Not less remarkable is the second fact. If, on the Cross of Christ, these two fundamental ideas in the prophetic description of the work of the Messiah had been set forth: the fulfilment of the Paschal Sacrifice, which, as that of the Covenant, underlay all sacrifices, and the fulfilment of the ideal of the Righteous Servant of God, suffering in a world that hated God, and yet proclaimed and realising His Kingdom, a third truth remained to be exhibited. It was not in regard to the character, but the effects, of the Work of Christ - its reception, alike in the present and in the future. This had been indicated in the prophecies of Zechariah, [6179] which foretold how, in the day of Israel's final deliverance and national conversion, God would pour out the spirit of grace and of supplication, and as they shall look on Him Whom they pierced,' the spirit of true repentance would be granted them, alike nationally and individually. The application of this to Christ is the more striking, that even the Talmud refers the prophecy to the Messiah. [6180] And as these two things really applied to Christ, alike in His rejection and in His future return, [6181] so did the strange historical occurence at His Crucifixion once more point to it as the fulfilment of Scripture prophecy. For, although the soldiers, on finding Jesus dead, broke not one of His Bones, yet, as it was necessary to make sure of His Death, one of them, with a lance, pierced His Side,' with a wound so deep, that Thomas might afterwards have thrust his hand into His Side. [6182]
And with these two, as fulfilling Holy Scripture, yet a third phenonmenon was associated, symbolic of both. As the soldier pierced the side of the Dead Christ, forthwith came there out Blood and Water.' It has been thought by some, [6183] that there was physical cause for this - that Christ had literally died of a broken heart, and that, when the lance pierced first the lung filled with blood and then the pericardium filled with serous fluid, [6184] there flowed from the wound this double stream. [6185] In such cases, the lesson would be that reproach had literally broken His Heart. [6186] But we can scarcely believe that St. John could have wished to convey this without clearly setting it forth - thus assuming on the part of his readers knowledge of an obscure, and, it must be added, a scientifically doubtful phenomenon. Accordingly, we rather believe that to St. John, as to most of us, the significance of the fact lay in this, that out of the Body of One dead had flowed Blood and Water - that corruption had not fastened on Him. Then, there would be the symbolic meaning conveyed by the Water (from the pericardium) and the Blood (from the heart) - a symbolism most true, if corruption had no power nor hold on Him - if in Death He was not dead, if He vanquished Death and Corruption, and in this respect also fulfilled the prophetic ideal of not seeing corruption. [6187] To this symbolic bearing of the flowing of Water and Blood from His pierced side, on which the Evangelist dwells in his Epistle, [6188] and to its external expression in the symbolism of the two Sacraments, we can only point the thoughtful Christian. For, the two Sacraments mean that Christ had come; that over Him, Who was crucified for us and loved us unto death with His broken heart, Death and Corruption had no power; and that He liveth for us with the pardoning and cleansing power of His offered Sacrifice.
Yet one other scene remains to be recorded. Whether before, or, more probably, after the Jewish deputation to the Roman Governor, another and a strange application came to Pilate. It was from one apparently well known, a man not only of wealth and standing, [6189] whose noble bearing [6190] corresponded to his social condition, and who was known as a just and a good man. [6191] Joseph of Arimathæa was a Sanhedrist, [6192] but he had not consented either to the counsel or the deed of his colleagues. It must have been generally known that he was one of those which waited for the Kingdom of God.' But he had advanced beyond what that expression implies. Although secretly, for fear of the Jews. [6193] he was a disciple of Jesus. It is in strange contrast to this fear,' that St. Mark tells us, that, having dared,' [6194] he went in unto Pilate and asked for the Body of Jesus.' Thus, under circumstances the most unlikely and unfavorable, were his fears converted into boldness, and he, whom fear of the Jews had restrained from making open avowal of discipleship during the life-time of Jesus, not only professed such of the Crucified Christ, [6195] but took the most bold and decided step before Jews and Gentiles in connection with it. So does trial elicit faith, and the wind, which quenches the feeble flame that plays around the outside, fan into brightness the fire that burns deep within, though for a time unseen. Joseph of Arimathæa, now no longer a secret disciple, but bold in the avowal of his reverent love, would show to the Dead Body of his Master all veneration. And the Divinely ordered concurrence of circumstances not only helped his pious purpose, but invested all with deepest symbolic significance. It was Friday afternoon, and the Sabbath was drawing near. [6196] No time therefore was to be lost, if due honour were to be paid to the Sacred Body. Pilate give it to Joseph of Arimathæa. Such was within his power, and a favour not unfrequently accorded in like circumstances. [6197] But two things must have powerfully impressed the Roman Governor, and deepened his former thoughts about Jesus: first, that the death on the Cross had taken place so rapidly, a circumstance on which he personally questioned the Centurion, [6198] and then the bold appearance and request of such a man as Joseph of Arimathæa. [6199] Or did the Centurion express to the Governor also some such feeling as that which had found utterance under the Cross in the words: Truly this Man was the Son of God?'