After this Jesus, realizing that by this time everything was completed, said (in order to fulfill the scripture), "I am thirsty!" A jar full of sour wine was there, so they put a sponge soaked in sour wine on a branch of hyssop and lifted it to his mouth. So when he had received the sour wine, Jesus said, "It is completed!" Then he bowed his head and gave up his spirit.
Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath (for that Sabbath was an especially important one), the Jewish religious authorities asked Pilate to have the legs of the crucified men broken and the bodies taken down. So the soldiers came and broke the legs of the two men who had been crucified with Jesus, first the one and then the other. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and blood and water flowed out immediately. And the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe. For these things happened so that the scripture would be fulfilled, "Not a bone of his will be broken." And again another scripture says, "They will look on the one whom they have pierced."
This part of John's narrative of Christ's passion, contains points of deep interest, which are silently passed over by Matthew, Mark, and Luke. The reason of this silence we are not told. Suffice it for us to remember that, both in what they recorded and in what they did not record, all four Evangelists wrote by inspiration of God.
Let us mark, for one thing, in these verses, the frequent fulfillments of prophetic Scripture throughout every part of Christ's crucifixion. Three different predictions are specially mentioned, in Exodus, Psalms, and Zechariah, which received their accomplishment at the cross. Others, as every well-informed Bible-reader knows, might easily be added. All combine to prove one and the same thing. They prove that the death of our Lord Jesus Christ at Golgotha was a thing foreseen and predetermined by God. Hundreds of years before the crucifixion, every part of the solemn transaction was arranged in the Divine counsels, and the minutest particulars were revealed to the Prophets. From first to last it was a thing foreknown, and every portion of it was in accordance with a settled plan and design. In the highest, fullest sense, when Christ died, He "died according to the Scriptures." (1 Cor. 15:3.)
We need not hesitate to regard such fulfillments of prophecy as strong evidence of the Divine authority of God's Word. The Prophets foretell not only Christ's death, but the particulars of His death. It is impossible to explain so many accomplishments of predicted circumstances upon any other theory. To talk of luck, chance, and accidental coincidence, as sufficient explanation, is preposterous and absurd. The only rational account is the inspiration of God. The Prophets who foretold the particulars of the crucifixion, were inspired by Him who foresees the end from the beginning; and the books they wrote under His inspiration ought not to be read as human compositions, but Divine. Great indeed are the difficulties of all who pretend to deny the inspiration of the Bible. It really requires more unreasoning faith to be an infidel than to be a Christian. The man who regards the repeated fulfillments of minute prophecies about Christ's death, such as the prophecies about His dress, His thirst, His pierced side, and His bones, as the result of chance, and not of design, must indeed be a credulous man.
We should mark, secondly, in these verses, the peculiarly solemn saying which came from our Lord's lips just before He died. John relates that "when He had received the vinegar, He said, it is finished; and He bowed His head and gave up the spirit." It is surely not too much to say, that of all the seven famous sayings of Christ on the cross, none is more remarkable than this, which John alone has recorded.
The precise meaning of this wondrous expression, "It is finished," is a point which the Holy Spirit has not thought good to reveal to us. There is a depth about it, we must all instinctively feel, which man has probably no line to fathom. Yet there is perhaps no irreverence in conjecturing the thoughts that were in our Lord's mind, when the word was spoken. The finishing of all the known and unknown sufferings which He came to endure, as our Substitute--the finishing of the ceremonial law, which He came to wind up and fulfill, as the true Sacrifice for sin--the finishing of the many prophecies, which He came to accomplish--the finishing of the great work of man's redemption, which was now close at hand--all this, we need not doubt, our Lord had in view when He said, "It is finished." There may have been more behind, for anything we know. But in handling the language of such a Being as our Savior, on such an occasion, and at so mysterious a crisis of His history, it is well to be cautious. "The place whereon we stand is holy ground."
One comfortable thought, at all events, stands out most clearly on the face of this famous expression. We rest our souls on a "finished work," if we rest them on the work of Jesus Christ the Lord. We need not fear that either sin, or Satan, or law shall condemn us at the last day. We may lean back on the thought, that we have a Savior who has done all, paid all, accomplished all, performed all that is necessary for our salvation. We may take up the challenge of the Apostle, "Who is he that condemns? It is Christ who died--yes, rather that is risen again; who is even at the right hand of God; who also makes intercession for us." (Rom. 8:34.) When we look at our own works, we may well be ashamed of their imperfections. But when we look at the finished work of Christ, we may feel peace. We "are complete in Him," if we believe. (Colos. 2:10.)
We should mark, lastly, in these verses, the reality and truth of Christ's death. We are told that "one of the soldiers with a spear pierced His side, and blood and water flowed out." This incident, small as it may seem at first sight, supplies probable proof that the heart of our blessed Lord was pierced, and that life was consequently extinct. He did not merely faint, or swoon away, or become insensible, as some have dared to insinuate. His heart actually ceased to beat, and He actually died. Great, indeed, was the importance of this fact. We must all see, on a moment's reflection, that without a real death there could be no real sacrifice; that without a real death there could be no real resurrection; and that without a real death and real resurrection, the whole of Christianity is a house built on sand, and has no foundation at all. Little indeed did that reckless Roman soldier dream that he was a mighty helper of our holy religion, when he thrust his spear into our Lord's side.
That the "blood and water" mentioned in this place had a deep spiritual meaning, we can hardly doubt. John himself seems to refer to them in his first Epistle, as highly significant. "This is He that came by water and blood." (1 John 5:6.) The Church in every age has been of one mind in holding that they are emblems of spiritual things. Yet the precise meaning of the blood and water is a subject about which Christians have never agreed, and perhaps will never agree until the Lord returns.
The favorite theory that the blood and water mean the two Sacraments, however plausible and popular, may be reasonably regarded as somewhat destitute of solid foundation. Baptism and the Lord's Supper were ordinances already in existence when our Lord died, and they needed no reappointing. It is surely not necessary to drag in these two blessed Sacraments on every occasion, and to insist on thrusting them forward, as the hidden sense of every disputed text where the number "two" is mentioned. Such pertinacious application of hard places in Scripture to Baptism and the Lord's Supper does no real good, and brings no real honor to the Sacraments. It is questionable whether it does not tend to vulgarize them, and bring them into contempt.
The true meaning of the blood and water is probably to be sought in the famous prophecy of Zechariah, where he says, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness." (Zech. 13:1.) When was that fountain so truly and really opened as in the hour when Christ died? What emblem of atonement and purification was so well known to the Jews as blood and water? Why then should we hesitate to believe that the flow of "blood and water" from our Lord's side was a significant declaration to the Jewish nation, that the true fountain for sin was at length thrown open, and that henceforth sinners might come boldly to Christ for pardon, and wash and be clean? This interpretation, at any rate, deserves serious thought and consideration.
Whatever view we take of the blood and water, let us make sure that we ourselves are "washed and made white in the blood of the Lamb." (Rev. 7:14.) It will matter nothing at the last day, that we held during life the most exalted view of the sacraments, if we never came to Christ by faith, and never had personal dealings with Him. Faith in Christ is the one thing needful. "He that has the Son has life, and he that has not the Son of God has not life." (1 John 5:12.)
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).