34. Unveiling the King: The Greatest Power in the Greatest Sacrifice

G'day, everyone.

Welcome to Stories of a Faithful God.

I'm Dave Whittingham.

Do you ever feel like the world's been turned upside down?

Like everything's changed, the old certainties are gone.

There's nothing you can cling to anymore and say that's normal.

It's a scary feeling.

Wouldn't it be great if there was someone who could wisely guide us through all that fear, all the uncertainty, and bring us through to joy and happiness and rest?

In today's story, almost everyone feels out of control.

Uncertain, like things haven't gone to plan.

The only person who doesn't feel like that is Jesus.

That's because he's doing everything according to the good plan of his Father.

Nothing goes wrong.

There are no surprises for him.

Even as evil people rage around him and faithless followers fall apart, he is in complete control, fulfilling all his good promises.

From the Old Testament to now.

It's the greatest story in the history of the world.

The story that changes everything.

The true story of the faithfulness and goodness of God in all his glory.

Of a king.

King Jesus, who brings everything to its good and perfect end.

And so come with me as we explore the greatest story of a faithful God.

Everything is ready.

Judas has gone to betray Jesus, just like Jesus said he would.

Jesus has faithfully given all the words his father told him to his disciples.

He's carefully prepared them for the time when they won't see him anymore.

He's prayed, prayed that God would be glorified, prayed for his disciples, prayed for everyone who believe in him, based on their message.

Now he leads his disciples out into the darkness.

They've been sharing a meal together in Jerusalem.

He leads them out onto the streets and out through a gate in the city wall.

They turn left and walk down into the Kidron Valley looming over them.

To their left, there's a big cliff.

And above that, the vast complex of the temple with its giant walls.

It's the largest religious structure in the world at the time.

Earlier in John's Gospel, Jesus enemies had asked for a sign.

They wanted him to prove that he was in charge of that temple.

His only reply was that if or when they destroy this temple, he will raise it up again in three days with the enormity of the temple that took decades to produce.

That seemed laughable.

But Jesus had been talking about something even more astounding.

He'd been talking about his own body leaving the city and temple looming behind them.

They cross the Brook Kidron and start climbing the Mount of Olives which sits opposite the city.

There's a place on the mountain that they all know well.

A garden where Jesus has met with his disciples plenty of times.

Jesus knows it, the eleven men with him know it.

And Judas the betrayer knows it.

Judas has a company of soldiers and some officials from the chief priests and Pharisees.

They have lanterns and torches and they have weapons.

They're a powerful force ready to overwhelm any opposition and to use their power to take Jesus into custody.

Jesus isn't surprised by their arrival.

He's been expecting it.

He knows everything that's about to happen.

Far from being a fugitive on the run, he walks out to meet this armed company.

In chapter 18, verse 4, he says to them, who is it that you're seeking?

Jesus of Nazareth, they answer, I am He.

Jesus tells them the response from the crowd isn't what you'd expect.

Soldiers who have just discovered they're standing in front of the person they're meant to arrest are meant to leap into action, especially when the man is basically giving himself up.

Instead, their response fits a far different situation.

Jesus has said the Greek words that literally are I am, which is exactly what someone would say when identifying themselves.

But it's also the name of the one true God, the God of the Old Testament, the God who spoke with Moses out of the flaming bush, who powerfully rescued his people out of Egypt, who appeared in thunder and lightning on top of another mountain, Mount Sinai.

When you're confronted by this all powerful God, you don't arrest him.

You fall flat on your face and tremble in fear, which is exactly what this crowd does, even if they don't know exactly why they're doing it.

Jesus though, is determined to be arrested.

This is God's plan.

So again in verse seven, he asks them, who is it that you're seeking?

Jesus of Nazareth, they reply.

By now, Jesus is utterly in control of the whole situation.

The soldiers and officials had come in force with all their weapons, but now they're fully in Jesus power.

So much so that Jesus actually tells them who they can arrest and who they can't.

In verse eight, he says, I told you, I am He.

So if you're looking for me, then let these men go.

And then John helpfully points out to us that this is part of Jesus promise keeping.

We're told this was to fulfil the words he had said.

I have not lost one of those you have given me.

Jesus had spoken these words in his prayer in chapter 17, even as he himself is about to be dragged Away tortured and crucified, he's determined to be faithful to his father's plans.

His father entrusted the disciples to him to look after, and even now he doesn't fail in his care.

Simon Peter, though, hasn't read the memo.

He's known for a while that there have been people who've wanted to kill Jesus.

He said just a few hours ago that he's willing to die for Jesus, and now's his chance to prove it.

He's not going to give up Jesus without a fight.

He draws a short sword, swings, and cuts off the ear of a servant of the high Priest, a man named Malchus.

Again, you'd expect the soldiers to leap into action.

Peter's brave but foolish stroke should have meant instant death for him.

But again, it's Jesus who's in charge.

Jesus calls the shots.

He says to Peter in verse 11, Put your sword away.

Am I not to drink the cup the Father has given me?

This cup draws on Old Testament imagery.

There are two types of cup that God gives in the Old Testament.

One is the cup of blessing, the cup of salvation.

The other is the cup of wrath, the cup of God's judgment and anger at sin.

That's the cup Jesus is referring to.

But there's a strange irony to it.

Throughout John's Gospel, we've seen Jesus utter faithfulness to his Father.

He's the perfect Son of God.

He's the perfect human.

In fact, he's the only human who has never deserved to drink from the cup of God's wrath.

And yet his Father's given it to him to drink, to drain it to its dregs.

So that he can save sinners like you and me.

So that we don't have to drink from that cup.

If we put our trust in Jesus, Jesus has done it for us.

Jesus is committed to that salvation plan of his Father and he won't let anyone or anything get in the way.

Not Simon Peter, not Judas, not this armed crowd.

And so finally, in verse 12, it says the company of soldiers, the commander and the Jewish officials arrested Jesus and tied him up.

First, the soldiers take Jesus to a man named Annas.

John says it's because Annas is the father in law of Caiaphas, the high priest.

A few years before this, the Romans had removed Annas as the high priest, which obviously shocked a lot of Jews.

How dare they interfere with the operations of the temple and Jewish law?

Annas has been able to manoeuvre his son in law, Caiaphas into the high priesthood.

But everyone knows that Annas is the power behind the throne, so to speak.

So in this passage they actually both get called the High Priest.

John reminds us about something that Caiaphas had said as High Priest back in chapter 11.

He says in verse 14, Caiaphas was the one who had advised the Jews that it would be better for one man to die for.

For the people.

That's one of those great moments in the Gospels where someone says more than they really understand.

Caiaphas was talking about killing off Jesus so he doesn't cause a revolt.

Caiaphas doesn't want the Roman army coming down on the Jewish people to destroy them.

But actually in God's plan, Jesus is going to die for his people in the place of everyone who trusts him.

Meanwhile, Simon Peter's been following along discreetly along with another disciple, presumably John.

He tends not to name himself, but he tells us in verse 15 that disciple was an acquaintance of the High Priest.

So he went with Jesus into the High Priest's courtyard.

But Peter remained standing outside by the door.

So the other disciple, the one known to the High Priest, went out and spoke to the girl who was the doorkeeper and brought Peter in.

This is really brave, going into the Viper's Nest.

But this is a big house.

There are lots of servants, lots of space.

It's sort of like a cross between a fancy home and a government building.

So it's not like the High Priest is watching TV and he looks up and says, what are you guys doing here?

They can come in fairly discreetly until disaster strikes.

The servant girl who's let Peter in asks a question that Peter's not ready for.

In verse 17, she asks, you aren't one of this man's disciples too, are you?

Now remember, this is the guy who half an hour ago put his life on the line to protect Jesus.

He single handedly faced down a whole company of soldiers and guards.

He's the bravest and most devoted of all the disciples.

And yet something inside him snapped.

Finally the fears caught up even with him.

And so he replies, I am not.

That's a reply that perhaps shocks even Peter himself.

After all, at the dinner earlier in the evening, he told Jesus he was ready to die for him.

And he'd meant it.

He'd even proved it back up in the garden.

And yet now everything's changed.

Of course, Jesus wouldn't be surprised.

He'd told Peter that before the rooster crows that night, he'd deny Jesus three times.

Peter hasn't lost all his courage, though.

He doesn't Flee the scene.

It's a cold night.

The servants are all warming themselves by the charcoal fire.

And Peter joins in the circle, standing around waiting to see what happens next.

Inside, Annas is questioning Jesus about his disciples and his teaching.

Jesus doesn't say anything about his disciples.

Even as Peter's denying him outside, Jesus is still protecting him inside.

About his teaching, Jesus barely says much more.

Instead, he exposes what's happening for the sham that it is.

He hasn't been secretive.

He hasn't run some hidden cult.

He's been teaching publicly for everyone to hear.

So he says in verse 20.

I have spoken openly to the world.

I have always taught in the synagogue and in the temple where all the Jews gather.

And I haven't spoken anything in secret.

Why do you question me?

Question those who heard what I told them.

Look, they know what I said.

In other words, the time for his teaching is complete.

The evidence for who he is, what he believes, it's all, all out there for everyone to see.

Jesus has been speaking about evidence and testimony throughout the Gospel.

So he's telling Annas, actually listen to the evidence, listen to the testimony, listen to the witnesses.

But of course, that's exactly what the priests have refused to do.

That's why they want to get rid of Jesus.

One of the officials standing nearby is shocked that anyone would speak to the high priest like that.

It isn't how things are meant to go.

People are meant to do whatever they're told, not point out all the problems.

He slaps Jesus across the face and says, is this the way you answer the high priest?

Jesus again shows up the farce that the trial is.

There's no evidence, there's no proof.

He says to the official, if I have spoken wrongly, give evidence about the wrong.

But if rightly, why do you hit me?

Just like back in the garden, Jesus is in charge.

He's the one who's showing how a trial is meant to go.

He's the one doing things rightly and appropriately.

These guys, they're just pretending.

Well, seeing it's going nowhere, Annas sends Jesus, still tied up, off to Caiaphas, the high priest, back outside.

As he stands around the fire, things are heating up for Simon Peter.

The crowd around the fire have been looking sideways at him.

And finally someone says to him, you aren't one of his disciples too, are you?

Just like before, Peter's too terrified to acknowledge Jesus again.

He replies, I am not.

A year or two ago, Peter had stood by Jesus when so many others were leaving.

He said to Jesus, you have the words of eternal life.

Since then, he's seen Jesus raise Lazarus back to life from death.

And yet now Peter seems to fear death.

He's not willing to put himself at risk to trust that Jesus can save him even from death.

One of the people standing there is a servant of the high priest.

He'd actually been up in the garden for the arrest.

In fact, he's a relative of the man whose ear Peter had cut off.

He might have a bone to pick with Peter if this really is who the man thinks he is.

He speaks up and says, didn't I see you with him in the garden a third time?

Peter denies it and immediately a rooster crows.

Immediately it's clear that Jesus was right, even though things look out of control with Jesus chief disciple deserting him at the last.

Actually, things are happening just like Jesus said they would.

They lead Jesus from Caiaphas to the Roman governor's headquarters.

And John reports a piece of ridiculous irony for us.

In verse 28 we read they did not enter the headquarters themselves, otherwise they would be defiled and unable to eat the Passover.

They'd be ritually impure.

If they go into the house of a Gentile, they want to honour God by eating the meal that reminds them of when God saved them.

The irony is they're really worried about that, but they aren't worried about holding a sham trial and murdering someone.

Sometimes people assume that a person must be right with God because they're very religious, very pious.

These guys show that you can be incredibly pious but still hate God.

After all, they're about to try and get God the Son crucified.

Now the Jewish Sanhedrin, or ruling council, has a lot of power over Jews day to day as a part of the Roman occupation.

Though the only person who's allowed to put someone to death is the Roman governor, Pontius Pilate.

And since the priests don't think of themselves as murderers, they want to appear to be doing everything by the book.

Since they won't go in, Pilate comes out to them an irritating little detail for someone who thinks of himself as superior to them.

He asks in verse 29, what charge do you bring against this man?

They reply by not replying, not giving a proper answer.

They don't want Pilate to put Jesus on trial, they just want him to rubber stamp their decision.

So they answer, if this man weren't a criminal, we wouldn't have handed him over to you.

In other words, come on Pilate, don't worry yourself about this.

You wouldn't understand it anyway.

Just wave your magic wand and send him off to be killed.

Pilate isn't having any of that.

He's not in the mood for games.

If they're not going to respect him, he's not going to help them.

He says, you take him and judge him according to your law.

That really puts them in a bind.

In their minds at least, they have judged him according to their law and the verdict is death.

But they need Pilate for that.

They remind him it's not legal for us to put anyone to death.

Now, there's all sorts of things going on here.

There's the power play between Rome and one of her particularly annoying provinces.

There's the power play between the Jewish priests and the Roman governor.

But actually all those things are just tools in the hands of God's plans.

John tells us in verse 32, they said this.

The thing about it not being legal for them to put anyone to death, they said this so that Jesus words might be fulfilled indicating what kind of death he was going to die.

You see, if they'd put him to death, they would have done it by stoning him.

But Jesus has said three times that he's going to be lifted up.

In chapter three, he said he'd be lifted up like Moses lifted up a statue of a snake in the wilderness.

In those days, the way that you killed someone by lifting them up is when you lift them up on a cross, you raise them high as a public spectacle to show what happens when you cross Rome.

So once again, it's Jesus words that hold the true power.

It's Jesus who's in charge of these events.

It's God who's working it all out for his good purposes.

So Pilate goes back inside and has Jesus brought in front of him.

He asks a simple but loaded question.

He asks, are you the king of the Jews?

If Jesus says yes, then things become very easy.

The Jews aren't allowed a king who hasn't been appointed by Caesar.

If Jesus says he's the king, well, that's insurrection and Pilate can kill him.

But Jesus isn't playing that game.

Instead, he hints at an awkward truth that Pilate is being used by others to do their dirty work.

He asks Pilate, are you asking this on your own or have others told you about me?

You can just imagine Pilate rolling his eyes now.

He's getting really frustrated.

He says, I'm not a Jew, am I?

Your own nation and the chief priests handed you over to me.

What have you done?

He's Just trying to get a straight answer from someone, from anyone.

And kindly Jesus throws him a bone.

He's not going to say, I'm not a king, because that's not true.

He is a king, but the greatest king in all the universe, but not the sort of king that Pilate's thinking of.

Not the sort of king the Jews were thinking of back in chapter six when they were going to make Jesus king by force.

He hasn't come to establish an earthly kingdom with borders and an army and to make war on places like Rome.

So he says in verse 36, My kingdom is not of this world.

If my kingdom were of this world, my servants would fight so that I wouldn't be handed over to the Jews.

But as it is, my kingdom is not from here.

That's a bit too deep for Pilate.

He latches onto the one thing that makes sense to him.

You are a king.

Then he says again, Jesus breaks the category of king that Pilate's thinking of.

He tries to help Pilate see what the essence of his mission is.

It isn't making war.

It isn't rebellion.

It's about coming into the world to speak the truth, opening people's eyes to reality, showing people what's real and what isn't.

He says, you say that I am a king.

I was born for this, and I have come into the world for this, to testify to the truth.

Everyone who is of the truth listens to my voice.

Since Jesus is on trial, true testimony is exactly what's needed.

This is what any good judge would want, someone testifying about the truth.

But Pilate, he's got to deal with politics every day.

Truth plays second fiddle to questions like what's going to cause a riot?

How does he maintain Rome's control?

How does he work with the Jewish leaders?

What is truth?

He cynically replies, the tired answer of a busy man who doesn't really care about what Jesus cares about right now.

He just wants to get out of this situation.

He doesn't want to have to pander to the Jewish leaders.

So he goes back out to the Jews and he says this.

He says, I find no grounds for charging him.

You have a custom that I release one prisoner to you at the Passover.

So do you want me to release to you the King of the Jews?

Now just stop for a moment and think about the absurdity of what he's just said.

He said, I find no grounds for charging him.

Surely then, there's only one thing left to do.

Release Jesus.

The Jews who handed him over haven't laid any charge against him.

Jesus hasn't incriminated himself.

So what's Pilate doing?

Well, he seems to be trying to find a politically convenient way out.

He's acknowledged Jesus arrest.

He's accepted that they've had a grievance against him, but he's also trying to open a release valve.

Hey, look, there's really nothing to see here.

How about we just pardon this guy and we'll let him go?

Suddenly, though, things take a really dangerous turn for Pilate.

He's opened a door to a solution, but the wrong solution comes through.

There's only one pardon to be given out.

The Jews don't want Jesus to receive that pardon, so they throw out another name, a different name.

They say, not this man, but Barabbas.

And John tells us in verse 40, now, Barabbas was a revolutionary.

Oh, the irony.

Jesus has been on trial for being a revolutionary king.

The Jews had wanted him killed so that a revolution wouldn't kick off.

They didn't want Roman legions camped outside their walls.

And yet the Roman governors found him completely innocent of those charges.

But this other man, he's guilty.

Everyone knows he's guilty.

He's the sort of guy who can bring the sort of problems that the Jewish leaders most fear.

And yet, because they hate Jesus so much, they're willing to stoop so low as to get Barabbas free.

For Pilate, it's a disaster.

If there's one kind of criminal the Romans really fear and hate, it's a revolutionary.

And there's one way that Rome loves to deal with revolutionaries.

Crucifixion.

Right now, Barabbas is down in his cell wondering what's taking so long.

He's expecting to be nailed up on a cross today.

It's a horrible thought for Pilate to let Barabbas go.

Interesting name, Barabbas.

It literally means son of a father.

It's got to remind you of Jesus, God the son who spent so much time talking about his father.

Now it's looking like the innocent son of the father will die in the place of the guilty son of a father.

Pilate's not ready to give in, though.

He doesn't want to have to kill Jesus.

He.

He doesn't want to have to release Barabbas.

So he tries another tactic, an incredibly cruel and vicious tactic.

In chapter 19, verse 1, we're told then Pilate took Jesus and had him flogged.

The soldiers also twisted together a crown of thorns, put it on his head, and clothed him in a purple robe.

And they kept coming up to him and saying, hail, King of the Jews, and were slapping his face.

Again, we see the irony as Pilate goes out to the crowd and announces, look, I'm bringing him out to you to let you know I find no grounds for charging him.

And then Jesus comes out, beaten, bloodied, turned into a complete mockery of a king with his thorny crown and purple robe.

And Pilate says, here is the man.

Perhaps he's trying to get Jesus some sympathy.

Perhaps he's trying to say, look, Jesus has been so humiliated, so beaten, he's already been punished enough.

We don't need to go any further and kill him.

Perhaps they can all just have a good laugh at Jesus and then go home.

But the chief priests and temple servants aren't going to be swayed from their position.

As soon as they see him, they start yelling out, crucify him.

Crucify him.

Now Pilate tries getting out of it with cynicism.

He says, take him and crucify him yourself.

Since I find no grounds for charging him.

He knows perfectly well that they're not allowed to do that.

They're not allowed to crucify anyone.

He's trying to emphasise Jesus innocence.

He's trying to say he doesn't want to have to deal with it.

But even though he bears all the power and authority of Rome, he seems utterly powerless.

The Jews reply in verse seven, we have a law, and according to that law, he ought to die because he made himself the Son of God.

Now Pilate's really afraid.

Even though the title Son of God has strong Old Testament roots, it refers to a king of the Jews.

It's also a title attributed to the Roman Caesars.

It would be really bad if he's seen trying to free a guy who's not just claiming to be king of the Jews, but who's claiming to be Caesar himself.

He rushes back inside and he yells at Jesus, where are you from?

Jesus gives no answer.

So Pilate says, do you refuse to speak to me?

Don't you know that I have the authority to release you and the authority to crucify you?

You can hear the frustration and anger in his voice.

What's this guy just standing there for?

Why won't he help himself?

Why do I have to deal with him?

If he was a good judge, he wouldn't have to deal with him.

He'd just let Jesus go.

He's only out of control because he isn't strong enough to do the right thing.

Jesus, on the other hand, is Completely in control.

He knows that God's looking after everything.

He knows that things are going according to plan.

God's using the evil and weakness of others to bring about salvation for millions.

It's not like everything's gone wrong.

So Jesus says to pilate in verse 11, you would have no authority over me at all if it hadn't been given to you from above.

This is why the one who handed me over to you has the greater sin.

Now Pilate's trying even harder to release Jesus until the Jews play their trump card.

They shout something that he can't possibly ignore.

They yell, if you release this man, you are not Caesar's friend.

Anyone who makes himself a king opposes Caesar.

If that sort of messaging got back to Rome, and the Jews certainly know how to get a message back to Rome, then it could be Pilate's head on the chopping block, not Jesus.

And so finally, he gives in.

He brings Jesus out and sits down on the judgment seat in a place called the stone pavement, or, or Gabbatha in Aramaic.

He's on the seat of authority that's been given to him by the ultimate judge, the faithful judge who always judges with justice.

God on high.

Pilate sits down to give a judgment he knows is wrong.

And in fact, it's the greatest injustice in all of history.

The trials dragged on through the morning, and it's only served to make Jesus innocence more and more.

Apparently.

He announces to the Jews, here is your king.

A statement that says more than Pilate understands.

Because he is their king.

He is the king God promised to send long ago.

He is the king in whom all the hopes of the Jewish nation and indeed of the world rest.

And how do they respond?

They shout, take him away.

Take him away.

Crucify him.

Pilate replies, should I crucify your king?

In response, the chief priests, the servants of the living God, the earthly representatives of the king of the universe, reply, we have no king but Caesar.

And with that utter rejection of their God, Pilate hands Jesus over to be crucified.

They take Jesus away, and they give him the crossbeam to carry up to the execution site.

That place is called the place of the skull, or Golgotha in Aramaic, which is exactly the sort of name that you'd expect for an execution site.

Two others are scheduled for crucifixion that day.

One's crucified on the right, the other on the left, with Jesus in the middle, the place that presumably had been marked for Barabbas.

Pilate orders a sign to be placed Above Jesus head in Aramaic, Latin, and Greek, the three key languages that people generally spoke in that area.

It's pretty normal to have a sign there saying what the person's being crucified for.

Pilate orders the sign to say, jesus of Nazareth, the King of the Jews.

In one sense, it's a mockery of the Jews.

Look at what a pitiful king you have.

In a much greater sense, it speaks the truth.

This is the great king.

He hasn't come to wage war for his people.

He hasn't come to conquer kingdoms for his people.

He's come to die for his people.

The chief priests of the Jews are horrified by the sign.

Lots of people are reading it because the crucifixion's happening near the city, and the city population swelled because of the Passover festival.

They rush to Pilate and they request a minor alteration that would actually make a huge difference.

In verse 21, they ask, don't write the King of the Jews, but that he said, I am the king of the Jews.

They don't think he's their king.

They've rejected him utterly.

But Pilate's having none of it.

He says to them, what I have written, I have written.

And so even though these men have tried to squash the truth, wipe it from the face of the earth, they're not in control.

God's used a wicked, selfish judge to proclaim the truth to the world.

Jesus is the king.

The soldiers who have crucified Jesus and who are on guard now get to enjoy their usual perks.

They get to keep the clothes of the condemned men.

They divide up Jesus clothes, but he has a really nice seamless tunic that'd be ruined if they tore it apart and just used it for fabric.

In verse 24, they say, let's not tear it, but cast lots for it to see who gets it.

Casting lots is the ancient equivalent of throwing dice.

Can you imagine the helplessness of hanging there naked, nails through your wrists and ankles, watching men gamble for your clothes?

It's just one more moment of shame and weakness in the crucifixion process.

And yet, perhaps Jesus isn't as weak as the scene suggests.

Perhaps he isn't so out of control.

Perhaps things are going exactly according to plan.

John spells it out for us in verse 24.

He says, this happened, that the scripture might be fulfilled.

That says, they divided my clothes among themselves and they cast lots for my clothing.

It's a quote from Psalm 22, a psalm that has so many resonances with the day of the crucifixion a psalm originally written by King David, King of the Jews, but which foreshadowed an even greater king of the Jews.

God hasn't lost control here.

Everything is happening according to plan.

Even though most of the disciples are nowhere to be found, some women have bravely come to the foot of the cross.

Jesus mother, his mother's sister Mary, the wife of Clopas and Mary Magdalene.

Jesus looks up and sees his mother standing there, along with the disciple he loves.

Again, John's way of speaking about himself.

Now, you'd think that a crucified man would have enough problems of his own without thinking about other people.

Jesus, though, is the absolute embodiment of love, I presume Jesus, earthly dad, Joseph has died by this point.

And as the eldest son, Jesus has responsibility for his mum.

And so, still in control, still working to love others, he makes arrangements for her ongoing care into her old age.

He says to his mum, woman, here is your son.

Then he says to the disciple, here is your mother.

And John tells us that from that hour the disciple took her into his home.

The day draws on, the sun's getting lower.

Jesus has faithfully completed all the tasks his father gave him to do.

John tells us in verse 38.

After this, when Jesus knew that everything was now finished, that the scripture might be fulfilled, he said, I'm thirsty.

It's such a small detail, but Jesus is faithful in every detail.

Back in Psalm 22, the same Psalm that talked about casting lots for clothing, King David talks about how his mouth has dried up like an old piece of pottery.

And here, to show that that's now fulfilled in Jesus, Jesus says these simple words, I'm thirsty.

He's not faking it.

I mean, of course he'd be thirsty after hanging for hours in the sun, after being whipped, having lost heaps of blood, having not had sleep for 36 hours, this really has been fulfilled in him.

And he's letting us know.

His words also bring about another fulfillment.

In Psalm chapter 69, verse 21, King David talks about how his enemies, instead of comforting him, instead of giving him a drink of water, give him vinegar or sour wine to drink.

And that's what happens for Jesus.

The soldiers pour some sour wine onto a sponge and they lift it up to Jesus mouth.

Then we're told in verse 30, when Jesus had received the sour wine, he said, it is finished.

What's finished?

What's complete so much?

His faithful service to his father.

He's faithfully completed everything his father gave him to do.

He's brought glory to his Father by fulfilling the Father's loving plans so that people can be saved.

Into his Father's family, He's completed his sacrifice for sin.

He's become the Lamb of God who takes away the sin of the world.

Just like John the Baptist said way back in chapter one, he's died in the place of sinners, like he made the swap with Barabbas so that everyone who believes in him will not perish but have eternal life.

He's completed his love for his disciples.

In chapter 13, verse 1, John tells us about Jesus.

He said, having loved his own who were in the world, he loved them to the end.

If he hadn't done everything, if he hadn't gone to the cross, if he hadn't died, his love wouldn't be big enough to save them.

But his love hasn't faltered.

He's done everything that they need.

He's faithfully fulfilled the words of the Old Testament.

He's faithfully fulfilled all his own words.

He's even fulfilled the prophecy of the evil High Priest Caiaphas, who said it was better for one man to die than for the whole nation to perish.

He's completed the task of the one true king of the Jews, the Saviour King who draws all people, not just Jews, to himself.

He's used his power and might not to destroy, not to crush, but to save.

And in his last use of his mighty power, the power that's turned water into wine, healed a child who was in a completely different town, walked on water, miraculously fed thousands, healed a man who was disabled for 38 years, healed a man who was born blind, even raised a dead man to life, Jesus uses his almighty power to die.

Back in chapter 10, verse 17, as Jesus had been talking about how he's the good shepherd of his people, he said these words.

He said, this is why the Father loves me, because I lay down my life so that I may take it up again.

No one takes it from me, but I lay it down on my own.

I have the right to lay it down and I have the right to take it up again.

I have received this command from my Father.

Now obediently, lovingly, that's what Jesus does.

His life isn't taken from him by the Romans or the Jews.

As the one who's been in control through the whole event, Jesus bows his head and gives up his spirit.

The day is Preparation Day, the day before the Sabbath.

For the Jews, the new day starts at sunset, so the Sabbath is fast approaching.

And it's a special Sabbath.

The first Sabbath of Passover week.

And the Jews don't want bodies up on the crosses during this Sabbath.

Crucifixion's a pretty horrible way to die.

It can last up to a week.

So the Jews ask Pilate to hurry things along a little bit.

They know that breaking the men's legs will do the trick.

So the Roman guards take their hammer, they smash the legs of the criminal on the left, they smash the legs of the criminal on the right.

When they get to Jesus though, they see he's already dead.

They're experienced executioners.

They know what a dead guy looks like.

No one needs to break his legs.

But it would be a terrible thing for a Roman guard to be tricked into taking a still living person off the cross.

If that happened, he'd be executed himself.

So just to make doubly sure, one of them grabs a spear and thrusts it up into Jesus side.

Immediately, blood and water flow out.

John wants us to know that this really happened.

It's eyewitness testimony, he tells us in verse 34.

He who says this has testified so that you also may believe his testimony is true and he knows he is telling the truth.

Jesus really died.

This was really tested.

Blood and water really flowed from his side.

Blood and water often symbolise really different things.

Blood refers to death, water to life, blood to curse and water to blessing, blood to judgment, water to God's favour.

In fact, Jesus had said to the Samaritan woman at the well in chapter four, he said, whoever drinks from the water that I will give him will never get thirsty again.

In fact, the water I will give him will become a well of water springing up in him for eternal life.

So of course you'd want that water.

But what about blood?

Sometimes blood is spilt in justice.

Those who have shed blood have their blood shed.

Other times, though, blood's shed for mercy's sake.

In the sacrificial system, when an animal dies in the place of a person, they take the punishment that the person deserves.

Their blood washes the person clean of guilt.

But of course, an animal could never really do that.

An animal isn't as valuable as a human.

But God the Son is far more valuable than all people put together.

His blood is valuable enough to pay for the sin of the entire world.

And so, as his blood is shed, anyone who trusts in him receives the water of eternal life.

All these events happening at the cross were planned and spoken about from long ago.

Again, God's word in the Old Testament, his foretelling of the Future is being played out exactly as he said it would.

After telling us that Jesus is pierced, that his legs are not broken, John says this in verse 36.

He says, for these things happened so that the Scripture would be fulfilled.

Not one of his bones will be broken.

Also, another scripture says they will look at the one they have pierced.

That last one, it's from Zechariah.

It speaks of a day of great sadness and of great salvation.

This is what God says in Zechariah 12:10.

He says, and I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that when they look on me, on him whom they have pierced, they shall mourn for him as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.

And he describes the loneliness and bitterness of that mourning.

But then he also describes the end result.

In chapter 13, verse 1, God says, On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness.

On this day of mourning, the day of the greatest sadness at the death of God's one and only son, that fountain has burst forth from the side of Jesus, and his people are cleansed from sin.

After this, we see some really brave actions from a couple of men.

After this, we see some really brave actions from a couple of men, men who perhaps haven't been as brave as this in the past.

One is Joseph of Arimathea.

John tells us that he's been a disciple of Jesus, but secretly, for fear of the Jews.

Now he risks exposure in order to give Jesus a decent burial.

He goes and asks Pilate if he can have the body.

By doing that, he outs himself as a fan of Jesus.

He risks social isolation, retribution.

But here at what he thinks is the last, he's willing to lay it all on the line.

The other man is Nicodemus, the Pharisee who'd come to visit Jesus at night back in chapter three.

He seemed completely confused by Jesus then, and their conversation ended without any real conclusion on whether Nicodemus would follow him.

Later in chapter seven, he reappeared.

The Pharisees were telling their servants that none of the Pharisees believed in Jesus.

It was only the ignorant crowd who are accursed.

It must have been a bit of a shock for them to hear one of their own, then sort of quietly raise his hand in the corner.

He doesn't exactly say he's for Jesus, but he at least Suggests that perhaps they should reserve judgment until they've heard more from him.

Well, now, after the Pharisees have been key instigators in having Jesus killed, at the time when they're wallowing in their success, at the time when you'd think it was most dangerous for a Pharisee to associate with Jesus, now Nicodemus comes forward.

He doesn't just put his reputation on the line, he puts his money in too.

He brings about 75 pounds, or 34 kilograms of myrrh and aloes.

He and Joseph wrap up the body with linen and the spices, and they take it to a nearby tomb, a tomb made for more than one person, but which no one's ever been laid in yet.

No one's going to get confused about which body is which.

They don't have time to take him anywhere else.

The Sabbath is almost upon them.

They close up the tomb and they walk away.

For these two men, for the women who came to the cross, for.

For the disciples, for Pilate and the Jewish leaders, it seems like things have come to an end.

It's the end of a long day where they all at some stage, felt out of control.

More than that, it feels like the end of an era.

For Jesus enemies, it's an end to the challenge to their authority.

They've won their understanding of God, and his Word has won.

So they think.

For his disciples, it's the end of the greatest time in their lives, the end of all their hopes and dreams.

It had seemed like the light had come into the world.

But as the sun dips below the horizon to begin the Sabbath, it feels like the world is a much darker place than it's ever been before.

Jesus had spoken about his going away, but they hadn't wanted to believe it.

The disciples knew that people wanted to kill Jesus, but they couldn't comprehend that it would actually happen.

The fear that had hung over them as Jesus talked about these things now feels like the crushing weight of despair.

If only they could remember.

If only they could remember the psalm that spoke about people casting lots for the king's clothing.

Because that psalm ends in salvation from death.

If only they could remember Jesus words when he said, he has authority to lay down his life and authority to take it up again.

If only they could remember Jesus words to them just the night before when he'd said to them they wouldn't see him for a little while.

But then after that, after a little while, they would see him.

If only they remembered all these things.

Sadly, they don't.

They will though, in just a little while.

But that's a story for next time.

Well, everyone, I hope you really enjoyed that look at the cross of Jesus Christ, that amazing moment in history.

I'm really looking forward to the next episode where we get to see the next part, the Resurrection, because the cross is nothing without the Resurrection.

So I'm really looking forward to that next week in the lead up to Easter now on my website, I've got this contact form.

It's on faithfulgod.net in the contacts page.

And so many people have been getting in contact trying to sell me stuff.

And so I'm going to ask you, please save me from that.

I would love to hear from you, not to sell me stuff, but just to hear how you're fighting the show, tell me your backstory, tell me who you are, because I don't know the people who are listening to this.

I would love to hear from you.

I'd love to get to know you a little bit more.

That would be really wonderful.

And then we can share that bond together just that little bit closer.

So Please jump on faithfulgod.net, jump on the contacts page, fill in the form, say hi, and I look forward to talking to you in the next episode.

Keep trusting Jesus.

Bye for now.