João 19

João 19

Guzik has an interesting note regarding Christ's crucifixion: This was the most important act of this most important life, and this is reflected even in ancient secular histories. The existing mentions of Jesus in ancient extra-biblical literature each highlight His death on the cross. (Luke 23) A letter written by Mara bar Serapion to his son (ca. a.d. 73) Josephus, the Jewish historian (ca. a.d. 90) Tacitus, the Roman historian (ca. a.d. 110-120) The Babylonian Talmud (ca. a.d. 200) Related Resources: Two Songs that Relate to the Crucifixion of our Lord Jesus Christ. Take a moment and listen to the poignant song "The Hammer" THE LYRIC THAT SHOULD PIERCE US ALL IS "Who nailed Him there? Then I looked and saw the hammer in my hand!" And if you want your heart to break (some more) take a few moments and WATCH THE LAMB. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:23. Then the soldiers, when they had crucified Jesus, took his garments, For they had stripped him. He must be naked, because sin makes us naked, and his garments must be a covering for us. They “took his garments,” — The common robe of the country, for Christ assumed no garment or vesture that would make him seem great. He was too great to need the adornment of any special style of clothes. It was the custom with executioners to take the garments of the criminal. They knew nothing about that ancient prophecy, yet God ordained that they should act thus “that the Scripture might be fulfilled,” — They had already stripped him, no element of shame was wanting in his substitution for us. He stooped as low as our sins could have thrust us, that he might bring us up from the very depths of degradation and shame. Quite unaware of the ancient prophecy, yet in complete accord with divine predestination these soldiers did exactly according to the eternal purposes of God. It is very wonderful how, in practice, the free agency of man tallies exactly with the predestination of God. We need not enquire how it is, but we may admire that so it is. “These things therefore the soldiers did,” yet the motive which swayed them was not the fulfillment of the divine will, but simply the commonsense thought that it would be a pity to spoil such a garment by rending it apart ¾also by that innate love of gambling which is found everywhere, in every age, so that often men would sooner run the hazard of winning all than take the safe one fourth which might fall to their lot. Let us reverently adore the whole scheme of providence by which God’s determinate purpose is carried out in every jot and little, while the free agency of man is left unfettered. Tunic (garment) (5509) chiton is a masculine noun. which refers to a close–fitting inner vest, an inner garment, an undergarment or in some contexts to any garment. At times two tunics seem to have been worn, probably of different materials for ornament or luxury (Mt. 10:10; Mk 6:9; Lu 3:11; 9:3). The high priest rent his clothes (Mk 14:63). In the Septuagint chiton is used of Adam's garment of skin (Ge 3:21). Chiton is used 5x in Genesis to describe Joseph's "varicolored tunic." (Ge 37:3, 23, 31-33) Jesus uses both chiton and himation in (Lk 6:29). In Mk 14:63 the high priest tore "his clothes" referring to an outer cloak, which in this context was equivalent to himation. Friberg on chiton - tunic, an undergarment worn next to the skin by both men and women, a sleeveless shirt reaching below the knees; more generally clothing, garment; plural clothes Webster on tunic - a simple slip-on garment made with or without sleeves and usually knee-length or longer, belted at the waist, and worn as an under or outer garment by men and women of ancient Greece and Rome. CHITON - 10V - clothes(1), coats(1), garment(1), shirt(2), tunic(2), tunics(4). Matt. 5:40; Matt. 10:10; Mk. 6:9; Mk. 14:63; Lk. 3:11; Lk. 6:29; Lk. 9:3; Jn. 19:23; Acts 9:39; Jude 1:23 The order of events at the crucifixion: (1) Arrival at Golgotha (Mt 27:33; Mk 15:22; Lu 23:33; Jn 19:17). (2) Offer of the stupefying drink refused (Mt 27:34; Mk 15:23). (3) Crucified between 2 thieves (Mt 27:35-38; Mk 15:24-28; Lu 23:33-38; Jn 19:18). (4) Utters 1st cry fr the cross, "Father, forgive," (Lu 23:34). (5) Soldiers part His garments (Mt 27:35; Mk 15:24; Lu 23:34; Jn 19:23). (6) Jews mock Jesus (Mt 27:39-43; Mk 15:29-32; Lu 23:35). (7) Thieves rail Him, one repents (Mt 27:44; Mk 15:32; Lu 23:39-43). (8) Second cry from cross, "Today you will be with me," (Lu 23:43). (9) Third cry, "Dear woman, here is your son," etc. (Jn 19:26-27). (10) Darkness (Mt 27:45; Mk 15:33; Lu 23:44). (11) Fourth cry, "My God," etc. (Mt 27:46-47; Mk 15:34-36). (12) Fifth cry, "I am thirsty" (Jn 19:28). (13) Sixth cry, "It is finished" (Jn 19:30). (14) Seventh cry, "Father, into your hands," etc. (Lu 23:46). And (15) Lord dismisses His spirit (Mt 27:50; Mk 15:37; Lu 23:46; Jn 19:30). QUESTION - Who killed Jesus? ANSWER - Who killed Jesus? Who is responsible for Christ’s death? Is it the Jews who condemned Jesus for blasphemy and had Him arrested? Or was it the Romans who physically tortured and crucified Him? What about God the Father or all of sinful humanity? The answer to this question is multi-faceted and involves more than just one particular group bearing the responsibility for Christ's death. Undoubtedly, the Jews, especially the scribes, Sadducees, and Pharisees, greatly opposed Jesus (Matthew 21:15; Luke 11:53; John 5:18; 7:45–52; 12:37). They accused Him of blasphemy on multiple occasions and sought to stone Him for it (Matthew 9:3; Mark 2:6–7; John 8:52–58; 10:31–33). The chief priests and elders accused Jesus (Matthew 27:12), mocked Him (Matthew 27:41), and held council to have Him arrested and to condemn Him to death (Mark 15:1). Judas, a Jew, betrayed Him (John 18:2). The Jews shouted, “‘Crucify him! Crucify him!’” as He stood trial before Pilate (Luke 23:21), and they asked for Barabbas, a thief, to be released instead of Jesus (Matthew 27:21). The Jews wanted to kill Jesus (Matthew 12:14). Paul writes that the Jews bear part of the blame in killing Jesus: “For you, brothers and sisters, became imitators of God’s churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone” (1 Thessalonians 2:14–15, emphasis added). Who killed Jesus? Part of the blame falls on the Jews who plotted against Him. However, the blame does not just fall on the Jews. In his sermon on the Day of Pentecost, Peter indicates that the Jews alone did not kill Jesus: “Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (Acts 2:22–23, emphasis added). The Romans were the “wicked men” by whom Jesus was killed. The Romans also share the blame in killing Jesus. Although the Romans did not invent crucifixion, they perfected it and the torture that came along with it. Pontius Pilate was the Roman governor who sentenced Jesus to be flogged and crucified (Matthew 27:26; John 19:1). Roman soldiers “stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. ‘Hail, king of the Jews!’ they said” (Matthew 27:28–29). The Roman soldiers drove the nails into Jesus’ hands and feet on the cross (John 19:23) and pierced His side with a spear to make sure He was dead (John 19:34). The Romans killed Jesus. What was God the Father’s role in Jesus’ death? Romans 3:25 says that “God presented Christ as a sacrifice of atonement, through the shedding of his blood,” and Romans 8:32 says that God “did not spare his own Son, but gave him up for us all.” Isaiah 53:10 also reveals that it was God’s will for Christ to die: “It was the Lord’s will to crush him and cause him to suffer, and . . . the Lord makes his life an offering for sin.” It’s not that God actually put Jesus on the cross or pounded the nails, but the cross was God’s plan to redeem humanity. Peter preached that Jesus’ betrayal and death was according to “God’s deliberate plan and foreknowledge” (Acts 2:23). Jesus’ death was God’s will (see Luke 22:42). God willed to save His people, and salvation required a payment for sin. Jesus had to die. God could not spare Him. In Genesis 22, Abraham, in obedience to God’s command, was about to sacrifice his beloved son Isaac. The angel of the Lord stayed Abraham’s hand and provided a ram as a replacement sacrifice. In the death of Jesus on the cross, God the Father did not spare Him because Jesus was the substitute. Jesus dying in our place as our substitute was the only way God could spare us (Romans 3:25–26). Jesus’ death satisfied God’s holy wrath against sin and allowed God to bring sinners to heaven without violating His justice. Jesus willingly laid down His life to save us from our sins (John 10:17–19), took the punishment we deserved for our sin, and reconciled us to God (2 Corinthians 5:21). The atonement of Christ was prophesied in Isaiah 53:5: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” Because of God’s great love, He provided the only way to redeem all who would believe in Him. Yet God did not allow death to have the final say, but He raised Jesus from the dead (Acts 2:24; Psalm 16:10). Ultimately, all of humanity is guilty of killing Jesus. It was our sin that put Him on the cross. Because of our sin, God sent Jesus to save us. Humanity is both the cause and beneficiary of Jesus’ death. God can use even the wickedest of actions to bring about His perfect plan (see Genesis 50:20). Sinful people killed Jesus, but God used that unlawful killing as the means of our salvation. God’s response to evil is redemptive and shows His great love for us: “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6–8). Related Resource: Who was responsible for Christ’s death? John 19:24 So they said to one another, “Let us not tear it, but cast lots for it, to decide whose it shall be”; this was to fulfill the Scripture: “THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS.” that: John 19:28,36,37 10:35 12:38,39 They parted: Ps 22:18 Isa 10:7 Ac 13:27 Related Passage: Matthew 27:35 And when they had crucified Him, they divided up His garments among themselves by casting lots. GAMBLING FOR THE SEAMLESS TUNIC So they said to one another, “Let us not tear it, but cast lots for it, to decide whose it shall be”; this was to fulfill the Scripture (graphe): “THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS To this point, every prophecy regarding the Messiah has been fulfilled and now even to point of gambling for His clothing. David recorded the prophecy that "They divide my garments among them, And for my clothing they cast lots." (Psalm 22:18+) He who gave His blood to cleanse us gave His garments to clothe us. Spurgeon on Ps 22:18 - Verse 18. "They part my garments among them, and cast lots upon my vesture." The garments of the executed were the perquisites of the executioners in most cases, but it was not often that they cast lots at the division of the spoil; this incident shows how clearly David in vision saw the day of Christ, and how surely the Man of Nazareth is he of whom the prophets spake: "these things, therefore, the soldiers did." He who gave his blood to cleanse us gave His garments to clothe us. As Ness says, "this precious Lamb of God gave up His golden fleece for us." How every incident of Jesus' griefs is here stored up in the treasury of inspiration, and embalmed in the amber of sacred song; we must learn hence to be very mindful of all that concerns our Beloved, and to think much more of everything which has a connection with Him. It may be noted that the habit of gambling is of all others the most hardening, for men could practise it even at the cross-foot while besprinkled with the blood of the Crucified. No Christian will endure the rattle of the dice when he thinks of this. NET NOTE - Greek “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:24. Which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. Doubtless, on the dice there fell the blood of Christ, yet they still gambled there. There is, perhaps, no sin which so effectually hardens the heart as that of gambling; it is a sin with which Christians should not have even the reluctant connection. Those rough Roman soldiers knew nothing about the ancient prophecy, yet a divine destiny guided them. God’s Word must be fulfilled; and they, in the freedom of their will, did exactly what God had ordained, and the Spirit had long before prophesied. There are two things that are true; that men act freely and are therefore responsible when they sin, but that there is a divine predestination that rules all things according to the purpose and will of God. It would have puzzled us to explain how such a prophecy could be fulfilled at all, ¾parting Christ’s raiment among them, and then casting lots for his vesture; yet so it was, they divided what could be divided, and they cast lots upon what would have been spoilt if they had rent it. I think that no Christian man will ever like the rattle of dice when he remembers that they were used at the cross; all games of chance should be put away from us, for we can, as it were, see our Master’s blood bespattered upon them. Scripture (1124) graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses refer to the Old Testament writings, in a general sense of the whole collection when the plural (= Scriptures - Matt. 21:42; 22:29; 26:54; Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Rom. 15:4; 2Pe 3:16) is used and other times of a particular passage when the singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn. 13:18; 19:24, 36, 37; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way that quoting Scripture is understood to be the same as quoting God! It is worth noting that the majority of the OT passages quoted in the NT Scriptures are not from the original Hebrew but are from the Greek translation of the Hebrew, the Septuagint (LXX). The full title, “the Holy Scriptures,” is found only in Romans 1:2 (see note). The terms are almost invariably preceded by the definite article, the only exceptions being in Jn 19:37 and 2Ti 3:16 where the art. before graphe is replaced by hetéra (2087), another, and pása (3956), all of it together and every part of the whole respectively. NIDNTT notes that the root word of graphe is graph- which "has the primary meaning of to scratch on, engrave, with reference to an ornament, reports, letters, lists, and instructions. From it are derived the English “graphic”, “graph” etc. The material can be various: stone, wood, metal, wax, or leather. The verb form grapho is found in its original sense in Homer, Il. 17, 599. In Herodotus., 4, 36 the word is used meaning to draw, of lines on maps; and scholars of the 3rd cent. B.C. used it of drawing of mathematical figures. In Homer grapho is already used in the sense of scratching signs on a tablet as a kind of letter (Il. 6, 169). From the time of Herodotus it is used generally in the normal sense of to write, and from the time of Pindar in the derived sense of to prescribe, to order. From the practice of handing in a written accusation, grapho came in judicial language to mean to accuse (Plato, Euthyphro 2b). The noun graphe originally carried the abstract verbal sense of the act of writing, drawing or painting; then the concrete sense of writing, inscription, letter (generally from 4th cent. B.C. onwards), indictment; in papyri of the 3rd cent. a list; in Plato the written law (Leg. 11, 934c). (SEE online Brown, Colin, Editor. New International Dictionary of NT Theology. PAGE 482 - FOR A 14 PAGE ARTICLE RELATED TO GRAPHE) GRAPHE IN NT - 51V - Matt. 21:42; Matt. 22:29; Matt. 26:54; Matt. 26:56; Mk. 12:10; Mk. 12:24; Mk. 14:49; Mk. 15:28; Lk. 4:21; Lk. 24:27; Lk. 24:32; Lk. 24:45; Jn. 2:22; Jn. 5:39; Jn. 7:38; Jn. 7:42; Jn. 10:35; Jn. 13:18; Jn. 17:12; Jn. 19:24; Jn. 19:28; Jn. 19:36; Jn. 19:37; Jn. 20:9; Acts 1:16; Acts 8:32; Acts 8:35; Acts 17:2; Acts 17:11; Acts 18:24; Acts 18:28; Rom. 1:2; Rom. 4:3; Rom. 9:17; Rom. 10:11; Rom. 11:2; Rom. 15:4; Rom. 16:26; 1 Co. 15:3; 1 Co. 15:4; Gal. 3:8; Gal. 3:22; Gal. 4:30; 1 Tim. 5:18; 2 Tim. 3:16; Jas. 2:8; Jas. 2:23; Jas. 4:5; 1 Pet. 2:6; 2 Pet. 1:20; 2 Pet. 3:16 Henry