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).
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| First century Jerusalem wall with steps Jesus could have used at some point - City is definite locality* |
No simple tragedy. Jesus had spoken with the Governor, who thought he was in charge: Then Jesus said, “You would have no power over me at all unless it were given to you from above. So the one who handed me over to you has the greater sin” (John 19:11, NLT). The Plan was under no threat. Pilate was not constrained by our rosy ideas of "justice", but he knew he could easily order crucifixion for a non-citizen, workman, mere Jew.
Jesus had deliberately gone to Jerusalem. He did not think what lay ahead was desirable (see previous post, "Jesus: Rejected") but it was necessary for us for him to drink the cup which came from God. And so it was...
(This post substantially adapts earlier posts.)
The opening quote 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 - above - 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 (die/died/dead) word of Jesus? They have that word, sure enough. Jesus used it. (It is found in 45 other places in the text of the Gospels, mostly in John.) Nor do any of the writers say Jesus "passed on", or the like. They say something else.
All four of the narratives do describe the end of life for Jesus of Nazareth. Here are the CSB translations of the two descriptions we are given:
gave up his spirit (Matthew 27:50).
What is the significance of the fact that the Gospel writers do not use the (die/died/dead) word of Jesus? They have that word, sure enough. Jesus used it. (It is found in 45 other places in the text of the Gospels, mostly in John.) Nor do any of the writers say Jesus "passed on", or the like. They say something else.
All four of the narratives do describe the end of life for Jesus of Nazareth. Here are the CSB translations of the two descriptions we are given:
gave up his spirit (Matthew 27:50).
breathed his last. (Mark 15:37)
breathed his last. (Luke 23:46)
breathed his last. (Luke 23:46)
gave up his spirit. (John 19:30)
A "final breath" graphically conveys what they saw. It is very clear..
"Giving up his spirit" says the same, and something different. The
expression echoes the kind of thing Jesus had been saying.
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.
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.
When 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, for he expected to die!
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.
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, for he expected to die!
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.)
Approaching Jerusalem that last time, Jesus was under no illusions about what awaited him. 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 in 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 (Peter) 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 fearful flight for self-preservation. 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 what really was happening, 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 government. 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, teaching which calls for thought!.
Jesus had prepared his followers for a coming immeasurably changed 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 if he existed at all, did really die. (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 that word, include clear Gospel statements that Jesus would die, and did die. They are not using our words such as saying someone "passed on" 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 - in the apparent defeat, he was acting
“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!
Approaching Jerusalem that last time, Jesus was under no illusions about what awaited him. 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 in 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 (Peter) 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 fearful flight for self-preservation. 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 what really was happening, 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 government. 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, teaching which calls for thought!.
Jesus had prepared his followers for a coming immeasurably changed 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 if he existed at all, did really die. (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 that word, include clear Gospel statements that Jesus would die, and did die. They are not using our words such as saying someone "passed on" 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 - in the apparent defeat, he was acting
“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!
The synoptics report a final loud cry from the cross that afternoon; John gives us: When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit (John 19:30, NRSV). Surely he had drunk the cup God gave him on our account. Once and only once he offered himself, and no more was, no more is, needed.
There is a moving song on Jesus dying, Amazing Love, 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!
There is a moving song on Jesus dying, Amazing Love, 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!
Below is a partial compilation of Jesus and the cross. This is a glimpse of how the Gospel writers reported the reality of his death.
In the following sample I am including only the details which are common to Matthew, and Mark, and Luke, and John. In some cases their order is not common and wording is not identical.
Other information is also found in one or more of those sources (for example: Jesus before Herod; Simon of Cyrene, the cross bearer; detail of Mary and others by the cross; mockery; Jesus’ cry; Pilate’s surprise).
Then he (Pilate) handed him (Jesus) over to be crucified.
Then they took Jesus away.[a] Carrying the cross by himself, he went out (John 19:16-17a, CSB)
Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. (Luke 23:32, ESV).
Pilate ordered the charge against Jesus to be written on a board and put above the cross. It read, “Jesus of Nazareth, King of the Jews” (John 19:19, CEV)
Some women were watching from a distance (Mark 15:40a, NIV).
One of them (soldier) ran and filled a sponge with sour wine, holding it up to him on a reed stick so he could drink (Matthew 27:48, NLT).
Then Jesus gave a loud cry and breathed his last (Mark 15:37, NRSV).
After this, Joseph of Arimathea, who was a disciple of Jesus—but secretly because of his fear of the Jews—asked Pilate that he might remove Jesus’s body. Pilate gave him permission; so he came and took his body away (John 19:38, CSB).
He (Joseph) took the body down from the cross and wrapped it in fine cloth. Then he put it in a tomb that had been cut out of solid rock and had never been used (Luke 23:53, CEV).
As this is common to the four, the above compilation must reflect something close to the core account heard by the original listeners. This was the minimum; a kind of framework. Depending on where they were (who was their messenger), there were other details.
It is important not to make assumptions. So, for example, all four sources have women nearby as Jesus suffered. The women are consistently prominent. However, Luke indicates other "acquaintances" were there as well, and John confirms at least one male. (John alone brings the male followers close.)
As usual in a crucifixion, a significant amount of time (hours) passed - but that does not emerge above.
Why did it matter? What did it all mean? I think meaning and significance was what was first told to them. For the meaning and significance I look to the teaching of Jesus, and the earliest New Testament (NT) documents (future post hopefully).
Other information is also found in one or more of those sources (for example: Jesus before Herod; Simon of Cyrene, the cross bearer; detail of Mary and others by the cross; mockery; Jesus’ cry; Pilate’s surprise).
Then he (Pilate) handed him (Jesus) over to be crucified.
Then they took Jesus away.[a] Carrying the cross by himself, he went out (John 19:16-17a, CSB)
Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. (Luke 23:32, ESV).
Pilate ordered the charge against Jesus to be written on a board and put above the cross. It read, “Jesus of Nazareth, King of the Jews” (John 19:19, CEV)
Some women were watching from a distance (Mark 15:40a, NIV).
One of them (soldier) ran and filled a sponge with sour wine, holding it up to him on a reed stick so he could drink (Matthew 27:48, NLT).
Then Jesus gave a loud cry and breathed his last (Mark 15:37, NRSV).
After this, Joseph of Arimathea, who was a disciple of Jesus—but secretly because of his fear of the Jews—asked Pilate that he might remove Jesus’s body. Pilate gave him permission; so he came and took his body away (John 19:38, CSB).
He (Joseph) took the body down from the cross and wrapped it in fine cloth. Then he put it in a tomb that had been cut out of solid rock and had never been used (Luke 23:53, CEV).
As this is common to the four, the above compilation must reflect something close to the core account heard by the original listeners. This was the minimum; a kind of framework. Depending on where they were (who was their messenger), there were other details.
It is important not to make assumptions. So, for example, all four sources have women nearby as Jesus suffered. The women are consistently prominent. However, Luke indicates other "acquaintances" were there as well, and John confirms at least one male. (John alone brings the male followers close.)
As usual in a crucifixion, a significant amount of time (hours) passed - but that does not emerge above.
Why did it matter? What did it all mean? I think meaning and significance was what was first told to them. For the meaning and significance I look to the teaching of Jesus, and the earliest New Testament (NT) documents (future post hopefully).
The earliest hearers (and eventually readers) of the Gospel would surely have been considering just one account. There is something a little “artificial” about looking at all four at once. That activity also raises questions of contrasting emphasis, different sequence and of “omission”. Nonetheless I think it is informative to compare.
Not one of the Gospels gives minute details or dwells on description of bodily suffering. No gruesome image presented to us today. That is not to minimise the awfulness of this death, which was suffered by three in Jerusalem that day, and by very, very, many under various regimes, from about the 6th century, BC (BCE). In one example, in 88 BC, Alexander Jannaeus, king and high priest in Judaea, had crucified about 800 Pharisees.
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| From preserved bones of the crucified man from the ossuary box of Yehohanan, son of Hagakol - see below* |
It is also true that the first hearers of these reports would know all too well what was involved in crucifixion, like our own gallows spectators of past years. (I doubt any more painful method of execution than crucifixion was used until (?) someone came up with the hanging, drawing and quartering of people condemned for treason.)
This month I read a recollection of an accomplished person who was asked as a primary age child if she did not feel sorrow for Jesus dying on the cross. The youngster thoughtfully said her sympathy was with the other victims, who did not have Jesus’ knowledge! (I gather the child's answer was not popular, though hers was actually based on correct reading and truer understanding.)
The preliminary part (pages a & b) of the document behind this ("Passion") establishes the situation leading up to the crucifixion.
The other section (pages c & d) covers the common ground of the execution accounts. Although different in form, all four use just the one verb covering the action of execution; translated as “crucified”. No more detail of the physical effects is written, though some can be surmised.
We see that Jesus gave up his spirit, or, it is put another way - he breathed his last.
The moment Jesus expired is simply told: He gave up his spirit (Matthew and John). The word in John is the same as that for Pilate disposing of Jesus to the execution process: Pilate gave up Jesus; Jesus gave up his spirit. Mark and Luke have the other way to put it: Jesus breathed his last - they use same single verb to say that. Though sympathy is a natural response to the moment, the Gospels make no attempt to create sympathetic viewer (reader) grief.
If a symbol is wanted for “Christianity”, it would not be possible to go past an empty, gaping, and slightly-used, burial tomb. That image would present problems! Moreover, the summary or motto became “Christ crucified” (leaving "risen" as implied - else he could not be Christ). Given the “ordinariness” of the manner of Jesus' death and the simplicity of its telling, how does the cross come to be so prominent? (Note, by the way, that prominence belongs to the “empty cross”.) The cross is shorthand for Jesus’ death. What kind of death was this?
The clue to the critical and eternal difference in the event may lie in the reported request Jesus made in the garden hours before and reported by the Synoptics. He asked the (His) Father for the cup to be taken from him, except that God’s will be first. (John has a similar passage at 12:27.) This came after Jesus saying to the disciples that he was betrayed. He had more than once said he would be killed, including as he and they made their final Passover journey to Jerusalem. It also came after Jesus took their Passover to apply to himself for them - his was the blood of the covenant (John has similar in chapter 6).
Jesus had made clear his purpose in coming. Simply put it was to do God’s will, to in fact be the Servant of the Lord. The Synoptics report the servant role just subsequently to the warning of his death. Jesus said his death would be giving his life as a ransom for many (Matthew 20:28, Mark 10:45; see also Luke 22:27). I wonder if there was ever a slave market in Jerusalem - certainly many slaves were taken from Judea in 70 AD (CE). People would have been familiar with the idea of ransom being paid to free a slave, even if it was uncommon.
John tells us that Jesus is the Door, through which his sheep may find life, and he is the Good Shepherd, giving his life for the sheep (John 10:7-13).
Matthew and Mark (see table) report Jesus’ cry of distress at being abandoned (or forsaken) by God. His words surely evoke Psalm 22. Other NT writing reminds us that the death Jesus experienced was clear evidence of him being then under God’s curse. With all of this I connect: “It is finished”; for all of his brevity, John uniquely included that claim by Jesus. He had done what he intended; God’s plan was given effect; the needed remedy is available.
We might put the truth this way: God showed God's love for us when God sent God's only son into the world to give us life. Real love isn't our love for God, but God's love for us. God sent God's son to be the means by which our sins are forgiven.
Jesus’ death and resurrection can remedy the age-old problem. He was handed over to die because of our sins, and he was raised to life to make us right with God (Romans 4:25, NLT). Examining another facet of the ultimate truth, Paul wrote: But God proves His own love for us in that while we were still sinners, Christ died for us! Much more then, since we have now been declared righteous by His blood, we will be saved through Him from wrath. For if, while we were enemies, we were reconciled to God through the death of His Son, then how much more, having been reconciled, will we be saved by His life! And not only that, but we also rejoice in God through our Lord Jesus Christ. We have now received this reconciliation through Him (Romans 5:8-11, CSB). So love, God's love, is proven beyond doubt and human beings may be brought to rejoicing.
God's love is a recurrent Bible theme: God showed his love for us when he sent his only son into the world to give us life. Real love isn't our love for God, but his love for us. God sent his Son to be the means by which our sins are forgiven (1 John 4:9-10, CEV). What we could not do, God has done.
It is clear (see text) that Jesus determinedly and purposefully went to Jerusalem that last time. His death was essential. Hardly surprising that "Christ Crucified" would be the motto in the years to come.
Link to PDF of whole table (4 pages): https://drive.google.com/open?id=16pdgqhLqDKVpP_WOHrEPTpCo6a2U71MA
Above, in portrait form, is the text which is included in the table.
When the days drew near for him to be taken up, he set his face to go to Jerusalem. (Luke 9:51; ESV)
“I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me (John 10:11-14, NRSV).
This month I read a recollection of an accomplished person who was asked as a primary age child if she did not feel sorrow for Jesus dying on the cross. The youngster thoughtfully said her sympathy was with the other victims, who did not have Jesus’ knowledge! (I gather the child's answer was not popular, though hers was actually based on correct reading and truer understanding.)
The preliminary part (pages a & b) of the document behind this ("Passion") establishes the situation leading up to the crucifixion.
The other section (pages c & d) covers the common ground of the execution accounts. Although different in form, all four use just the one verb covering the action of execution; translated as “crucified”. No more detail of the physical effects is written, though some can be surmised.
We see that Jesus gave up his spirit, or, it is put another way - he breathed his last.
The moment Jesus expired is simply told: He gave up his spirit (Matthew and John). The word in John is the same as that for Pilate disposing of Jesus to the execution process: Pilate gave up Jesus; Jesus gave up his spirit. Mark and Luke have the other way to put it: Jesus breathed his last - they use same single verb to say that. Though sympathy is a natural response to the moment, the Gospels make no attempt to create sympathetic viewer (reader) grief.
If a symbol is wanted for “Christianity”, it would not be possible to go past an empty, gaping, and slightly-used, burial tomb. That image would present problems! Moreover, the summary or motto became “Christ crucified” (leaving "risen" as implied - else he could not be Christ). Given the “ordinariness” of the manner of Jesus' death and the simplicity of its telling, how does the cross come to be so prominent? (Note, by the way, that prominence belongs to the “empty cross”.) The cross is shorthand for Jesus’ death. What kind of death was this?
The clue to the critical and eternal difference in the event may lie in the reported request Jesus made in the garden hours before and reported by the Synoptics. He asked the (His) Father for the cup to be taken from him, except that God’s will be first. (John has a similar passage at 12:27.) This came after Jesus saying to the disciples that he was betrayed. He had more than once said he would be killed, including as he and they made their final Passover journey to Jerusalem. It also came after Jesus took their Passover to apply to himself for them - his was the blood of the covenant (John has similar in chapter 6).
Jesus had made clear his purpose in coming. Simply put it was to do God’s will, to in fact be the Servant of the Lord. The Synoptics report the servant role just subsequently to the warning of his death. Jesus said his death would be giving his life as a ransom for many (Matthew 20:28, Mark 10:45; see also Luke 22:27). I wonder if there was ever a slave market in Jerusalem - certainly many slaves were taken from Judea in 70 AD (CE). People would have been familiar with the idea of ransom being paid to free a slave, even if it was uncommon.
John tells us that Jesus is the Door, through which his sheep may find life, and he is the Good Shepherd, giving his life for the sheep (John 10:7-13).
Matthew and Mark (see table) report Jesus’ cry of distress at being abandoned (or forsaken) by God. His words surely evoke Psalm 22. Other NT writing reminds us that the death Jesus experienced was clear evidence of him being then under God’s curse. With all of this I connect: “It is finished”; for all of his brevity, John uniquely included that claim by Jesus. He had done what he intended; God’s plan was given effect; the needed remedy is available.
We might put the truth this way: God showed God's love for us when God sent God's only son into the world to give us life. Real love isn't our love for God, but God's love for us. God sent God's son to be the means by which our sins are forgiven.
Jesus’ death and resurrection can remedy the age-old problem. He was handed over to die because of our sins, and he was raised to life to make us right with God (Romans 4:25, NLT). Examining another facet of the ultimate truth, Paul wrote: But God proves His own love for us in that while we were still sinners, Christ died for us! Much more then, since we have now been declared righteous by His blood, we will be saved through Him from wrath. For if, while we were enemies, we were reconciled to God through the death of His Son, then how much more, having been reconciled, will we be saved by His life! And not only that, but we also rejoice in God through our Lord Jesus Christ. We have now received this reconciliation through Him (Romans 5:8-11, CSB). So love, God's love, is proven beyond doubt and human beings may be brought to rejoicing.
God's love is a recurrent Bible theme: God showed his love for us when he sent his only son into the world to give us life. Real love isn't our love for God, but his love for us. God sent his Son to be the means by which our sins are forgiven (1 John 4:9-10, CEV). What we could not do, God has done.
It is clear (see text) that Jesus determinedly and purposefully went to Jerusalem that last time. His death was essential. Hardly surprising that "Christ Crucified" would be the motto in the years to come.
Link to PDF of whole table (4 pages): https://drive.google.com/open?id=16pdgqhLqDKVpP_WOHrEPTpCo6a2U71MA
Above, in portrait form, is the text which is included in the table.
When the days drew near for him to be taken up, he set his face to go to Jerusalem. (Luke 9:51; ESV)
“I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me (John 10:11-14, NRSV).
*The crucifixion artifact: The Israel Museum holds the only surviving artefacts of the ancient practice of crucifixion. A c.28 year old man’s bones, including the nailed heel bones (see above), were preserved in a stone ossuary box excavated in 1968 from a family tomb in northeast of Jerusalem. The box also contained the bones of a child. The tomb dates between 37 BCE and 70 AD (CE) and is inscribed "Yehohanan son of Hagkol". A replica is on display at the Museum. The publication, "Biblical Archaeology", has a detailed account from the initial archaeological investigation.
https://www.biblicalarchaeology.org/daily/biblical-topics/crucifixion/a-tomb-in-jerusalem-reveals-the-history-of-crucifixion-and-roman-crucifixion-methods/
* Jesus crucifixion site: Much is elaborately marked out and embellished in Jerusalem as the relevant sites of Jesus' crucifixion and resurrection; see for example, "Holylandphotos.org". People may treat that seriously. I comment that the exasperated Romans did a reasonable demolition job on Jerusalem and Judea in about 70 CE. They were back to really 'sweep the deck" in about 135 CE, and that time delete Judea from the map, and displace any remaining adherents of Judaism. Sites and living connections were surely gone! Just under 200 years later, times had changed, and the mother of the Emperor came looking for potential sites to venerate. What is seen today arose from her work.
To me it seems that in the outworking of events there would be little use for tour guides! Or reliquaries! Or even pilgrimages! (Whose idea was that?)
Scripture quotations marked (CEV) are from the Contemporary English
Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by
Permission.
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
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
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