Metropolitan Tabernacle Pulpit · Sermon No. 1956
“The Jews therefore, because it was the Preparation Day, that the bodies should not remain upon the cross on the Sabbath (for that Sabbath day was a high day), besought Pilate that their legs might be broken, and that they might be taken away. Then the soldiers came and broke the legs of the first, and of the other which was crucified with Him. But when they came to Jesus, and saw that He was dead already they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his record is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, ‘Not one of His bones of Him shall be broken.’ And again another Scripture says, ‘They shall look on Him whom they pierced.’” John 19:31-37.
CRIMINALS who were crucified by the Romans were allowed to rot upon the cross. That cruel nation can hardly be so severely condemned as our own people who, up to a late period, allowed the bodies of those condemned to die to hang in chains upon gallows in conspicuous places. The horrible practice is now abandoned, but it was retained to a time almost, if not quite, within living memory. I wonder whether any aged person here remembers such a horrible spectacle. Among the Romans it was usual, for there are classical allusions to this horror showing the bodies of persons crucified were usually left to be devoured by ravenous birds. Probably out of deference to the customs of the Jews, the authorities in Palestine would, sooner or later, allow of the interment of the crucified, but they would by no means hasten it, since they would not feel such a disgust at the sight as an Israelite would.
The Mosaic Law, which you will find in the Book of Deuteronomy, runs as follows—“If you hang him on a tree, his body shall not remain all night upon the tree, but you shall surely bury him that day” (21:22, 23). This alone would lead the Jews to desire the burial of the executed, but there was a further reason. Lest the land should be defiled upon the holy Sabbath of the Passover, the chief priests were importunate that the bodies of the crucified should be buried and, therefore, that their deaths should be hastened by the breaking of their legs. Their consciences were not wounded by the murder of Jesus, but they were greatly moved by the fear of ceremonial pollution! Religious scruples may live in a dead conscience. Alas, this is not the only proof of that fact—we could find many in our own day!
The Jews hurried to Pilate and sought, as a blessing, the merciless act of having the legs of the crucified dashed to pieces with an iron bar. That act was sometimes performed upon the condemned as an additional punishment—but in this instance it was meant to be a finishing stroke—hastening death by the terrible pain which it would cause and the shock to the system which it would occasion. Ferocious hate of our Lord made His enemies forgetful of everything like humanity—doubtless the more of pain and shame which they could cause to Him, the better would they be pleased. Not, however, out of cruelty, but out of regard to the ceremonials of their religion, they, “besought Pilate that their legs might be broken and that they might be taken away.” I have already told you that this breaking of the bones of the crucified was a Roman custom. We have evidence of this, since there is a Latin word, crucifragium, to express this barbarous act. Pilate had no hesitation in granting the desire of the Jews—what would he care about the dead body since he had already delivered up the living Man?
Soldiers go at once to perform the hideous operation and they commence with the two malefactors. It is a striking fact that the penitent thief, although he was to be in Paradise with his Lord that day, was not, therefore, delivered from the excruciating agony occasioned by the breaking of his legs. We are saved from eternal misery, not from temporary pain!
Our Savior, by our salvation, gives no pledge to us that we shall be screened from suffering in this life. It is true, as the Proverb has it, “All things come alike to all: there is one event to the righteous and to the wicked; to the clean and to the unclean.” Accidents and diseases afflict the godly as well as the ungodly. Penitent or impenitent, we share the common lot of men and are born to troubles as the sparks fly upward. You must not expect, because you are pardoned, even if you have the assurance of it from Christ’s own lips, that, therefore, you shall escape tribulation! No, but from His gracious mouth you have the forewarning assurance that trial shall befall you, for Jesus said, “These things I have spoken unto you, that in Me you might have peace. In the world you shall have tribulation.” Suffering is not averted, but it is turned into a blessing! The penitent thief entered Paradise that very day, but it was not without suffering. Say, rather, that the terrible stroke was the actual means of the prompt fulfillment of his Lord’s promise to him! By that blow, he died that day, otherwise he might have lingered long. How much we may, any of us, receive by the way of suffering it were hard to guess—perhaps the promise that we shall be with our Lord in Paradise will be fulfilled that way.