Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died (Mark 15:44, NIV).
The above excepted, as far as the word “die” (died; dead) goes, our narrative sources, the Gospels (Matthew, Mark, Luke, John), do not say that Christ (Jesus) died. (Pilate said it; we do find the expression, "Christ died", in other parts of the New Testament [NT].)
What is the significance of the fact that the Gospel writers do not use the word of Jesus? They have the word, sure enough. Jesus used it. It is found in 45 other places in the text of the Gospels, mostly in John.
All four of the narratives do describe the end of life for Jesus of Nazareth. Here are the NIV translations:
he gave up his spirit (Matthew 27:50).
he bowed his head and gave up his spirit (John 19:30).
Jesus breathed his last (Mark 15:37).
he breathed his last (Luke 23:46).
The four have a lot more to say. They have different emphases and retain different detail. Their language is nevertheless sparing. The accounts do not dwell on the means but give the facts for all to see.
A final breath graphically conveys what they saw. Giving up his spirit says the same and something different. The expression echoes the kind of thing Jesus had been saying.
As the climax of the earthly life of Jesus was near there was some very plain talking. There were groups showing a querulous or threatening atmosphere in Jerusalem. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die.
So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (John 12:32-34, ESV). They knew Jesus was talking about dying, and about dying on a Roman cross at that. They also knew, as must have been commonplace, that they were to have a Christ (Messiah) who would not die (see for example, Ezekiel 37:25). Here was their proof then - no need to take Jesus seriously! He could not be their Christ.
Earlier on we find that kind of outlook amongst the close followers, the ones we call disciples and Apostles. On a momentous day Peter uttered the great words which must have thrilled them all, till Jesus threw them into confusion. Then he asked them, “But who do you say I am?” Peter replied, “You are the Messiah[a] sent from God!”
Jesus warned his disciples not to tell anyone who he was. “The Son of Man[b] must suffer many terrible things,” he said. “He will be rejected by the elders, the leading priests, and the teachers of religious law. He will be killed, but on the third day he will be raised from the dead” (Luke 9:20-22, NLT). That was not what they expected, not at all! He spoke openly about this. Peter took him aside and began to rebuke him. But turning around and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! You are not thinking about God’s concerns[a] but human concerns” (Mark 8:32-33, CSB). Now the contradictions were all too clear. The threat increased. (It would take a resurrection and its aftermath to resolve their struggle.)
Jesus was under no illusions about what awaited him in Jerusalem that last time. But I am going on my way today and tomorrow and the next day. After all, Jerusalem is the place where prophets are killed. Jerusalem, Jerusalem! Your people have killed the prophets and have stoned the messengers who were sent to you. I have often wanted to gather your people, as a hen gathers her chicks under her wings. But you wouldn’t let me. Now your temple will be deserted. You won’t see me again until the time when you say, “Blessed is the one who comes in the name of the Lord” (Luke 13:33-35, CEV). What might have been was not. Did they see him again? Some did.
The followers had grasped the fatal threat posed by Jerusalem, even if their understanding was far from complete
Thomas, who was called the Twin,[a] said to his fellow disciples, “Let us also go, that we may die with him.” (John 11:16, NRSV) His followers did go and heard portentous words: The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” Mark 14:21-22, NIV). So much to take in during the meal they would never forget. In that setting, Jesus tried to damp down the overconfidence Peter vocalised: Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same (Mark 14:30-31, NRSV). They were unanimous in their allegiance which was stronger than death; they would be unanimous in their flight. It would be just a little longer before they knew that his body was in fact given for them; for all who believe.
Jesus had said it, plainly enough it seems to me (with the advantage of the NT).
“I am the good shepherd. I know my own, and my own know me, just as the Father knows me, and I know the Father. I lay down my life for the sheep. But I have other sheep that are not from this sheep pen; I must bring them also, and they will listen to my voice. Then there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life so that I may take it up again. No one takes it from me, but I lay it down on my own. I have the right to lay it down, and I have the right to take it up again. I have received this command from my Father” (John 10:14-18, CSB). Not even Roman power could take his life without divine assent. He was putting down his life. He gave his life on behalf of his sheep. No rescue from Rome. A different kind of rescue this. It was not a simple self-sacrifice, for he was able to take up his life. In what he did he would in fact make his love unmistakable: The greatest way to show love for friends is to die for them (John 15:13, CEV).
Jesus, the Servant of the Lord, would give his life a ransom: For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45, ESV) In that era it would be no surprise that a servant’s life should be given for the benefit of the served. That would be true, even if the servant was handed over as a ransom (not that a servant would count for much). In the NT “ransom” is used only here and in the parallel in Matthew; the word is used in the LXX for a substitutionary payment.) Jesus was not recorded as explaining the ransom being handed over.
Like a grain seed sown in the earth, he would give up his life but rise again: Jesus answered them, “The hour has come for the Son of Man to be glorified. Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life (John 12:23-25, NRSV). The chapter has more in similar vein.
Jesus had prepared his followers for a coming immeasurably different situation: But in fact, it is best for you that I go away, because if I don’t, the Advocate[a] won’t come. If I do go away, then I will send him to you (John 16:7, NLT). No doubt they could not yet imagine any advantage in not having their Teacher and Lord right in their gaze.
In passages such as the following, other NT writers repeat that “Christ Died”: Christ died for us at a time when we were helpless and sinful (Paul, Romans 5:6, CEV). Although the word is not used in the Gospels of Jesus, everyone agrees that Jesus did really die, if he existed at all. (The execution may be less well accepted. Jesus’ subsequent resurrection is debated and reinterpreted a lot!)
Incidentally, the word “Christ” gets emphasis in Paul’s sentence above. I also note it is the same noun which some versions translate as “Messiah” in the Gospels, but not in the rest of the NT. We could reasonably render, Messiah died for us….
The four do not apply the word "die", "died" or "dead" to Jesus (some of our translations use it). The narratives, without using the word, include clear Gospel statements that Jesus would die and did die. They are not using our circumlocution such as saying someone "passed" or is "gone". More, a lot more, is being conveyed here.Consider this:
“breathed his last” - the earthly career of Jesus of Nazareth had ended
“gave up his spirit” - no accident and no defeat - he was acting in the apparent defeat
“lifted up” (on the analogy of an Old Testament event when Moses put a brass snake on display).
“killed” - a deliberate action from external actors; he was under no illusion
“go” - not rushing away but certainly departing
“body” - Jesus gave them his body. Clearly he was standing speaking but the image of a body given to eat is confronting, personal, and unquestionably speaking of death!
“give” - what more could he have done?
“lay down his life” - in accordance with his own will he gave his all
“give his life a ransom” - the purpose of his coming
“falls into the earth and dies” - the change was profound, outside human experience; actually a beginning!
There is a moving song, Amazing Love, on Jesus dying by Graham Kendrick song: https://youtu.be/RVgmdzQCl6U
The discussions about dying and death in John chapter 11 are moving and gripping, not least because Jesus tells that he obliterates death!
 |
| First century Jerusalem wall with steps Jesus could have used at some point |
What is the significance of the fact that the Gospel writers do not use the word of Jesus? They have the word, sure enough. Jesus used it. It is found in 45 other places in the text of the Gospels, mostly in John.
All four of the narratives do describe the end of life for Jesus of Nazareth. Here are the NIV translations:
he gave up his spirit (Matthew 27:50).
he bowed his head and gave up his spirit (John 19:30).
Jesus breathed his last (Mark 15:37).
he breathed his last (Luke 23:46).
The four have a lot more to say. They have different emphases and retain different detail. Their language is nevertheless sparing. The accounts do not dwell on the means but give the facts for all to see.
A final breath graphically conveys what they saw. Giving up his spirit says the same and something different. The expression echoes the kind of thing Jesus had been saying.
As the climax of the earthly life of Jesus was near there was some very plain talking. There were groups showing a querulous or threatening atmosphere in Jerusalem. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die.
So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (John 12:32-34, ESV). They knew Jesus was talking about dying, and about dying on a Roman cross at that. They also knew, as must have been commonplace, that they were to have a Christ (Messiah) who would not die (see for example, Ezekiel 37:25). Here was their proof then - no need to take Jesus seriously! He could not be their Christ.
Earlier on we find that kind of outlook amongst the close followers, the ones we call disciples and Apostles. On a momentous day Peter uttered the great words which must have thrilled them all, till Jesus threw them into confusion. Then he asked them, “But who do you say I am?” Peter replied, “You are the Messiah[a] sent from God!”
Jesus warned his disciples not to tell anyone who he was. “The Son of Man[b] must suffer many terrible things,” he said. “He will be rejected by the elders, the leading priests, and the teachers of religious law. He will be killed, but on the third day he will be raised from the dead” (Luke 9:20-22, NLT). That was not what they expected, not at all! He spoke openly about this. Peter took him aside and began to rebuke him. But turning around and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! You are not thinking about God’s concerns[a] but human concerns” (Mark 8:32-33, CSB). Now the contradictions were all too clear. The threat increased. (It would take a resurrection and its aftermath to resolve their struggle.)
Jesus was under no illusions about what awaited him in Jerusalem that last time. But I am going on my way today and tomorrow and the next day. After all, Jerusalem is the place where prophets are killed. Jerusalem, Jerusalem! Your people have killed the prophets and have stoned the messengers who were sent to you. I have often wanted to gather your people, as a hen gathers her chicks under her wings. But you wouldn’t let me. Now your temple will be deserted. You won’t see me again until the time when you say, “Blessed is the one who comes in the name of the Lord” (Luke 13:33-35, CEV). What might have been was not. Did they see him again? Some did.
The followers had grasped the fatal threat posed by Jerusalem, even if their understanding was far from complete
Thomas, who was called the Twin,[a] said to his fellow disciples, “Let us also go, that we may die with him.” (John 11:16, NRSV) His followers did go and heard portentous words: The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” Mark 14:21-22, NIV). So much to take in during the meal they would never forget. In that setting, Jesus tried to damp down the overconfidence Peter vocalised: Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same (Mark 14:30-31, NRSV). They were unanimous in their allegiance which was stronger than death; they would be unanimous in their flight. It would be just a little longer before they knew that his body was in fact given for them; for all who believe.
Jesus had said it, plainly enough it seems to me (with the advantage of the NT).
“I am the good shepherd. I know my own, and my own know me, just as the Father knows me, and I know the Father. I lay down my life for the sheep. But I have other sheep that are not from this sheep pen; I must bring them also, and they will listen to my voice. Then there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life so that I may take it up again. No one takes it from me, but I lay it down on my own. I have the right to lay it down, and I have the right to take it up again. I have received this command from my Father” (John 10:14-18, CSB). Not even Roman power could take his life without divine assent. He was putting down his life. He gave his life on behalf of his sheep. No rescue from Rome. A different kind of rescue this. It was not a simple self-sacrifice, for he was able to take up his life. In what he did he would in fact make his love unmistakable: The greatest way to show love for friends is to die for them (John 15:13, CEV).
Jesus, the Servant of the Lord, would give his life a ransom: For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45, ESV) In that era it would be no surprise that a servant’s life should be given for the benefit of the served. That would be true, even if the servant was handed over as a ransom (not that a servant would count for much). In the NT “ransom” is used only here and in the parallel in Matthew; the word is used in the LXX for a substitutionary payment.) Jesus was not recorded as explaining the ransom being handed over.
Like a grain seed sown in the earth, he would give up his life but rise again: Jesus answered them, “The hour has come for the Son of Man to be glorified. Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life (John 12:23-25, NRSV). The chapter has more in similar vein.
Jesus had prepared his followers for a coming immeasurably different situation: But in fact, it is best for you that I go away, because if I don’t, the Advocate[a] won’t come. If I do go away, then I will send him to you (John 16:7, NLT). No doubt they could not yet imagine any advantage in not having their Teacher and Lord right in their gaze.
In passages such as the following, other NT writers repeat that “Christ Died”: Christ died for us at a time when we were helpless and sinful (Paul, Romans 5:6, CEV). Although the word is not used in the Gospels of Jesus, everyone agrees that Jesus did really die, if he existed at all. (The execution may be less well accepted. Jesus’ subsequent resurrection is debated and reinterpreted a lot!)
Incidentally, the word “Christ” gets emphasis in Paul’s sentence above. I also note it is the same noun which some versions translate as “Messiah” in the Gospels, but not in the rest of the NT. We could reasonably render, Messiah died for us….
The four do not apply the word "die", "died" or "dead" to Jesus (some of our translations use it). The narratives, without using the word, include clear Gospel statements that Jesus would die and did die. They are not using our circumlocution such as saying someone "passed" or is "gone". More, a lot more, is being conveyed here.Consider this:
“breathed his last” - the earthly career of Jesus of Nazareth had ended
“gave up his spirit” - no accident and no defeat - he was acting in the apparent defeat
“lifted up” (on the analogy of an Old Testament event when Moses put a brass snake on display).
“killed” - a deliberate action from external actors; he was under no illusion
“go” - not rushing away but certainly departing
“body” - Jesus gave them his body. Clearly he was standing speaking but the image of a body given to eat is confronting, personal, and unquestionably speaking of death!
“give” - what more could he have done?
“lay down his life” - in accordance with his own will he gave his all
“give his life a ransom” - the purpose of his coming
“falls into the earth and dies” - the change was profound, outside human experience; actually a beginning!
There is a moving song, Amazing Love, on Jesus dying by Graham Kendrick song: https://youtu.be/RVgmdzQCl6U
The discussions about dying and death in John chapter 11 are moving and gripping, not least because Jesus tells that he obliterates death!
Scripture quotations marked (CSB) are from the Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved. Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Note. I retain in the publishers' text where they occur the references to footnotes (eg, a., b.), but usually not the notes. You can check them out by viewing the text on-line. Often they are replicated in different translations.
Bible passages accessed though Biblegateway.com
Image courtesy of Holylandphotos.com
No comments:
Post a Comment