior would come from the seed of the woman. I would assume that the promise made to Abraham and David was mentioned. I’m sure the typology of Abrahams mock offering of Isaac, and receiving him back from the dead  was mentioned, and also the typology of the Passover, and the temple sacrifices. I would imagine that Psalm 16:10 was mentioned, which says, “For you will not abandon my soul to Sheol, or let your holy one see corruption.” (Psalm 16:10, ESV) And Hosea 6:2, which says, “After two days he will revive us; on the third day he will raise us up, that we may live before him.” (Hosea 6:2, ESV)

The exact scriptures texts are not mentioned. And the effect of this is that we are sent, not to one or two verses in the Old Testament, but the Scriptures in general. And we go there looking for all the ways in which they point forward to the life, death, and resurrection of Christ. And once there we find, not one or two obscure texts, but thousands of them which come together to form a vivid mosaic which effectively shows forth the Christ crucified and raised for the sins of all who believe.

Conclusion

So how does this apply? How should this truth change us?

First of all, I must compel you to believe upon Jesus! “Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9, ESV)

Secondly, I exhort those who have faith to continue to believe upon Jesus! May these evidences strengthen your faith.

Thirdly, may those who believe upon Christ also proclaim Christ, crucified and risen. Brothers and sisters, we must give a reason for a hope that is in. Give evidence for Christ, crucified and risen. But do not think that you can prove it. The Spirit must move. Pray that the Spirit would move upon hearts and minds. The Spirit must do today what Christ did when he was on earth in his resurrection. The Spirit must “[open] their minds to understand the Scriptures… that the Christ… [suffered] and on the third day [rose] from the dead… that…forgiveness of sins [is available in] his name to all nations…” (Luke 24:44–48, ESV, with modification for purposes of application)

Old Testament Reading: Zechariah 12:7–10; 13:1

“And the Lord will give salvation to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not surpass that of Judah. On that day the Lord will protect the inhabitants of Jerusalem, so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the angel of the Lord, going before them. ‘And on that day I will seek to destroy all the nations that come against Jerusalem. And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn…’ On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.” (Zechariah 12:7–10; 13:1, ESV)

New Testament Reading: John 19:31-42

“Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.’ And again another Scripture says, ‘They will look on him whom they have pierced.’ After these things Joseph of Arimathea, who was a disciple of Jesus, but secretly for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.” (John 19:31–42, ESV)

Introduction

The point of John 19:31-42 is very simple. It is that Jesus of Nazareth really died and was buried. That is the point. Jesus really experienced death. He tasted it. He was given over to it. He endured it, really and truly. So I guess we are done here, right?

No. Though the point of the passage is indeed this simple, I think it will be good for us to settle down in it for a bit, and to approach it in two stages. First of all, I would like to move through the passage to demonstrate that this is in fact John’s concern – he is concerned that you and I know and believe that Jesus of Nazareth really died, and was buried. After that, I would like for us to stand back from the text to ask the question, why is this so important to John? Why is he so concerned that we know for sure that Jesus truly died and was buried?

Jesus Of Nazareth, Dead And Buried

First of all, notice that it is John’s primary concern to demonstrate to you and I that Jesus of Nazareth really died and was buried.

We should begin by picking up with verse 30 where we read, “When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.” (John 19:30, ESV)

If we were to define death only in medical terms we would describe it as the  “irreversible cessation of all vital functions especially as indicated by permanent stoppage of the heart, respiration, and brain activity (at least that is what Merriam-Webster says). But notice that the biblical conception of death is more complex. It includes what was just stated, but it demands more.

When Jesus died he indeed “bowed his head”. His body gave out. His heart stopped beating; his lungs stopped processing air; the synapses in his brain stopped firing. But we are also told that he “gave up his spirit.” There is a reminder here that we humans are not merely physical beings. We are not only made up of flesh and blood, but also of soul or spirit. There is a material aspect to our being, and an immaterial. To be human is to have a body and soul – a body and spirit. And notice that Jesus was truly human. He had a human body and a human soul. When he died he “bowed his head and gave up his spirit.”

Jesus of Nazareth experienced death in full, and John presents four witnesses to testify to it.

The Roman Executioners Are Presented As Witnesses  (vs. 31-34)

In verses 31-34 John presents the Romans executioners to us as witnesses to the death of Christ. Notice that they were certain that Jesus had died. And we should remember that these soldiers were quite familiar with death. This was nothing new to them. They were professionals in their field. And so it is not hard to see why John sets them before us as witnesses to the death of Christ.

In verse 31we read, “Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away.” (John 19:31, ESV)

When we read that it was “the day of Preparation” we are to understand that it was Friday, the day before the Jewish Sabbath, which under the Old Covenant, and according to the Jewish way of measuring time, began at sundown on what we call Friday night. It was common for the Jews to refer to Friday as “the day of preparation”. It was on Fridays that final preparations were made for the proper observance of the Sabbath, which, under the Old Covenant, was on Saturday (by the way, we too should make preparations for the Lord’s Day, but that is another topic for another time). The Sabbath alluded to in John 19 was no ordinary Sabbath. We are told in verse 30 that it was a “high day”. This particular Sabbath fell during the Passover week, and for that reason, among others, it was extra special. It was a “high day”.

Again, the Jewish authorities come across hypocritical. They are willing to have an innocent man killed (ironically, he is their Messiah, though they don’t see it that way), while at the same time remaining deeply concerned to keep the nuances of their law.

Deuteronomy 21:22 says, “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.” (Deuteronomy 21:22–23, ESV) It was this law that motivated the Jewish authorities to go to Pilate and to request that the three who were crucified have their legs broken and their bodies removed from the crosses and buried.

Last week I explained that a kind wedge would be placed on the cross and under the feet of the  one being crucified – their feet being nailed to it – so that the crucified one would have something to push up against, relieving the pressure from the arms and chest, enabling the person to breath. This was not an act of kindness. It was meant to prolong the life of the crucified one and to, therefore, increase suffering. It was not uncommon for condemned criminals to struggle for days on the cross. And the Roman custom was to leave criminals on the cross even after death as warning to all who passed by.

But the Jews wanted the process expedited so that their law would not be violated – especially given that it was the Sabbath, and an important one at that. The breaking of the legs of the criminals with a large mallet would make death come much more quickly.

Verse 32: “So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water.” (John 19:32–34, ESV)

Why Jesus died so quickly, we do not know.

Was it due to the spiritual torment that he endured on the cross? He bore our sins. He saved us from the wrath of God. The Father forsook him as he served as the substitute for all who believe upon him. Perhaps it was the extreme spiritual suffering which contributed to Christ’s body giving out so quickly.

Or perhaps it was due to the double flogging that he endured. He was beaten once before he was condemned to die. Remember, it was after this first flogging that Pilate brought him before the Jewish authorities hoping they would be satisfied with that punishment so that he could release him, but the insisted upon his crucifixion.  It was after this that Jesus was condemned to dies and handed over to the executioners. It was then that he would have been flogged in a much more brutal way, as was the custom for criminals condemned to die by way of crucifixion. Maybe it was because he was beaten, not once, but twice.

The point is that the soldiers knew he was dead. And to make sure they thrust a spear into his side. Were he alive he would have certainly responded to this prod, but instead we are simply told that from his side flowed water and blood.

Students of the Bible have long wondered about the significance of this.

All agree that it certainly proved he was dead.  D.A. Carson notes that,

“Medical experts disagree on what was pierced. The two most common theories are these: (a) The spear pierced Jesus’ heart, and the blood from the heart mingled with the fluid from the [peri-cardial] sac to produce the ‘flow of blood and water’. (b) By contrast, it has been argued that fluid from the [peri-cardial] sac could not so readily escape from the body by such a wound; it would fill up the chest cavity, filling the space around the lung and then oozing into the lung itself through the wound the spear made. [But] it has been shown that where a chest has been severely injured but without penetration, (hem-or-rhag-ic) fluid, up to two liters of it, gathers between the pleura lining the rib cage and the lining of the lung. This separates, the clearer serum at the top, the deep red layer at the bottom. If the chest cavity were then pierced at the bottom, both layers would flow out. However the medical experts work this out, there can be little doubt that the Evangelist is emphasizing Jesus’ death, his death as a man, his death beyond any shadow of doubt.”

That the blood and water flowing from Jesus’ side proved his death is certain. What is often debated is if there is some symbolic significance to the blood and water.

Some believe that the water represents the waters of baptism, whereas the blood represent the wine of the Lord’s Supper. The thought here is that when the water and the blood flowed from Christ’s side it symbolically pointed to and sanctioned the two sacraments that Christ gave to his church – baptism and the Lord’s Supper. I find this to be a bit of stretch.

Other believe that the water and the blood symbolize the cleansing of sins and atonement respectively. The hymn, “Rock of Ages”, goes in that direction, doesn’t it?

“Rock of Ages, cleft for me,
let me hide myself in thee;
let the water and the blood,
from thy wounded side which flowed,
be of sin the double cure;
save from wrath and make me pure.”

It is the blood which saves from wrath. Christ has atoned for sins.  He has made propitiation through his shed blood. And the water symbolizes the cleansing, or purification that we have in Christ. The “water and the blood” then are, therefore, a “double cure”. They “save from wrath and make [us] pure.”

I would say that it is hard to know for sure what exactly John had in mind here as if we cold say the water symbolizes this particular thing, whereas the blood symbolizes that. It cannot be denied, however, that both water and blood are loaded with symbolism in John’s Gospel, and in the rest of scripture. It seems to me that there is something symbolical going on here, as the hymn “Rock of Ages” suggests. In my opinion, I would be most reasonable to point to the Zechariah 12 and 13 passage that we read together at the beginning. John explicitly tells us that Jesus’ side was pierced in fulfillment to the scriptures. He had Zechariah 12:10 in mind. And it is in 13:1that we read “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.” (Zechariah 13:1, ESV) If John had something symbolic in mind as he mentioned the blood and water flowing from Jesus’ side, this would seem be the most natural direction to go, given the context. Perhaps John saw here a fulfillment to the promised “fountain of cleansing” of Zechariah 13:1.

What is unmistakably clear is that Jesus really died.  The Romans soldiers – the professional executioners – were sure of it, and so John presents them to us as witnesses.

John Himself Is A Witnesses  (vs. 35)

Notice, secondly, that John himself is also a witness.

In verse 35 we read, “He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe.” (John 19:35, ESV)

Who is John referring to here? It is most natural, I think, and most in keeping with the way that John refers to himself throughout his Gospel, to understand John to be referring to himself. Remember that he mentions himself in his Gospel numerous times, but never by name.

And so it is right to think that John is the one who saw it. He is the one bearing witness. He is the one who testifies and promises to be telling the truth about the death of Christ. Why? So that you and I may believe.

The Scriptures Testify To The Death Of Christ (vs. 36 and 37)

Notice, thirdly, that the scriptures are set before us as testimony to Christ’s death.

Obviously I am not saying that scriptures some how witnessed Christ’s death in the way that the Romans and John did. No, I mean that John sets the Old Testament scriptures, which were written long before the birth of Christ, before us as evidence.

In verse 36 we read, “For these things took place that the Scripture might be fulfilled: ‘Not one of his bones will be broken.’ And again another Scripture says, ‘They will look on him whom they have pierced.’” (John 19:36–37, ESV)

When we read in verse 36, “For these things took place that the Scripture might be fulfilled”, we are to understand that the Old Testament scriptures, which were written hundreds, and in some instances, a thousand years or more before the birth of Christ, contain prophesies, predictions and promises concerning the life, death, and resurrection of Jesus.

Think about that for a moment. These things were foretold. They were declared long before they happened. And John has made it a point to set a number of these scripture passages before our eyes as a testimony concerning the death of Christ, so that we might believe.

Specifically, he notes how the fact that the soldiers did not need to break the legs of Jesus served to fulfill the scripture, “not one of his bones will be broken.”

When looking for the Old Testament reference we can go in two directions. One, we can see this as a reference to Psalm 34, which is a Psalm that speaks of the way that God preserves the righteous and protests his servants from the wicked. Ultimately it is a Psalm about the Righteous One, and the Servant of God, who is Christ. In verse 20 of Psalm 34 we are told that “[God] keeps all his bones; not one of them is broken.” (Psalm 34:20, ESV) So, perhaps John had that passage in mind.

This phrase “not one of his bones will be broken” might also be meant to remind us of the laws in the Old Testament which give instruction concerning the proper observance of the Passover, and the proper handling of the Passover lamb. I am thinking here of Exodus 12:46 and Numbers 9:12. The later says, “They shall leave none of [the Passover lamb] until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it.” (Numbers 9:12, ESV)

I really do not see why would need to choose between Psalm 34:20 or the laws concerning the Passover lamb. John’s concern is that we would see Jesus as God’s righteous servant who is the Lamb of God who takes away the sins of the world, who was to die for us. His death was foreordained, promised, and prefigured – that is the point. And the events that transpired at his crucifixion – even the small details – were in fulfillment to these prophesies of old.

Notice that John also mentions that the scriptures was fulfilled which says, “They will look on him whom they have pierced.” This is a reference certainly a reference to Zechariah 12:10 which we have already mentioned.

So much could be said about Zechariah 12 and 13 (and also Psalm 34 and the typological nature of the Passover lamb). For now I simply want to draw your attention to the main idea. Jesus of Nazareth died on the cross, not because he failed his mission, but because to accomplished it. He died, not as a victim, but as the victor. He was not put to death, he was submissive to the point of death. The death of Jesus Christ was not man’s idea, it was God’s. His death was in fulfillment to scriptures written long ago. And for this reason John sets the Old Testament scriptures before us so that they might testify to the necessity of the death of the Christ.

Joseph Of Aramathea And Nicodemus Testify His Death (vs. 38-42)

Notice, fourthly, that Joseph of Aramathea and Nicodemus also testify to the death of Christ.

I think these two serve as powerful witnesses, especially to the non-believing Jews who may have called into question the authenticity of the death and resurrection of Christ.

Both of these men were members of the Sanhedrin. They were powerful men, well respected amongst the Jews. Think of our Senators as a modern day comparison.

We don’t know much about Joseph of Aramathea. All four Gospels make mention of the fact that he went to Pilate to ask permission to take Jesus from the cross to give him a proper burial. When all the information is gathered about him he is portrayed as a good and righteous man who was looking for the kingdom of God. He had not consented to the decision to crucify Jesus. He is called by Matthew and John a disciple of Jesus, but secretly for fear of the Jews. Mark says that he “took courage and went to Pilate and asked for the body of Jesus.” (Mark 15:43, ESV) Indeed, it was a bold move.

Nicodemus we know. He appeared for the first time in John 3 where he is found coming to Jesus at night to ask questions of him. By the end of chapter 3 he disappears back into the night, and we are left wondering what will happen to this inquisitive one. Now we know. He emerges from the shadows and steps into the light, identifying with Jesus in his death.

Think of the power of their testimony, especially amongst the Jewish people. They possessed power and prestige. They were well respected individuals. And they, though they were formally numbered amongst the religious leaders of Israel, believed upon Jesus and were willing to identify with him in his death.

Their testimony concerning the reality of his death would have been most persuasive. After all, they took him off of the cross. They handled his body in a most direct way, wrapping him with cloths and 75 pounds of spices. They buried him in a new tomb located in a nearby garden.

Joseph of Aramathea and Nicodemus had nothing to gain and everything to loose. But after investigating Jesus’ claims, they believed upon him. They risked much to use the power of their position to go to Pilate, to request the body of Jesus, and to give him a proper burial, when no one else could or would.

So these are the four witness concerning the death of Jesus: The Roman soldiers, John himself, the scriptures, and Joseph and Nicodemus together.

Why Does It Matter That Jesus Truly Died?

But the question remains, why does it matter that Jesus died? Why is John so concerned to demonstrate it to us? 

Well, for one, it obviously sets up the resurrection narrative which follows. You cannot have a true resurrection without a true death. You must first establish the death, and then resurrection.

But I think there is more to it than this. If John were only interested in setting the stage for the resurrection he could have said, “he bowed his head and gave up his spirit”, and left it at that. But instead he belabors the point. He seeks to persuade us of the fact that Christ really died.

Perhaps one reason for this emphasis upon the real and true death of Christ was to combat early heresies concerning the nature of Christ. Docetism was not fully formed and mature by the time that John wrote this Gospel, but there were likely forms of it in infancy stages. The Docetists, while believing that Jesus was divine, refused to believe that he was truly human. The word Docetist comes from a greek word meaning “to seem”, and that’s a nice summery of their view. They believed that Jesus Christ only seemed to be human, but that he was not truly.

John clearly addresses the problem of Docetism in 1 John 4:2-3 when he writes, “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.” (1 John 4:2–3, ESV)

But notice something about John’s account of the crucifixion in John 19. When Jesus was on the cross, who did he address? He addressed John and his mother – the woman who gave birth to him! Also, we are told that Jesus was thirsty. When he died he bowed his head and gave up his spirit, as a human would in death. And finally when the spear was thrust into his side, he bleed. Clearly Jesus was God and man, divine and human, united together in one person.  “In the beginning was the Word, and the Word was with God, and the Word was God… And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” (John 1:1,14, ESV)

But here is the most important reason for the emphasis upon the death of Christ. If he did not die, then our faith is useless. Here is how Paul puts it: “And if Christ has not been raised, then our preaching is in vain and your faith is in vain.” (1 Corinthians 15:14, ESV) You say, but Paul says “if Christ has not been raised, then our… faith is in vain.” Yes! But he must first truly die if he is to truly rise.

And why would our faith be vain or empty or useless if Jesus Christ did not die and then raise from the dead on the third day?

Brothers and sisters, the Christian faith is not, first of all, about ethical teaching.

It is not, first of all, about morality.

It is not, first of all, about showing you how to have a happier and more satisfying life.

If it were primarily about those things, or anything of the sort, then why would Christ need to die?  Why would Paul tell us that if he did not die and rise our faith is vain? Why would John labor to demonstrate his death to us? If the faith were fundamentally and foundationally about ethics or morality – showing you how to have a happier and more fulfilling life – then there is no reason for Jesus to die. He would only need to teach! If the main question answered by the Christian faith is what would Jesus do? then he need only to live and teach and serve as our example! His death would be unnecessary.

But his death and resurrection were necessary. He came to die. And he came to die so that through death he might put death to death. That is the central thing to understand. Death is a power. It is an enemy. It has dominion over us because of sin. And it is death that Christ came to conquer, by his death and resurrection.

Conclusion

Last week I was struck during the catechism teaching. Every Sunday we have our children come to the front and we introduce the catechism question and answer that will be covered in the home for that week. But last week I was struck by it in a unique way. Here is what we taught our children, (some of them being very small).

Q. 22. What is the misery of that estate whereunto man fell?

A. All mankind, by their fall lost [Adam fall and ours] communion with God, are under His wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever. (Gen. 3:8,24; Eph. 2:3; Gal. 3:10; Rom. 6:23; Matt. 25:41-46; Ps. 9:17)

As I was listening to this question being introduced I thought to myself, man, this would seem so strange to a non-Christian, or to Christians who have been brought up in a gospel-light, or Jesus-light, or doctrine-light tradition. Who teaches this sort of thing to their little ones? The answer: we do. Why? Because we know that the good news of Jesus Christ makes no sense whatsoever unless it is understood against the backdrop of the bad news of Genesis 3. The good news makes no sense at all unless it given after the bad. The covent of grace which Christ kept can be understood only against the backdrop of the covent of works, which Adam broke. To understand the gospel, we must first understand the law. To say to someone, Jesus died for sins, repent and believe upon him for your salvation! sounds very absurd unless we also explain who Jesus was, why he had to die, and what he in fact saves us from.

The misery of man’s state after the fall is that we have indeed lost communion with God, we are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever. This is our condition. And this is why Jesus died. He truly died to undo and reverse all of that for those who call out upon his name.

“For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23, ESV)