In order to obtain a complete understanding of an object,
person or place, one thing that photographers will do is take multiple
snap-shots of the very same thing from varying angles. This allows for multiple
perspectives to inform one’s thinking about what is being photographed.
Multiple perspectives are often obtained in the professional
world for various reasons. For instance, realtors will take multiple pictures
of the same room from different angles to help sell a house. Doctors will take
multiple images in varying resolutions of a chest cavity in order to identify
potential problems or measure a tumor. More often than not, important things
are worth taking a look at from multiple perspectives. This is true of what is
in focus today—the Cross of Golgotha.
As we take a look at one of the most significant scenes in
all of history, it stands to reason that we observe it from different angles.
Thankfully, John provides four perspectives to inform our understanding of what
took place on that fateful day 2000 years ago in John 19:17-30. After observing
these different snap-shots of the same spectacle, we will gain a more complete
understanding of one important truth: Jesus has completely solved our problem
of sin.
The Perspective above the Cross-19:17-22
The first angle in which the passion scene is portrayed is
from above the cross. This perspective allows for a bird’s eye view of the
location, the crowd surrounding Jesus, and a close up shot of the inscription
attached to the top of the beams. By this time, Jesus would have received the verberatio (the most severe of the
beatings administered under Roman law). From this perspective, one can see
Jesus, having been stripped naked and having received a series of whips with a
gruesome instrument of torture, “bearing His own cross, to the place called the
Place of a Skull, which is called in Hebrew, Golgotha” (19:17). Even the verbs
used in this description draw attention to how heavy the cross was that Jesus
carried. According to tradition, the condemned man would carry his cross to the
site of crucifixion where a small foundation would have already been staked
into the ground.
This particular site was “out” of the city as Jewish custom
prescribed and was aptly named “the Skull” (Latin equivalent is Calvary) for its ominous and macabre
features that resembled a human head. Perhaps this was a familiar spot for
these kinds of executions, familiar even to Jesus throughout His life and
ministry.
It was at this spot that “they crucified Him, and with Him
two other men, one on either side, and Jesus in between…”(19:18). In ancient
times, crucifixion was synonymous with horror and shame—a death inflicted on
slaves, bandits, prisoners of war, and revolutionaries. Josephus even called it
“the most pitiable of deaths.” Cicero described it as “that cruel and
disgusting penalty” as victims were made a public spectacle, often being
affixed to these cross beams in unusual configurations until vultures would
devour the corpse. So gross was this specific program of execution that it was
prohibited for a Roman Citizen unless the emperor Himself sanctioned it.
This was what Jesus was willing to go through for sinners
everywhere. Once the long journey to Golgotha was complete, Jesus would have
lied on His back and had His arms and legs outstretched and nailed to the
beams. This apparatus of torture was then raised. Once in the air, the victim
could hang in the hot sun for hours, even days. In order to breathe, the
condemned would have to push with the legs and pull with the arms to keep air
flowing into the chest cavity. This would incite agonizing muscle spasms.
However, this painful pressure kept the victim from asphyxiation (the
inevitable cause of death).
From above the cross you will also notice that Jesus is not
alone. He is joined by two other criminals, fulfilling the prophecy that “he
was numbered with the transgressors” and treated as any guilty criminal
(although totally innocent) (Isa. 52:12).
Also from above the cross one is able to clearly read the label
that Pilate attached on the top of this crude instrument, “Pilate also wrote an
inscription and put it on the cross. It was written, ‘Jesus the Nazarene, the King of the Jews”
(19:19). This notice served to indicate that Jesus was ultimately condemned for
the charge of treason (claiming to be a king—i.e. the first charge brought
against Him). However, this is not the only message Pilate sent with this
inscription. In fact, this inscription is one last jab at the Jews that
pressured Pilate’s hand—a jab written in such a way that no matter who you
were, you could understand it.
“Therefore many of the Jews read this inscription, for the
place where Jesus was crucified was near the city; and it was written in
Hebrew, Latin, and in Greek. So the Chief priests of the Jews were saying to
Pilate, ‘Do not write, ‘the King of the Jews’; but that He said, ‘I am king of
the Jews’…” (19:20-21). The Jews did not want to claim Jesus as King. In fact,
they even denied God and claimed allegiance to Caesar to avoid this (see verse
15)!
However, the outrage of the Jews meant very little to
Pilate. With newfound resolve, Pilate determines to keep the inscription as is
in an effort to humiliate those who humiliated him earlier (see 19:1-15). He
says, “what I have written I have written” (19:22). In Pilate’s mind, if the
Jews did have their own king, it would be the kind of king seen here, a king
that He believed was easily tortured and killed. Once again, this is an example
of Pilate speaking well above what he knew, for Jesus was and is indeed the
King of the Jews, even of the world!
It is not a pretty picture from above the cross. However,
things don’t look much better from beneath the cross in verses 23-25a.
The Perspective beneath the Cross-19:23-25a
From beneath the cross the scene is very different, “the
soldiers, when they had crucified Jesus, took His outer garments and made four
parts, a part to every soldier and also the tunic;…” (19:23a). It was common
practice for executioners to divvy-out the clothes and personal belongings of
the condemned. Each of the four executioners received a piece of Jesus’
property (including, perhaps, a belt, sandals, head-covering, and outer
garment).
However, when it came time to decide who received the tunic
(the undergarment), things became more complicated, “now the tunic was
seamless, woven in one piece. So they said to one another, ‘Let us not tear it,
but cast lots for it, to decide whose it shall be’…” (19:23b-24). Not wanting
to ruin the integrity of a perfectly good tunic (which was one large and
intricately woven piece of cloth), the soldiers gamble for it. After all,
ripping a perfectly adequate tunic into several pieces would have been
barbaric!
However, another more important reason for gambling away the
tunic was “to fulfill the Scripture: ‘They divided My outer garments among
them, and for my clothing they cast lots.’…” (19:24-25a). This quotation comes
from one of David’s prophetic Psalms (Psalm 22:18) in which the author is
afflicted by both physical distress and the mockery of his opponents.
Apparently, David uses the symbolism of an execution scene in which the
executioners gamble for personal belongings to add emphasis to the degree of
despair and abandonment that was felt by him. This is not lost on Jesus’
present predicament.
From above you see the horror of torture and mockery. From
below you see the shame of indifference. However, our third perspective takes
us beside the cross where something very different is happening.
The Perspective by the Cross-19:25b-27
In contrast to those who are indifferent to the man hanging
7ft. above them are those who loved Jesus, “but standing by the cross of Jesus
were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary
Magdalene…” (19:25b). This proves the theory of many historical scholars who
say that loved ones were allowed for a period to come close enough to the place
of execution to speak with the condemned. This small bunch is an unfortunate
representation of followers (especially considering the thousands of people who
cheered for Him upon His entrance into Jerusalem a week earlier). It is also a
pitiful showing of support when one considers that twelve men had served
alongside Him for three years! In Jesus’ darkest moment, He was largely
abandoned. However, this does not keep Jesus from looking out for others.
When Jesus then 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!’ from that hour the disciple took
her into his own household…” (19:26-27). This kind gesture is the one shred of
humanity we are given in this description of Calvary. Jesus’ mother, most
likely widowed and in her fifties, was at this point totally dependent on Jesus
for her livelihood. Therefore, in an effort to look out for her beyond His death,
Jesus bestows her to John (the disciple whom He loved) so that she might
continue to be taken care of.
In this small moment, Jesus reveals His totally
others-centered mentality. Even in a moment when He could have saved His
breaths for Himself, He spends some of His final moments looking out for those
who cannot look out for themselves. This is grace under pressure and it is a
moment capture beside the cross. However, this is not the last perspective
given of the cross in this passage.
The Perspective On the Cross-19:28-30
The final perspective the reader witnesses is the
perspective on the cross in verses
28-30. First, something totally practical takes place, “After this, Jesus,
knowing that all things had already been accomplished to fulfill the Scripture,
said, ‘I am thirsty.’ A jar full of sour wine was standing there; so they put a
sponge fill of sour wine upon a branch of hyssop and brought it up to His
mouth…” (19:29). John lets us know that at this point the “to-do list” has been
completed. However, this was no ordinary to-do list. The items on this list
included things like: be betrayed by one of your own, hand yourself over to the
authorities, be tried in a circus court, be interrogated by an unbeliever, be
condemned to die, be beaten within an inch of your life, carry a cross beam
outside of town, lay down to have your hands and feet nailed, be raised up,
hand over your clothes to be gambled away, take on the sin of the world! All
this Jesus accomplished and more to fulfill all that the prophets said about
the Messiah. Following this revelation, sour wine is offered to the God-man.
This sour wine, or vinegar as it is called in other
translations, was a cheap drink used by soldiers to quench their thirst. It
differs from the “wine mixed with myrrh” Jesus refused on the way to the cross
(see Mark 15:23). The “wine mixed with Myrrh” was a sedative while the vinegar
Jesus received prolonged life and hydrated (for lack of a better analogy, think
of an electrolyte-rich drink like Gatorade). Jesus was not about speeding up
His death or making it easier for Himself. He wanted to remain alive until the
job was done.
By 19:30, the job was done. “Therefore, when Jesus had
received the sour wine, He said, ‘It is finished!’ and He bowed His head and
gave up His spirit” (19:30). Existing as one word in the original language (tetelestai),
this word is no cry of defeat; nor is it merely an announcement of imminent
death. The verb describes carrying out a task and fulfilling one’s obligations.
Here, Jesus had accomplished atonement for sin, having taken on the sin of the
world and the punishment along with it. Here, Jesus had accomplished His God
given mission to redeem the world, standing in the place of sinners in order to
bring them to God in right relationship. Here, Jesus glorified God, answering
the call upon Him and executing His ministry without fail. Here, Jesus
demonstrated the greatest love of all, laying down His life for others. Here
Jesus completed the job He came to do. “It is finished”! And with this
pronouncement Jesus “gave up His spirit.”
This final act prior to His death settles once and for all
who is responsible for Jesus’ fate. Though anti-Semites want to slap blame on
the Jews for handing Him over and others want to find Pilate and the Roman
government guilty for actually performing the execution, this verse makes it
abundantly clear. No one took Jesus’ life. He, because of His own authority,
gave it up of His own accord (see John 10:17-18) in this final act of obedience
(see John 8:29; 14:31).
So What?
It is still finished today! This is the good news—that
because Jesus went through the horrors we saw in these four perspectives of the
cross, we do not have to. This is the good news—that because sin has already
been punished through Jesus, we can apprehend the grace of God and not His
wrath demonstrated in this passage. This is the good news—that because Jesus
stood in our place, we can stand in right relationship with God. This is the
good news—that because Jesus was faithful to the end, we through faith will
know no end. Because Jesus was able to say, “it is finished” we can say “we are
not finished” in this world in which we live.
Do you know that “it is finished”? Have you apprehended in
faith all that is to be gained because of what Jesus accomplished on Golgotha
200 years ago?
Poem by S.W.
Gandy:
He hell in hell laid low;
Made sin, he sin o’erthrew
Bowed to the grace, destroyed it so,
And death, by dying, slew.
Have you forgotten, O’ Christian that “it is finished”? Do
you find yourself doubting that you are really saved, that you have to add
something to what Jesus has accomplished, or believe you are still somehow
guilty and at risk of receiving punishment for your iniquities.
The beauty about Jesus’ terse statement is that it portrays
His death as a once-for-all kind of event. Christ died once for all sin. His
completed act is as present today as it was when John wrote these incredible
words! Let them reverberate in your mind and resonate in your heart. It is
finished, and because it is finished, you, believer are not finished at all!
Praise God!
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