April 24, 2016 John 19:23-42
Download discussion questions: John 19_23-40 buried
This passage describes the central event of history, as summarized in the Apostles’ Creed: “He was crucified, died, and was buried.”[1] John provides some details omitted by the other Evangelists, and he omits some that they included.
One of the most striking details is the word Jesus spoke to his mother and to the disciple He loved. One member of our group suggested that this seems almost out of place in this somber narrative, a break in the stark actions of the indifferent soldiers gambling for clothing and Jesus’ death. Another comment was the degree of compassion and thoughtfulness of Jesus moments before He died. He wanted to be sure that His mother was cared for.
That raised another question in our discussion. In a very family-oriented culture, why did Jesus turn to one of His disciples (presumably John himself) for that responsibility? Why not follow the normal, expected line of responsibility to His half-brothers, Mary’s other sons? Our group had several suggestions – most likely none of the brothers were at the cross. Only John and the women are explicitly mentioned. The rest of His most faithful followers had deserted Him, so they may have been watching from a distance (as we speculated) but probably were nowhere near the cross. His brothers had not believed His message before (John 7:3), and His execution was not likely to change their minds (in contrast with two other fearful disciples discussed below). By standing at the cross Mary was openly sympathetic to the accused opponent of Caesar. Would her other sons fear associating with her and risk getting themselves in trouble? Perhaps Jesus just wanted to be certain that Mary would be cared for by a follower loyal to Him. As one person in our group pointed out, Jesus had already expanded the idea of family to those “who do the will of My Father who is in heaven” (Matthew 12:48-50). John was the obvious choice.
We also had an interesting difference about Jesus’ statement to His mother, “Woman, behold your son!” (v. 26b). Was He speaking of John (the counterpart of the following statement to John, “Behold your mother”)? Or was He referring to Himself, as in, “Woman, behold your Son”? (Uppercase for divine persons is strictly a matter of different English translations and not discernable in the original Greek text.) The explanation for the latter interpretation (Jesus Himself) from some in the discussion took the form of, “Behold your Son. I am dying and will not be here to care for you. Now you should look to this loyal disciple for support.” This is one of those minor ambiguities that have little or no theological effect but are helpful to discuss, if only to force all of us to look more closely and think more clearly about the text of Scripture.
John’s report in this passage is not just about describing the events. He weaves a clear and important theme among the facts of the story: the fulfillment of Scripture (v. 24, 28, 36, 37). What happened was not a series of random occurrences. God’s providence, prepared in advance and recorded in His self-revealing Scripture, was being accomplished, and John wanted to make sure his readers got that message. Those readers already familiar with the Hebrew Bible would have recognized the allusions: dividing garments and casting lots (Psalm 22:18), a perfect sacrifice with no broken bones (Psalm 34:20; possibly also Exodus 12:46 and Numbers 9:12 regarding the Passover lamb[2]), Jerusalem’s inhabitants looking on One whom they pierced (Zechariah 12:10). Jesus Himself intentionally contributed to another fulfillment when He expressed His thirst (Psalm 22:15). John makes it clear that Jesus was concerned about perfectly and precisely completing the mission of the Father down to even this detail, the last act John recorded before Jesus’ death. The story God had been telling through His Word was carried out, “to fulfill the Scripture.”
In addition, John shows that he is not a disinterested witness. He has a clear agenda based on his own eyewitness testimony: “He who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe” (v. 35). John’s storytelling skill was not just for information or entertainment or to satisfy idle curiosity. His report of this dramatic, horrific, emotionally wrenching scene is intentional: that you also may believe. His story expects a response. Someone in our group mentioned that this is before John reports the resurrection. He wants his readers (first-century, twenty-first century) to accept the historical reality of Jesus death. That belief is essential to the rest of the story of the resurrection and the spiritual implications that John will come to later: “that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31).
That belief, or increased confidence in believing, seems to be the effect on two of Jesus’ “secret disciples.” Joseph of Arimathea was afraid of the Jews (v. 38), a common response to Jesus’ ministry (John 7:13; 9:22; 12:42). Nicodemus visited Jesus early in His ministry, but only by night (John 3:1). Later, when he hesitatingly tried to defend Jesus, he was abruptly silenced with insults (John 7:50-52). Now these two influential but reluctant followers suddenly exhibit amazing boldness. They have seen the influence of the feared Jewish leaders and the brutal result of Roman power. The normal reaction would be retreat. Jesus seemed to have some good ideas, but it’s all over now. Lay low until this blows over and maybe we won’t be in danger ourselves. Instead, they boldly ask Pilate for the body, clearly identifying themselves with Jesus. They went to significant personal expense as an expression of “lavish devotion”[3] to Jesus, another act that would draw attention, probably from the Jewish community. Our group asked the practical question: What changed these cautious supporters into bold, fearless followers? They had probably heard challenging and provocative concepts before from compelling teachers. Living in Jerusalem they probably had seen more than a few crucifixions before. What was different this time? What so radically altered their attitudes and actions? The consensus in our group followed the thread that John had woven through the passage. Joseph and Nicodemus, educated leaders of the Jewish people, knew their Scriptures. They recognized the events described centuries before, all intersecting in the life and ministry and death of Jesus. Their hesitation was transformed into decisive discipleship, risking anything, at any possible cost to themselves. They experienced the spiritually forming effect of God’s Word when they saw it fulfilled in Jesus. They were early examples of John’s purpose, “to believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” May our experience of studying Scripture continue to have that effect on our hearts and on those around us.
[1] http://www.creeds.net/ancient/apostles.htm
[2] Craig S. Keener, ed., The IVP Bible Background Commentary – New Testament (Downers Grove, Illinois: InterVarsity Press, 1993), 314; This is a very useful resource for background information.
[3] Craig S. Keener, ed., The IVP Bible Background Commentary – New Testament (Downers Grove, Illinois: InterVarsity Press, 1993), 315.