John 94 – The Crucifixion (Part 3)
07/12/2026
Scripture 1: (Jn. 19:24b-30 ESV)
So the soldiers did these things, but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.
After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.
Scripture 2: (Ps. 69:1-36 ESV)
To the choirmaster: according to Lilies. Of David.
Save me, O God! For the waters have come up to my neck. I sink in deep mire, where there is no foothold; I have come into deep waters, and the flood sweeps over me. I am weary with my crying out; my throat is parched. My eyes grow dim with waiting for my God.
More in number than the hairs of my head are those who hate me without cause; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore?
O God, you know my folly; the wrongs I have done are not hidden from you. Let not those who hope in you be put to shame through me, O Lord GOD of hosts; let not those who seek you be brought to dishonor through me, O God of Israel. For it is for your sake that I have borne reproach, that dishonor has covered my face. I have become a stranger to my brothers, an alien to my mother’s sons.
For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me. When I wept and humbled my soul with fasting, it became my reproach. When I made sackcloth my clothing, I became a byword to them. I am the talk of those who sit in the gate, and the drunkards make songs about me. But as for me, my prayer is to you, O LORD.
At an acceptable time, O God, in the abundance of your steadfast love answer me in your saving faithfulness. Deliver me from sinking in the mire; let me be delivered from my enemies and from the deep waters. Let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me.
Answer me, O LORD, for your steadfast love is good; according to your abundant mercy, turn to me. Hide not your face from your servant, for I am in distress; make haste to answer me. Draw near to my soul, redeem me; ransom me because of my enemies!
You know my reproach, and my shame and my dishonor; my foes are all known to you. Reproaches have broken my heart, so that I am in despair. I looked for pity, but there was none, and for comforters, but I found none. They gave me poison for food, and for my thirst they gave me sour wine to drink.
Let their own table before them become a snare; and when they are at peace, let it become a trap. Let their eyes be darkened, so that they cannot see, and make their loins tremble continually. Pour out your indignation upon them, and let your burning anger overtake them. May their camp be a desolation; let no one dwell in their tents. For they persecute him whom you have struck down, and they recount the pain of those you have wounded. Add to them punishment upon punishment; may they have no acquittal from you. Let them be blotted out of the book of the living; let them not be enrolled among the righteous.
But I am afflicted and in pain; let your salvation, O God, set me on high! I will praise the name of God with a song; I will magnify him with thanksgiving. This will please the LORD more than an ox or a bull with horns and hoofs. When the humble see it they will be glad; you who seek God, let your hearts revive. For the LORD hears the needy and does not despise his own people who are prisoners. Let heaven and earth praise him, the seas and everything that moves in them. For God will save Zion and build up the cities of Judah, and people shall dwell there and possess it; the offspring of his servants shall inherit it, and those who love his name shall dwell in it.
Sermon:
The crucifixion narrative is very familiar for every Christian. We hear the story at least once per year at Eastertime. We are reminded of its personal significance for us, everytime we celebrate the Lord’s Supper. Similarly, the general narrative of Jesus’s death should also be familiar to most non Christians as well, and rightly so, because it is one of the most important events in human history. Almost everyone knows it well enough, at least, to know that Jesus was executed (crucified) by the Romans; that Christians believe Jesus rose from the grave three days later; that Christians believe Jesus ascended into heaven; and, that Christians believe Jesus will someday return to judge the world. But, although the story is generally so very well known, most people do not know it as well, particularly. We all know the story broadly but, we also often gloss over the details. However, the details are what actually fills the story out and the details help us to more fully understand what it was that Jesus has done for us.
While each of the four Gospels tell the same crucifixion story, each also presents different details supporting their specific point of view or narrative intent. Some details explain what was happening, while other details lack explanation, assuming the reader/hearer’s existing knowledge. This is especially the case with John’s narrative because he assumes our familiarity with an extended context, namely: the Hebrew scriptures, Judean social practices or customs, and life in the 1st century Roman Empire; where familiarity with each is necessary to better understand the last three “Words” of Jesus that he recorded.
- The first word of, “Woman, behold, your son!” and “Behold, your mother!”, was concerned with a Jewish son’s social and religious obligation to his mother.
- The second word of, “I thirst.”, is expressly described as having been said “to fulfill the Scripture” yet without a clear indication of what prophetic Scripture was being fulfilled. There is no clear quotation and no verbal referent, like elsewhere: no, “as it is written” (Jn. 6:31 ESV); therefore, we are expected to already know.
- The third and final word of, “It is finished”, uses a concept drawn from the Greco-Roman commercial marketplace and applies it to the Jewish principle of atonement.
Now, surrounding this second word, John wrote, “After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.”. Similarly, Matthew tells us that at the start of Jesus’s crucifixion, presumably before the nails were driven through His flesh and before He was raise “high and lifted up”, “[the Roman soldiers] offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it.” (Matt. 27:34 ESV), but also, that shortly before the end “…one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink.” (Matt. 27:48 ESV) {independently confirming John’s detail}. {Similarly, Mark provides the same information as well, in 15:23, 15:36.} Through this moment on the cross, John shows us the depth of Jesus’s true humanity for the second time, where the first was when “Jesus wept.” (Jn. 11:35 ESV) at Lazarus’ tomb.
- That first example showed Jesus’s human emotion. It showed how sorrowful Christ could be. It showed that Christ “feels” things the same way in which we feel them. It showed how grieved Christ is over the tragic consequence of sin, despite knowing that this tragedy was only temporary, since He was about to undo the curse’s effect.
- This second example shows Jesus’s physicality; how great and true His physical need was. It shows that Jesus has the same physical requirements that we do. It shows that Jesus felt the same kind of deprivation that we do; that He felt hunger and thirst. It shows that Jesus suffered the same as we do; reminding us that He similarly felt hot and cold. It shows that while Jesus is fully God, He is also fully and truly human; showing that His divine nature did not override or supersede His humanity.
This second example was important to the evangelist and it was an important piece of evidence for the early church. There were several exceptionally problematic heresies during the 1st and 2nd centuries; errors that have repeatedly resurfaced over the past two thousand years. However, much of what John wrote in his letters and Gospel is useful evidence which refutes many of those errors.
One such heresy was called docetism[1]. Docetism (coming from the Greek term dokein, meaning “to seem”) suggested that there was no real or natural body of Jesus, denying His true physicality. While docetism affirmed that Jesus was actually present as described in the Gospels, He only ever “seemed” to have a physical body. Instead, Jesus always and only had a spiritual body. This error became a core tenet under the broader heretical category of gnosticism, alongside dualism. Meanwhile, there are several problems contained within this heretical error that are easy to logically recognize.
- If Jesus did not have a physical body, then could He really be truly human, since physicality is an integral part of our humanity?
- If Jesus did not have a physical body, then could He really have lived as we live, since we live in a physical world?
- If Jesus did not have a physical body, then could He really have died, as we die, since we live and die in a physical world?
- If Jesus did not have a physical body, then could His <quote> “death” </quote> really have been a satisfactory substitute for our atonement?
- If Jesus did not have a physical body, then how could He really have been buried in a tomb?
- If Jesus did not have a physical body, then how could He really have been raised from dead?
If the premise of docetism was correct, then these critical fundamentals of our Christian belief, the miracles of: the Incarnation, the Resurrection, and the Atonement; must be denied and, with their denial, we lose all hope of heaven and confidence in God’s promised gift of eternal life.
- Without a physical incarnation, Christ could not be human. He could not possess a human nature and be therefore, like us.
- Without a physical death and physical resurrection, Christ would not have been physically raised from the dead and we therefore, lose all hope of our own physical resurrection and future glorification (1 Corinthians 15).
- Without His atoning death as our physical substitute, then we lose confidence that we shall not suffer the “second death” (Revelation 2:11, 20:6, 20:14, 21:8). Without Jesus’s true death, the author of Hebrews is made into a liar when he tells us, “And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” (Heb. 9:27-28 ESV) and thus, causing us to lose all hope of salvation.
These two examples of Christ’s full and true humanity: His grief and His thirst; are a comfort and encouragement for us because they remind us that just as Christ was Incarnate to better relate to us by sharing in our human nature, so that through His humanity we may therefore, better relate to Him in His divinity. This increases our hopeful confidence that since Jesus became like us in His humiliation, we shall be exalted like Him, glorified on the day of resurrection.
Except, that is not the whole reason for why John’s record of Jesus crying out, “I thirst.” is so important. Like John’s description of the soldier’s division of Jesus’s effects, this cry also fulfilled another prophecy from the Davidic psalms, Psalm 69. Yet being an echo of the distant past, the psalm it references was not one that anyone saw as a messianic prophecy, until they had the benefit of both hindsight and the Holy Spirit. However, once we are directed to it, its correlation to Jesus’s circumstance on the cross becomes impossible to ignore.
This “Last Word” initially connects to Psalm 69 through the detail of“sour wine”, “Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.”, associating it with, “They gave me poison for food, and for my thirst they gave me sour wine to drink.”. Now, in the ancient world during the 1st century, “sour wine” (Greek: oxos) was not valueless or something strange. It was actually rather useful. It would have been commonly found in most homes, despite only being mentioned twice in Scripture outside of this unique context.
- First, as a part of the Nazarite vow, “he shall separate himself from wine and strong drink. He shall drink no vinegar made from wine or strong drink and shall not drink any juice of grapes or eat grapes, fresh or dried.” (Num. 6:3 ESV), and
- Second, as a common table item. It was specifically mentioned during Ruth’s first lunchtime meal with Boaz and his laborers, “And at mealtime Boaz said to her, “Come here and eat some bread and dip your morsel in the wine.”” (Ruth 2:14 ESV).
“Sour wine” was so useful then, that we still use it today as a salad dressing, calling it “red wine vinegar”. Meanwhile, in the ancient world, such “sour wine” was drunk like Gatorade for electrolyte replenishment. Such a mix of water and vinegar was a regular part of the Roman soldier’s daily rations, especially in a hot and dry climate, like Judea[2]. Knowing this historical detail changes our understanding of the soldier’s response to Jesus’ cry. Rather than being an extra element of torture (as a plain reading of the English might suggest, which call it “sour wine” or “vinegar” depending on translation), now we may seen it as an act of mercy (at best) or, an act of mere convenience (at worst), because this “sour wine” would have been on hand for the soldier’s own consumption. Knowing this actually helps to “soften” the crucifixion narrative slightly.
But, once we begin to look at Psalm 69 and the crucifixion together, beyond the simple connection of “sour wine” we find their relationship goes much deeper. The psalm begins, “Save me, O God! For the waters have come up to my neck. I sink in deep mire, where there is no foothold; I have come into deep waters, and the flood sweeps over me. I am weary with my crying out; my throat is parched. My eyes grow dim with waiting for my God.”.
- The psalmist made a pleading cry for rescue: for deliverance and for salvation; something that Jesus similarly felt the need for and wanted in that moment. The psalmist here also first announces his thirst; his weariness and parched throat from crying out. Again, foreshadowing Christ’s experience.
- Using symbolic language, analogy, the psalmist described themselves sinking without a foothold and drowning. He described what Jesus would have surely been feeling, having no footrest; having all of His weight hang from His wrists, or of having all His weight rest upon one narrow point through His ankles. Hanging on the cross, Jesus would have felt like He was constantly falling or slowly sinking.
- The psalmist also described himself drowning. Asphyxiation, which is the principle cause of death in crucifixion, is also the principle cause of death in drowning. Between the blood loss Jesus suffered from His scourging and the resultant state of physical shock and, the excessively rapid heart rate caused by the physical, emotional, and spiritual stress He was suffering, fluid would have filled His chest cavity: the area surrounding Jesus’ heart and lungs; causing a pleural effusion[3] and ultimately, heart failure and asphyxiation. This condition likely would have felt like drowning.
- Then, when he announced, “My eyes grow dim with waiting for my God.”, the psalmist expressed a sense of knowing that his end was imminent. Likewise, Jesus was fully aware and knew precisely when His final moment would be, crying out, “Father, into your hands I commit my spirit!” just before breathing His last breath (Lk. 23:46 ESV).
Then next, the psalmist moved into a prayer of confession and mediation, “O God, you know my folly; the wrongs I have done are not hidden from you. Let not those who hope in you be put to shame through me, O Lord GOD of hosts; let not those who seek you be brought to dishonor through me, O God of Israel. For it is for your sake that I have borne reproach, that dishonor has covered my face.”.
- Although the psalmist confessed his terrible burden of sin we know that Jesus was sinless: justified before both God and man. But nevertheless, Jesus felt and bore the weight of our sin while on that cross, as Isaiah wrote, “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isa. 53:5 ESV).
- The psalmist, David, prayed that he would not disappoint or fail those who were trusting in the LORD, through their hope in him and his work; referring to the nation of Israel. Likewise, we expect a similar plea would have poured from Jesus’ lips; praying for Himself to succeed at what He came to do, which was the whole reason for His Incarnation; praying that He would not ultimately fail us: His adopted brothers and sisters, God’s Elect; at the last moment.
- The psalmist prayed to remind God that what he had done, had been done for the LORD’s sake. He was reminding God that the reproaches he had borne were on account of his faithfulness to the LORD. Likewise, Jesus suffered the dishonor of the cross and the reproach of sinful men because of His faithfulness to the LORD and His Covenant of Redemption; because of Christ’s promise and agreement to graciously redeem this chosen people from their sins, for God’s glory and honor.
Then, the psalmist cried out in his despair, “I have become a stranger to my brothers, an alien to my mother’s sons. For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me.”.
- The psalmist cited his faithfulness and obedience as the reason for suffering this reproach. Meanwhile Jesus, because of His faithfulness, was truly disowned by His Jewish brethren; exiled and condemned like a stranger; like an alien, as someone who does not belong. They hated Him for His faithfulness, for His zeal for the LORD, because they hated the True and Living God whom He accurately represented.
But then, the psalmist expressed his hope and trust in the LORD’s providence and timing, “At an acceptable time, O God, in the abundance of your steadfast love answer me in your saving faithfulness. Deliver me from sinking in the mire; let me be delivered from my enemies and from the deep waters. Let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me. Answer me, O LORD, for your steadfast love is good; according to your abundant mercy, turn to me. Hide not your face from your servant, for I am in distress; make haste to answer me. Draw near to my soul, redeem me; ransom me because of my enemies!”.
- “At an acceptable time…” meaning, in God’s kairos timing rather than our preferred kronos time.
- While the psalmist pled for the LORD to hasten, he still expressed his confidence that God would act when He chose, when the time was acceptable and right. So Jesus was performing this great work of deliverance at the “acceptable time”; suffering the fullness of divine wrath and condemnation as the psalmist’s (and our) substitute; drawing near to us, redeeming and ransoming us.
So, when considered altogether, these figurative elements plainly describe Christ on the cross. Once we understand that, then we may consider how what follows “…for my thirst they gave me sour wine to drink…” should be interpreted and applied, because following this, the psalmist forcefully prayed an imprecation against his foes and assailants.
- “Let their own table before them become a snare; and when they are at peace, let it become a trap.” He prayed that their comfort and satisfaction, their rest and ease, would “become a trap” for them; that they would become sedentary and lax in their ways.
- “Let their eyes be darkened, so that they cannot see, and make their loins tremble continually.” He prayed that they would not see the approaching disaster, all while still fearing it.
- “Pour out your indignation upon them, and let your burning anger overtake them. May their camp be a desolation; let no one dwell in their tents. For they persecute him whom you have struck down, and they recount the pain of those you have wounded.” He prayed that they would experience and suffer the LORD’s just wrath for their transgressions. He prayed that they would be held accountable for their sins, even while their wickedness would be used to fulfill the LORD’s redemptive purpose. {We find this same sentiment being expressed throughout the prophet Isaiah when he prophesied the God’s judgment against Judea would be enacted through Babylon (Isaiah 5:24-30), and when he prophesied the God would also punish Babylon for its oppression of Judea (Isaiah 13-14).} However, this is also an example of how the LORD turns all things “…together for good, for those who are called according to his purpose.” (Rom. 8:28 ESV)
- “Add to them punishment upon punishment; may they have no acquittal from you. Let them be blotted out of the book of the living; let them not be enrolled among the righteous.” He prayed that God would not act mercifully towards them; that God would not be charitable or give them His forgiving grace; that they would receive the full, righteous justice which they deserve for their sinful offenses.
Remember, all of Scripture is God’s Word and the Word of God, especially the Psalms. This means that these are Christ’s actual words. Does the idea that Christ would pray such a thing sound shocking to you? It should not. Such imprecations are peppered throughout Scripture, especially the Psalms and Prophets. There are countless examples of the LORD executing His just wrath upon the deserving wicked:
- Sodom and Gomorrah
- Egypt before the Israelite exodus
- the Canaanites during the charam
- the priests of Ba’al following their contest with Elijah
- the destruction of the Northern Kingdom of Israel for its apostasy
- Babylon for the destruction of Jerusalem and the Temple
- Satan, the Beast, and the false prophet; Death and Hades (Revelation 20:10, 14)
Similarly, there are countless examples of Him giving mercy and grace to undeserving sinners:
- Adam and Eve
- Noah and his family
- Abraham and his family
- King David
- the widow of Zeraphath (1 Kings 17)
- the Syrophoenician woman with a demon possessed daughter (Mark 7)
- the man born blind (John 9)
- Lazarus (John 11)
- and, of course, us
This should remind us that while the offer of salvation in Christ is universal, its acceptance is not. The grace of Jesus Christ is freely offered to everyone, but many people remain unwilling to pay the cost that comes from receiving it: the death of their old sinful self, so that they may be raised to new life in Christ. Sadly, this reluctance will cost them far more in the final accounting and eternal settlement. The LORD is just and He shall repay the wicked for their transgressions and, He is also merciful in love and gives grace to those whom He has chosen: those whom He has called, is calling, and shall call to Himself; according to His sovereign prerogative.
Finally, the psalmist concluded his prayer praising God for his, and for our, hope in the LORD and His Christ.
- “But I am afflicted and in pain; let your salvation, O God, set me on high! I will praise the name of God with a song; I will magnify him with thanksgiving. This will please the LORD more than an ox or a bull with horns and hoofs.” He prayed that despite his present suffering, he knew that he shall praise God and be thankful: pleasing the LORD by giving Him glory and honor on account of God’s merciful deliverance.
- “When the humble see it they will be glad; you who seek God, let your hearts revive. For the LORD hears the needy and does not despise his own people who are prisoners.” He prayed for all those whom he was responsible for: for those whom he had prayed earlier to not fail or disappoint. He prayed that their hearts would be “revived”. He prayed that all of God’s chosen people would be made alive, rescued, and delivered from their present bondage (both physical and spiritual).
- “Let heaven and earth praise him, the seas and everything that moves in them. For God will save Zion and build up the cities of Judah, and people shall dwell there and possess it; the offspring of his servants shall inherit it, and those who love his name shall dwell in it.”, and ultimately praying that all creation would praise the LORD for the wonder of His gracious salvation, for His gracious provision to the Elect, and for the fulfillment of all His gracious covenant promises.
When we hear the psalmist’s concluding words and understand the full association between this Psalm and the cross, we begin to recognize how the last two segments of the psalm have applied themselves to history, from the time of Jesus Christ. As Jesus lived out the first two-thirds of Psalm 69, then the latter third must have also been brought to pass.
First, let us consider the imprecatory prayer.
After the crucifixion of Jesus, Jewish religion became even more insular, focusing on their rituals and national ethnic identity. They enjoyed a greater measure of peace and local autonomy, despite still being under Roman rule. Essentially, they were generally “left alone” and allowed to be Jewish. They enjoyed a unique and favorable, or at least tolerated, status within Roman society, despite their monotheistic religion being utterly irreconcilable with Roman paganism. Meanwhile, this sense of peace only served to encourage their hope for liberty and desire for a restored independence. While they still feared Roman authority, they also became blinded to the natural consequence of their misplaced self-confidence which led them into armed revolution (twice), causing their subsequent destruction in 70 AD and 136 AD.
- The Romans utterly destroyed Jerusalem. It was “blotted out” and wiped off the map. It was completely replaced by the Roman city, Aelia Capitolina, which was built over its ashes.
- The Romans erased the name of Judea, and replaced it with Syria Palaestina and later, just Palaestina[4]. This was the Latinization of a name from history, Phillistia {while the Arabic phrasing remained closer to the original, Filastin[5]}, the enemies of ancient Israel during King David’s reign.
So, it seems reasonable to conclude that this prophetic imprecation came true.
Then, we must consider the concluding prayer of hope and praise.
- Jesus Christ rose from the grave. Jesus praised the wondrous works of God to His disciples. Christ ascended into heaven, to be seated at the right hand of Glory! All because He alone, truly pleased the LORD.
- After Christ rose, His disciples rejoiced and they worshiped Him, finally understanding that He is both God and man. Their hearts were quickened, restored, and brought to true life: first, as their sorrow turned to gladness and then, following Pentecost when they were filled with the Holy Spirit and became fully regenerate; when they were released from their bondage to sin and death through their faith in Jesus.
- Now, first they, and now, we praise God: the LORD, Jesus Christ, God the Son and the Son of God, the Logos who is Theos and Andros; for His wonderful mercy and grace. Now, we have an eternal city to live within: the heavenly Jerusalem, the true Zion; the inheritance of Christ, that He has shared with His brothers and sisters.
Now, we have been “born again” (Greek: anothen) and, we are being sanctified by the spirit of Christ and, we know that someday, we shall be glorified with Him. That is the hope which was promised by the psalmist and which is fulfilled by Christ’s death on the cross.
It amazes me to think how Jesus’ crying plea of “I thirst…” can mean so much for us. To think about how Jesus’ thirst, how God the Son truly experienced and suffered our human need, so that we shall experience and enjoy a blessed life, like His, living in the presence of God our Father. Thinking about this reminds us of how low Christ brought Himself to us (His humiliation), so that we shall be raised up to His same exalted height (His glorification). Thinking about the price that Christ paid so that we could receive such an amazing benefit, how can we do anything but respond to God’s grace with thanksgiving and praise? How can we do anything but want to share this good, great, and most wonderful news with everyone, so that they may share in this same blessing alongside us?
Jesus has done so much for us, given us so much through His grace. Now, we are responsible to respond with faith and obedience and love. Sharing this news and this hope is the greatest work of love that we can show to another. Remember Jesus died a very human death, so that we can live a blessed life for Him. How will you respond?
AMEN
[1] https://www.britannica.com/topic/Docetism
[2] The IVP Bible Background Commentary: New Testament, Craig S. Keener p. 313
[3] Lee Strobel, The Case for Christ p. 213
[4] https://www.britannica.com/place/Palestine/Roman-Palestine