CHAPTER 19
Then Pilate took Jesus and had him flogged. John 19:1
We need to understand that the events of Jesus’ arrest, trial, humiliation, suffering, crucifixion, death, burial, resurrection and later ascension make up the heart of the gospel. They make up the most important events that have ever happened in the history of humanity. All four gospels give a big part of their space to the recounting of these events. They make up the essence of the gospel or the “good news” for humanity.
Here we read that the holy Son of Man and Son of God was taken as a common criminal and flogged. There is a bit of confusion concerning this flogging. We are told that there were three types of Roman flogging, the fustigatio, flagellatio, and verberatio. Each one represented an ascending level of severity. The lesser (fustigatio) was designed for the punishment of troublemakers.1 It was a lighter punishment and a sort of warning. Several scholars feel that Jesus was given a lighter punishment initially. This was in accord with Pilate’s mistaken idea that the Jews would have pity and allow Jesus to go free (cf. Lk. 23:16, 22; Jn. 19:12). 2 The last form of flogging always accompanied crucifixion. Some scholars feel that Jesus actually suffered both forms of punishment.3 It is of note that Mathew and Mark place the heavier form of flogging immediately before crucifixion (Matt. 27:26; Mk. 15:15). For a person who was “not guilty,” any form of flogging was definitely out of order, and any form was brutal.4
All through this section we see ancient scriptures fulfilled by the Lord. Whether he received the lighter flogging, the heavier one, or both, he fulfilled Isaiah 50:6, which says, “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting.” Although Jesus was at this point considered “not guilty” by Pilate, he was nevertheless turned over to scourging and abuse by the Roman soldiers.
“The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe and went up to him again and again, saying, ‘Hail, king of the Jews!’ And they slapped him in the face” (19:2-3). Several commentators have attempted to name the variety of thorns placed upon Jesus’ head. This is a rather futile exercise since Israel has many types of thorns and briers that could have been used. No doubt the crown of thorns pressed down upon the Master’s head was extremely painful for him. They also mocked him by placing him in a purple robe. The different translations are pretty unanimous in rendering this as a purple robe. That would have signified royalty in the ancient world. Since purple garments were extremely expensive, some commentators feel that this was more than likely a faded scarlet officer’s robe that perhaps had taken on a purplish color or a robe from one of the Roman lictors.5
At some point in the questioning Pilate sent Jesus over to Herod, who was visiting in the city, and there he was abused some more (Lk. 23:6-12). They treated him with contempt and mocked him. It appears that they also placed him in a gorgeous robe before sending him back to Pilate.
The abuse apparently continued with Pilate’s soldiers. Wiersbe says, “The verb tenses in the Greek text in John 19:3 indicate that the soldiers repeatedly came to him, mocked him, and beat him with their hands. The forces of hell were having a heyday in Pilate’s hall.” 6 Pett indicates that such horseplay was a regular pastime for soldiers suffering from the boredom of their custodial duties.7 It is unthinkable, but in their rage and insensitivity they even struck the blessed face of Jesus.
PILATE’S APPEAL
Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out to you to let you know that I find no basis for a charge against him.” John 19:4
Stedman says, “A comparison of all the gospel accounts reveals that seven times during the trial of Jesus Pilate has pronounced him guiltless.” 8 We still might wonder why Pilate allowed the Master to be so abused even though he thought him guiltless. Probably Pilate thought that the Jews would have mercy on Jesus after all his mistreatment. Pett remarks, “He had not yet recognized the vindictiveness of the Jewish leaders.” 9
“When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, ‘Here is the man!’” (19:5). Bruce comments: “Pilate evidently hoped that the sorry spectacle of a man disabled and disfigured by a severe flogging and dressed up in mockery would satisfy Jesus’ accusers…‘See, here is the man’ might mean…‘Here he is, poor fellow!’” 10 There is another sense of Jesus being presented as a man. “…in his humiliation Jesus stands in place of man as the true man.” 11
“As soon as the chief priests and their officials saw him, they shouted, ‘Crucify! Crucify!’ But Pilate answered, ‘You take him and crucify him. As for me, I find no basis for a charge against him.’” (19:6). It is obvious here that Pilate had grossly misjudged the response of the Jewish leaders. Upon seeing Jesus they screamed out that he should be crucified. We should note here that it was none other than the chief priests and officials who were raising the cry to crucify Jesus. In reading the account of Jesus’ last days we might wonder how the crowd could turn so quickly from praising Jesus earlier to calling for his crucifixion now. The solution is that it was not the same crowd. The first group was made up of Galileans and other pilgrims while this assembly was probably hand-picked by the priests and leaders.
This crowd was probably one that was well orchestrated by the priests and leaders. Barclay describes them: “They began by hating Jesus; but they finished in a very hysteria of hatred, howling like wolves, with faces twisted in bitterness: ‘Crucify him! Crucify him!’ In the end they reached such an insanity of hatred that they were impervious to reason and to mercy and even to the claims of common humanity.” 12
“The Jewish leaders insisted, ‘We have a law, and according to that law he must die, because he claimed to be the Son of God’” (19:7). It is clear that with this statement Pilate was shocked. Jesus had claimed to be the Son of God. That statement apparently set off alarm bells in Pilate’s superstitious head. Tenney says that the statement, “…brought to his mind the legendary tales of the offspring of the gods who visited men occasionally and who performed remarkable deeds…Perhaps, he thought, this mysterious stranger was half divine!. He ought at least to make sure…” 13
The Jewish law mentioned here was a law against blasphemy. The Jews had often hinted about this charge in reference to Jesus (cf. Matt. 9:3; 26:65-66; Mk. 2:7; 14:62-64; Lk. 5:21; Jn. 5:18; 10:33, 36). The Jewish law against blasphemy is found in Leviticus 24:14-16. The punishment for blasphemy was stoning. Of course, Jesus had not blasphemed but he had told the absolute truth about himself and his relationship with the Father.
PILATE CONTINUES HIS CONSULTATION WITH JESUS
When Pilate heard this, he was even more afraid, and he went back inside the palace. “Where do you come from?” he asked Jesus, but Jesus gave him no answer. John 19:8-9
Once more Pilate was alone with Jesus in the Praetorium. He was now quite concerned and even fearful that he was perhaps dealing with a divine personality. He asked Jesus a very strange question concerning his origin. It was not in reference to his geographical origin because Pilate probably knew all about that. “In pagan mythology the Olympian deities frequently consorted with men and women, and their semi-divine offspring, such as Hercules, had appeared on the earth…Pilate feared lest he should offend one of these visitors.” 14
Jesus did not answer Pilate’s inquiry. The Lord had already answered his question in 18:36-37. Somehow Pilate had not listened very well. In this passage and others we see Jesus fulfilling Isaiah 53:7: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.”
Pilate was in dire straits emotionally speaking. To add to his predicament, his wife had just sent him an urgent message: “…Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matt. 27:19). Clearly, Pilate was becoming quite frustrated with this trial.
“‘Do you refuse to speak to me?’ Pilate said. ‘Don’t you realize I have power either to free you or to crucify you?’ Jesus answered, ‘You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.’” (19:10-11). No doubt, most condemned men in this situation would have fallen at Pilate’s feet and begged for mercy, but not Jesus. Pilate was bewildered. Jesus reminded him that all power political or otherwise was given from heaven. Paul would later rephrase this in Romans 13:1: “…for there is no authority except that which God has established. The authorities that exist have been established by God.” So we see here that Jesus seriously corrected Pilate’s concept of authority. 15 Pilate thought he had authority to release Jesus but he soon found out that the Jews had taken that authority from him.
Pilate was guilty for his treatment of Jesus but others had more guilt. This verse seems to be particularly aimed at the high priest Caiaphas.16 He was the one who was most guilty. He of all people should have known that Jesus fulfilled the many messianic prophecies. He had even prophesied that it was better for one man to die for the people. Yet, he closed his ears and mind while he screamed for Jesus to be crucified. We should note that these were Jesus’ final words to Pilate.
PILATE IS OUTWITTED BY THE JEWS
From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” John 19:12
We have to conclude that the Jewish opposition was well organized and well planned. Now to a weak and tottering Pilate, the Jewish leaders gave their coup de grâce. They knew that Pilate would give everything to save his own political skin. They also probably knew that the Roman Emperor Tiberias was a very difficult person. Keener says: “Tiberias was suspicious of the least talk of treason, and a delegation to Rome providing the slightest evidence that Pilate had supported a self-proclaimed king could lead to Pilate’s beheading.” 17 This was nothing short of vicious Jewish blackmail of Pilate and it worked.
In the Empire, the titles “friend of the emperor” or “friend of Caesar” spoke of a very special honor.18 Certainly, a Roman governor like Pilate would long to be known by one of these special titles. He would surely not want to be known as an enemy of Caesar.
THE JUDGMENT
When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). John 19:13
It seems that as soon as Pilate was backed into a political corner he gave up trying to defend Jesus. Politics were much more important to him than saving a Jewish Messiah. The trial was over and Jesus would be pronounced guilty.
Pilate therefore took his place on the seat of judgment on the Stone Pavement. In the Aramaic language the word for this pavement was Gabbatha. For many years (since the mid-nineteenth century) it was felt that this pavement was the Lithostrotos in the Ecce Homo pilgrim house near the Fortress of Antonia. As we have previously stated, scholarship is shifting and now many feel that Jesus was tried in Herod’s Palace on the western outskirts of the Old City of Jerusalem.19 Since the word Gabbatha has the meaning of “high,” 20 we might note once more that Herod’s Palace was located on one of the highest spots in the city. It is also likely that Pilate’s seat of judgment was placed upon a stone pavement. There is evidence that the governor was required to pronounce death sentences from this seat. 21 Pett says, “At this point Pilate gave up on justice. Now they all knew that they had won…” 22
“It was the day of Preparation of the Passover; it was about noon. ‘Here is your king,’ Pilate said to the Jews” (19:14). The last weapon at Pilate’s disposal was to slur the Jews concerning their king and he was fully intent upon doing that.
John once more assures us that all this happened on preparation day for the Passover. It was a day when the Jewish people got ready for the great holiday. It was a day for getting the last leavening out of their houses and purifying themselves for the feast. John tells us that it was about noon. Soon the priests would begin the process of offering up the Passover lambs.23
“But they shouted, ‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (9:15). Pfeiffer and Harrison comment: “We have no king but Caesar. If language means anything, the very sovereignty of God over the nation was repudiated. Who was guilty of blasphemy now?” 24 Their words were a direct contradiction to several scriptures such as Judges 8:23; 1 Samuel 8:7 and 10:19. The leaders were hypocritical, since everyone knew that they secretly hated Caesar.25
“Finally Pilate handed him over to them to be crucified. So the soldiers took charge of Jesus” (19:16). Meyer says, “Pilate signed the necessary documents and retired to his palace as having been himself sentenced.” 26 Matthew tells us that Pilate tried to wash his hands of the incident (Matt. 27:24). However, as in Shakespeare’s Lady Macbeth, the spot would not come out. It has not come out over the centuries, and Pilate who washed his hands would soon hear the refrain that Jesus was “crucified under Pontius Pilate.” As Stedman says, “Great occasions do not make heroes or cowards, they simply unveil them to the eyes of men.” 27 This must have been the most serious miscarriage of justice in the history of the human race.
Guzik citing Edwards says, “Scourging was a legal preliminary to every Roman execution…” 28 Scourging was a means of insuring that no one would survive crucifixion. John does not say that Jesus was scourged at this point but as we have mentioned, Matthew 27:26 and Mark 15:15 place the scourging immediately before the crucifixion. The fact is that many people did not survive the scourging and collapsed in shock or else died on the spot. This scourging was of the most severe type (verberatio). In this scourging the prisoner was tied to a low stake and his back was made bare. Soldiers on each side began the whipping. They used long leather thongs, studded with metal of sharpened pieces of bones. The whips literally tore a person’s back to shreds.29 Unlike Jewish beatings, there was no limit to the number of stripes. Keener says, “…Roman law allowed scourging till the soldier grew tired, and texts report that bones or entrails were sometimes bared.” 30
THE CRUCIFIXION
Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha). John 19:17
It is a bit strange that John was the only disciple who witnessed the crucifixion but he is the one who says the least about it.31 He does not tell us that Simon of Cyrene was compelled to carry Jesus’ cross part of the way to Golgotha (Matt. 27:32; Mk. 15:21; Lk. 23:26). He does not mention that they offered Jesus a sedative of wine mixed with myrrh, a drink which Jesus refused (Matt. 15:23; Mk. 15:23). Likely, Jesus did not want his senses dulled but wanted to bear the whole pain with his faculties clear for our sakes. Lamentations 1:12 says, “…Look around and see. Is any suffering like my suffering that was inflicted on me….” John does not tell us that Jesus prayed for those who crucified him: “Jesus said, ‘Father, forgive them, for they do not know what they are doing…’” (Lk. 23:34).
When the gospels mention that Jesus carried his own cross, it is likely that he was carrying only the cross-piece, or the patibulum.32 It seems that the upright portions of the crosses were permanently left in place and the patibulum with the condemned was attached to one of these. The fact that Jesus could not carry the cross all the way seems to indicate that he had received a terrible final beating by the soldiers.
“There they crucified him, and with him two others— one on each side and Jesus in the middle” (19:18). Jesus was brought to the hill Golgotha, an Aramaic word meaning place of the skull. How appropriate that it is the cross that must pierce the thick and stubborn skull of humankind. It was the custom of both the Jews and the Romans to execute victims outside the city limits (cf. Lev. 24:14; Num. 15:35-36; Heb. 13:12). Today at Jerusalem’s Model City the small hill can be seen just outside the main wall (Second Wall) on its western side. It is known as the hill of Calvary. This setting was quite near the area of Herod’s Palace and was near a main road going into the city.
Of course, like many holy places in Israel, particularly in Jerusalem, there is an alternate site for the event. On the north side of the city, near what is today the Arab bus station, General Charles Gordon in 1885 spied a skull-shaped hill and decided it was the authentic Calvary. In time this popular area became known as the Garden Tomb. This beautiful garden with its tomb has all the feel of the authentic site but the Church of the Holy Sepulcher on Old Jerusalem’s west side has all the history. This church was built in AD 330, but the spot had been previously marked with a pagan shrine in the days of Emperor Hadrian (AD 117-138).
Although Golgotha or Calvary was near Herod’s Palace it is likely that the soldiers marched Jesus through several streets so that many people as possible could witness his execution. The Romans did this so that people could be warned about resisting their authority.33 We can only imagine the pain, shame and disgrace that Jesus bore for us. Keener tells us that the victims of crucifixions were usually stripped naked for the procession as well as for the crucifixion.34
Once at the place of execution the four Roman soldiers of the detail along with their centurion nailed Jesus to the cross (Psa. 22:16). It is thought today that the nails were driven through the wrists, which would have increased the pain. Then his feet were nailed. In 1968 at Givat ha-Mivtar, a northern suburb of Jerusalem, the remains of a crucified man were found. The rusty nail was still affixed in his heels.35
Barker and Kohlenberger say, “Generally…A peg was set in the upright stake to act as a supporting seat…A crucified man might live as long as thirty-six hours, or even longer, in an increasing agony. Crucifixion was probably the most diabolical form of death ever invented.” 36 The Roman statesman-philosopher Cicero said of crucifixion “It was the most cruel and shameful of all punishments…” 37
John notes that Jesus was crucified between two criminals. Bruce says, “Mark and Matthew call them ‘bandits’ (Gk. lestai), using the same word as John uses of Barabbas…they were probably freedom fighters of his company….how completely he was ‘numbered with the transgressors’ (Isa. 53:12).” 38 Morris remarks, “This may have been meant as a final indignity; Jesus was among criminals as he died.” 39 John will not mention it, but one of these criminals eventually turned to Jesus and found himself a last-minute place in the Kingdom of God (Lk. 23:42-43).
John does not mention that many people, including priests, came by the cross mocking Jesus. (Matt. 27:39-43; Mk. 15:29-32). They chided him saying that he could save others but not himself. They challenged him to come down from the cross and prove that he was the Messiah. It seems that Psalm 22 was heavily on the mind of Jesus as he hung on the cross. In that Psalm David used animals to describe people. Those who persecuted him were like bulls (Psa. 22:12), like lions (22:13, 21) and like dogs (22:16, 20).40
“Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS. Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek” (19:19-20). Barclay says of this writing: “The inscription on Jesus’ Cross was in Hebrew, in Latin and in Greek. These were the three great languages of the ancient world and they stood for three great nations.” 41 Barker and Kohlenberger add: “It proclaimed loudly to all passerby that Rome had crucified the king of the Jews as a common criminal.” 42
Coffman comments: “It must have been a matter of widespread consternation when the entire city was filled with buzzing conversation about the ‘King of the Jews’ being crucified just outside the city. Intended by Pilate as a sadistic joke and as a final slap in the face of the priests, the inscription was nevertheless the truth of God! As so frequently in history, the ‘wrath of man’ praised the Lord (Psa.76:10).” 43
“The chief priests of the Jews protested to Pilate, ‘Do not write The King of the Jews, but that this man claimed to be king of the Jews.’ Pilate answered, ‘What I have written, I have written’” (19:21-22). Pilate was a wimp regarding the sentencing of Jesus but now he was standing fast. “But because he yielded on the important thing and stood firm on the unimportant, his name is a name of shame.” 44 Clarke says, “The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed.” 45
“When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom” (19:23). Long before the Psalmist had spoken of Jesus’ clothes being so divided (Psa. 22:18). There were apparently four soldiers involved in this detail. Each one probably took one of the clothing items. These likely consisted of his turban, his girdle, his tunic and his outer robe.46 Also, a prayer shawl could have been involved. It was customary that the soldiers involved received these items. The tunic (Gk. chiton) was seamless and could not be divided. This seamless undergarment reminds us of the one worn by the high priest, which was also seamless (Exo. 28:31-32; 39:22-23).
“Let’s not tear it,’ they said to one another. ‘Let’s decide by lot who will get it.’ This happened that the scripture might be fulfilled that said, ‘They divided my clothes among them and cast lots for my garment.’ So this is what the soldiers did” (19:24). John was anxious to show that scripture was fulfilled by the soldiers. This passage was spoken some one thousand years before this event took place.
THOSE STANDING NEAR THE CROSS
Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. John 19:25
It appears that many had followed Jesus when he came from the Galilee. Some of these were women that had faithfully served him through much of his ministry (Lk. 8:3). These were very brave people. Barclay says, “It was always a dangerous thing to be an associate of a man whom the Roman government believed to be so dangerous that he deserved a cross…their presence was due to the fact that perfect love casts out fear.” 47
Many commentators over the centuries have tried to accurately identify the women in this party. Mary, the mother of Jesus, needs no identification, although the private name for her is not used in this gospel. Although it is strange, John seems to declare that Mary’s sister also had the same name. She was the wife of Clopas. Scholars have debated much about these names. Guthrie says, “Comparison with the other gospels raises the question whether there were three or four women, including Salome, who is not here mentioned by name. It seems most reasonable to suppose that there were two pairs, in which case Salome was Mary’s sister and Mary the wife of Clopas was mother of James of Alphaeus (cf. Mk. 15:40).” 48
Of course, Salome as Mary’s sister would have made her sons James and John cousins of the Lord. Barclay feels that Salome is clearly identified here and in parallel passages of Matthew 27:56 and Mark 15:40.49 The group was very heavy with the name Mary. We note that Mary Magdalene was also present. She was from the city of Magdala on the Sea of Galilee’s western coastline. Jesus had cast seven devils out of her (Mk. 16:9; Lk. 8:2). She became greatly devoted to the Master.
“When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home” (19:26-27). In the ancient world a widowed or divorced woman had little status and it was not possible for such a one to earn much money. 50 We know from scripture that the brothers of Jesus were not believers at this point (7:5). Likely they had remained in the Galilee. Jesus therefore assigns his mother to John and he promptly takes her into his home. Barclay says, “There is something infinitely moving in the fact that Jesus in the agony of the cross, when the salvation of the world hung in the balance, thought of the loneliness of his mother in the days ahead.” 51 We remember how Simeon had prophesied that a sword would pierce her soul (Lk. 2:35). There may be more information about John than that which is revealed in scripture. He may have had a house in Jerusalem.
Barnes comments: “John seems to have been in better circumstances than the other apostles. See John 18:16. Tradition says that she continued to live with him in Judea until the time of her death, which occurred about fifteen years after the death of Christ.” 52
The other gospels do not mention that John was present at this point. However, John does not mention that there was a supernatural darkness that covered the land from the sixth hour (twelve o’clock noon) to the ninth hour (3 o’clock PM). This could not have been an ordinary eclipse of the sun since an eclipse would not have lasted so long.53 This event is mentioned in the other three gospels.
THE DEATH OF JESUS
Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.” John 19:28
Jesus was now approaching the grand finale of his ministry. He was about to offer himself up for the sins of humanity. At that moment, Jesus became very thirsty. Barnes says, “Thirst was one of the most distressing circumstances attending the crucifixion.” 54 We are told by scientists that thirst is the most agonizing of all pains.55 Yet, even in his thirst the Lord was fulfilling scripture. Psalm 69:3 says, “I am worn out calling for help; my throat is parched. My eyes fail, looking for my God.” Psalm 22:15 continues, “My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.” Pett says, “He had made himself an offering for sin (Isa. 53:10), he had been wounded for our transgressions and bruised for our iniquities, he had borne in himself the iniquity of us all (Isa. 53:5-6).” 56
In the first century, and especially by the time of John’s writing, the heresy of Gnosticism was rapidly arising in the church. The Gnostics believed according to Greek philosophy that the earth, matter and the flesh were evil beyond redemption and that the real and only area of concern was the spiritual realm. The Gnostics were appalled at the thought of God becoming a human being. Therefore, Jesus was looked upon as being a phantom. By his having thirst, John was probably intent to show that Jesus was a real human being.57
“A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips” (19:29). In ancient times wine vinegar was often mixed with water and became a common drink for the soldiers.58 When they heard Jesus crying out in thirst one of them soaked a sponge in the vinegar and raised it up to the lips of the Master. John notes that it was raised with a stalk of the hyssop plant. With the mention of hyssop, Jesus as the Passover Lamb was connected with the redemptive use of hyssop in the first Passover (Exo. 12:22; cf. Num. 19:6; Psa. 51:7). Long before, the Psalmist had cried out, “They put gall in my food and gave me vinegar for my thirst” (Psa. 69:21). Tenney comments, “Paradoxically enough, he who had offered to all men the water of life (4:14, 7:37, 38) died thirsting…” 59
Some may wonder why Jesus would drink of this mixture and yet he had refused the wine mixed with myrrh earlier (Matt. 27:34; Mk. 15:23). At the Last Supper he had promised that he would not drink again of wine until the kingdom would come (Matt. 26:29). Also, Jesus did not wish to dull his pain as he redeemed humanity. This drink was not wine but wine vinegar mixed with water. Jesus probably needed to wet his parched throat so he could make the final and most important announcement of the next verse.
“When he had received the drink, Jesus said, ‘It is finished.’ With that, he bowed his head and gave up his spirit” (19:30). We are told in the other gospels that Jesus shouted with a loud cry (Matt. 27:50; Mk. 15:37; Lk. 23:46). Very often when people are dying they speak softly, almost in a whisper. However, Jesus proclaimed his final message loudly for all to hear. This in itself is almost miraculous.
The Greek word for “It is finished” is the word tetelestai. Utley tells us how this word is taken from the Greek telos and that it was commonly used as a commercial idiom meaning “paid in full.” 60 The word can also mean accomplished or finished. Jesus died as a victor. His life was not taken from him but he willingly laid it down (10:17-18). Wiersbe says, “…His death was voluntary: He willingly dismissed his spirit (Jn. 19:30)…He ‘gave himself’ (Gal. 2:20). He offered himself as a ransom (Mk. 10:45), as a sacrifice to God (Eph. 5:2), and as a propitiation for sin (1 Jn. 2:2).” 61
When we think of the suffering that Christ endured on the cross it is almost overwhelming. However, the real suffering was that he bore the sins of the whole human race. He who knew no sin made himself a sin offering (2 Cor. 5:21) and the Father for the first time in eternity had to turn his face away from his Son (Matt. 27:46).
AFTER JESUS’ DEATH
Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. John 19:31
Once again John assures us that Jesus was crucified on the day of Preparation just before the Sabbath. We do not know for certain that this was the Sabbath of Passover or the normal Sabbath. If Jesus was crucified in the year of AD 30, as many suppose, it was likely the Sabbath of Passover, and that would have happened on Thursday and not Friday.62
This scripture seems to indicate that it was a special Sabbath, or a high day (Gk. megalē).63 While Romans allowed victims to remain on their crosses for days, according to Jewish law bodies could not remain exposed overnight (Deut. 21:22-23). They could especially not remain exposed during a special Sabbath.
It is generally felt that crucified victims could prolong their lives by lifting with their legs and taking pressure off their chests and lungs. This allowed them to take deep breaths and continue living. In order to hasten death the legs of victims were often broken.64
“The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. But when they came to Jesus and found that he was already dead, they did not break his legs” (19:32-33). Roman soldiers often broke the legs of victims with a heavy mallet or an iron bar. John seems to have seen great significance in the fact that Jesus’ legs were not broken. He no doubt saw this as a fulfillment of scripture (Exo. 12:46; Num. 9:12; and Psa. 34:20). The Roman soldiers on crucifixion details probably became experts at knowing when a victim was dead, and Jesus was dead, not in some sort of swoon as some have supposed.
“Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water” (19:34). John, who was an eyewitness, felt that this event was truly significant (cf. 1 Jn. 5:6-8). When Jesus was pierced, both water and blood came forth. Several commentators have sought to explain this event in a physical sense. Keener says, “Such a lance could easily penetrate the pericardial sac which surrounds and protects the heart and contains watery fluid.” 65 While this may have been a natural event, there seems to be a bit of the miraculous involved, for blood would not normally flow freely from a dead body. 66
We know that blood is the biblical symbol of redemption. We also know that water is a biblical symbol of cleansing. The blood and the water seem to work together in our salvation. The words of the old hymn Rock of Ages, written by Augustus Toplady back in 1776, express this well.
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.67
How interesting it is that in the last days the Jewish people will turn to their Messiah. The Bible says “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son” (Zech. 12:10).
“The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe” (19:35). John saw much scripture fulfilled here. Like the Passover Lamb, Jesus’ bones were not broken. When Jesus’ side was pierced blood and water came out. We have noticed that throughout John’s gospel many signs have been presented in order that people may believe. These are just more of those important signs.
“The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. These things happened so that the scripture would be fulfilled: ‘Not one of his bones will be broken,’ and, as another scripture says, ‘They will look on the one they have pierced’” (19:35-37). John realizes that Jesus is the perfect Passover Lamb and that he alone would take away the sins of the world (1:29, 36). Now God’s people could truly celebrate the Passover as Paul would later say: “Get rid of the old yeast, so that you may be a new unleavened batch— as you really are. For Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:7).
JESUS’ BURIAL
Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jewish leaders. With Pilate’s permission, he came and took the body away. John 19:38
In this section two men, who had remained secret disciples of Jesus, came out in the open and cared for the Lord’s body. From what we can tell here they had carefully planned to bury the body of the Lord. Joseph of Arimathea was a prominent member of the council (Mk. 15:43) and a very wealthy man (Matt. 27:57), and yet one who was looking for the kingdom of God (Lk. 23:51). He summoned his courage and went to Pilate, asking for the body of Jesus. Joseph is introduced rather abruptly by John. We have not heard of him before and we do not hear of him afterward.68
It must have taken a great deal of courage for Joseph to approach Pilate and ask for the body of one who had been condemned and crucified by Rome. It must have also taken great courage for both men to defy the Sanhedrin and care for Jesus’ body.
Once the body was acquired there was much work to be done and little time to do it. The Sabbath would begin at sundown and it was already well past 3 o’clock in the afternoon. Fortunately, Joseph had a tomb nearby the crucifixion site. He had made it for himself and therefore it was a new tomb where no one was yet laid.
“He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds” (19:39). As we might remember, Nicodemus (3:1ff.) came to question Jesus at night. He was another wealthy council member. These men had not consented to the actions of the council but until this time they had remained mostly silent. It is clear that they had planned their activities carefully, because a large quantity of spices had to be purchased and a tomb had to be prepared.69
We are told that Nicodemus brought 75 pounds (34 kg.) of very expensive spices. Scholars have remarked that this amount seemed excessive for the burial of a single person. There is some evidence that very large quantities of spices were used in royal burials (2 Chron. 16:14).70 No doubt, Nicodemus felt that he was preparing for a royal funeral.
Perhaps we can view this situation as very much akin to Mary pouring the whole flask of very precious ointment on Jesus. How true the words of Isaiah 53:9, “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.” With little time to spare the two men began to prepare the body of Jesus for burial.
Taking Jesus’ body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs” (19:40). According to Jewish customs the body was washed and then wrapped with strips of linen. These strips were tight enough that a person had to be released from them (11:44-45).71 Apparently the spices were placed within the wrappings. This was not done for embalming purposes but to lessen the odors of decay. Keener says, “Jewish sources are emphatic that none of these actions may be undertaken unless the person is clearly dead; thus those burying Jesus have no doubt that he is dead.” 72
“At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid” (19:41). In Matthew 27:60, we learn that this new tomb was owned by Joseph of Arimathea. It was important that it was a new tomb because the body of Jesus was not to be associated with corruption (Psa. 16:10).73
“Because it was the Jewish day of Preparation and since the tomb was nearby, they laid Jesus there” (19:42). How interesting, that the Last Adam was buried in a garden, associating the redemption story with the first Adam, whose fall had occurred in a garden.74 It is also interesting that in the Church of the Holy Sepulcher there is a chapel that supposedly marks the tomb of the first Adam. It is located underneath the place of crucifixion, at the foot of Jesus’ cross.