João 19

João 19:30

Constable notes that normally victims of crucifixion experienced the gradual ebbing away of life, and then their heads would slump forward. All the evangelists presented Jesus as laying down His life of His own accord. (John) Paul uses paradidomi in describing Jesus' sacrificial death in his place… Galatians 2:20 (note) "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered (paradidomi in the active voice = His choice) Himself up (into the power of the Romans) for me. (Compare Ro 4:25-note, Ro 8:32-note, Eph 5:2-note, Ep 5:25-note) William Harris has a somewhat unusual interpretation commenting that Gave up His spirit… suggests also the giving of the Holy Spirit [cf. Jn 7:39], although it does not take place at this very moment. The reference is proleptic, looking ahead to Jn 20:22, which in turn looks ahead to Pentecost. (Exegetical Commentary on John 19) (For a more expanded explanation of this view see R A Culpepper's note below) Ray Stedman… Then, as John records, "He dismissed his spirit." Jesus once said that it was not required that he die. "I have power to lay down my life and I have power to take it again" {John 10:18 RSV}, he declared. Paul tells us he "became obedient unto death," {Phil 2:8}. That could never be said of any of us as we have no choice in the matter. When our time comes we have to die. But Jesus did not. He became obedient unto death and surrendered his spirit, "dismissed it," and fell into death. (He Endured the Cross) A W Pink… And he bowed his head, and gave up the spirit The order of these two actions strikingly evidences the Savior’s uniqueness: with us the spirit departs, and then the head is bowed; with Him it was the opposite! So, too, each of these actions manifested His Deity. First, He "bowed his head"; the plain intimation is that, up to this point, His head had been held erect. It was no impotent sufferer who hung there in a swoon. Had that been the case, His head had lolled helplessly on His chest, and He would have had no occasion to "bow" it. Weigh well the verb here: it is not that His head "fell forward," but He consciously, calmly, reverently, bowed His head. How sublime was His carriage even on the "tree!" What superb composure did He evidence! Was it not His majestic bearing on the cross that, among other things, caused the centurion to cry, "Truly this was the Son of God" (Matthew 27:54)! And gave up (delivered up) the spirit - None else ever did this or died thus. How remarkably do these words exemplify His own declaration in Jn 10:17, 18: I lay down my life, that I might take it again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again! The uniqueness of Christ’s action here may also be seen by comparing His words with those of Stephen’s. As the first Christian martyr was dying, he prayed, Lord Jesus receive my spirit (Acts 7:59). In sharp contrast from Stephen, Christ "gave up the spirit"; Stephen’s was taken from him, not so the Savior’s. (John 19:25-42 Christ Laying Down His Life) R A Culpepper (in Faith and Mission, Spring, 1988 - The Death Of Jesus: An Exegesis of Jn 19:28-37 [$ but this gives access to 1000's of conservative journal articles online]) explains John's words "gave up His spirit" this way… After Jesus had tasted the vinegar, he said, "It is finished." Then he "gave up his spirit" (Jn 19:30). This may well be a simple statement regarding how Jesus died, but some interpreters see in the reference to "handing over" the spirit the suggestion that Jesus' death was essential for the fulfillment of his promise to send the Holy Spirit to his followers. That is more than John 19:30 affirms, but the Gospel of John often implies more than it says. Remember that in the passage in John 7, the evangelist explained that "the Spirit had not yet been given, because Jesus was not yet glorified" (Jn 7:39). Only through his death could Jesus bring the final revelation of the Father and thereby redeem his own for full fellowship with God through the abiding presence of the Holy Spirit. The Holy Spirit had descended on Jesus at his baptism, fulfilling the promise to John the Baptist: "The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit" (Jn 1:33NIV). Others, like Nicodemus, would be able to enter the kingdom of God only if they too were born of "water and the Spirit" (Jn 3:3), for "the Spirit gives birth to spirit" (Jn 3:6). "'God gives the Spirit without limit" (Jn 3:34), and as with the wind "you cannot tell where it comes from or where it is going" (Jn 3:8). Who would guess that the Spirit would lead Jesus to the cross? Nevertheless, because God is Spirit, God seeks true worshipers who will "worship in spirit and truth" (Jn 4:23, 24). Jesus' words are "spirit and life" (Jn 6:63), and the Spirit gives life. But the Spirit could only be given when Jesus had been glorified (Jn 7:39). Those who denied that Jesus' death had any saving significance failed to see that his death was a vital part of his revelatory and redemptive mission. The ultimate irony of the gospel is that the giving of life came only through the apparent triumph of death. Jesus' death released the power of the Spirit in a new way. The world would neither see him nor know him, but the Spirit lives in Jesus' disciples (14:17). The Holy Spirit is experienced as a Comforter or a Counselor who teaches us and reminds us of all that Jesus said (Jn 14:26). The Spirit testifies about Jesus (15:26) and guides us into all truth (Jn 16:13). God communicates with us by means of the Spirit, for he speaks "only what he hears" (Jn 16:13, 15). When the risen Lord appeared to the disciples, his first act was to comfort them with the words "Peace be with you"; consecrate them by the giving of the Holy Spirit; and commission them: "So send I you" (Jn 20:21, 22). The conferring of the Spirit--one might even say the "Johannine Pentecost"--is reminiscent of the creation of man and woman. "Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and he became a living being" (Ge. 2:7). "And when he had said this, he breathed on them, and said to them, receive the Holy Spirit" (Jn 20:22). God had formed a new creature with life "from above," eternal life. The mission of the Logos was complete. Through His death on the Cross Jesus had been glorified. He had revealed the suffering Father, the Giver of all life. The Logos had effected a new creation (Ed: Do not misunderstand - He is not speaking of Jesus but of men who partake of the New Covenant and become "new creations" in Christ - see 2Co 5:17-note Jesus was not a created being as taught by some cults - see Col 1:15-Discussion). The last breath, whispering behind the Word, blowing where God willed, marked a new beginning. And even greater things lay ahead. The response to such a gift can only be renewed commitment: Breath on me, Breath of God, Fill me with life anew, That I may love what Thou dost love, And do what Thou wouldst do. Matthew Henry's Unabridged Commentary on John 19:30… 1. What he said, and we may suppose him to say it with triumph and exultation, Tetelestai- It is finished, a comprehensive word, and a comfortable one. (1.) It is finished, that is, the malice and enmity of his persecutors had now done their worst; when he had received that last indignity in the vinegar they gave him, he said, "This is the last; I am now going out of their reach, where the wicked cease from troubling." (2.) It is finished, that is, the counsel and commandment of his Father concerning his sufferings were now fulfilled; it was a determinate counsel, and he took care to see every iota and tittle of it exactly answered, Acts 2:23. He had said, when he entered upon his sufferings, Father, thy will be done; and now he saith with pleasure, It is done. It was his meat and drink to finish his work (Jn 4:34), and the meat and drink refreshed him, when they gave him gall and vinegar. (3.) It is finished, that is, all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished and answered. He speaks as if, now that they had given him the vinegar, he could not bethink himself of any word in the Old Testament that was to be fulfilled between him and his death but it had its accomplishment; such as, his being sold for thirty pieces of silver, his hands and feet being pierced, his garments divided, etc.; and now that this is done. It is finished. (4.) It is finished, that is, the ceremonial law is abolished, and a period put to the obligation of it. The substance is now come, and all the shadows are done away. Just now the veil is rent, the wall of partition is taken down, even the law of commandments contained in ordinances, Ep 2:14, 15. The Mosaic economy is dissolved, to make way for a better hope. (5.) It is finished, that is, sin is finished, and an end made of transgression, by the bringing in of an everlasting righteousness. It seems to refer to Daniel 9:24. The Lamb of God was sacrificed to take away the sin of the world, and it is done, Hebrews 9:26. (6.) It is finished, that is, his sufferings were now finished, both those of his soul and those of his body. The storm is over, the worst is past; all his pains and agonies are at an end, and he is just going to paradise, entering upon the joy set before him. Let all that suffer for Christ, and with Christ, comfort themselves with this, that yet a little while and they also shall say, It is finished. (7.) It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world, Jn 17:11. This is like that of blessed Paul (2Ti 4:7), I have finished my course, my race is run, my glass is out, mene, mene-numbered and finished. This we must all come to shortly. (8.) It is finished, that is, the work of man's redemption and salvation is now completed, at least the hardest part of the undertaking is over; a full satisfaction is made to the justice of God, a fatal blow given to the power of Satan, a fountain of grace opened that shall ever flow, a foundation of peace and happiness laid that shall never fail. Christ had now gone through with his work, and finished it, Jn 17:4. For, as for God, his work is perfect; when I begin, saith he, I will also make an end. And, as in the purchase, so in the application of the redemption, he that has begun a good work will perform it; the mystery of God shall be finished. 2. What he did: He bowed his head, and gave up the ghost. He was voluntary in dying; for he was not only the sacrifice, but the priest and the offerer; and the animus offerentis-the mind of the offerer, was all in all in the sacrifice. Christ showed his will in his sufferings, by which will we are sanctified. (1.) He gave up the ghost. His life was not forcibly extorted from him, but freely resigned. He had said, Father, into thy hands I commit my spirit, thereby expressing the intention of this act. I give up myself as a ransom for many; and, accordingly, he did give up his spirit, paid down the price of pardon and life at his Father's hands. Father, glorify thy name. (2.) He bowed his head. Those that were crucified, in dying stretched up their heads to gasp for breath, and did not drop their heads till they had breathed their last; but Christ, to show himself active in dying, bowed his head first, composing himself, as it were, to fall asleep. God had laid upon him the iniquity of us all, putting it upon the head of this great sacrifice; and some think that by this bowing of his head he would intimate his sense of the weight upon him. See Ps. 38:4; Ps 40:12. The bowing of his head shows his submission to his Father's will, and his obedience to death. He accommodated himself to his dying work, as Jacob, who gathered up his feet into the bed, and then yielded up the ghost. - Matthew Henry's Commentary on the Whole Bible. CHRIST’S WORK FINISHED John 19:30. It is finished. Charles Simeon Charles Simeon (See fascinating Dr John Piper's biography of this great saint) THESE, with the exception of the words with which our blessed Lord commended his spirit into his Father’s hands, were the last words which he spake, previous to his dissolution. In the original, they are comprehended in one word (tetelestai): and since the foundation of the world there never was a single word uttered, in which such diversified and important matter was contained. Every word indeed that proceeded from our Saviour’s lips deserves the most attentive consideration: but this eclipses all. To do justice to it, is beyond the ability of men or angels: its height, and depth, and length, and breadth, are absolutely unsearchable. But that its import may be somewhat more clearly seen, we propose to shew, I. The truths contained in it— Our blessed Lord not having expressly stated what he alluded to as finished, we are left to gather his meaning from a general view of that work which he came to accomplish. We understand then, that when he uttered this word, the following things were finished: 1. The fulfilment of prophecy— [Prophecy was of two kinds, one consisting of typical institutions, the other of positive declarations. Now both these kinds of prophecy received their accomplishment in the death of Christ. The brazen serpent, the daily sacrifice, the burning of the flesh of the sin-offerings without the camp, with various other ordinances, shadowed forth the death of Christ by crucifixion without the walls of Jerusalem; and at that moment, when our Lord was about to resign his spirit, were all fulfilled: for he was then “suffering without the gate;” (Heb. 13:11, 12) and was “lifted up, that all who believed in him might be healed” (John 3:14, 15) of their wounds; and was “the Lamb of God taking away the sin of the world.” (John 1:29) The declarations of the prophets were so numerous and minute, that a history of our Lord might be compiled from them, fuller, in many respects, than is contained in any one of the Evangelists. The person that betrayed him, the manner in which his trial should be conducted, the sufferings he should undergo previous to the final execution of his sentence, the death to which he should be doomed, the persons in whose company he should suffer, the manner in which his clothes should be disposed of, the very taunts with which he should be insulted in his dying hour, were all fulfilled as exactly, as if the agents in this bloody tragedy had designed to accomplish the predictions concerning him. There remained only one single prophecy to be fulfilled: and who would have conceived that ever that should be fulfilled? It was customary for the friends of the persons who were executed to give them “wine mingled with myrrh,” in order to blunt the edge of their sufferings: and the friends of our Lord had offered him such a potion; but he would not drink of it, because he would do nothing that should have a tendency to diminish his sufferings (Mark 15:23): but when, in his last moments, he said, “I thirst,” the cruel soldiers, wishing only to mock him, and augment his anguish (Luke 23:36), dipped a spunge in vinegar, and gave him that to drink; and thus fulfilled that prophecy of David, “In my thirst they gave me vinegar to drink (Ps. 69:21). This done, no other prophecy remained to be fulfilled; and therefore our Lord instantly said, “It is finished.”] 2. The work of Redemption— [Two things were undertaken by our Lord, and were to be done by him in order to man’s redemption; the penalties of the law were to be endured by him, in order that Divine justice might be satisfied for our sins; and the demands of the law mere to be obeyed by him, in order that sinners, who could have no righteousness of their own, might be made righteous in him. Both these things were now completed. Our blessed Lord had obeyed the law in its fullest extent: not the smallest defect could be found in him: man could find none; Satan could find none; God himself could find none: for “he did always the things that pleased the Father;” and “in him was no sin.” By his obedience, the law, which we had violated, was “magnified and made honourable:” and “a righteousness was brought in,” a righteousness which shall be unto all and upon all them that believe, and which is amply sufficient for the justification of all who trust in it. Moreover all was now endured that was necessary to make an atonement for our sins. Did we deserve shame, and condemnation, and misery? did we deserve to have the face of God hid from us, and the vials of his wrath poured out upon us, and to be consigned over to everlasting death? All this he suffered, as far as was compatible with his nature, and as far as was necessary for the satisfaction of Divine justice. He was not indeed actually dead; but the moment was arrived for his surrendering up his life; and therefore he could properly say, “It is finished.”] 3. The salvation of man— [All that was necessary for man’s salvation was now effected. Nothing remained to be done, in order to the perfecting of his work on earth, or to the forming of a perfect ground for man’s acceptance with God. It is true, that man must repent: but he need not to repent in order to make satisfaction for his sins: no repentance of man can add to the value of Christ’s sacrifice. Men must repent, in order to justify God in the denunciations of his wrath, and to evince their abhorrence of their past ways, and to bring their souls to a fit state for the enjoyment of God’s mercy: but to atone for sin, he needs not to repent: the offering of the body of Jesus Christ upon the cross is a sufficient propitiation for the sins of the whole world. It is true also, that man must obey: but he need not to obey in order to form for himself a justifying righteousness before God: he can never add to the perfection of Christ’s righteousness; and any attempt to add to it will defeat, instead of furthering, his acceptance through it. Whatever obedience men may render for the honouring of God, and the adorning of their profession, they must renounce it utterly in point of dependence, and must look for salvation solely through the righteousness of Christ (Php 3:9). Nothing remains for man but to accept the salvation which Christ has purchased: and if he be enabled in his last hour (like the dying thief) to rely on the blood and righteousness of the Lord Jesus, he shall as assuredly be saved, as if he had repented and obeyed a thousand years. We do not say this to lessen the importance of repentance and obedience (for in their proper place they are of infinite importance); but only to explain and vindicate our Lord’s assertion in the text.] The meaning of our Lord’s declaration being ascertained, let us bring forth, II. The truths to be deduced from it— Selecting such inferences only as are most prominent, we observe, 1. That there is a sure ground of hope for all who feel their need of mercy— [“If persons of a desponding frame would state what they could wish God to do for them, in order to remove their fears; we are well persuaded, not only that every thing they can desire has been already done, but that infinitely more has been done for them than they could even ask or think. Would they have an atonement made for their sins, even such an atonement as shall perfectly satisfy Divine justice, and discharge the utmost farthing of their debt? We must say to them, ‘It is done;’ “It is finished.” Would they have a perfect righteousness wrought out for them? Would they be invited and commanded by God himself to clothe themselves with it as a robe, so that not even the piercing eye of God should be able to behold a spot or blemish in them? “It is finished.” Would they have the gift of the Holy Spirit purchased for them, so that they may be assured of almighty aid in all their difficulties and conflicts! “It is finished.” Let them state what they will, (provided it be really calculated to inspire confidence, and suited to the condition of the Church militant,) and we do not hesitate to say respecting it, “It is finished.” Why then should any despond, as though their guilt were too great to be forgiven, or their corruptions too strong to be subdued? Let the humble and contrite only reflect on this dying declaration of our Lord, and they can never want encouragement to trust in him.] 2. That they in whom a good work is begun, have reason to hope that it shall be carried on and perfected to the day of Christ— [The work of bringing sinners to repentance, and of renewing them after the Divine image, is committed to Christ. “He is exalted to be a Prince and a Saviour, to give repentance and remission of sins.” In him, according to the Father’s appointment, all fulness dwells; and out of his fulness all his people are to receive the grace that shall be needful and sufficient for them. Now if in the arduous work which Christ undertook to do for men, he persisted till he could say, “It is finished;” why should he not do the same in the work that he has engaged to accomplish in them? If he stop short in this, it must be either from a want of power, or a want of inclination, to persist in it. But it cannot be from want of power; since it is surely an easier thing to preserve life than to give it; and therefore if he have given it, he cannot want power to maintain it. Nor can it be from a want of inclination; for, if he had not been carried on by an irresistible inclination to save us, he would not have persisted in his former work; he would have put away the bitter cup from his lips, instead of drinking it, as he did, to the very dregs. If therefore he drew not back in the former case, we may be sure he will not in this case: he will never cease from working effectually in us, till he can say, “It is finished.” That this deduction is clear and scriptural, we have very abundant evidence. The prophet declares, that “He who has laid the foundation of the spiritual temple, will also finish it:” and that he will bring forth the top-stone thereof with shoutings, crying, “Grace, grace, unto it.” On this account the Apostle also calls him, “The Author and Finisher of our faith;” and declares himself “confident of this very thing, that He who hath begun the good work, will perform it till the day of Christ.” (Phil. 1:6) Let believers then “cast their care on Him who careth for them,” and know assuredly, that “he will keep the feet of his saints, and “perfect that which concerneth them.”] 3. That those who have obtained mercy have the strongest possible incentive to maintain good works— [We have before stated, that Christ has done every thing that was necessary for man’s salvation; and that nothing remains for man to add to the finished work of Christ. But we also noticed, that, though man has nothing to do for the purpose of meriting salvation, or for laying a foundation of his acceptance with God, yet in other points of view he has abundant occasion to work; yea, he is commanded to “work out his salvation with fear and trembling.” We have no other way of proving the truth of our faith, or the sincerity of our love, than by bringing forth the fruits of righteousness. Shall this then be thought a wearisome task by any of us? Shall we wish to intermit our labours, or to stop short of the highest attainments? Surely not: for if Christ finished the work assigned him, because of his love to us, we can do no less than persist in our work, whereby we are to evidence our love to him. Let us then “go on towards perfection:” let us “forget what is behind, and press forward towards that which is before:” let us “work while our day lasts;” that in the evening of our life we may be able to say with Christ, “Father, I have glorified thee on earth, I have finished the work which thou hast given me to do.” Then, while hypocrites and apostates shall take up this expression in reference to their hopes, of salvation, and say, “My day of grace is finished, and all possibility of obtaining mercy is finished;” we shall shout in heaven, “It is finished, it is finished!” “fears, temptations, conflicts, are all finished!” “I have fought the good fight, I have finished my course, I have kept the faith;” and nothing now remains to me but an eternity of uninterrupted happiness and glory.] (Simeon, C. 1832-63. Horae Homileticae Vol. 14: John XIII to Acts) PRIVATE MEDITATIONS AFTER COMMUNION "It is finished!" "It is finished!" (John 19:30). I have listened today in thought, at the Holy Table of Communion, to this victorious cry. Glorious is the fulfillment of the prophetic words—"He shall see of the travail of His soul, and shall be satisfied." A FINISHED work—and so finished and completed, that, in the retrospect, the divine-human lips could say with complacency, yes proclaim with unhesitating triumph, "I am satisfied!" Satisfied!—It was the very dignity and divinity of the majestic Speaker, which gave such singular meaning and emphasis to the assertion. The higher our aim, the more refined and elevated our views and attainments—the less are we satisfied with our own ideals. A little thing will satisfy a little mind. It requires a great thing to satisfy a great mind. The child is satisfied with a toy or bauble; the savage with the trinket—the gaudy bead, or piece of painted glass—while the civilized and educated art, in very proportion to their culture, fastidious—swift to detect the literary blemish, or the faulty note in music; or the crude touch of color on the picture—the flaw in the otherwise breathing marble. What pleases the unlettered villager will look poor in the eyes of the man of science. And so, the higher we ascend in the ranks of being. What must it require to satisfy the mind of an angel—what must it be to satisfy the mind of God? Him whose kingdom is an everlasting kingdom—whose glory is set above the heavens—whose power is boundless, His wisdom infinite; His life-time eternity! Oh, what a work that must be, over which this all-wise and all-perfect Deity, in contemplating it, can say—'It is enough; I have reached my own divine Ideal. I am satisfied.' "Father, I have glorified You on the earth, I have finished the work You gave me to do!" In that moment of all moments, when His eyes were about to close in the sleep of death—a gleam of radiance breaks from His eclipsed soul. He could wish no more—the world's battle is won. With the smile of ineffable love and satisfaction on His lips, He cried, and cried "with a loud voice," as if He would wake the echo of all the ages, in order to proclaim the completion and the completeness of His victory—IT IS FINISHED! "Satisfied"—"Finished"—blessed pillow for me to repose on in the retrospect of today! He has done all, and suffered all, and procured all for me. I see every attribute of the divine nature magnified. Justice exulting in the sublime vindication. Truth hastening to meet Mercy and Mercy meeting Righteousness. Let the rich man glory in his riches—let the strong man glory in his strength—let the wise man glory in his wisdom—but God forbid that I should glory, but in the cross of our Lord Jesus Christ! One other thought occurs in my contemplation of that mystery of darkness—that superhuman soul-struggle; ending though it did in so triumphant a victory. Yet vain, surely, is the question that has been asked, 'Could not less have satisfied? Could not anguish less dreadful in its accompaniments have sufficed? Could none of the ignominy and agony of that bitter path and that bitter cross have been dispensed with?' The analogy of nature would seem to tell that there is no useless nor unnecessary expenditure of agency even in the smallest of the works of God. If it be so with the lowlier divine operations, much more may we conclude that there will be no superfluous or unnecessary agency demanded in 'the work of works,'—the work of Redemption. From the first pang of Bethlehem's Babe in the cradle, until the Great Surety trampled Satan under His bleeding feet on Calvary, all was necessary. There was not an unnecessary leaf in that chaplet of sorrow which the Man of Sorrows wore! I have been testifying today, through these significant memorials, to the sufferings of Christ; let me connect them with the glory which is to follow—anticipating that everlasting communion Sabbath, when the sufferings and the glory shall be sung in one blended strain by the ransomed. I have heard the sound of the Bridegroom's feet today; I have listened to His festal summons to the Feast on earth; let me be so living, and walking, and watching, and working, that the great final cry and summons to the Festal Hall of heaven may be met with the glad response—"Lo, this is our God—we have waited for Him!" (PRIVATE MEDITATIONS AFTER COMMUNION) J. C. Hare writes… I. These words, as uttered by our Saviour on the cross, have a wide and deep meaning. For as His life was totally unlike that of all other men, so was His death. He did not live for Himself, or to Himself, nor as one of many; nor did He die so. He died, as He had lived, wholly for mankind, according to the determinate counsel and ordinance of God. Therefore, that which He declared to be finished when He was about to give up the ghost, must have been the great work for which He came into the world, and which was wrought by Him and in Him for all mankind. His warfare, the whole of that warfare which He came to wage for mankind, was accomplished; the iniquity of mankind was pardoned—or, at least, the gate of pardon had been set open for penitent faith. As God's work was the work of creating the world, and His rest was the rest of governing and guarding and upholding the world which He had created, so our Saviour's work was that of renewing man's nature, and of laying the foundations of His Church—of laying down Himself, His own Incarnate Deity and Divine humanity, to be its chief corner-stone; and His rest was that of watching over and directing and strengthening and sanctifying His Church, and all its members. II. Although the great work which Christ came to do was finished once for all on this day, it was not finished as when we finish a work, and leave it to itself and turn to something else. It was wrought, even as the work of the creation was, in order that it might be the teeming parent of countless works of the same kind—the first in an endless chain, that should girdle the earth and stretch through all ages. While in one sense it was an end, in another it was a beginning—an end of the warfare and struggle, which had been desolating the earth hopelessly ever since the Fall, and a beginning of the peace, in which the victory won on that day was to receive its everlasting consummation. He conquered sin and Satan for us, in order that He might conquer them in us; and that we might conquer them for Him, through His love constraining and His strength enabling us. (Sermons in Herstmonceux Church, p. 361.) The Cross, the Victory over Sin I. If we look at the world, without the knowledge of Christ, without the hope of a Saviour and deliverer, the whole race of man seems to be dashed about helplessly, in a rushing whirlpool of sin, or to lie like the host of the Egyptians, at the bottom and on the shore of the sea. The whole race of man, without Christ, seems to be under a heavy yoke of sin, against which they can hardly so much as struggle; and, consequently, to be under a sweeping sentence of condemnation. If one were to look abroad over the earth, and to behold what is going on wherever men are gathered together, and what is lurking and brooding in their hearts—if one were to behold all this, with a knowledge of sin, of its hatefulness and deadliness, yet without any knowledge of Christ, and of the redemption which He has wrought from sin, it could hardly seem but as though Satan had gained a great victory over God, as though he must have outwitted God or overpowered Him, as though he had stolen the earth out of God's keeping, and brought it over to the side of hell. II. In the death of Christ was made manifest how God could be holy, could have a holy hatred of sin, and yet could have compassion upon sinners; how He could be just, and yet the Justifier of those who believe in Jesus. The Son of God became the Son of Man, and took our nature upon Him, and thereby lifted that nature out of its sinful pollutions into the light of perfect purity, and bore our sins upon the cross. As sin must needs die, He too, in that He bore our sins, submitted to death; He bore them for us, and for us He died; He died that we might live, purged from our sins in His blood. And thus, as in Adam we had all died, even so in Christ we were all made alive. III. This, then, is the great choice which is set before you in this life. Sin would murder you; Christ would save you. You are not to fear your sins, as though they were too mighty for you, seeing that Christ has conquered them on your behalf. But having such a Leader, such a Captain, such a Bulwark and Tower of Strength, you are to fight against them boldly and undauntedly. He who died on the Cross to take away your sins, will strengthen you to fight against sin, and in His strength you shall overcome it. (J. C. Hare, Sermons in Herstmonceux Church, p. 151) C. S. Robinson, Preacher's Monthly, vol. iv., p. 204. I. The personal suffering of Christ was finished. II. The earthly errand was finished. III. The human biography was finished. IV. The official conflict was finished. V. The Gospel message was finished. The Pulpit Commentary… THE FINISHED WORK From the nature of the case this could not be more than a mere ejaculation; but the meaning is plain enough to those who wilt put their minds into a state to perceive it. Suppose you have a friend who is building a house. You had been present when the foundation was laid, and from time to time you had watched the progress of the building. At last your friend breaks in on you some morning with the cry, “It is finished!” You would know at once what he meant — that the house was finished. And your friend would presume on your part a real and lively interest in hearing the news. So too we must know a good deal of what Jesus said and did during life, or we shall fail in understanding what he said and did in the hour of death. He who said, “It is finished!” must also have had seasons in which he could say, “It is begun,” “It is going on.” I. We must illustrate how JESUS LOOKED FORWARD TO A TIME FOR UTTERING THIS WORD. Recollect what he said to the disciples by the well: “My meat is to do the will of him that sent me, and to finish his work.” Recollect also his word to the Jews after he bad healed the impotent man on the sabbath day. He speaks there concerning the works which the Father had given him to finish. Here are specimens of the peculiar and testifying works of Jesus. Here are declarations by Jesus himself of the uniting and definite purpose with which his life was bound up. What he talked of now and then he must have thought of continually. To the superficial eye, indeed, the life of Jesus did not look as if it had any definite purpose. How would he have been put down in the “occupation” column in a census record? Yet the life of Jesus was full of purpose — purpose never absent, never forgotten. The parable of the man who went away from home, leaving his money as a trust in the hands of his servants, is surely a parable out of the very depths of the Savior's own experience. To him there was given a stewardship of inestimable value. How the servant with the five talents would look forward to the surrender and accomplishment of his trust! And just in this spirit Jesus must have looked forward to the hour when he should be able to say, “It is finished!” II. THUS IN THE INCARNATE LIFE OF JESUS WE HAVE SOMETHING COMPLETE FOR US TO PROFIT BY. Something complete! The life of Jesus was complete, just as the life of a seed becomes complete when it has gone through all the cycle of its changes — germination, budding, blossoming, formation of fruit, ripening of fruit. The very life of Jesus was a finished work. It was like a book on the last page of which “Finis “ could be truly written. Here is the book of a really complete human life. What a difference between Jesus and many authors and makers of finished things! Many complete things, things that the world is agreed in calling complete and precious in their own order, were achieved by very incomplete men. Read the words of Gibbon the historian, in which he records his emotions on completing his monumental work. He has succeeded, and yet in the bottom of his heart he has somehow failed. Thousands are finishing many things, but never touching the one thing needful. We, from our life's incompleteness, should look on the completeness of the life of Jesus, and, while we look, rise into that hope and confidence which his manifested completeness is meant to give. Here is One who lived out the life of humanity according to the ideal of him who made humanity. He never needed to pray,” Forgive me my debts;” for he never owed a debt he did not pay, never closed a day of life which was not as full of service as of opportunities of service. And he finished that we might begin and also (The Pulpit Commentary – Volume 17: John) "Tetelestai! It is Finished" Related Spurgeon Quotes “IT IS FINISHED!” hear the dying Savior cry. Your sins have sustained their death-blow, the robe of your righteousness has received its last thread; it is done complete, perfect. It needs no addition; it can never suffer any diminution. Oh, Christian, do lay hold of this precious thought; I may not be able to state it except in weak terms, but let not my weakness prevent your apprehending its glory and its preciousness. It is enough to make a man leap, though his legs were loaded with irons, and to make him sing though his mouth were gagged, to think that we are perfectly accepted in Christ, that our justification is impartial, it does not go to a limited extent, but goes the whole way. Our unrighteousness is covered; from condemnation we are entirely and irrevocably free once more. The non-condemnation is effectual. The royal privilege of justification shall never miscarry. It shall be brought home to every believer. (Sermon 362) Christ has said, “IT IS FINISHED!” and we must cease to work too, not only with our hands but with our souls — working no more for life, for that is given; working no more for justification, for that is concluded; but today resting in Christ, for “IT IS FINISHED!” and finding peace in him, for “there is no condemnation to them that are in Christ Jesus’ — leaving all our cares with him, for nothing can separate us from the love of Christ,” and then giving up our souls to a glorious and Voracious holy day, which shall be a preparation for the eternal enjoyment of the perpetual feast of the glorified at the table of God in heaven. (Sermon 420) “IT IS FINISHED.”—John 19:30. - IN the original Greek of John’s Gospel, there is only one word for this utterance of our Lord. To translate it into English, we have to use three words; but when it was spoken, it was only one,—an ocean of meaning in a drop of language, a mere drop, for that is all that we can call one word. “IT IS FINISHED.” Yet it would need all the other words that ever were spoken, or ever can be spoken, to explain this one word. It is altogether immeasurable. It is high; I cannot attain to it. It is deep; I cannot fathom it. “Finished.” I can half imagine the tone in which our Lord uttered this word, with a holy glorying, a sense of relief, the bursting out of a heart that had long been shut up within walls of anguish. “Finished.” It was a Conqueror’s cry; it was uttered with a loud voice. There is nothing of anguish about it, there is no wailing in it. It is the cry of One who has completed a tremendous labour, and is about to die; and ere he utters his death-prayer, “Father, into thy hands I commend my spirit,” he shouts his life’s last hymn in that one word, “Finished.” (Sermon 2344) The Christian is also saved as to the price that has been paid for him, for this is done, not in part, but in whole. The substitutionary work that Christ has offered is not a certain proportion of the work to be done. “IT IS FINISHED” (John 19:30) was the cry of the Savior before He died, and so it is complete. O my dear souls, have you seen our Lord stripped for sin amid the tempest of divine wrath? Have you heard Him cry, “My God, my God, why hast thou forsaken me” (Matthew 27:46)? If so, you have seen how out of the old covenant the new was born, like life from between the jaws of death. Our souls have stood in the midst of the horrible tempest, half- blinded by the lightning and deafened by the thunder. At last there has been a rent in the black mantle; a shower of wondrous love has followed the black tempest; and a voice has been heard, sweeter than the harps of angels, crying, “IT IS FINISHED” (John 19:30). In truth, we have plenty of reason for resting. We can sit at Jesus’ feet because our salvation is complete. He said, “IT IS FINISHED” (John 19:30), and He knew that He had wrought it all. The ransom price has been paid for your soul. Not one drop has been withheld of the blood that is your purchase. The robe of righteousness (Isa. 61:10) is woven from top to bottom; there is not one thread for you to add. It is written, “Ye are complete in him” (Col. 2:10). However frail we are, we are still “perfect in Christ Jesus” (Col. 1:28), and in spite of all our sin we are still “accepted in the beloved” (Eph. 1:6). (The Limitless Love of Christ) “IT IS FINISHED” (John 19:30) is the most charming note in all of Calvary’s music. “It is finished.” The fire has passed upon the Lamb. He has borne the whole of the wrath that was due to His people. This is the royal dish of the feast of love. (Power in the Blood) There was an apparent if in this covenant (referring to the OT prophecy of the New Covenant) at first. That if hinged upon the question of whether Jesus would obey the law and pay the ransom, a question that His faithfulness placed beyond doubt. There is no if in it now. When Jesus bowed His head and said, “IT IS FINISHED” (John 19:30), there remained no if in the covenant. IT IS FINISHED - What “it” was it that was finished? I will not attempt to expound it. It is the biggest “it” that ever was! Turn it over and you will see that it will grow, and grow, and grow, and grow, till it fills the whole earth: “IT IS FINISHED.” "And he bowed his head, and gave up the ghost." He did not give up the ghost and then bow his head because he was dead; but he bowed his head as though in the act of worship or as leaning it down on his Father’s bosom and then gave up the ghost. Thus have we had two gospel pictures of our dying Lord. May we remember them and learn the lessons they are intended to teach! Just as God looked on each day’s work and said, “It is good” (Ge 1:4), so, as He looks upon each part of the work of His dear Son, He can say of it, “It is good.” The Father joins in the verdict of His Son, that IT IS FINISHED (John 19:30): all the will of God for the sanctification of His people is accomplished. Dear Christian, this work must be applied to us by the Holy Spirit. It is the Holy Spirit who brings us to know that Jesus Christ has sanctified us, or set us apart, and made us acceptable with God. It is the Holy Spirit who has given us the New Testament, and shed a light upon the Old. It is the Holy Spirit who speaks to us through the ministers of Christ when He blesses them to help us to our conversion. It is especially the Holy Spirit who takes away from us all hope of being sanctified before God by any means of our own, brings us to see our need of cleansing and reconciliation, and then takes of the things of Christ and reveals them to us. Not without the going forth of His sacred power are we made to take the place of separation and dedication, to which the Lord ordained us from eternity. Thus it is by the will of the Father, carried out by the Son, and applied by the Holy Spirit, that the church of God is regarded as sanctified before God, and is acceptable to Him. I will not dwell any longer on this point, because these great things are best written of with few words: they are subjects that are better to be meditated upon by quiet thought than exhibited in writing. (The Key to Holiness) He stands beneath it (SIN), and bows under it, until the bloody sweat springs from every pore, and yet He does not yield to its weight in order to get away from the burden. It presses more heavily; it bows Him to the dust; it touches His very soul; it makes Him cry in anguish, “My God, my God, why hast thou forsaken me?” (Matt. 27:46); and yet, at the last, He lifts Himself up and flings it all away and cries, “IT IS FINISHED” (John 19:30), and it is gone. There is not a wreck of it left; no, not an atom of it left. It is all gone at once, and once for all. He has borne the immeasurable weight and cast it off from His shoulders forever; and as it lies no more on Him, so also it lies no more on His people. Sin will never be mentioned against them anymore, forever. Oh, wondrous deed of Deity! Oh, mighty feat of love accomplished once for all! The Redeemer never offered Himself to death before. He never will do it again. (The Key to Holiness) Our words fail and our ideas falter at the thought of the great Substitute, with all the sins of His people condensed into one black liquid and set before Him, for Him to drink. Can we think of Him as putting that cup to His lips, and drinking, drinking, drinking all the wrath, until He had drained the cup to the bottom and filled Himself with horror? Yet, He has finished the death-drink and turned the cup upside down, crying, “IT IS FINISHED” (John 19:30). In one tremendous drink, the loving Lord has drained destruction dry for all His people, and there is no dreg nor drop left for any one of them, for now is the will of God accomplished. (The Key to Holiness) You know, beloved, that the Jew in his ceremonial purification, never had his conscience free from sin. After one sacrifice, he needed still another, for these offerings could never make those who came there perfect. The next day’s sins needed a new lamb, and the next year’s iniquity needed a new victim for an atonement. “But this man, after he had offered one sacrifice for sins forever, sat down at the right hand of God.” (Hebrews 10:12). No more burnt offerings are needed, no more washing, no more blood, no more atonement, no more sacrifice. Hear the dying Savior cry “It is finished!” (John 19:30). Your sins have sustained their death-blow, the robe of your righteousness has received its last thread. It is done, complete, perfect. It needs no addition; it can never suffer any diminution. (Strong Faith) Jesus Christ exclaimed, “IT IS FINISHED” (John 19:30). This concerned Christ’s own labor, but the Holy Spirit cannot say that. The Holy Spirit still has more to do, and until the consummation of all things, when the Son Himself becomes subject to the Father, “It is finished” will not be said by the Holy Spirit. (Holy Spirit Power ) When Christ said ‘IT IS FINISHED,’ the words had effect on heaven. Before, the saints had been saved as it were on credit. They had entered heaven, God having faith in his Son Jesus. Had not Christ finished his work, surely they must have left their shining spheres, and suffered in their own persons for their own sins. I might represent heaven, if my imagination might be allowed a moment, as being ready to totter if Christ had not finished his work; its stones would have been unloosed; massive and stupendous though its bastions are, yet had they fallen as earthly cities reel under the throes of earthquakes. But Christ said, ‘IT IS FINISHED,’ and oath, and covenant, and blood set fast the dwelling-place of the redeemed, made their mansions safely and eternally their own, and bade their feet stand immovably upon the rock. Moreover, that word ‘IT IS FINISHED!’ took effect in the gloomy caverns and depths of hell. Then Satan bit his iron bands in rage, howling, ‘I am defeated by the very man whom I thought to overcome; my hopes are blasted; never shall an elect one come into my prison house, never a blood-bought one be found in my abode.’ Lost souls mourned that day, for they said, ‘IT IS FINISHED! and if Christ himself, the substitute, could not be permitted to go free till he had finished all his punishment, then we shall never be free.’ It was their double death-knell, for they said, ‘Alas for us! Justice, which would not allow the Saviour to escape, will never allow us to be at liberty. IT IS FINISHED with him, and therefore it shall never be finished for us.’ (365 Days with Spurgeon Volume 2) MEDITATION ON “IT IS FINISHED” (John 19:30-note) which can also be translated "PAID IN FULL!" THREE words in English, ONE word in Greek – TETELESTAI! The GREATEST WORD from the GREATEST MAN on the GREATEST DAY in all eternity! One word, but no word ever uttered has so changed the history and destiny of mankind. In Latin tetelestai is rendered with two words “Consummatum est” (It is consummated!) Jesus spoke 7 times on the Cross (Lk 23:34-note; Jn 19:36-note; Lk 23:42-note; Mt 27:46-note; Jn 19:28,30-note, Lk 23:46-note). TETELESTAI was Jesus’ next to last word and was followed by “Father, INTO THY HANDS I COMMIT MY SPIRIT." (Lk 23:46-note). “IT IS FINISHED!” "Yes, indeed/Finished, ev’ry jot/Sinner, this is all you need/Tell me, is it not?" (Ira Sankey) As