John 19, as you have noticed,
I'm sure, every verse is so profound, every word and every line, we
could easily spend the whole message on each verse. But let's look at several tonight. Our Lord is now hanging on the
cross. This morning we saw how the pilot
wrote something on the cross and nailed it up there. And I meant to say this morning
that there's something else nailed there too, which is not seen by the eye
of the flesh. There's handwriting nailed there,
handwriting of ordinances against us, which were contrary to us,
nailed to his cross. But there's some things taking
place around the cross, and that's what we're going to see now,
tonight. Verse twenty-three, it says, Then the soldiers, when
they had crucified Jesus, took his garments and made four
parts to every soldier a part. There were four soldiers there,
and they tore his garments into four parts to every soldier a
part. What does this mean? Why is this
written? Why is this recorded? Well, Brother
John Gill said that he believed that this represented the gospel
going out to all the four corners of the earth. These Roman soldiers were Gentiles,
and the gospel went out into the Gentile world, to the four
corners. And I thought about this. If
I'm a soldier of the cross, then I have a part in Christ. Alright,
look at the next thing. It says, and his coat also. Now, the coat was without seam,
woven or wrought hand-woven, that is, from the top throughout,
from the top throughout. The coat was without seam. This
was a hand-sewn, seamless robe, a very costly one. very costly,
as it would be now to have a hand-sewn, tailored robe sewn for you. This was a very costly robe. This was the best robe the very
best robe one could wear. And Christ, it was His. I want
you to look over at Exodus 28 with me. Exodus chapter 28. Look over there quickly. And
in Exodus 28, we're going to see God's directions concerning the garments
of the high priest. Exodus 28. Got it there? I'm turning also to a verse in
Isaiah. Exodus 28, it says in verse 31,
Thou shalt make the robe of the ephod. Now this is, these are
the garments of Aaron, the high priest. One man alone wore this
clothing. I shall make the robe of the
ephod all of blue." Blue is royalty, is what it is. Blue is royalty. And there shall be, verse 32,
and hole in the top of it, for his head that is, in the midst
thereof, it shall have a binding of woven work round about the
hole of it. as it were the whole of an aborigine,
that it be not rent. that human hands cannot rend
it, a whole of an aborigin." What is an aborigin? Aborigin,
this garment, this robe of the high priest that he was to wear. It was hand-woven without seam,
and this thing was called an aborigin. Well, it's the very
same word here in Isaiah 59. Now listen to this. In Isaiah 59, which speaks of
the Christ to come, it says, He put on righteousness as a
habergen, or a breastplate. It's the very exact same word
as breastplate, meaning that this garment, this robe, was
a robe of heavy material, very heavy material. Remember, this
was wintertime. And this road that Christ wore
was a heavy material to protect from the element. And he wore
it. It was his. And it said there
in Isaiah 59, in Prophecy of Christ, he put on this righteousness
as a robe or a habridgen or a breastplate. All right, so that's what this
robe is here in John 19. This robe represents the righteousness
of Christ, which is our breastplate, which is our protection, which
is our warmth, our warmth. It is without sin. It is without
sin. It's without flaw. It's without
error. And it is woven by God himself
so that no man can rend it. None can rend it. And Christ
wore it first, didn't he? He wore it first, and he puts
this best robe on his prodigals. Look at verse 24 now in chapter
19 of John. They said, therefore, among themselves,
these soldiers, let us not rend it, let us not tear this robe,
but cast lots for it, whose it shall be. that the scripture might be fulfilled,
which saith," this is Psalm 22, we read this morning, "'They
parted my raiment among them, and for my vesture,' my robe,
vesture, breastplate, they did cast lots. Now these things therefore
the soldiers did, because God said it, they did it.'" They
just up and said, now let's part these garments. They ripped up
his clothing and then they came to the robe and said, let's not
rip that, let's cast lots for it. Let's cast lots for it to
see who gets it. What does that represent? Well,
the Proverbs says, the lot is cast into the lap. but the whole disposing thereof
is of the Lord." Who decides who gets the road? Huh? Did one of these men say, I'm
taking it, it's mine? No, no, no, the lot is cast,
the whole disposing of the Lord. Just as God sovereignly laid
on Christ our sins, he sovereignly lays on whom he will, this robe
of righteousness. Who he decides, that's who gets
it. These things, therefore, the soldiers did. They did. They
were taking orders. These soldiers were taking orders.
They thought it was piling. who was directing them, didn't
he? They thought it was Herod. They thought it was Caesar. No,
it was the one hanging on the cross right beside him, directing
this whole affair, wasn't it? He's the captain. All right, now look down at verse
25. It says, Now they stood by the cross of Jesus. There are
three Marys here, three Marys, and not mentioned here in this He is Salome, and also, well,
it does say John was there. So five people were there, but
three Marys. Verse twenty-five says, Now therefore
there stood by the cross of Jesus his mother, Mary, formerly the
Virgin Mary, and his mother's sister, Mary, the wife of Cleophas,
and Mary Magdalene. Three Marys. Now, isn't that
coincidental? Three of them with the same name. Well, let's look into this a
little bit, okay? Three Marys. Now, in Matthew, I want you to
look at Mark, Mark chapter 15. Matthew, Mark, and Luke all speak
of these Marys. However, Matthew, Mark, and Luke only
speak of two of them. They speak of two Marys. There's
no mention of Mary, the mother, in Matthew, Mark, and Luke. None.
No mention that she was there at all. That's significant. But the Gospels do mention some
Marys being there, and look at Mark 15, look at verse 40, and
this is the same in Matthew, Mark, and Luke. It says, there
were also women looking on afar off. Now John says they stood by the
crop. Matthew, Mark, and Luke say,
all three of them say, they were far off. And Mary, the mother, wasn't
even mentioned. Why is that? Look at it, verse
40. They were also women looking on afar off, among whom was Mary
Magdalene, who's been mentioned first, a sinner. And Mary, the
mother of James, the lesson of Joseph, and Salome, which also
ministered unto him. Now look over at Luke 23. Look
over there. Let's look at this. And here
it mentions his earthly mother, but does not call her name. It
just implies that she was there. Luke 23, verse 49. All his acquaintance That means his brothers, that
is, were born to Mary, all his acquaintance, and I believe she
was there, and the women that followed him from Galilee, that's
Mary Magdalene and this other Mary and Salome, stood afar off
beholding his death. You see there? Now, why are these
seeming contradictions? Why does it say in the first
three Gospels they stood afar off, these Marys? And then in
John it says they were near. Well, let me give you a few things,
first of all, concerning Mary, and then I'll answer that question,
try to. Mary, the mother of Jesus. is not mentioned by Matthew,
Mark, or Luke, the first three accounts of Christ's redemptive
work. And only John now mentions her. Why? And I believe it's for this
reason. First of all, because Mary had
no part in Christ's redemptive work. She did not take part in
this, not at all. Christ alone put away our sin. I told you how the so-called
Catholic Church, and I am personally trying to get that word out of
my vocabulary and reference to all these false places. Call
them religious organizations. not the Church. But the so-called
Catholic Church is now declaring, and they've always believed it,
but they now want to declare it publicly, that Mary is the
co-redeemer with Christ. That is John Paul. John Paul's, that is his That's what he wants to declare
before he dies publicly. Not one ounce of her blood was
shed. Was it? Did she shed any blood
there? Then she didn't redeem a flea. Huh? By the blood. Without the shedding of blood,
there's no remission of sin. And so one who shed his blood
at Calvary is one who redeemed my soul and all of God's people. And she wasn't even near. The
Gospels say she's a far off. She's a far off. And she's only
mentioned now in John because Christ is going to show his care
for her, for his own, and teach us to care for our own. Mary
is totally dependent on Christ, crucified like all sinners are.
Totally dependent. Another reason I believe Mary
is not mentioned. She's not mentioned, but Mary
Magdalene is. The chief of sinners is mentioned
first. And you know, it was Mary Magdalene
that Christ came and appeared to. The only Mary of the bunch that
Christ came and appeared to was not Mary, the former virgin Mary,
but that chief of sinners. Because that's who Christ came
to for. He appeared to her. And Mary is not mentioned again
after this. Mary, the former virgin Mary,
the mother, is not mentioned again until Acts chapter 1 when
she's in a prayer meeting. She's in a prayer meeting. And
she's not praying for sinners, she's praying as one. She's just a sinner, and she's
a far off. She had no part in this one at
all. And the scriptures don't even mention her. She's a far
off. Mary means it. The word Mary,
the name Mary, and there's no Mary here tonight, but the name
Mary means, and if you'll remember the study in Ruth, you remember
when Naomi said, don't call me Naomi, which means pleasant. Call me what? Mara. That's the Hebrew word for Mary.
That means what? Bitter. bitter. It also means
rebellious. Do you know that? It also means
rebellious. And here's the picture, all right? Here's the picture
in all this. And his word, spirit. All of us are rebellious when
God comes to us. All of us are rebellious sinners
when God comes to us. And all of us, by nature, are
far off. rebels against God in the gall
of bitterness and in the bond of iniquity. But now, in the
end, in Christ Jesus, you who sometime were, are made nigh by the blood of Christ. Isn't that beautiful? That's
no discrepancy there. That's for those who study the
who dig in it and see. The average man would look at
that and say, see? The word contradicts itself. No, it doesn't. It's
there on purpose. It's there on purpose. And like
Naomi, too. Remember, Naomi came in, was
coming back into the town, and before she knew she had a kinsman
redeemer, she said, don't call me Naomi. Call me Mara. But the
day she found out she had a kinsman redeemer, she said, I'm Naomi
now. Oh, we're bitter and a rebel
until the day we find out we have a kinsman redeemer. When we come to the foot of the
cross, that's when we're made pleasant all again and well-pleasing
to God, acceptable to our God at the foot of Calvary's cross.
Alright, verses 26 and 27 in John 19. When Jesus therefore
saw his mother. Now, people, get this in your
heads. The Scriptures are written by
the Holy Spirit. The scriptures are narrated by—this
is a narration by the Holy Spirit. The Holy Spirit is calling the
Lord Jesus. You'll never find the apostles
calling him that. Never. And here the Holy Spirit
distinguishes this one Mary from the other by calling her His
mother. Right? The only reason that it
says His mother is to distinguish from the other two. Okay? That's
the only reason. It's the Holy Spirit that's making
that distinction. You understand, Barbara? You
understand that, don't you? All right? Christ didn't call
her mother. Never did. Never. Any more than he called Joseph
father. Let's look at it. Now, when Jesus
therefore saw his mother and the disciples standing by whom
he loved, that's John, he saith unto his mother, Behold thy son." And he was nodding,
looking at John there. John. Now, I believe they were
far off, and they finally came down. The press and the crowd
kept them far off, and now they're down here. And now Christ is
taking care of his own. He's no infidel. Scripture says,
"...any man provide not for his own is worse than an infidel."
And Christ is now providing for his earthly mother and this one
whom he loved. He doesn't love one more than
the other. Uh-uh. They're both equal in his sight.
And he says to that woman, woman, woman, behold thy son. He doesn't call her mother. In
fact, one time when they came to him, he was preaching. And
they say it, you remember? They said, your mother's outside,
she wants to talk to you. And he denied that she was his
mother, didn't he? He said, who is my mother? I'm the Lord of Glory. I don't
have a mother. Even when that baby that was
in the arms of that woman, she was not its mother, but she was
holding her father. Huh? That's so. The one who sucked on her breast
to receive the milk, she was sucking on his. The Scriptures talk about the
breast of consolation. She was drawing her life from
him who nursed on her very breast. Now, that's a mystery. Great
is the mystery of God. God was manifest in the flesh. He didn't have a mother, but
she was just an instrument of him coming into this world. He
was not the author. She was not the author of his
life. He was hers. All right? So he says, woman.
Now this is significant. Woman. You remember when Eve
was brought to Adam? Eve named her that. I'll call
her Eve or woman. She's bone of my bones and flesh
of my flesh. Where did Eve come from? Adam's side. So here the second
Adam does the same, and he calls this woman who came from him. He didn't come from her. She
came from him. Huh? Oh yeah. He calls her woman. And who was it? Pink or somebody
I was reading brought this out. Do you remember Now, if any man
is in Christ, he's a new creature, Scripture says. Old things have
passed away. There was a time that Christ
was subject under this woman as his mother. Subject under this woman. Remember
when he was a child, it says he became subject under his parents. But then when he began, about
age thirty, to do that work of redemption, and I understand
his whole life was a work of redemption, but at age thirty,
according to the law, he became a man and began to become that
man whom God had ordained to be our substitute. Therefore
he had no fleshly relation. You remember when Paul said,
you remember when he said, from henceforth know we no man after
the flesh. You remember that, Paul said
that? That's what he meant. That's what Christ is saying
here, that in Christ there are no There are no relations like that
anymore. In Christ there's no male and
female. There's no father and a mother.
There's none above, none beneath. No greater, no least. They're
all equal in Christ. You see that? Also, I believe
this, Christ, when he was hanging on that cross, now he's above
the earth. While he was on this earth, he
was in submission to her, wasn't he? Now he's hanging above it.
She's in submission to him. Right? Woman, woman. And then
he says to John, look at it, verse 27, Then saith he to the
disciple, to John. And John is so humble, he never
mentions his own name. He saith to the disciple, Behold
thy mother. Now he's not saying, and once again, that foolish
organization. They use this verse right here
to say, now see, John was to worship Mary and call her He's not saying that at all.
If anything, he's telling Mary, you're going to have to depend
on him. You know, that's what he's saying.
Behold your son. A son, when he grows older, he
takes care of his mother. Joseph was dead at this time,
Mary's husband. And what he's merely doing here
is taking care of his own. He's taking care of his own,
seeing to their needs, even in his death. And he tells this man, now you
take this woman into your house and you take care of her. And
Mary, woman, you go live with him. You go live with him. And the purpose in all of this,
as I said, is Christ cared for his own in his life, and now
in his death, his thoughts were of his own. And he's teaching
us the same. He's teaching us the same thing,
to think on the things of others. Now, he was in the hour of his
most excruciating pain and agony, wasn't he? We read there in Psalm
69, these were the words, though not recorded from the cross,
they're recorded, he taught them. John, you know that? That's what
Christ was, he's six hours on the cross, what's he doing? Quoting
scripture in his mind. Fulfilling scripture. Quoting
Psalm 22. Every now and then he would quote
it out loud. quoting Psalm 69, in his mind,
in his heart, going over it, fulfilling the Scripture on our
behalf. Fulfilling the Scripture. And
it's his hour of his suffering, his sorrow. What is he doing?
He's not thinking on himself. Though he is, he isn't. He's
thinking on others. And what does that tell us? It tells us to think on the things
of others too. You know, we all have troubles,
we all have sorrows, we all have pain and suffering, but if we
would do as our Lord instructs us here and shows us by example,
our sorrows would diminish. We'd think on the things of others.
We sure would. There are others who have sorrows.
All right, look at verse 28 and 29. You'll enjoy this to get
a blessing out of it. Now, after this, Jesus, knowing that all things
were now accomplished. How did he know that all things
were accomplished? Well, he wrote the book The Word of God, the
Word was made flesh, and known unto God are all his works from
the beginning. He's the author and the finisher. And it says,
knowing that all things were now accomplished, that the Scriptures
might be fulfilled. One more verse of Scripture had
to take place. And this is Psalm 69 that we
read. And so he said, I thirst. And verse 29 says there was said
a vessel full of vinegar. Now over here was a vessel full
of vinegar. Why was it there? What in the world were they doing
with vinegar there? Sour wine. And I read many commentators
on this, and none of them could satisfy me. One would say this.
Dr. Gill wrote for about a page and
a half, and I still didn't know what he believed about it. He
said this said this and this said that. They don't know. I
know why it was there. So he could drink it. That's
why. No other reason but to fulfill the scripture that he drank vinegar. And there's a spiritual meaning
behind this vinegar. And they would set vinegar, a
vessel full of vinegar, and they filled a sponge with vinegar
and put it upon Hyssop, and put it to his mouth. Put it to his mouth. Now, vinegar. As I said, vinegar is sour or
bitter wine. The first mention, if you're
paying attention now, the first mention of vinegar in all the
scriptures is in Numbers chapter 6. And what takes place in Numbers
chapter 6 is the orders concerning a Nazarite. Now Nazarite was a holy man of
God. And God said concerning a Nazarite,
this holy man, this one who took a vow to be a Nazarite or a holy
man for the service of God, he said not to drink. He told that
Nazarite not to drink any wine, strong drink or vinegar. all the days of his separation." Now listen carefully. All the
days of his separation, he's not to drink vinegar. All right? Christ is the Nazarite, the Holy
One of God. Jesus the Nazarene, the He is
the Holy One. The Scripture says he's holy,
harmless, undefiled, separate from sinners. All right? But now, when he began to be associated with sinners, a friend
of sinners, he's going to become He's going to be made sin. You
know what I'm going to say. Then he began to drink wine with
sinners. And now, in the last, the last
thing is mentioned is vinegar. strong drink, no vinegar, all
the days of his separation. But now that he's been made sin
for us who knew no sin, he's now not separate from us, he's
become as one of us a sinner. Now he drinks vinegar. Isn't
that something? The second mention, it gets back,
the second mention of the word vinegar in the Scripture. is in the book of Ruth. When Boaz says, gives order to
Ruth to come to his table and dip her morsel in nothing less
than vinegar, there'll be a partaker with him. And once she does, that's the
time when he begins to woo her and she goes home. She's falling
in love. By being a partaker. And the scripture says we too
are partakers. We take part in the fellowship. Isn't that wonderful? And our hearts are knit to him.
Well, turn over to Exodus 12. Now, it says they took this vinegar
and soaked the sponge with it and put it on hyssop. Hyssop? Why hyssop? Too fulfilled a scripture. Exodus chapter 12. Exodus chapter
12. Oh, I love this portion. Exodus
12. They took that vinegar and soaked
a sponge in it and put it on hyssop. I believe a branch of
hyssop And again, Gil went and spent a page talking about hyssops,
different hyssops. And I'm glad he did, you know,
so I won't have to. But he said the hyssop that grew
back then was of a tree. a large shrub, almost a tree,
and it had large branches. And that's what was done here,
was that sponge soaked in vinegar was put on a large branch of
hyssop, and they took that vinegar-soaked sponge on the end of that hyssop,
and they reached up. You see, Christ is up there where
they can't reach Him by hand, so they have to take this hyssop,
and they reach up and stick this sponge In his head, at his head,
in his mouth, with this rod of hyssop. Why are they doing that? Look at verse 21 and 22. Moses called for all the elders
of Israel and said unto them, Draw out, take your lamb according
to your families that kill the Passover. Take a bunch of hyssop,
dip it in the blood in the basin. Strike the lintel! The head! What's a lintel, Rick? Huh? It's the head of a door,
isn't it? It's the topmost part of a door,
isn't it? It's the head of a door. Take
that kissel, dip it in blood, and strike the head with it. Passover's being slung here,
people. Isn't that marvelous? Huh? Marvelous. So Christ, our Passover,
it says here, smite it, strike it. Christ was, Isaiah 53 says,
we did esteem Him smitten, stricken of God for our Passover. Amazing. Absolutely amazing. Like I said, every verse, every
word, we could spend a whole season on it. Now, verse 30, when Jesus therefore
had received the vinegar, he said, it is finished, and bowed
his head and gave up the goat. It is finished. Three words. Three words, and
in these three words is our salvation. Just like the three in one accomplished
our salvation. These three words in one tell
us of that salvation. The whole work, he said, it is
finished. The whole work. I want you to see this, okay?
I haven't taken long now, but I do want you to see this. Luke
chapter 2, very quickly. Luke chapter 2. Those were Christ's last words
recorded here in John. It is finished. Let's look at
his first words recorded by Luke. All right? First and last words. The first words that the Holy
Spirit saw fit to record for us to see was when Christ was
twelve years old as a boy. And look at it here in Luke chapter
2, verses 48 through 50. Here's the first word. When they
saw him, Christ, they were amazed. And his mother said unto him,
Son, why hast thou dealt thus with us? Behold, thy father and
I have sought thee sorrowing. And he said unto them, How is
it that ye sought me? Wished ye not that I must be
about my father's business? His first words were, I've got
business to take care of. His last words were, it's finished. Don't you like that? Isn't that
wonderful? And again, let me draw your attention
to that. They said, your father, now we're
worried. He said, I'm doing my father's
business. And on the cross, he says, I
did it. I finished it. That's what he
said in that prayer to his father before he went to the cross.
He said, the work thou gavest me to do, I finished it. Finished it. What was his father's
business that he finished? Well, he said in John, all the
way through John, he says, that I might give unto eternal life
unto as many as thou hast given me. This was the work you gave
me to do." And he finished it. To speak and to save his people,
his sheep, the righteousness of the law had to be fulfilled.
He said, it's finished. Christ is the end of the law
for righteousness for everyone to believe. God was glorified
by man. We all came short of it. Christ
didn't. He finished it. He glorified
God. Sin had to be made an end of.
Christ finished it, put an end to our sin. The serpent's head
had to be crushed. Christ said, it's done. It's
finished. He's under my feet. All types,
promises, and prophecies of all the scripture had to be fulfilled.
Every jot and tittle of God's Word had to be fulfilled concerning
Christ and concerning us. And Christ said, it's finished.
When Christ hung on that cross and said it's finished, what
he did was put a great big period at the end of his word. Done. He wrote the book of salvation,
the book of life, our names are in it, and he put an exclamation
mark at the end of it. Finished. Done. And I like that. It says he bowed his head and
gave up the Every word now is written on purpose. Christ kept saying, before he
went to the cross, he said, no man takes my life from me. You
can't kill God. They tried several times, didn't
they? A whole crowd would gather around him, a lynch mob, and
they'd just walk right through him. You can't kill God, you
can't touch God. unless he allows it. He said,
no man takes my life from me. And here in the end, when he's
to die, they still didn't take his life from him. He laid it
down. Says he bowed his head. It didn't
say, it doesn't say, Theresa doesn't say, and his head dropped.
Oh no, this is his finest hour. This is his hour. This is his
curtain call. And he's set forth by God the
Father, glorified by God the Father, glorified for sinners
to see. And he bows his head. And surely there was a standing
ovation in heaven. Bowed his head and gave up the
ghosts. What's the ghosts? Gave us the Holy Spirit. Oh, my. Well, let's read verses
31 through 37 in closing. The Jews therefore, because it
was the preparation that the body should not remain upon the
cross on the Sabbath day, for that Sabbath day was an high
day. It sure was. It was the Sabbath
to put away all Sabbaths, the Passover to do away with all
Passover. They said, this is a high day.
They besought Pilate that their legs might be broken and that
they might be taken away. Now, some of you don't know what
this is all about. Crucifixion, they generally tied
them up with ropes on these, on these crosses and they didn't
nail them. They nailed Christ to fulfill
the scripture. Because it said in Psalm 22,
they pierced my hands and my feet. They didn't do that normally.
They did it to him. And because he's got to have
scars in his hands, Joe. He's got to have scars. I'll be looking for them in heaven.
Well, they generally would tie them up to the cross and tie
them in such a way that they would have to extend themselves.
They would put a platform under their feet that they could stand
on, but if they were going to stand, they had to do it on tiptoes.
And the reason for this was it was just a slow, agonizing, excruciating,
their joints, everything about them, their lungs, they couldn't
breathe right. It stretched like that, and they had this little,
and if they raised themselves up, you see, on their tiptoes
every now and then, They could breathe a little bit. Well, in order to kill them,
a soldier would come by with a great big iron bar and just
bust their legs into smithereens so that they could not raise
them, and then they'd just choke. Well, look at it. And I didn't
say all that for a fact. That's the way it was, all right?
That's the reason they did this. Verse 33, Then came the soldiers,
and broke the legs of the first thief, and of the other. Why'd they
go around? He came to the first one, broke
his leg, and they all went all the way around the center of
the cross, and broke the other one's leg. And when they came
to Jesus, he was dead already. So they didn't break his leg.
Wow. Well, God started this way back,
way, way back in when he instituted the Passover and the sacrifice
of lambs. He said, now you take these lambs
and don't you break a bone of them. Burn the whole thing on
the altar. Oh, slit their throat, get the
blood from it. Don't break a bone. It's not to be broken in pieces.
You've got to have a whole sacrifice. not some bits and pieces. You've got to have the whole
truth, the whole sacrifice. Don't break a bone. Don't desecrate the body anymore. And so here Christ, the Lamb
of God, is being slain, and he's dead already, and the Scriptures
say it. But one of the soldiers now,
Verse 34, "...with a spear pierced his side, and forthwith came thereout blood
and water." Oh my, that's written. Christ said that, didn't He,
back in John 3? "...and he that saw it bare a
record, and his record is true." John's saying, it's true what
I'm saying, I know. "...he knoweth that he sayeth
true, that ye might believe." Believe what? Believe the Scripture,
because these things were done that the Scripture might be fulfilled,
which says in Exodus 12, Numbers 9, a bone of him shall not be
broken.