Posted: 1/31/07
BaptistWay Bible Series for February11
Jesus lays down his life for his followers
• John 19:13-30
By David Wilkinson
Broadway Baptist Church, Fort Worth
John 19 continues the description of Jesus’ trial following his betrayal and arrest (18:1-10) and informal interrogation by Annas, Caiaphas’ father-in-law (18:12-27, an account unique to John). The trial before Pontius Pilate, Roman procurator of Judea, is like a drama consisting of seven episodes, with the scenes alternating between the inside of the praetorium, where the readers eavesdrop on Pilate’s questioning of Jesus, and the outside, where Pilate deals with the Jewish authorities (19:1-16).
As we have noted throughout our study of the fourth Gospel, the evangelist writes with a theological purpose. On a historical plane, he describes the trial and crucifixion. At the same time, he also unveils what is occurring on the deeper, spiritual level. As in his life, there is in Jesus’ death a larger purpose at work.
Jesus in control
In John’s Gospel, Jesus is in complete control of all that happens, from the moment of his betrayal in the garden to his final breath on the cross. With the note of irony that pulses throughout John’s narrative, Jesus is betrayed, seized, put on trial and cruelly executed, yet nothing lies outside his control and his Father’s will.
Earlier, Jesus had announced that “the good shepherd lays down his life for his sheep” (10:11) and, further: “I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord” (10:17-18). Now, he stands before Pilate, who has the power to order his release or execution, and boldly declares Pilate “would have no power over me unless it had been given you from above” (19:11).
This motif continues throughout John’s depiction of the crucifixion. Because Jesus is of his own volition laying down his life, he carries his own cross, does not utter the excruciating cry of his Father’s abandonment, says “I thirst” only to fulfill the Scripture, and even in death serenely bows his head and gives up his spirit in a final act of self-giving.
With striking brevity compared to the other Gospels, there are “no taunts nor mocking, no conversations with two thieves, no darkness, no earthquakes, no indication of how long Jesus was on the cross, no emptying of tombs, and no splitting of the temple veil,” theologian Fred Craddock points out.
Jesus as king
Another key theological theme is that of kingship. In John’s narrative, the Jews serve to epitomize “the world”—all those who stand in opposition to the message and way of Jesus, as we have seen earlier. In his final, last-ditch effort to release Jesus, Pilate pressures the Jews into confessing Caesar as their king (19:12-16). Further, Pilate pronounces the verdict against Jesus about noon (19:14), the time when the Passover lambs were brought to the temple to be sacrificed, another point of poignant irony.
Pilate has the title, “King of the Jews,” posted on the cross, resisting efforts by the Jewish authorities to replace it with a statement to the effect that Jesus claimed the title. Written in the languages of the day, Hebrew, Latin and Greek, the announcement is proclaimed to the whole world. Again, the irony is unavoidable. Beyond Pilate’s sarcasm lies the universal truth of what he had written: Jesus of Nazareth is, indeed, “King of the Jews.”
But beyond this irony is a greater one. Those who had insisted that the imposter, the blasphemer, be crucified have unwittingly enthroned him. The crucifixion of Jesus is the lifting up of Jesus which, in its fuller sense, is the glorifying of the Son, Craddock reminds us.
Symbolic details
When the soldiers divvy up the spoils of Jesus’ meager possessions, John points out they were unknowingly acting in fulfillment of Scripture. He includes another intriguing detail, noting the soldiers did not want to destroy Jesus’ tunic, a long undergarment seamlessly woven from top to bottom, so they cast lots for it. The seamless tunic may have been a symbol of Jesus’ priestly office, since the high priest’s robe was woven from a single length of thread (although it was worn as an outer garment); the unity of Jesus’ followers (17:21); or God’s protection (since the tunic was not destroyed).
The explicit mention of the hyssop branch may be another Paschal allusion since hyssop was used to sprinkle the blood of the Paschal lamb on the doorposts of the Israelites (Exodus 12:22) before the exodus.
Jesus tenderly fulfills his filial duty by ensuring his death will not leave his mother desolate. He entrusts her to the beloved disciple (19:26), an act that demonstrates his care for those he leaves behind. The one who will not leave his disciples “orphaned” (14:18) will not leave his followers unprotected.
Faithful to the end
Jesus’ final words from the cross, “It is finished,” clearly mean much more than “My life is ended.” The Son obediently has completed the demands of “the hour” of death, just as he had earlier concluded his public ministry with the words in his prayer, “I glorified you on earth by finishing the work you gave me to do” (17:4). “The hour” had come, and he has been faithful to the end.
Throughout the Gospel, Jesus has emphasized that he has come to accomplish (Greek, telein) the Father’s work (4:34: 5:36; 17:4). Now he cries, “It is finished” or “accomplished” (tetelestai—completed, finished, fulfilled, perfected).
In a final act of obedience, Jesus bows his head and “hands over” (paradidonai) his spirit. It is the same word used for Judas’ betrayal of Jesus (6:64, 71; 12:4; 13:2, 11, 21; 18:2, 5; 21:20), for the Jewish leaders handing Jesus over to Pilate (18:30, 35, 36; 19:11) and for Pilate handing Jesus over to be executed (19:16). It is Jesus, not his executioners, who is in control as he hands over his spirit to the Father.
Discussion questions
• Within the theology of the fourth Gospel, the Jewish leaders become so compromised they effectively reject God as their king and condemn the true Paschal lamb. It is easy for us to identify “the Jews” in John’s Gospel as “them” rather than “us.” In what ways do we who call Jesus “Lord” compromise and undermine our professed loyalty? With whom or what do we supplant Jesus as king of our lives?
• In what ways does the Gospel’s depiction of Jesus’ faithfulness to the end offer hope to you?
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