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)

Old Testament Reading: Psalm 22:1–18

“My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? O my God, I cry by day, but you do not answer, and by night, but I find no rest. Yet you are holy, enthroned on the praises of Israel. In you our fathers trusted; they trusted, and you delivered them. To you they cried and were rescued; in you they trusted and were not put to shame. But I am a worm and not a man, scorned by mankind and despised by the people. All who see me mock me; they make mouths at me; they wag their heads; ‘He trusts in the Lord; let him deliver him; let him rescue him, for he delights in him!’ Yet you are he who took me from the womb; you made me trust you at my mother’s breasts. On you was I cast from my birth, and from my mother’s womb you have been my God. Be not far from me, for trouble is near, and there is none to help. Many bulls encompass me; strong bulls of Bashan surround me; they open wide their mouths at me, like a ravening and roaring lion. I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast; my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death. For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my clothing they cast lots.” (Psalm 22:1–18, ESV)

New Testament Reading: John 19:16-30

“So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them. Pilate also wrote an inscription and put it on the cross. It read, ‘Jesus of Nazareth, the King of the Jews.’ Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. So the chief priests of the Jews said to Pilate, ‘Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’’ Pilate answered, ‘What I have written I have written.’ When the soldiers had crucified Jesus, they took his garments and divided them into four parts, one part for each soldier; also his tunic. But the tunic was seamless, woven in one piece from top to bottom, so they said to one another, ‘Let us not tear it, but cast lots for it to see whose it shall be.’ This was to fulfill the Scripture which says, ‘They divided my garments among them, and for my clothing they cast lots.’ So the soldiers did these things, but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, ‘Woman, behold, your son!’ Then he said to the disciple, ‘Behold, your mother!’ And from that hour the disciple took her to his own home. After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst.’ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.” (John 19:16–30, ESV)

Introduction

I would like to begin our time together today by envisioning the shape of a cross. In once sense, the image of the cross is complex. It is complex if we think of all that it symbolizes, or the variety ways in which that image has been used, for good or evil, throughout the ages. But it in another sense, the image of the cross is utterly simple. It consists of one horizontal line bisected by a vertical line. And it is this simple shape – the shape of a cross – that I wish for us to think upon this morning.

I’d like to use the shape of the cross as an illustration. And in this illustration the horizontal line represents the timeline of human history. Picture it in your minds eye. To the very left is the creation event. And to the very right is the consummation (how far that is in our future, only God knows). And so we have before us a horizontal line representing human history.

The vertical line, on the other hand, represents God’s intrusion into human history – his divine acts – his various comings, if you will. I have in mind here the creation event itself, and then God coming to Adam and Eve after the fall to bring that word of judgment, but also to clothe them, and to speak a word of promise. I think also of the flood. God came in judgment, and that judgment was but a foretaste of the final judgment to come. God’s grace was present there too, wasn’t it? Noah and his family were preserved in the ark, which is a type of Christ. I also think of God’s calling of Abraham, and his deliverance of the people of Israel from bondage to the Egyptians. These are all significant examples of intrusion – God acting powerfully and significantly in human history.

You say,  but isn’t God always involved in the affairs of man? Isn’t he always sovereign? Always immanent, always near? Why speak of intrusion, as if God were off somewhere and then near? 

You are right. It is indeed true that God is always near to us! He is, on the one had, transcendent, meaning that he is far above us – altogether of a different kind than us. He is God, and we the creature. But in the moment we say he transcendent, we must also confess that he is immanent, meaning that he near to us. Indeed, “God is our refuge and strength, an ever-present help in trouble.” (Psalm 46:1, NIV84)

So, I am not, in this illustration, suggesting that God is, for the most part, distant from us – uninvolved, transcendent, and aloof – and that he, from time to time, breaks into the course of history to do his thing, only to retreat again to his monastery in the sky. That is not the point. God is indeed always with us. He is imminent. He is active within his creation, bringing his purposes to their desired end.

What the illustration of the cross is meant to communicate is that as we consider human history we must recognize that God, from time to time, has indeed interrupted the natural order of things in order to accomplish great acts in association with his redemptive purposes. Notice how I emphasized the words interrupted, accomplished, and act. The reason for the emphasis on these words is to communicate clearly that the Christian faith is not one that is based upon words or ideas only, but upon the acts of God in human history. It is these acts upon which the words and idea of scripture are based.

All of this is so fundamental and so important to understand. The Bible – the Christian faith itself – does not come to us because some religious guru walked to the top of a mountain somewhere and came up with some brilliant ideas. Instead, our faith is founded upon that which God has accomplished for us in human history – in reality. The scriptures are the divinely inspired record of those activities. And they are the divinely inspired interpretation and application of all that God has done for us in creation and in redemption. The pattern is this: God acts, and then the scriptures are written as a record, interpretation, and application of that act.

And brothers and sisters, what is the most significant of all of God’s acts in human history? After creation itself, is in not the cross of Christ? There is no event more significant that this one. The life, death, and resurrection of the Christ is of supreme importance. It is the granddaddy of all of God’s acts of redemption. For it was there on the cross that victory was won. It was there on the cross that sin, Satan, and death were overcome. It was there on the cross that God’s plan of redemption was accomplished, or fulfilled.

And so when I look upon the image of the cross I cannot help but see these truths illustrated there. Our God is a God who acts in human history. He has accomplished redemption for us. He has intruded in judgment (and will again), but thanks be to God, he has also intruded in mercy and grace. And who does it all center upon? Who is at the crux of it? It is Christ Jesus our Lord!

So why this introduction to John 19:16-30? Why the emphasis upon the horizontal and vertical, time and intrusion, history and redemptive event?

The simple reason is that this is John’s emphasis. He wants us to see Jesus as the man. He wants us to view the event of the crucifixion as the apex event – the crucial event – the decisive event, in the history of redemption.

John presents Jesus as the man in three ways. First of all, he again emphasizes Jesus’ kingship. He is lifted up from the earth (exalted and enthroned) as the King of the Jews. Secondly, John is concerned that we see Jesus as the one who has fulfilled Old Testament prophesy concerning the coming of the Messiah. Thirdly, Jesus is presented to us as the one who has accomplished the work of redemption, given to him by the Father.

So, why are we to view Jesus as the man, and his crucifixion as the apex event in human history?

Jesus Is The King Of The Jews

First of all, because he is the King of the Jews.

This is indeed the point that is emphasized in this passage, as it was in the previous passage. Jesus is the King of the Jews.

Now before I say a word about the significance of Jesus as the King of the Jews, let me explain what I mean when I say that this is the emphasis of the passage. When a writer writes, he has certain tools at his disposal to make certain aspects of that story background and to bring other aspect of the story to the foreground. The structure of the text might be used to make something pop. Rhythm or rhyme might be employed. It is common for repetition to be used – a word, or phrase, or idea will be used throughout the text in order to alert the reader to the point of the passage. Sometimes the author will simply spend more time on one thing than another, and that clues us in to the main idea of the text.

It is tempting, I think, whenever we speak of the crucifixion of Christ, to emphasize the physical suffering that Jesus endured. It is common, I think, to spend a great deal of time meditating upon the brutality of the event. I think sometimes this is done in order to stir up emotion. Pastors and authors will sometimes describe, in great detail, the brutality of the flogging that Jesus endured, and the physical effects that it had on his body. It is common for the crucifixion itself to be described in vivid detail – in full color and high definition. That all preaches very well, doesn’t it. It is not hard to move people to an emotional response – a sympathetic response – by describing in vivid detail the scourging, the long walk to Golgotha, and the horrors of crucifixion.

Please hear me. I am not saying that it is wrong to consider in detail all of the suffering that Christ endured for us. Though it can be abused, there is value in it indeed. What I am saying is that John is not interested in stirring us up emotionally by graphically describing to us the crucifixion itself. Look at his description of the crucifixion. What does he say? Simply, “There they crucified him, and with him two others, one on either side, and Jesus between them.” (John 19:18, ESV) The crucifixion is described in three words: “they crucified him”.

This is the point: the thing we so often emphasize about the crucifixion – namely, the brutality and extreme physical suffering – is backgrounded in John. The thing brought to the foreground is the significance of Jesus and the crucifixion event.

John isn’t trying to move you sentimentally. He’s seeking to persuade you intellectually. His desire is not that you would cry, but that you think. And if though thinking you also cry, then praise be to God! But to cry over the crucifixion without understanding it’s significance is useless.

Remember that John’s purpose in writing is not hidden, but is stated expressly at the end of the gospel. Listen to his own words: “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30–31, ESV) That is his desire. To demonstrate to you that Jesus is the man, and that there is life in his name.

And this is why John takes something that you assume would be background and tangential information and brings to the forefront. He zooms in upon a little sign that the Romans placed over Jesus’ head as he hung on the cross. And he tells us that on that sign a phrase was written which simply read, “Jesus of Nazareth, The King of the Jews.”

This was a common Roman practice. Criminals condemned to death by crucifixion would often carry their own cross to the place of execution. And around their neck would hang a sign which communicated the crime for which they were condemned, be it murder, or insurrection, or whatever. After the criminal was lifted up on the cross, the sign would be placed above their heads for everyone to see. The purpose is obvious. The Romans wanted to communicate to the public what it was the person was being punished for.

In Jesus’ case the sign read, “Jesus of Nazareth, The King of the Jews”. The wording of it irritated the Jewish authorities. Pilate knew what he was doing when he crafted the statement in this way. He phrased it as if it were true that Jesus was indeed the King of the Jew. He did not believe it to be true. But he was interested in sticking it to the Jews who had been so effective in pushing him around. Notice that this phrase was written in Aramaic, Latin and Greek, so that everyone who passed by could read it. And many would have passed by, given that it was near the city and during the Passover. “So the chief priests of the Jews said to Pilate, ‘Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” Evidently Pilate was tired of being pushed around and manipulated, so he responded, saying, “What I have written I have written.” (John 19:21–22, ESV)

Again, there is irony here. This scene is ironic in that when Pilate and the Jewish authorities read the sign, neither believed it to be true.

When Pilate and other Romans looked upon Jesus on the cross with that sign above his head saying, “Jesus of Nazareth, The King of the Jews”, they laughed. To them it was a foolish thing; a silly thing; a reason to mock.

When the non-believing Jews looked upon Jesus crucified and read the sign, to them it was offensive.  It was not foolish or funny; to them it was repulsive to have this crucified one portrayed as their king.

But when John looked up at Jesus and read the sign – when Mary the mother of Jesus, along with the two other Marys, looked upon Jesus and read the sign – what did they think? Did they scoff with the Romans? Were they offended with the Jews? No! They observed that scene and thought to themselves, isn’t it ironic? Here he is, truly the King of the Jews, enthroned before us. 

By the way, notice how Paul picks up on all of this in his letter to the Corinthians when he writes, “we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Corinthians 1:23–24, ESV) Paul picks this theme up and he observes that a crucified Christ, a crucified Messiah, is a stumbling block to the Jews. They get all tripped up over the thought of a Messiah who suffers and dies. And to the Gentiles (non-Jews/Romans) it is folly. But to those called by God – clearly, this being a reference to the effectual and inward calling or wooing of the Spirit – Christ is “the power of God and the wisdom of God”. What Paul teaches in 1 Corinthians 1 is indeed portrayed here in the narrative of John 19.

Last Sunday I made much of the irony in John 19:1-16. And I tried to demonstrate that what we are being exposed to is a kind of ironic coronation ceremony for king Jesus. He was robed, but mockingly. Solders bowed the knee to him, but insincerely. They approached him one by one, not to kiss but to strike. He was crowned, not with gold, but with thorns. And when he was presented to the people they cried out, not long live the king, but “crucify him”! Now what is left to be done in this coronation ceremony except for the king to take his seat on the throne? And that is what Jesus does! His arms were  stretched out and were nailed to the cross, and then a bench of sorts was placed beneath his feet so that he would be able to press down upon it to relive the pressure from his arms and breath (this was not a merciful thing, but torturous – it was meant to delay death, and to increase the agony). Then they nailed his feet to the cross and lifted him up.

When the non-believing Jew looks upon this they are offended. When the non-believing Gentile looks, they scoff. But when the one called of God looks upon Christ lifted up they see “the power of God and the wisdom of God.” They see the King of the Jews, enthroned before them.

This is what Jesus was referring to when he said in John 12:31, “‘Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to show by what kind of death he was going to die.” (John 12:31–33, ESV)

I wish that I had more time to set before you all of the promises contained in the Old Testament concerning the arrival of the great king from amongst the Jews – a king who would come from David’s loins (2 Samuel 7) – a king who would rule in righteousness and establish an everlasting kingdom (Daniel 7). I am assuming that you have some knowledge about that and know that in the days of Jesus the Jews were (and some still are) waiting in anticipation for the arrival that great king. What is obvious is that John (along with the rest of the New Testament) wants to understand that Jesus of Nazareth was and is that great king. He is the fulfillment to those promises of old.

Jesus Has Fulfilled The Messianic Prophesies Of The Old Testament 

So the first thing to notice in answer to the question, why are we to see Jesus as the man, and his crucifixion the crucial event in human history? is that he was and is the King of the Jews. The next two points will come quickly because the stage has now been adequately set.

The second thing to notice is that Jesus has fulfilled the messianic prophesies contained within the Old Testament.

When I refer to messianic prophesies I am talking about those portions in the Old Testament which make mention of the future (future from their vantage point) coming of the Messiah, which means Anointed One. The Old Testament contains many such promises. What is clear is that that the Old Testament anticipated the arrival of an Anointed One who would one day provide salvation for his people. The description of this Anointed One is varied and complex. Sometimes he described as glorious and powerful; sometimes as lowly and humble. Sometimes he is described as a king; at other times he is portrayed as a prophet or priest. The clear teaching of the New Testament is that all of these prophesies land on Jesus. Paul puts it this way: “For all the promises of God find their Yes in [Jesus]. That is why it is through him that we utter our Amen to God for his glory.” (2 Corinthians 1:20, ESV)

Notice that John mentions the fulfillment of two of these prophesies in the events surrounding the crucifixion of Christ (Mathew, Mark, and Luke provide you with many more). And again, notice that John brings details that we might consider background or tangential to the foreground.

He first of all tells us of the Roman soldiers dividing Jesus’ clothing and gambling over his tunic and says, ” This was to fulfill the Scripture which says, ‘They divided my garments among them, and for my clothing they cast lots.’ So the soldiers did these things.” (John 19:24, ESV) This is a quotation from Psalm 22:18, which we read earlier. It is such a small detail – the diving up of Jesus’ belongings amongst the four Romans who carried out the crucifixion, and the gambling for the one piece tunic. But does this not demonstrate that God is sovereign over the smallest details of our lives? Also, John hones in upon this small and seemingly insignificant detail in order to “hyperlink” to the all that Psalm 22 has to say. I’m sure you agree that that passages if far from insignificant. It describes in great detail what the Christ would experience in his crucifixion. John wants us to see all of that.

He next zooms in upon the words “I thirst” which Jesus uttered near the end. Verse 28: “After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst.’ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.” (John 19:28–29, ESV) This is a reference to Psalm 69:21, which says, “They gave me poison for food, and for my thirst they gave me sour wine to drink.” (Psalm 69:21, ESV) Again, Johns desire is that we would read, not just verse 21 of Psalm 69, but all of it, and see that Jesus fulfilled what is said there.

The point is this: Jesus fulfilled the scriptures. He fulfilled the prophesies which pointed forward to him. Just as he was the fulfillment of the promises concerning the coming king, so too he fulfilled all of the promises and predictions concerning the coming Messiah. We might ask the question, why was John so interested in “hyperlinking” to Psalm 22 and 69? Could he have not emphasized some other event which linked back to other Old Testament texts? He could of! But he emphasized these, I think, in order to demonstrate that the Old Testaments does indeed teach that the Christ would suffer – that the coming king would be a suffering king – abandoned, despised and betrayed – and that through suffering he would earn the victory.

Jesus Has Accomplished The Work Of Redemption 

Lastly, let us see that Jesus is the man, and his crucifixion the crucial event of human history, because it was by him, and through the cross, that the work of redemption was finally accomplished.

Notice Jesus’ final words: “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)

What did Jesus mean when he said, “it is finished”? Was he simply indicating that the end had come? Was he saying, “it is over?” No. The greek word is τετέλεσται, meaning “to bring an activity to a successful finish—‘to complete, to finish, to end, to accomplish.’” The idea is not, it is over, but it is done, finished, accomplished, or completed. What is completed? I suppose it would be a mystery if we only had verse 30 to consider. But we have the rest of the Gospel of John. More than that, we have the rest of scripture. And when these things are considered it is clear what Jesus finished. He finished the work the Father gave him to do. He accomplished redemption. He atoned for the sins of those given to him by the Father. He earned salvation for them though his obedient life, sacrificial death, and glorious resurrection. It was through the cross that Christ won the victory over sin, Satan, and death.

Conclusion

The point of John 19:16-30 is this: Jesus is the man. His death on the cross was the most significant event in human history. It was there in the crucifixion event that God intruded in the most significant of ways, breaking the power of sin and death, and opening up through Christ’s shed blood the way to life eternal. Christ is the long awaited and victors King of the Jews. He is the fulminate of the Old Testament prophesies concerning the coming Messiah, who is prophet, priest, and king. And he has finished the work of redemption decreed by the Father from eternity past.

Prayer

Gracious Father, thank you for your indescribable love. Thank you for sending the Son to pay for our sins. Jesus, thank you for your obedience to the Father in life and in death. Holy Spirit, help us to now live according to the resurrection power available in Christ Jesus, to the glory of you, the Triune God. In the name of Jesus Christ we pray. Amen.