Jean 19:36

A bone of Him shall not be broken

The inviolate body of Christ

Why not?

1. His enemies might tear His flesh, &c., take away His life, heap upon Him every dishonour, but they could not break a bone of the body of Jesus. An attempt was made. Pilate commanded the soldiers to break the legs of the crucified. This was done to the two malefactors, but when they came to Jesus they could not break His legs. Roman soldiers were not accustomed to break the commands of their governors; but there stood what was mightier than the governor, mightier than Caesar: a text of Scripture.

2. From the manner in which the Evangelist speaks, it is evident that there is some important lesson to learn (Jean 19:35). The evangelists generally are content with a simple statement, and leave it to produce upon the reader its own impression; but here, as if there were important things that must be believed, he stays, contrary to his usual manner, to asseverate. Now, what are the lessons?

I. THAT CHRIST, OUR PASSOVER, IS SACRIFICED FOR US. Notice

1. A peculiarity of John. He appears as if he had gone back to the days of his youth, and the events were all passing before him. Matthew, Mark, and Luke wrote as historians, but John as a witness. He saw and felt it all again. He says: “Then came the soldiers,”--and what did they do? They brake the legs of the two malefactors? That would have been Matthew’s way of putting it. But John says, “and brake the legs of the first.” That is done; “and of the other that was crucified with him.” That is done. “But when they came to Jesus,”--he watches them coming--“and saw”--He observed their looks--“that He was dead already;” there was the certain expression of death on the countenance of the blessed Saviour that could not be mistaken; and the soldiers were sure He was dead; and John was sure too. And so “they brake not His legs.” It does not seem as an afterthought, nor as though he was hunting for an argument, but just then, while he was looking on, the law of the Passover was suggested to his mind, and he felt something like this: “There is the fulfilment of Scripture there; not a bone of Him is broken. There is the Passover slain for us.”

2. There was everything to remind John of the Passover. He had eaten the Passover with Christ the night before. Friends of his from Galilee had come up to keep the Passover; before them all, Christ, our Passover, was sacrificed; it was the great paschal day.

3. And what is the lesson for us? Christ was the Paschal Lamb of the Christian Church. Through the shedding of His blood we plead for mercy; the avenging angel passes by; the wrath of God is averted; there is no demand for death; peace and joy may remain in our houses.

(1) Do not reply; you are not one of the elect, and have no right to plead it. “As Moses lifted up the serpent … that whosoever”--is not that enough? As certainly as the Hebrew in Egypt was safe under the sign of the blood of the paschal lamb, so certainly may you repose in perfect security by pleading the precious blood of Christ your Passover, sacrificed for you.

(2) But you tell me that the Egyptians could have no benefit from the paschal lamb. So far I agree; but I will venture to say, that if some Egyptian, hearing and believing the proclamation of Moses, had slain a lamb and sprinkled his door-posts with its blood, the angel of death would have respected that sign. So I say, be you who you may, only come in upon the proclamation of mercy, and lay hold on everlasting life, and you will not be disappointed.

II. THAT NO DISHONOUR WHATSOEVER WAS TO BE DONE TO THE BODY OF JESUS AFTER HIS spirit had departed.

1. His life was gone, and He was no longer a consenting party. The dishonour as well as the agony He suffered was meritorious, and by it He was perfected in obedience, and was working out our salvation; but there can be nothing meritorious in any sufferings of a dead body; and therefore the body was, after death, under the guardian care of His heavenly Father; and so it was honoured in every possible way. Observe this in the narrative. What a contrast was there between the morning and the evening of that Friday! In the morning He is hung on a malefactor’s cross; in the evening He is lying in the rich man’s tomb. Great purposes were accomplished by the dishonour. “Who, when He was reviled, reviled not again,” &c. He endured the cross, and despised the shame, and showed the meekness and gentleness of His forgiving spirit when others were insulting Him. After death there could be no such object to accomplish.

2. The contrast is very remarkable; but observe how it is brought about. What was to become of the body of Jesus? It was not uncommon to leave the bodies hanging, the prey of carrion birds and ravenous beasts. But it was the great feast-time of the Jews, and it would have been a pollution to have allowed the bodies to remain there. What was to become of Jesus? There was a friend of His, a member of the Sanhedrim, who had the right to go to Pilate and ask a favour; “a disciple, but secretly, for fear of the Jews.” A man afraid to avow himself a disciple before the Jews, would he avow himself a disciple before Pilate? Well, he did so. God is never at a loss for an instrument, and sometimes He employs the most unlikely. Nicodemus also was emboldened now, and so the two, and the servants, could thus reverently take down the body of Jesus, and convey it to the tomb with every possible honour. It was as if God had marked His approval of the great work which Jesus had finished. He has not long to lie in the tomb, but every honour shall be done Him while He is there. His body saw no corruption. (R. Halley, D. D.)