Exploring the Meaning of John 19

Chapter Nineteen

The Crucifixion

1. Therefore Pilate then took Jesus and scourged [Him].

2. And the soldiers, having braided a crown out of thorns, laid [it] on His head, and they cast a crimson garment around Him,

3. And said, Hail, King of the Jews! And they gave Him blows with a staff.

4. Then Pilate came out again, and said to them, See, I bring Him out to you, that you may know that I find not any guilt in Him.

5. Then Jesus came out bearing the crown of thorns and the crimson garment; and He says to them, Behold, the Man.

6. When therefore the chief priests and attendants saw Him, they cried out, saying, Crucify [Him]! Crucify [Him]! Pilate says to them, You take Him and crucify [Him], for I find no guilt in Him.

7. The Jews answered him, We have a law, and according to our law He ought to die, because He made Himself the Son of God.

8. When Pilate therefore heard this word, he feared the more,

9. And entered again into the Praetorium, and says to Jesus, whence art Thou? But Jesus gave him no answer.

10. Then Pilate says to Him, Speakest Thou not to me? Knowest Thou not that I have authority to crucify Thee, and have authority to release Thee?

11. Jesus answered, Thou wouldest not have any authority against Me, unless it were given thee from above; on account of this he that delivered Me up to thee has the greater sin.

12. From this [time] Pilate sought to release him, but the Jews cried out, saying, If thou release this [Man], thou art not Caesars friend; everyone who makes himself a king speaks against Caesar.

13. Pilate, then, having heard this word, led Jesus out, and sat down in the tribunal in a place called the Pavement, but in Hebrew, Gabbatha.

At the end of the previous chapter, Pilate questioned Jesus about whether or not He is a king, and concluded that Jesus is not a threat to the Roman government. Therefore, Pilate returned to the religious leaders and said, “I find no fault in Him” (John 18:38). Pilate then said, “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?” (John 18:39). In reply, they cried out, “Not this man, but Barabbas” (John 18:40).

Therefore, as this next chapter begins, it is written that “Pilate then took Jesus and scourged Him. And the soldiers braided a crown of thorns and laid it on His head, and they put on Him a purple robe. And they said, ‘Hail, King of the Jews!’ And they struck Him with their hands” (John 19:1-3).

The brutal treatment and mockery of Jesus represents the low opinion people had for divine truth. Rather than see it as holy, they regarded it as worthy of scorn. When the soldiers put the crown of thorns on Jesus’ head, lacerated His flesh with a whip, and said, “Hail, King of the Jews,” they were representatively demonstrating the way divine truth was shamefully treated at that time. ¹

This is not just an historical event. It can happen whenever anyone uses scripture for selfish ends, mocks what is holy, or takes God’s name in vain. If we notice this happening around us or within us, we may feel convicted by conscience. Perhaps this is why Pilate goes out again to the religious leaders and says, “Behold, I am bringing Him out to you, that you may know that I find no fault in Him” (John 19:4). This is the second time that Pilate has said, “I find no fault in Him.”

It is then that Jesus comes out of the Praetorium and stands before the people. As it is written, “Then Jesus came out, wearing the crown of thorns and the purple robe. And [he] said to them ‘Behold the Man’” (John 19:5). While the statement “Behold the Man” has been traditionally attributed to Pilate, it makes more sense to attribute this statement to Jesus. It’s as if Jesus is saying, “Take a look at what you are doing to the Word that became flesh and dwelt among you. Take a look at what you are doing to the truth I have come to give you. Take a look at how divine truth is being beaten, abused, and mocked. Behold the Man!” ²

This statement takes us back to the opening of this gospel where we find these words: “In the beginning was the Word, and the Word was with God, and the Word was God…. And the Word became flesh and dwelt among us, and we beheld His glory” (John 1:1,14). It is true that many beheld His glory, but it is also true that some did not. As it is written, “He came to His own, and His own did not receive Him” (John 1:11). Among those who did not receive Him were the skeptics from His own town, the religious leaders from Jerusalem, and the Roman soldiers who scourged and mocked Him. Therefore, in the very next verse we read that as soon as the chief priests and temple guards see Jesus, they cry out, “Crucify Him! Crucify Him”! (John 19:6).

Pilate, however, does not succumb—at least, not yet. Even though the incessant demands of the religious leaders have now become strident, Pilate remains firm. He has indeed disciplined Jesus, and even allowed his soldiers to scourge Him. But Pilate continues to believe that Jesus poses no threat to the Roman government. Therefore, Pilate says to the religious leaders, “You take Him and crucify Him.” And then he adds, for the third time, “I find no fault in Him” (John 19:6).

The law concerning blasphemy

The chief priests and their attendants, however, are insistent. No matter how many times Pilate says, “I find no fault in Him,” they keep insisting that Jesus must die. And now they back up their demand by claiming that they are simply obeying religious law. Therefore, they say to Pilate, “We have a law, and according to our law He ought to die because He made Himself the Son of God” (John 19:7).

It is true that the Hebrew scriptures required the death penalty for blasphemy. As it is written, “He who blasphemes the name of the Lord shall be put to death; all the congregation shall certainly stone him” (Leviticus 24:16). According to this law, blasphemy includes deliberately disrespecting, ridiculing, and mocking God. It could also be extended to include dishonoring God in any way, including using His name loosely, commonly, or in a curse.

The truth is that Jesus never mocked, ridiculed, or disrespected the name of God. On the contrary, everything that Jesus said and did brought honor and glory to God and to God’s name. Moreover, because the religious leaders saw Jesus as a mere man, and not as the Messiah, they were threatened by His power and influence. Therefore, they were determined to put Jesus to death.

Initially, the religious leaders brought Jesus to Pilate saying that Jesus claimed to be the King of the Jews—an act of treason. But Pilate has said three times that he finds no fault in Jesus. Therefore, the religious leaders switch their accusation, now claiming that Jesus “ought to die because He made Himself the Son of God.” There is something in this statement that frightens Pilate. As it is written, “Therefore when Pilate heard that saying, he was more afraid” (John 19:8).

Pilate’s struggle

The religious leaders have just said that Jesus has claimed to be the Son of God. This is not the same as claiming to be the King of the Jews. It is this new accusation that seems to trouble Pilate and make him afraid. In this regard, it is possible to imagine a real struggle going on within Pilate as he encounters the demand of the religious leaders to have Jesus crucified.

Spiritually seen, Pilate’s struggle represents something that takes place in our own soul. Evil spirits want to destroy everything that is good and true—that is, everything that Jesus offers. At the same time, however, there is something else within us. It is a gentler, less insistent voice that asks us to carefully consider what Jesus says, and to take into account the possibility that His words and works may have a divine origin. Therefore, in the representative language of sacred scripture, it is written that Pilate goes back into the Praetorium with Jesus and asks Him, “Where are you from?” (John 19:9).

When we stop to listen to this gentler voice, we, too, want to know about Jesus’ divinity. We wonder where He is from. Is He really the Son of God? Is He really from heaven? These questions also apply to the truth that Jesus teaches. Does it really have a divine origin? Is it really the Word of God? But Jesus is silent. Similarly, there are times when it seems to us that God is being silent. In these quiet moments, when God does not seem to be speaking to us, we are left in freedom to make up our own mind about the origin of Jesus’ teachings. Therefore, we read that “Jesus gave him no answer” (John 19:9).

In response to Jesus’ silence, Pilate says, “Why aren’t you speaking to me?” Pilate’s question can remind us of times in our life when God does not seem to be answering our prayers. At such times, we begin to believe that we must rely on ourselves for direction, and not on God. After all, if He seems to be silent or absent during our time of struggle, it’s easy to think that God has no real power in our lives and that everything is up to us, This is represented by Pilate’s next question, “Do you not know that I have power to crucify You, and power to release You?” (John 19:10).

Like Pilate, it’s easy for us to believe the illusion that we have power from ourselves. Therefore, Jesus responds by saying, “You could have no power at all against Me, unless it had been given you from above” (John 19:11). Although God gives us the freedom to accept or reject Him, the power to do so comes from God. As it is written in the Hebrew scriptures, “He gives power to the weak, and to those who have no might He increases strength” (Isaiah 40:29). And even more succinctly, “Power belongs to God” (Psalm 62:11). ³

Jesus then adds, “Therefore the one who delivered Me to you has the greater sin” (John 19:11). In the literal sense, Jesus is referring to the religious leaders—especially Annas and Caiaphas. As we have seen, Annas and Caiaphas represent the old will and the unreformed understanding—the part of us that twists the truth and uses it to justify evil desires. This is the part of us that has “the greater sin.”

In the previous chapter, we said that Pilate represents the most external plane of our lives, the plane on which actions take place. In this chapter, Pilate is considering what action to take. Now that he is alone with Jesus, and separated from the influence of the religious leaders who are gathered outside the Praetorium, Pilate is affected by the words that Jesus is speaking. Therefore, it is written, “from then on Pilate sought to release Him” (John 19:12).

And yet, this is not easy for Pilate. The religious leaders who are outside the Praetorium continue to press their demands. When Pilate returns to them, they cry out, “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king, speaks against Caesar” (John 19:12). According to the scholars who have studied the history of the Roman empire and its government, the title “Caesar” was given to whomever was the emperor at the time. In this case, it was Tiberius who is said to have ruled with an iron-fist, even assassinating government officials who did not perform well.

This historical background provides an insight into Pilate’s dilemma. If he decides to release Jesus, a letter of complaint might be sent to Tiberius stating that Pilate has been derelict in his duties—that he has released a man who was declared to be a rebel and a revolutionary, an enemy of the state, a dangerous insurrectionist who calls himself “king.” If this should happen, Pilate fears that his reputation will be at stake, perhaps his job, or even his life. And yet, Pilate has said three times that he finds no fault in Jesus.

While this inner struggle is going on within Pilate, it is written that Pilate “brought Jesus out and sat down in the judgment seat in a place that is called The Pavement, but in Hebrew, Gabbatha” (John 19:13). Gabbatha is an ancient Aramaic word meaning a “stone slab.” This is the place where Pilate will deliver his judgment. The hardness and coldness of that slab suggests the hardness of heart in those who want to crucify Jesus.

Nevertheless, the Lord promises that this hardness of heart need not always be the case. As it is written in the Hebrew scriptures, “I will take away the heart of stone from your flesh and give you a heart of flesh” (Ezekiel 36:26). To take away the heart of stone and replace it with a “heart of flesh” refers to the removal of the old will and the reception of a new will—a central theme in this gospel, and in each of our lives. ⁴

A practical application

Pilate is torn between his fear of Caesar, the pressure of the religious leaders, and his sense that Jesus is innocent. When interrogations failed to prove that Jesus is a political threat, Pilate tried to placate the religious leaders by having Jesus flogged. But this did not satisfy the demands of the religious leaders who insisted that Jesus must be crucified. In this regard, Pilate’s conduct should cause us to look for similar patterns in ourselves. As a practical application, consider the place of conscience in your life. Is it strong or is it weak? What happens when your conscience is telling you not to do something that is wrong, while the fears and desires of your lower nature insist that you do it anyway? For example, consider Pilate’s dilemma. Although he found no fault in Jesus, Pilate is pressured by others and by his own fears to crucify Him. The next time you are tempted to sacrifice a higher value to satisfy the demands of your lower nature, refuse to succumb. Heed the voice of conscience. ⁵

“We Have No King but Caesar”

14. And it was the Preparation of the Passover, and about the sixth hour; and he says to the Jews, See, your King!

15. But they cried out, Take [Him] away! Take [Him] away! Crucify Him! Pilate says to them, Shall I crucify your King? The chief priest answered, We have no king except Caesar.

16. Then therefore he delivered Him up to them to be crucified; and they took Jesus and led [Him] away.

As the next episode begins, it is midday on Friday. In biblical times, this was called “the sixth hour” because it was six hours after sunrise. As it is written, “Now it was the Preparation Day of the Passover and about the sixth hour” (John 19:14). In biblical symbolism, the number “six” signifies the many combats we must go through in our spiritual evolution before we enter the seventh day—the day of rest in the Lord. ⁶

This symbolism goes all the way back to the days of creation when God said, “Let there be light” (Genesis 1:3). This “light” corresponds to the spiritual light that illumines the mind, enabling it to see that life is about more than self-love and material gain, that one cannot do good that is truly good from oneself, and that all goodness and truth come from the Lord alone. These are the realizations that lead us from a natural to a spiritual existence. Because these realizations come gradually and only after many inner struggles, spiritual development is compared to “six days of labor.” As it is written in the Hebrew scriptures, “Six day you shall labor and do all your work, but the seventh is the Sabbath of the Lord your God” (Exodus 20:9-10). ⁷

Therefore, we read that it is now the “sixth hour”—the time when Jesus is about to undergo His most grievous inner combat. Pilate has already come out of the Praetorium with Jesus, and has sat down on the judgment seat. This is where Pilate will render a verdict about the release or crucifixion of Jesus. But before doing so, Pilate says to those who have gathered, “Behold your King!” (John 19:14). Even more insistent than ever, the chief priests cry out once again, “Away with Him! Away with Him! Crucify Him!” (John 19:15).

Before making a decision, Pilate wants to make it clear that he is not crucifying the Son of God. Rather, he is speaking about crucifying their King. Therefore, Pilate asks one more time, “Shall I crucify your King?” (John 19:15). Without a moment’s hesitation, the chief priests respond, “We have no king but Caesar” (John 19:15).

The religious leaders say they have no king except Caesar. And yet, it is written in the Hebrew scriptures, “The Lord is our King. He will save us” (Isaiah 33:22). And David writes, “O Lord, Your kingdom is an everlasting kingdom” (Psalm 145:13). Nevertheless, these religious leaders continue to say, “We have no king but Caesar.”

Because their focus is on the things of this world, and not on the things of heaven, the religious leaders can truly say that Caesar is their king. It is similar with us. When the fears, worries, and ambitions of the temporal world block out the loftier aspirations of our nobler nature, it can be said of us, as well, that Caesar is our king. When this happens within us, it’s as though we, too, are calling for the removal of Jesus, saying together with the religious leaders, “Away with Him! We have no king but Caesar.” And so, with these final words of the chief priests lingering in the air, it is written that Pilate “delivered Him to them to be crucified. So they took Jesus and led Him away” (John 19:16).

Written in Hebrew, Greek, and Latin

17. And He, bearing His cross, went out into a place called [the place] of a skull, which is called in Hebrew, Golgotha,

18. Where they crucified Him, and two others with Him, on this side and on that side, and Jesus in the midst.

19. And Pilate wrote a title and put [it] on the cross; and the writing was, Jesus of Nazareth, the King of the Jews.

20. This title then many of the Jews read, for the place where Jesus was crucified was near the city, and it was written in Hebrew, in Greek, [and] in Latin.

21. Then said the chief priest of the Jews to Pilate, Write not, the King of the Jews; but that He said, I am the King of the Jews.

22. Pilate answered, What I have written, I have written.

As the next episode begins, we see Jesus bearing His cross as He goes out “to a place called the Place of the Skull, which is called in Hebrew, Golgotha” (John 19:17). This is the place where they will crucify Jesus along with two others, “one on either side, and Jesus in the center” (John 19:18).

In this gospel there is no dialogue between Jesus and the criminals who are being crucified with Him. Instead, there is only silence. In the midst of this silence, Pilate writes a public notice and puts it on the cross above Jesus’ head. This was a customary practice. It included the person’s name and the nature of the accusation. As it is written, “Now Pilate wrote a title and put it on the cross. And the writing was, ‘Jesus of Nazareth, the King of the Jews.’ Then many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Hebrew, Greek, and Latin” (John 19:19-20). These were the three languages that were familiar to the people living near and passing through Jerusalem at that time.

When the chief priests see what Pilate has done, they object to the wording of the inscription. It is not enough for them that Jesus is now crucified. They also want to change the wording of the sign. Therefore, the chief priests tell Pilate not to write, “The King of the Jews,” but rather, “He said, ‘I am the King of the Jews’” (John 19:21). This would leave no doubt that Jesus is being crucified for claiming to be the King of the Jews, not for being the King of the Jews.

Pilate, however, stands his ground and answers with a decisive statement, saying “What I have written, I have written” (John 19:22). Pilate’s brief but strong response is accurate, for it was true then, and it is true for all time. It is as though the Hand of God is operating through him, declaring that Jesus of Nazareth, born and raised as a man among men, is, in truth, the incarnation of God on earth, the promised Messiah, the King of the Jews.

As we have said, the inscription, “Jesus of Nazareth, King of the Jews,” was written in Hebrew, Greek, and Latin so that anyone who was passing by at the time could read and understand it. Being written in Hebrew, Greek, and Latin also foreshadows a revelation that would come many centuries later. The spiritual sense of the Hebrew and Greek scriptures (the Old and New Testaments) would be explained through the Latin writings of Emanuel Swedenborg. Through a thirty-volume revelation, written in the universal language of Latin, Swedenborg would open the way for a new and deeper understanding of the Lord, the Bible, and the life that leads to heaven. ⁸

Dividing Jesus’ Garments

23. Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part, and the tunic. And the tunic was without seam, worked from the top throughout.

24. They said therefore to one another, Let us not rip it, but decide by lot concerning it, whose it shall be; that the Scripture might be fulfilled, which says, They divided My garments for themselves, and over My vesture did they cast lots. Indeed therefore the soldiers did these things.

In those days, prisoners who were to be crucified were stripped of their clothing. The Roman soldiers who supervised the crucifixion would often divide the clothing that was left behind. We read, therefore, that “the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part” (John 19:23). However, when they came to Jesus’ inner robe—the tunic—they hesitated about tearing it. As it is written, “Now the tunic was without seam, woven from the top in one piece. Therefore, they said, ‘Let us not tear it, but cast lots for whose it shall be’” (John 19:23-24).

The soldiers casting lots for Jesus’ clothing is the fulfillment of ancient prophecy. As it is written in the Hebrew scriptures, “They divide My garments among them. And for My clothing they cast lots” (Psalm 22:18). All this was prophesied. All this was foreseen. And so we read, “Therefore the soldiers did these things” (John 19:24).

When the soldiers divide Jesus’ outer garment into four parts, it represents how the literal truths of the Word can be seen and interpreted in different ways. While the four gospels all record the story of Jesus’ life on earth, each gospel is written by a different person. Therefore, each gospel offers a different perspective on what took place. However, when these different perspectives are seen in their order and sequence, and illuminated by the light of the spiritual sense, a divinely arranged narrative emerges.

This continuous narrative is divine, not because of the literal words, but because of the inner meaning these words contain. This inner meaning, or spiritual sense, cannot be harmed because it comes from God, not from man. It is woven in one piece, “from the top down.” In the original Greek, the phrase “woven from the top down” is actually “woven of things from above.” That is, it is seamlessly woven from God’s love and wisdom. It is for this reason that the inner meaning of scripture—the seamless garment—cannot be torn or harmed.

Without the spiritual sense, however, which brings order to the whole, the literal truths of the Word can be torn apart, especially when they are interpreted in ways that have nothing to do with their spiritual meaning. “Tearing” the outer garment, then, represents the perversion of the literal truth of the Word. And yet, Jesus’ inner garment, which represents the inner meaning of scripture, is unharmed. Even today that seamless garment remains intact, whole, and beautiful. It is the Word of God, spiritually understood, revealing the love and wisdom of God in every word, verse, chapter, and book. ⁹

This is why we have titled this commentary, A Seamless Garment: The Four Gospels as a Divinely Arranged Narrative. The literal story, like Jesus’ outer garment, is divided into four parts, known as the “four gospels.” But when the four gospels are read sequentially and understood spiritually, they are a seamless garment, woven from above in one piece. Indeed, the inner meaning of the four gospels is a continuous stream of divine truth, from the first word of Matthew to the last word of John. ¹⁰

“Woman, Behold Your Son”

25. And there stood by the cross of Jesus His mother, and His mothers sister, Mary the [wife] of Cleophas, and Mary Magdalene.

26. Jesus then, seeing the mother, and the disciple standing by whom He loved, says to His mother, Woman, behold, thy son!

27. Then He says to the disciple, Behold, thy mother! And from that hour the disciple took her into his own [home].

Biblical scholars and medical experts have written extensively about the agonizing pain of crucifixion. Less is known, however, about the inner torments that Jesus suffered during this time, or the doubts that assailed Him. In this regard, the excruciating pain of Jesus’ physical crucifixion corresponds to the deeper suffering that is taking place within Him at a more interior level.

It is a truth that the profundity of despair is equivalent to the depth of a person’s love. The greater the love, the deeper the despair. We can only imagine, then, the depth of Jesus’ despair, especially when He thinks about those who have rejected the truth He came to bring—the truth that could save them from the violence and fury of the hells. These are the same hells that are now pouring in, attempting to convince Jesus that all is lost and that His great cause has been a dismal failure. ¹¹

Even while Jesus is in the midst of extreme physical suffering and most grievous spiritual temptations, His focus is on others, and not on Himself. In the present circumstance, Jesus reaches out to His mother and to John who is called “the disciple whom He loved” (John 19:25-26). Looking down upon His mother, and upon John who is standing near her, Jesus says to Mary, “Woman, behold your son”; and to John, He says, “Behold your mother” (John 19:26-27). These are the last words that Jesus will speak to His mother and to John before giving up His spirit on the cross.

When Jesus says to Mary, “Behold your son,” and to John, “Behold your mother,” it suggests that future followers should regard one another as being related by their spiritual affinities, not simply by their biological ties. They are to care for one another, not because they are related by blood, but because they are related by spirit. ¹²

Looking more deeply into Jesus’ final words to Mary and John, it should be noted that the name “John” has its origin in the Hebrew name Yôḥānān [נָן‎] meaning “God is gracious.” Therefore, the name “John” has come to be associated with gracious deeds, spontaneous kindness, and loving actions. This is why John is referred to as “the disciple whom Jesus loved.” But this is not just about a single disciple. Each of us is open to receiving the blessings and fullness of God’s love when we are engaged in acts of loving service. This is also what is meant by the words, “Behold your son.” ¹³

We also need to take a deeper look at what is meant by “mother.” The idea that the church is our “mother” is familiar. It suggests that the church is a place of comfort and spiritual nourishment. As a mother comforts and nourishes her children, a church comforts and nourishes her members.

But there is a deeper way of understanding how the church is our mother. Spiritually speaking, the term “mother” symbolizes love and affection—especially the affection for truth. This affection is the essential aspect of any church. After all, when that affection is lacking, and there is no love for what is true, there is really no church. There are only words and actions devoid of spiritual meaning.

Therefore, the central, most vital aspect of any church is the desire to know truth for the sake of the uses of life. This is why Jesus says to John, “Behold your mother.” It’s as if Jesus is saying to John, “This affection for truth, represented by Mary, must be central. It is the life of the church. It gives birth to every use and every loving action that will be performed. Take care of it; respect and honor it. Behold your mother.” ¹⁴

In brief, a genuine church not only teaches the truth, but also inspires loving action. This is also true on the individual level. While spiritual growth begins with an affection for truth, that affection should lead onward to loving actions and useful service. This is the reciprocal relationship that Jesus looks forward to as He says to Mary, “Behold your son,” and to John, “Behold your mother” ¹⁵

A practical application

As we have said, the name “John” signifies every gracious deed, every spontaneous kindness, and every loving action. Therefore, John is called “the disciple whom Jesus loved.” But everything begins with a sincere desire to learn. As a practical application, then, approach the Lord in His Word with a deep desire to be instructed in the truth. This is called “the affection for truth.” Also, once you hear the truth, allow yourself to be affected by it, so much so that you put it into your life. This is what it means to affectionately “Behold your mother”—the truths of the church, and to affectionately “Behold your son”—the uses that those truths lead you to perform. In this way, you will become, like John, a disciple whom Jesus loves. ¹⁶

“I Thirst”

28. After this, Jesus, knowing that all things were already finished, that the Scripture might be perfected, says, I thirst.

29. Then there was set a vessel full of vinegar, and they, having filled a sponge full with vinegar, and having put [it] around hyssop, brought [it] to His mouth.

30. When Jesus therefore received the vinegar, He said, It is finished; and bowing the head, He delivered up the spirit.

As the physical pain of crucifixion is mounting to an almost unbearable point, Jesus says, “I thirst” (John 19:28). Before we consider the deeper meaning of these words, let us reflect for a moment on what is happening to Jesus’ body. Throughout the long and painful hours, as sweat pours down and blood is lost, Jesus experiences burning thirst. As it is written in the Hebrew scriptures, prophesying this moment, “My mouth is dried up like baked clay, and my tongue sticks to the roof of my mouth; I have been brought down to the dust of death” (Psalm 22:15).

This would explain, on a literal level, why Jesus would now say, “I thirst.” But these words also contain greater depths of meaning. The agony of the crucifixion and the burning thirst that Jesus experiences in His body are only shadows of a deeper thirst. Jesus thirsts for the salvation of the human race. He thirsts for people to receive the truth that He has come to offer, and to understand it so deeply that they can apply it to their lives. This is how Jesus thirsts for each of us. He thirsts that we might receive the truth that will save us from self-destruction, and lead us into the blessings of heaven. ¹⁷

When the soldiers hear Jesus say, “I thirst,” they fill a sponge with sour wine, put it on a clump of hyssop, and lift it up to Jesus’ mouth (see John 19:29). Then, after Jesus receives the sour wine on the hyssop, He says, “It is finished” (John 19:30). He then bows His head and gives up His spirit.

The meaning of hyssop

It is important to note that in all of the preceding gospel accounts, Jesus is also offered some form of wine. In the Gospel According to John, however, we see something that does not occur in any other gospel. We read that Jesus “received the sour wine” (John 19:30). Moreover, John is the only evangelist who mentions that the sponge soaked with sour wine is put on hyssop, and then is lifted up to Jesus’ mouth (see John 19:29).

Hyssop is a plant that was used in Jewish ceremonies of purification. In Leviticus, for example, we read that “The priest shall command to take for him who is to be cleansed two living and clean birds, cedar wood, scarlet, and hyssop” (Leviticus 14:4). In the Psalms, we read, “Purge me with hyssop and I shall be clean” (Psalm 51:7). And in Exodus, when God wanted to protect the children of Israel from a final plague in Egypt, He told them to take a bunch of hyssop, dip it in the blood of the lamb, and sprinkle it on the lintel and the two doorposts at the entrance to their home. Seeing the blood, God would then “pass over” their home, protecting them and saving them from “the destroyer.” Therefore, this sacred event came to be known as “The Passover” (see Exodus 12:22-23). ¹⁸

It is significant that the hyssop, which represents purification, was used to sprinkle the blood of the lamb on the doorposts and lintel of their homes. The blood of the lamb symbolizes an innocent willingness to love and be led by the Lord who protects His people from spiritual harm. Similarly, when the external truths of the letter of the Word are obeyed in simplicity, they have a cleansing effect on the human spirit. This is especially true of those external truths that speak of love towards the Lord and love towards the neighbor. Symbolically, when these truths are kept on the doorposts and lintel of our mind, they protect us from any thought or feeling that might enter and be spiritually destructive. ¹⁹

Therefore, when the soldiers offer Jesus a sponge soaked with sour wine on hyssop, He receives it. This simple gesture of reception represents Jesus willingness to receive anyone who sincerely wants to be cleansed from false ideas and evil intentions. While “sour wine” signifies false ideas, the “hyssop” signifies good intentions, especially the intention to live according to the literal truths of the Word. As long as people are sincerely trying to do good, even though their efforts may be based on a false understanding, they are accepted by God. This is why, in this gospel, Jesus receives the sour wine. He does so because it is offered on a clump of hyssop. ²⁰

We may not always be aware of the deeper truth, or understand it correctly, but if our hearts are in the right place, if we have a sincere desire to be cleansed by the letter of the Word, and if we sincerely want to do good, God will always accept our efforts. ²¹

“It is finished”

After Jesus receives the sour wine on hyssop, He says, “It is finished.” Those who gather at the cross during these final moments may be thinking that Jesus has given up His mission, and that it is the end of His efforts to save His people. They may be thinking that the statement, “It is finished” means that He has done all that He can do, and now He can do no more. It is all over. He has tried, but has been unsuccessful. It is the end. He is simply, “finished.”

Looking more deeply, however, it is evident that Jesus has something else in mind. When He says, “It is finished,” it means several things. It means that Jesus has fulfilled the prophecies given in the Hebrew scriptures, and given those same scriptures new meaning. It means that Jesus has given a new understanding of God, the commandments, and the life that leads to heaven. It means that Jesus has met, conquered, and subjugated the hells that had kept people in spiritual bondage. It means that Jesus has cast out the last vestiges of His infirm human heredity, thereby fully uniting His humanity with His divinity. This is why Jesus can now bow His head, give up His spirit, and truly say, “It is finished.” ²²

A practical application

In John, it is written that Jesus receives the sponge of sour wine when it is extended to Him on a stalk of hyssop. This hyssop, because of its antiseptic qualities represents purification, and, by extension, a heart that is willing to be purged of selfish desires, and led by the Lord alone. As long as we are acting with good intentions—even if we are misinformed—the Lord accepts our efforts. We can do the same for others. As a practical application, then, avoid attributing evil motives to others. Instead, strive to see the good intentions behind what others say and do. In the end, it’s the intentions that matter. As it is written in the Hebrew scriptures, “Man looks at the outward appearance, but God looks at the heart” (1 Samuel 16:7).” ²³

The Bones Which Can Never Be Broken

31. The Jews, therefore, lest the body should remain on the cross on the Sabbath, since it was the Preparation (for that day of the Sabbath was a great day), besought Pilate that their legs might be broken, and [that] they might be taken away.

32. Then the soldiers came, and broke the legs of the first, and of the other that was crucified with Him.

33. But as they were coming upon Jesus, [and] they saw He was already dead; they broke not His legs.

34. But one of the soldiers with a spear pierced His side, and straightway there came out blood and water.

35. And he that saw testifies, and his testimony is true; he also knows that he says [what is] true, that you may believe.

36. For these things came to pass, that the Scripture might be fulfilled, A bone of Him shall not be broken apart.

37. And again another Scripture says, They shall look on Him whom they pierced.

It is now late afternoon, and there are only a few hours left before the Sabbath which will begin at sunset. Since no one is allowed to work on the Sabbath, the task of taking Jesus down from the cross and attending to His burial must be done quickly. This is especially true of this particular Sabbath, for it is the beginning of Passover, one of the holiest of all the Sabbath days (see John 19:31). Moreover, according to Jewish ceremonial law, it was unlawful for a body to remain on a cross overnight. The body must be buried on that same day (see Deuteronomy 21:23).

Normally, those who were crucified would remain on the cross until they died, and then their bodies would be taken down and buried. But in the event that they were still lingering on, and had not died, the soldiers were authorized to hasten their death by breaking their legs. The breaking of their legs prevented them from pushing upwards to get breath. Without breath, they would simply die of suffocation. And so we read that “the soldiers came and broke the legs of the first and of the other who was crucified with Him”(John 19:32).

However, when they come to Jesus, and notice that He has already died, they realize that it is unnecessary to break His legs. Instead of breaking Jesus’ legs, one of the soldiers pierces Jesus’ side with a spear to make sure that He is actually dead. As soon as this happens, blood and water come out (see John 19:34). This again, is another fulfillment of the Hebrew scriptures. As it is written, “They will look on me, the one they have pierced” (Zechariah 12:10).

Every detail of the passion narrative is highly significant. We have already discussed the nature of Jesus’ thirst, and His willingness to receive the sour wine that was offered on hyssop. This represents the way the Lord receives false beliefs, as long as they are offered with hyssop—that is, from an innocent motive and from a desire to be cleansed. Now, as the crucifixion nears its end, the “blood and water” that immediately pour out from Jesus’ side pictures Jesus’ desire to pour out His love through the divine truth that proceeds from Him. ²⁴

At the same time, the piercing of Jesus’ side represents the rejection of the truth that flows from Jesus’ love. More specifically, the soldier who pierces Jesus’ side symbolizes those who do not receive any truth or goodness from the Lord, not because they are unable, but because they are unwilling. They are in falsity, not from innocent motives, but from evil intentions. Instead of offering Jesus sour wine on hyssop, they run a spear through His side and into His breast area. In doing so, they do not actually destroy the Lord, but they destroy the Lord in themselves. ²⁵

There is also a deeper explanation for why Jesus’ bones were not broken. Just as the bones provide the fundamental support for the body, the basic truths of faith provide the fundamental support for religion. When it is said that a house has “good bones,” it means that the basic structure is sound. The foundation, the walls, the beams, and the roof are solid. They protect everything that is within the house. Similarly, the letter of the Word is a basis and support for the deeper, more symbolic meaning that is contained within. ²⁶

As the Word made flesh, Jesus was scourged, beaten, mocked, ridiculed, nailed to a cross, and pierced with a spear. His brutal mistreatment represented how horribly people had, with evil intent, mistreated the Word. In doing this to Jesus, people were cutting themselves off from the truth He came to offer—the very truth that could save them from their own self-destruction.

Nevertheless, no matter how much they rejected the truth, and no matter how often they abused, twisted, and perverted the literal teachings of the Word, they could do no harm to the most basic, foundational truths. They could never explain away the existence of God, or the importance of living a life according to the commandments. These are the essential, fundamental truths that contain all other truths. These are the universal truths that will live forever. These are the bones that can never be broken. ²⁷

Secret Disciples

38. And after these things Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take the body of Jesus, and Pilate permitted [him]; he came therefore and took the body of Jesus.

39. And there came also Nicodemus, who at first came to Jesus by night, bringing a mingling of myrrh and aloes, about a hundred litras.

40. Then they took the body of Jesus, and bound it in sheets with the spices, as is the custom with the Jews to bury.

41. And in the place where He was crucified there was a garden, and in the garden a new sepulcher, in which no one had yet been put.

42. Therefore, there they laid Jesus down, by reason of the Preparation of the Jews, because the sepulcher was near.

As this chapter ends, Joseph of Arimathea, who is described as “a secret disciple of Jesus” (John 19:38), asks Pilate for permission to take Jesus’ body. He is assisted by Nicodemus, the secret disciple who came to Jesus by night in an earlier episode (see John 3:1-2). Both of these men are dissenting members of the Sanhedrin, the seventy-one-member religious council that has determined to crucify Jesus.

In every form of spirituality, there are good and faithful people who have an intuitive grasp of religion, and a tender place in their hearts for all that is true and good. These are the “Josephs” and the “Nicodemus’s” who feel a genuine respect for Jesus, are moved by His teachings, and desire to follow Him. In this regard, they represent the new understanding that we can acquire through learning truth, and the new will that we can receive through living according to that truth. ²⁸

In the literal story, Joseph and Nicodemus are determined to give Jesus a decent burial. This represents a love for the most basic, external truths of the Word, along with a desire to protect that truth from further harm. Spiritually speaking, these external truths are Jesus’ “body.” Because they are sacred, they need to be regarded with tender, reverential care. Therefore, it is written that Nicodemus came to Jesus “bringing a mixture of myrrh and aloes, about one hundred pounds” (John 19:39). Then, after anointing Jesus’ body with the soothing, healing ointment, it is written that “they bound it in strips of linen with the spices, as the custom of the Jews is to bury” (John 19:40).

After carefully anointing and wrapping Jesus’ body, Joseph and Nicodemus place it in a new tomb. As it is written, “In the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid, and there they laid Jesus because of the Jews’ Preparation Day for the tomb was nearby” (John 19:41-42). A tomb is a place to put a dead body. But a garden is a place of new life. Therefore, the image of Jesus being placed in a new tomb that is in a garden foreshadows His resurrection.

Working together

While it is Joseph of Arimathea who arranges to have Jesus’ body taken down from the cross, it is Nicodemus who brings a mixture of myrrh and aloes to anoint Jesus’ body. In this regard, it is noteworthy that Matthew, Mark, and Luke all mention how Joseph of Arimathea arranged for the removal of Jesus’ body, but only in the Gospel According to John do we read that Joseph worked together with Nicodemus to complete this sacred task. In fact, John is the only gospel that mentions Nicodemus at all. And it is Joseph of Arimathea and Nicodemus, working together, who anoint Jesus’ wounded body, wrap it in strips of linen, and respectfully lay it in a new tomb. ²⁹

Their cooperative effort represents how truth and goodness can work together in each of us to perform useful service. As we have seen in our study of the Gospel According to Luke, the understanding must first be reformed. But spiritual development must not stop there. As the new understanding is applied to life, a new will is received. This reception of a new will, then, becomes a primary theme in the Gospel According to John. As our regeneration continues, the new understanding and the new will work together, ever more closely, to produce useful service.

The anointing and burial completed, we can imagine Joseph and Nicodemus, the secret disciples, heading homewards, their duty done. It is now Friday evening on Preparation Day, and the Sabbath has come. All day long, thousands of lambs were being slaughtered in preparation for the Passover meal that evening. While all of this was happening, Jesus was being crucified—the One whom John the Baptist called, “the Lamb of God” (see John 1:29 and 1:36).

A practical application

Jesus’ wounded body represents the many ways we may have neglected, rejected, or mistreated the truths of the Word. This includes dishonoring God, His name, the Sabbath, or parents, as well as murdering, committing adultery, stealing, lying, or coveting. In all of these ways, whether in thought, word, or deed, we have not only wounded others, but we have also wounded ourselves. In fact, you can’t wound others without also wounding yourself in some way. The story of Joseph of Arimathea and Nicodemus, however, reminds us that we can begin to heal those wounds. As a practical application, then, consider the wounds you may have inflicted upon others and upon yourself—perhaps by gossiping, or harboring a resentment, or refusing to forgive. The longer you hold on to these negative attitudes and destructive behaviors, even if you feel justified, the more deeply you wound yourself. As a remedy, consider the healing mixture of aloes and myrrh that Jospeh of Arimathea and Nicodemus use to heal Jesus’ wounds. It is nothing less than the soothing, healing ointment of goodness and truth. And there is plenty of it—one hundred pounds. Use it to begin the healing process that will lead to your new life. As it is written in the Hebrew scriptures, “God has anointed you, and all your garments with the oil of gladness, with myrrh, and aloes, and cassia” (Psalm 45:8-9). ³⁰

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