The Gospel According to John

Biblical Research Monthly
November, 1957
Dr. David L. Cooper
(Installment Thirty-four)

THE CRUCIFIXION AND BURIAL OF JESUS
 

The Place of the Crucifixion

The beloved disciple, John, gives a very straightforward, but moving, account of the crucifixion and burial of Jesus, which is rendered even more poignant by its very simplicity. "They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew Golgotha: …" (John 19:17). The other Gospel writers record that Simon of Cyrene was impressed into service to aid in bearing the cross, which, at the outset, Jesus Himself bore (Matt. 27:32, Mark 15:21, Luke 23:26). Only Luke relates what occurred as Jesus was en route to Golgotha, or the place of a skull, north of Jerusalem, outside the city walls. The reason that His crucifixion was outside the city walls is found in Hebrews 13:11-13.

"For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. 13 Let us therefore go forth unto him without the camp, bearing his reproach."

These verses reveal that burning the bodies of the sacrificial animals outside the city of Jerusalem was a symbol foretelling that the Messiah would be offered up for the sins of the world outside the camp of Judaism—beyond the legalism and the ritualism of the law. In verse 13 is the plea of the inspired writer to the Hebrew Christians to come out of Judaism: "Let us therefore go forth unto him without the camp, bearing his reproach."

The Act of Crucifying Jesus

Matthew and Mark tell of Jesus' being offered and refusing a cup of wine mingled with gall (Matthew 27:34) or myrrh (Mark 15:23). Very likely this drink had a stupefying effect designed to lessen the agony of the sufferers, who sometimes lingered for hours, even days. Crucifixion, therefore, was not only one of the most ignominious, but also one of the most prolonged and excruciating, methods of execution. Jesus, however, declined the proffered drink. He faced death in full possession of His faculties.

John states that Jesus was crucified at Golgotha "and with him two others, on either side one, and Jesus in the midst" (John 19:18). He gives no account of the behavior of the two malefactors, robbers—their railing at Jesus (Matthew 27:44, Mark 15:32, Luke 23:32), the repentance, confession, and consequent salvation of the one:

"39 And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? Save thyself and us. 40 But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said, Jesus, remember me when thou comest in thy kingdom. 43 And he said unto him, Verily I say unto thee, today shalt thou be with me in Paradise" (Luke 23:39-43).

The Superscription Above Jesus

Passing over the account of the penitent thief, John goes immediately to that of the sign which Pilate placed on the cross over Jesus' head, and which offended the chief priests. This account he gives in more detail than the other Gospel writers do: "19 And Pilate wrote a title also, and put it on the cross. And there was written, JESUS OF NAZARETH, THE KING OF THE JEWS. 20 This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. 21 The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; but, that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written" (John 19:19-22).

The Roman custom was to affix a sign on the cross to indicate the crime for which the person had been executed. The time that the superscription was placed on Jesus' cross, whether during or after the crucifixion, is a debated point; but, by having it in three languages—Hebrew (Aramaic), the language of the Jewish nation; Greek, a universal language; and Latin, the language of Rome, the ruling power—and by placing it on the cross, which was erected "nigh to the city," Pilate gave it the widest publicity possible. "This title therefore read many of the Jews," and, doubtless, many Gentiles, also. The ease with which the title "King of the Jews" could be read by the many passersby added to the vexation of the chief priests, who vainly attempted to have the statement changed to read that Jesus said He was King of the Jews.

The Soldiers' Parting the Garments of Jesus

John also gives the account of the soldiers' parting the garments of Jesus in greater detail than the other Gospel writers do:

"23 The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout, 24 They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith,

They parted my garments among them,
And upon my vesture did they cast lots" (John 19:23, 24).

The usual apparel was the headgear; an outer garment; a girdle; sandals; and a coat, or tunic, worn next to the body and reaching from shoulder to ankle. Whether the four soldiers mentioned divided only the clothing of Jesus or that, also, of the malefactors, and whether they cast lots for all of Jesus' clothing or for only the one garment are both moot points. But obviously the soldiers did not want to rend the inner coat, or tunic, which was woven without seam; so they cast lots for it. Thus they fulfilled the prophecy in Psalm 22:18, which John quotes.

The Seven Sayings of Jesus on the Cross

John is the only one of the Gospel writers to record the presence of the mother of Jesus at the cross. Why he, in particular, would have included it is obvious: "… But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold, thy son! 27 Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own home" (John 19:25-27).

John includes two more of the seven sayings on the cross (vv. 28, 30); Mathew gives one; Mark, none; Luke, three (Matt. 27:46; Luke 23:34,43,46).

"28 After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, saith, I thirst. 29 There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit" (John 19:28-30).

The words "after this" do not necessarily indicate that Jesus said, "I thirst," immediately after the touching scene of committing His mother into John's keeping. Some time could have elapsed. He did, however, die more quickly than those crucified usually died. Mark states that Pilate marveled at the early death (Mark 15:44). John reveals that Jesus was already dead when the soldiers came to hasten His death by breaking His legs:

"31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. 32 The soldiers therefore came, and brake the legs of the first, and of the other that was crucified with him: 33 but when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 howbeit one of the soldiers with a spear pierced his side, and straightway there came out blood and water… 36 For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken, 37 And again another scripture saith, They shall look on him whom they pierced" (John 19:31-34,36,37).

When Jesus said that He thirsted, he was given vinegar which contained no stupefying ingredients. He, therefore, drank it. His outcry of thirst is an evidence of His human nature. Very possibly He had had neither food nor drink from the time of His arrest, but had endured the trials, the scourging and other physical attacks and the excruciating agony of the crucifixion without the slightest morsel of nourishment or a drop of water to sustain or to relieve Him.

Other instances among the many which show that Jesus acted toward and reacted to people and situations as a normal human being are His hunger (Matt. 4:2); His weariness (John 4:6); His falling asleep (Matt. 8:24); His looking upon and loving a young man (Mark 10:21); His compassion for the multitudes (Matt. 9:36); His indignation, anger, and grief because of the hardness of hearts (Mark 3:5); His supplications and prayers to God with tears and groaning (Heb. 5:7; John 12:27; Luke 22:39-44).

When Jesus had drunk the vinegar, He said, "It is finished," bowed His head, and gave up His spirit. His work was indeed finished. All that had been ordained from the beginning, all that had been foretold in regard to His first coming and earthly mission, from His entering the world by miraculous conception and virgin birth to His death upon the cross, He had accomplished.

A Bone of Christ Not Broken

John repeatedly points out the fulfillment of prophecy pertaining to the death of Jesus: the parting of His garments and casting lots for them, His accomplishing all that had been foretold concerning His first coming and earthly mission, His thirsting and being given vinegar to drink, His bones not being broken, and His side being pierced.

Psalm 69:19-28 gives a striking account of Jesus' sorrow and suffering. These verses illustrate the law of double reference; the plea of David, in verses 1-18, blending with that of Christ "great David's greater Son." Note particularly, in this instance, verse 21:

"They gave me also gall for my food;
And in my thirst they gave me vinegar to drink."

That the bones of Jesus would not be broken had been foretold in Scriptures pertaining to the paschal lamb of which He is the antitype (Ex. 12:46, Num. 9:12). John the Baptist, seeing Jesus approaching, exclaimed, "Behold, the Lamb of God, that taketh away the sin of the world! (John 1:36). The Apostle John, in his account of the Revelation granted him while in exile on Patmos, repeatedly refers to Jesus as the Lamb.

The prophecy "they shall look on him whom they pierced" (John 19:37) is found in Zechariah 12:10: "… and they look unto me whom they have pierced." The word translated unto, which unfortunately is rendered upon in the King James Version, is of great significance. It shows that, instead of Israel's being converted by looking visibly upon the Lord Jesus when He returns, the nation will be converted during the Tribulation. Evangelized by the 144,000 (Rev., ch. 7), the convicted remnant will in faith look unto Him, and will pray for His Return. The third day He will come and deliver them. (See, especially, Hosea 5:15-6:3).

John does not record the miraculous events that occurred at the Crucifixion (Matt. 27:45-56, Mark 15:33-41, Luke 23:44-49), but instead he vouches for the truth of his Gospel record and tells why he has written it: 35 And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe" (John 19:35). John was an eye-witness and knew whereof he spoke. He had had the testimony of his physical senses as he eloquently declares in the introductory verses of his First Epistle.

The Burial of Jesus

Each of the Gospel writers tells of the burial of Jesus, but John gives more details concerning the preparation of the body by Joseph of Arimathea, in whose tomb the body was laid, and by Nicodemus who brought "a mixture of myrrh and aloes, about a hundred pounds" (John 19:39). Only John tells the amount of mixture that was brought, an interesting and significant detail, as John himself reveals later in his account of his going with Peter into the tomb and finding it empty, the grave clothes undisturbed, still retaining the shape into which they had been hardened by the mixture.

John 19:42 concludes the beloved disciple's account of the passion of Jesus which began in John 18:1.