João 19
Marvin Vincent · Citado em PreceptAustin
João 19
Vincent - The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. NET NOTE - had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BORROW BDAG MASTIGOO 1. states, “If John refers to the ‘verberatio’ given those condemned to death,..... it is odd that Pilate subsequently claims no cause for action (Jn 19:6); but if the latter statement refers only to the penalty of crucifixion, mastigoo in Jn 19:1 may be equivalent to paideuo in Lk 23:16, 22+ (ED: ALSO SEE NOTE REGARDING POSSIBILITY OF 2 FLOGGINGS - ONE MILD IN AN ATTEMPT TO APPEASE THE JEWS AND THE OTHER SEVERE IN PREPARATION FOR CRUCIFIXION).....This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity (SEE NOTE): (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips. Carl Schneider in Theological Dictionary of the New Testament (TDNT Volume 4, page 519) has the following note on Jesus' scourging: The scourging of Jesus in Jn 19:1 and in the prophecies of the passion in Mt. 20:19 == Mk. 10:34 == Lk. 18:33 is not the synagogue punishment but the Roman verberatio. Mt. 27:26 = Mk. 15:15 have the Lat. loan word φραγελλόω (phragelloo)instead of μαστιγόω (mastigoo). Lk. 23:16 has the weaker παιδεύσας (paideuo) and says nothing about its execution (ED: THAT IS LUKE DOES NOT DESCRIBE THE CARRYING OUT OF THE SCOURGING). Here is one of the many instances of Luke’s softening of the passion story. John seems to think in terms of a compromise between true verberatio and a separate whipping. The aim of Pilate is to awaken pity by the scourging. It seems as though he wants to impose only a scourging without crucifixion. (This would be a kind of examination, cf. 3. and Schl. J. on 19:1.) According to Roman law the verberatio always accompanied a capital sentence, condemnatio ad metalla, and other degrading punishments with the loss of freedom or civil rights.17 In many cases it was itself fatal. It usually preceded crucifixion.18 It was so terrible that even Domitian was horrified by it.19 Women were exempted.20 We know little about the details. The number of strokes was not prescribed. It continued until the flesh hung down in bloody shreds. Slaves administered it, and the condemned person was tied to a pillar.21 Dr William Edwards on scourging - Scourging Practices - Flogging was a legal preliminary to every Roman execution,28 and only women and Roman senators or soldiers (except in cases of desertion) were exempt.11 The usual instrument was a short whip (flagellum or flagellum) with several single or braided leather thongs of variable lengths, in which small iron balls or sharp pieces of sheep bones were tied at intervals (Fig 2).5,7,11 Occasionally, staves also were used.8,12 For scourging, the man was stripped of his clothing, and his hands were tied to an upright post (Fig 2).11 The back, buttocks, and legs were flogged either by two soldiers (lictors) or by one who alternated positions.5,7,11,28 The severity of the scourging depended on the disposition of the lictors and was intended to weaken the victim to a state just short of collapse or death.8 After the scourging, the soldiers often taunted their victim. 11 Medical Aspects of Scourging As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues.7 Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh.2,7,25 Pain and blood loss generally set the stage for circulatory shock.12 The extent of blood loss may well have determined how long the victim would survive on the cross. 8 Scourging of Jesus At the Praetorium, Jesus was severely whipped. (Although the severity of the scourging is not discussed in the four gospel accounts, it is implied in one of the epistles [1 Peter 2:24]. A detailed word study of the ancient Greek text for this verse indicates that the scourging of Jesus was particularly harsh.33) It is not known whether the number of lashes was limited to 39, in accordance with Jewish law.5 The Roman soldiers, amused that this weakened man had claimed to be a king, began to mock him by placing a robe on his shoulders, a crown of thorns on his head, and a wooden staff as a scepter in his right hand.1 Next, they spat on Jesus and struck him on the head with the wooden staff.1 Moreover, when the soldiers tore the robe from Jesus’ back, they probably reopened the scourging wounds.7 The severe scourging, with its intense pain and appreciable blood loss, most probably left Jesus in a preshock state. Moreover, hematidrosis had rendered his skin particularly tender. The physical and mental abuse meted out by the Jews and the Romans, as well as the lack of food, water, and sleep, also contributed to his generally weakened state. Therefore, even before the actual crucifixion, Jesus’ physical condition was at least serious and possibly critical. (Read the entire article) Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:1-3 - Just as they were gathered to say, “Ave Imperator” — “Hail emperor” —so imitating that word which they applied to Caesar. and applying it to Jesus in mockery. “King of the Jews,” the utmost scorn was thrown into the last word, “of the Jews.” There had been a general tradition that there should arise among the Jews a king who would subdue the nations, and the Romans jested at the very thought that they should be conquered by the leader of such a despised race as the Jews, and so they said, “King of the Jews.” John 19:1. Then Pilate therefore took Jesus, and scourged him. - This was one of the most terrible punishments to which a man could be sentenced. The Roman scourge was no trifle. It tore off the quivering flesh of the agonized sufferer for it was constructed on purpose to do so. It was generally made of the sinews of oxen, intertwined with the knuckle bones of sheep, and small slivers of bone. This torture our blessed Saviour endured. These are the stripes with which we are healed. Scourged (3146) mastigoo rom mástix = plague, whip, scourge) means literally to flog or scourge. The scourge was first a whip used as an instrument of punishment and then figuratively came to mean to punish severely or to drive as if by blows of a whip. It was the normal and legal preliminary to crucifixion. In the case of Jesus (Luke 23:22) it was inflicted before the sentence of crucifixion was pronounced. Pilate hoped to avert the extreme punishment and satisfy the Jews at the same time. The Jewish method of scourging, as described in the Mishnah, was by the use of 3 thongs of leather, the offender receiving 13 stripes on the bare breast and 13 on each shoulder (cf. the “forty stripes save one,” as administered to Paul 5 times [2 Corinthians 11:24]). Gilbrant - Classical Greek and Septuagint Usage - Mastigoō, “to whip, flog, or beat,” is generally associated with punishment or discipline in classical Greek but is also used to describe unjustifiable “torment” or “mistreatment.” The variation appears in references to Roman or Jewish authorities administering the punishment. It appears in the Septuagint usually to translate the Hebrew nākhâh meaning “to strike or smite.” Typically it is used in the sense of unwarranted beating (cf. Ex 5:14), but for certain transgressions of the Law it was justified (Deut 25:2). Occasionally it is also used as a general term for fighting (cf. 1 Ki 12:24). (The Complete Biblical Library Greek-English Dictionary) MASTIGOO - 7V - Matt. 10:17; Matt. 20:19; Matt. 23:34; Mk. 10:34; Lk. 18:33; Jn. 19:1; Heb. 12:6 ISBE Article on scourging - SCOURGE; SCOURGING - skurj, skur'-jing (@mastix], mastigoo; in Acts 22:25 mastizo, in Mk 15:15 parallel Mt 27:26 phragelloo): A Roman implement for severe bodily punishment. Horace calls it horribile flagellum. It consisted of a handle, to which several cords or leather thongs were affixed, which were weighted with jagged pieces of bone or metal, to make the blow more painful and effective. It is comparable, in its horrid effects, only with the Russian knout. The victim was tied to a post (Acts 22:25) and the blows were applied to the back and loins, sometimes even, in the wanton cruelty of the executioner, to the face and the bowels. In the tense position of the body, the effect can easily be imagined. So hideous was the punishment that the victim usually fainted and not rarely died under it. Eusebius draws a horribly realistic picture of the torture of scourging (Historia Ecclesiastica, IV, 15). By its application secrets and confessions were wrung from the victim (Acts 22:24). It usually preceded capital punishment (Livy xxxiii.36). It was illegal to apply the flagallum to a Roman citizen (Acts 22:25), since the Porcian and Sempronian laws, 248 and 123 BC, although these laws were not rarely broken in the provinces (Tac. Hist. iv.27; Cic. Verr. v.6, 62; Josephus, BJ, II, xiv, 9). As among the Russians today, the number of blows was not usually fixed, the severity of the punishment depending entirely on the commanding officer. In the punishment of Jesus, we are reminded of the words of Ps 129:3. Among the Jews the punishment of flagellation was well known since the Egyptian days, as the monuments abundantly testify. The word "scourge" is used in Lev 19:20, but the American Standard Revised Version translates "punished," the original word biqqoreth expressing the idea of investigation. Dt 25:3 fixed the mode of a Jewish flogging and limits the number of blows to 40. Apparently the flogging was administered by a rod. The Syrians reintroduced true scourging into Jewish life, when Antiochus Epiphanes forced them by means of it to eat swine's flesh (2 Macc 6:30; 7:1). Later it was legalized by Jewish law and became customary (Mt 10:17; 23:34; Acts 22:19; 26:11), but the traditional limitation of the number of blows was still preserved. Says Paul in his "foolish boasting": "in stripes above measure," "of the Jews five times received I forty stripes save one," distinguishing it from the "beatings with rods," thrice repeated (2 Cor 11:23-25). The other Old Testament references (Job 5:21; 9:23; Isa 10:26; 28:15,18 shot; Josh 23:13 shotet) are figurative for "affliction." Notice the curious mixture of metaphors in the phrase "over-flowing scourge" (Isa 28:15-18). Henry E. Dosker John 19:1-16 Life’s Two Magnitudes A great mathematician once said that he was not concerned about spiritual matters until he vividly saw life’s “two magnitudes - the shortness of time and the vastness of eternity.” When this truth came home to him, he became a devoted disciple of Jesus Christ. If Pilate had considered these two realities, he would not have condemned Jesus to die on the cross. He knew that the Savior was innocent of the charged against Him. He even had an uneasy feeling that Jesus was not just an ordinary man. but his desire to keep his high government post was greater than his determination to do right. Actually, he obtained little earthly benefit from his decision. The church father Eusebius, quoting from Greek historians, said that Pilate fell out of favor with his superiors and committed suicide before A.D. 40 - less than 10 years after his fateful decree. Since we have no indication that he ever repented of his sin and trusted Christ as his personal Savior, we must assume he died in a lost and hopeless condition. He had not reckoned with the “shortness of time and the vastness of eternity.” The Humiliation of Jesus John 19:1–3 - Archie Edwards This humiliation consisted of a number of debasing and abusive acts performed at the instigation of the priests and promptings of the people. I. The Scourging. “Then Pilate therefore took Jesus, and scourged him” (v. 1). II. The Crowning. “And the soldiers platted a crown of thorns, and put it on his head” (v. 2). III. The Robing. “And they put on him a purple robe” (v. 2). IV. The Shouting. “Hail, King of the Jews!” (v. 3). James Stalker - see full chapter on The Crown of Thorns THE CROWN OF THORNS Matt. 27:26–30; Mark 15:15–20; Luke 23:25; John 19:1–5. Excerpt - Thorns were the sign of the curse; that is, of their banishment from God’s presence and of all the sad and painful consequences following David Huffstutler has an interesting article entitled The Two Beatings of Jesus - Each gospel records one instance in which Jesus was beaten just before His crucifixion, but it seems that a comparison of these accounts indicates that Jesus was beaten more than once. In trying to sort out the details, it is helpful to remember that a beating by the Romans could vary in intensity, and three Latin terms for their beatings show that one beating could be worse than the other. First, a fustigatio was the least intense of these beatings for criminal but lesser offenses. Pilate’s suggestion to “punish” (paideuō) Jesus (Luke 23:16, 22) and his having Jesus “flogged” (mastigoō) in John 19:1 both refer to this type of punishment. Second, a flagellatio was “a brutal flogging administered to criminals whose offences were more serious.”1 Third, a verberatio was the worst of the beatings, a punishment given to those who had been sentenced to death. It was sometimes so severe that this beating itself could bring about death. Along with noting the differences in these beatings, it is helpful to point out the timing of Jesus’ beatings. John 19:1 records a beating of Jesus before His being sent for crucifixion in John 19:16. Matthew 27:26 and Mark 15:15 record a beating that took at the time when He was sentenced in those same, parallel verses. Putting the above data together in chronological order, we see that Pilate first said he would “punish” (paideuō) Jesus (Luke 23:16, 22). Pilate then made good on this promise and “flogged” (mastigoō) Jesus in John 19:1. Finally, when this fustigatio did not bring about the pity and release for which Pilate hoped, Jesus was sentenced to death and suffered the dreaded verberatio when “scourged” (phragelloō) in Matthew 27:26 and Mark 15:15. Then He went to the cross. Having been tried by the Jewish leadership throughout the night before and then having experienced a fustigatio and then verberatio, it is no surprise that Jesus was unable to carry the crossbeam for His own cross (Matt 27:32; Mark 15:21; Luke 23:26) and that He died within six hours on the cross (Mark 15:25, 34, 37). The average time suffering on a cross was 36 hours.2 “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed” (Isaiah 53:4–5). Related Resource: Dr D. A. Carson's SUMMARY OF THE POSSIBILITY OF TWO FLOGGINGS OF JESUS Note: The following table is an attempt to line up parallel passages from the 4 Gospel accounts on the same row and to identify the passages found only in one Gospel with yellow highlighting. In some cases it is difficult to state with certainty which passage in a particular Gospel comes next in time sequence. If you see a passage you do not think fits in the sequence please send an email with your explanation. From the chart below note that Luke provides a much briefer account of Barabbas compared with Mark 15:6-11 (and Mt 27:15-18, 20-25). Only Matthew records the message of Pilate's wife (Mt 27:19). While Luke does mention Barabbas' crimes (Lk 23:19), he does not explain the custom of releasing a prisoner which is described by Mark (Mk 15:6) and Matthew (Mt 27:15). Color Legend - Pilate's words. Jew's words. Barabbas. MATTHEW MARK LUKE JOHN BARABBAS RELEASED NOTE: Words in bold & yellow highlight unique to that Gospel Mt 27:26+ Then he released Barabbas for them; Mk 15:15+ Wishing to satisfy the crowd, Pilate released Barabbas for them, Lk 23:24-25+ And Pilate pronounced sentence that their demand be granted. 25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. JESUS SCOURGED Mt 27:26b+ but after having Jesus scourged, he handed Him over to be crucified. Mk 15:15b+ and after having Jesus scourged, he handed Him over to be crucified LUKE DOES NOT DESCRIBE SOLDIERS SCOURGING OF JESUS BUT SEE NOTE ON POSSIBILITY OF TWO FLOGGINGS Jn 19:1 Pilate then took Jesus and scourged Him JESUS MOCKED BY SOLDIERS Mt 27:27-30+ Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28 They stripped Him and put a scarlet robe on Him. 29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” 30 They spat on Him, and took the reed and began to beat Him on the head. Mk 15:16-19+ The soldiers took Him away into the palace (that is, the Praetorium), and they called together the whole Roman cohort. 17 They dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; 18 and they began to acclaim Him, “Hail, King of the Jews!” 19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. LUKE DOES NOT DESCRIBE SOLDIER'S MOCKING JESUS Jn 19:2-3 And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3 and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face. John 19:4-15 (Unique to John) Pilate came out again and said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” 5 Jesus then came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold, the Man!” 6 So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” 7 The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.” 8 Therefore when Pilate heard this statement, he was even more afraid; 9 and he entered into the Praetorium again and said to Jesus, “Where are You from?” But Jesus gave him no answer. 10 So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” 11 Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” 12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” 13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. 14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” JESUS DELIVERED OVER TO BE CRUCIFIED Matthew 27:31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify. Him. Mark 15:20 And they led Him out to crucify.Him. Lk 23:25b+ but he delivered Jesus to their will. John 19:16 So he then handed Him over to them to be crucified. GOSPEL OF MATTHEW Note the "reed" (kalamos) in Mt 27:29, 30 (cf Mk 15:19) used to first to mock Jesus as a "scepter" then used like a "rod" to repeatedly "beat (imperfect tense - over and over) Him on the head". Note that kalamos is not just a flimsy "reed" (like in Mt 11:7) for this Greek word was also used of a fishing rod and a rod or shaft for an arrow. These uses give us some idea of the force of the blows from the strong Roman soldiers -- while they were not a blow from a club, they were also not blows from a flimsy reed. If they were like a fishing pole in size and tensile strength, they would have been of sufficient thickness to cause significant pain, bruising and welt formation on our Lord's holy head! (cf Isaiah 53:4-5+) You can begin to imagine His holy face with the sweat intermingled with blood, bruises and red welts! And He did it for YOU and for ME! (cf Isaiah 53:6, 12+). Let that thought sink in the next time you are tempted to sin! It might cause you to pause and pass on that sin! Hallelujah, what a Savior! Hallelujah, what a Friend. Amen. Oh, how He loves you and me (pause, play, pray, praise Him)! (cf 1 Jn 4:19) Also remember that while they were beating Jesus on the head, there was a crown of thorns, the points of which were undoubtedly being driven deep into the relatively thin skin covering His calvarium forcing the points of the thorns to pierce down to the nerve (think pain!) and vessel rich periosteum (pix, pix2) covering the bones of His skull! Dr William Edwards describes the Medical Aspects of Scourging - As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. Pain and blood loss generally set the stage for circulatory shock. The extent of blood loss may well have determined how long the victim would survive on the cross. (Read the entire article) John 19:2 And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; the soldiers: John 19:5 Ps 22:6 Isa 49:7 Isa 53:3 Mt 27:27-31 Mk 15:17-20 Lu 23:11 Related Passages: Luke 23:11+ (THIS IS THE SECOND CIVIL TRIAL WHERE HE WAS ALSO MOCKED) And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate (FOR THE THIRD CIVIL TRIAL, THE LAST PART DESCRIBED IN JOHN 19). ROMAN SOLDIERS MOCKED THE KING OF KINGS And the soldiers (stratiotes) twisted (pleko) together a crown (stephanos) of thorns (akantha) and put it on His head, and put a purple (porphura - color of royalty!) robe (himation) on Him - This is the third time Jesus was mocked during His 6 trials. (See chart for summary of the 6 trials of Jesus) (1) Jesus was mocked by the Jews at the second religious trial held before Caiaphas (not described in John's Gospel) (see Mk 14:65+, Mt. 26:67+, Lk 22:63-65+) (2) The second mocking of Jesus was carried out by Herod's soldiers at the second civil trial and recorded only by Luke writing "Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate." (Luke 23:11+, cf Lk 23:8-12) (3) The third mocking here in Jn 19:2-3 (paralleled in Mt 27:27-30+ and Mk 15:16-19+) A T Robertson agrees adding that "The Sanhedrin had previously mocked Jesus (Mark 14:65=Matt. 26:67=Luke 22:63ff.) as the soldiers will do later (Mark 15:16–19=Matt. 27:27–30). This later mock coronation (Mark and Matthew) was after the condemnation." In a touch of divine irony it is notable that the crown (stephanos) is one which was given to those who had attained victory in an athletic contest. Jesus would soon complete His race as the Victor of victors on the old rugged cross, defeating sin, satan and death forever. Hallelujah! Amen! It is also ironic that the stephanos described a garland or a laurel wreath worn by the Roman Emperor! See more discussion of Crown of thorns THOUGHT - It is ironic that part of the curse in Ge 3:18+ was the "thorns (Lxx = akantha) and thistles" that would grow on the earth. While the rivulets of blood that flowed down Jesus' head from the punctures by the thorns were not atoning, they were a in a sense a foreshadowing of His atoning blood shed on the Cross. Gal 3:13+ says "Christ redeemed us from the curse of the Law, having become a curse FOR (huper) us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”" Notice the preposition FOR (huper) which signifies in our behalf or in our place, clearly reflecting His substitutionary atonement for us! By becoming a curse in our place, He takes away the curse we should have experienced and one day (soon) will take away the curse from the earth (cf Ro 8:22+)! Here are the parallel accounts of the Roman soldiers mocking Jesus.... Matthew 27:27-31+ Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28 They stripped Him and put a scarlet robe on Him. 29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” 30 They spat on Him, and took the reed and began to beat Him on the head. 31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. Mark 15:17-20+ They *dressed Him up in purple, and after twisting a crown of thorns, they put it on Him; 18 and they began to acclaim Him, “Hail, King of the Jews!” 19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. 20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they *led Him out to crucify Him. Spurgeon Study Bible - “The soldiers also twisted together a crown of thorns, put it on his head, and clothed him in a purple robe.” Mockery was blended with cruelty. They might have made him a crown, yet surely it need not have been one of thorns unless they intended to put him to the utmost torment they could conceive. By this crown of thorns our blessed Lord was crowned king of the curse, for the earth was cursed through Adam’s sin. And part of the sentence pronounced by God in the garden of Eden was, “It will produce thorns and thistles for you.” So Christ wore the mark of the curse that man’s sin had brought upon the world. William MacDonald suggests that the "Thorns are a symbol of the curse which sin brought to mankind (Ge 3:17-19+). Here we have a picture of the Lord Jesus bearing the curse of our sins (Galatians 3:13+), so that we might wear a crown of glory. The purple robe was also used in mockery. Purple was the color of royalty. But again it reminds us of how our sins were placed on Jesus in order that we might be clothed with the robe of God's righteousness (2 Cor 5:21+). How solemn it is to think of the eternal Son of God being slapped by the hands of His creatures! Mouths which He formed are now being used to mock Him!" (BORROW Believer's Bible Commentary page 1562) NET NOTE - The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor). The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns. Crown Him with many crowns, The Lamb upon His throne; Hark! how the heav'nly anthem drowns All music but its own! Awake, my soul, and sing Of Him who died for thee, And hail Him as thy matchless King Thro' all eternity. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:2. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, Mockery was blended with cruelty. They might have made him a crown, yet surely it need not have been one of thorns unless they intended to put him to the utmost torment that they could conceive. By this crown of thorns our blessed Lord was crowned King of the curse, for the earth was cursed through Adam’s sin, and part of the sentence pronounced by God in the garden of Eden was, “Thorns also and thistles shall it bring forth to thee.” So Christ wore the mark of the curse which man’s sin had brought upon the world. Crown (4735) stephanos from stepho = to encircle, twine or wreathe) was a wreath made of foliage or designed to resemble foliage and worn by one of high status or held in high regard. The stephanos was literally an adornment worn around the head as a crown of victory in the Greek athletic games, this reward being given to the runner who crossed the goal first, to the disc thrower with the longest toss, etc. Apart from recognition of athletes and winners of various kinds of competitions, in the Greco-Roman world, the awarding of a crown or wreath signified appreciation for exceptional contributions to the state or groups within it. The recipients were usually public officials or civic-minded persons serving at their own expense. Marvin Vincent adds "It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is διάδημα, of which diadem is a transcript. In Paul, στέφανος is always used of the conqueror’s crown, not of the king’s (1 Cor. 9:24–26; 2 Tim. 2:5)." STEPHANOS - 18V - Matt. 27:29; Mk. 15:17; Jn. 19:2; Jn. 19:5; 1 Co. 9:25; Phil. 4:1; 1 Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10; Rev. 3:11; Rev. 4:4; Rev. 4:10; Rev. 6:2; Rev. 9:7; Rev. 12:1; Rev. 14:14 Thorns (173)(akantha from ake = a apoint or edge) means thorn; by synecdoche, of prickly plants in neglected fields thornbush, prickly weed, thistle. Thorns are a common negative figure for something destructive or for bad fruit. The Greek word akantha gives us our English words acantha (cf acanthous = spinous) which is defined as a pointed, projecting structure, such as a thorn or prickle. In classical Greek akantha stands for the thornbush and then for all thorns, including any prickling or stinging needle associated with plants, animals, or fish. In a figurative sense it could refer to a “stinging” question. In the famous use in Genesis God curses the land because of Adam's sin declaring "Both thorns and thistles it shall grow for you; And you will eat the plants of the field." How interesting that the same word associated with the curse in Genesis 3 is associated with the One Who became a curse for us, wearing a crown of thorns! Jesus wore a "crown of thorns" for believers who will one day cast their own crowns to the King of kings! All attempts to define the botanical character of the thorns used for Christ’s crown are guesses. Purple (4209)(porphura) is strictly speaking the purple mussel, a type of shellfish found on the coasts of the Mediterranean which was the source of a reddish–purple dye highly valued in the ancient world and in the last of the last days (cf Rev 18:12). When this shellfish was crushed, it would give off yellow fluid which would turn to a purple or blue color based on the exposure to sunlight. If it was a cloudy day, it would turn purple. If it was a clear, sunny day, it would turn blue. Used in 4v - Jn. 19:2; Jn. 19:5; Rev. 17:4; Rev. 18:16 In the NT porphura is used of expensive garments made from cloth dyed purple. Twice used of the purple robe placed on Jesus to mock His royalty (Mk 15:17, 20), once for the rich man (Lk 16:19) and once for the ostentation in the last days, specifically describing the destruction of the great wealth of Babylon and the mourning and lamenting of the world's merchants over their loss! (Rev 18:11-12). Note that in Mt. 27:28, the same robe used to mock the King of kings was described as scarlet (kokkinos - also used in Rev 18:12) derived from a worm whose fluids were the sources of the scarlet dye. See how this ties in with the incredible statement of our Lord in Psalm 22:6 "I Am a Worm!" QUESTION: What is the meaning and significance of the crown of thorns? ANSWER: After Jesus’ sham trials and subsequent flogging, and before He was crucified, the Roman soldiers “twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt in front of Him and mocked Him. ‘Hail, king of the Jews!’ they said” (Matthew 27:29; see also John 19:2-5). While a crown of thorns would be exceedingly painful, the crown of thorns was more about mockery than it was about pain. Here was the “King of the Jews” being beaten, spit upon, and insulted by presumably low-level Roman soldiers. The crown of thorns was the finalizing of their mockery, taking a symbol of royalty and majesty, a crown, and turning it into something painful and degrading. For Christians, the crown of thorns is a reminder of two things: (1) Jesus was, and is, indeed a king. One day, the entire universe will bow to Jesus as the “King of kings and Lord of lords” (Revelation 19:16). What the Roman soldiers meant as a mockery, was in fact a picture of Christ’s two roles, first of suffering servant (Isaiah 53), and second of conquering Messiah-King (Revelation 19). (2) Jesus was willing to endure the pain, the insults, and the shame, all on our account. The crown of thorns, and the suffering that went with it, are long gone, and Jesus has now received the crown of which He is worthy. “But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for everyone” (Hebrews 2:9, emphasis added). There is further symbolism embodied in the crown of thorns. When Adam and Eve sinned, bringing evil and a curse upon the world, part of the curse upon humanity was “…cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you…” (Genesis 3:17-18+, emphasis added). The Roman soldiers unknowingly took an object of the curse and fashioned it into a crown for the one who would deliver us from that curse. “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Galatians 3:13+). Christ, in His perfect atoning sacrifice, has delivered us from the curse of sin, of which a thorn is a symbol. While intended to be a mockery, the crown of thorns was, in fact, an excellent symbol of who Jesus is and what He came to accomplish. (Gotquestions.org) John 19:3 and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face. Hail: Mt 26:49 Mt 27:29 Lu 1:28 King: John 19:19-22 18:33 Related Passages: Matthew 27:29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” THE MOCKING CONTINUES And they began to come up (imperfect tense - again and again) to Him and say, “Hail (chairo - wish for well being - present imperative), King (basileus) of the Jews (Ioudaios)!” and to give (imperfect tense - again and again give) Him slaps (rhapisma) in the face - The imperfect tense suggests that the soldiers were coming up to slap Jesus one after another. Literally "kept giving Him blows with their hands." NRSV = “They kept coming up to him, saying” Roman soldiers greeting Him with“Hail, King of the Jews!“ mimics how they would have greeted the Roman emperor with “Ave, Caesar!” (“Hail to Caesar!”). See above for the parallel accounts of this incredible mocking of the true King of kings and Lord of lords (Rev 19:16+)! Note the irony of the verb "Hail" which is a command for the person to experience continual well-being! What hypocrites! And the irony that mouths He had formed were now being used to mock and disparage Him! O, the depth of the humility of Christ for us! Marvin Vincent on come up (imperfect tense ) - The imperfect denotes the successive acts of homage of the soldiers as they came up one after the other.
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Vincent adds an interesting note that the verb cried out (kraugazo) describes "Peculiarly of a loud, importunate cry; a shout. Plato uses it of the howling of a dog: “The yelping hound, howling (κραυγάζουσα) at her lord” (“Republic,” 607). Others, of the cries of spectators in the theatres and of the croak of a raven." (Comment - What a picture of these Jews, like a band of wild dogs yelping and howling for Jesus' blood!) Pilate *said (historical present) to them, “Take (aorist imperative = Do it now!) Him yourselves and crucify (stauroo in aorist imperative = Do it now!) Him, for I find (heurisko - discover after searching) no (ou - absolutely no) guilt (aitia) in Him.” - See comment on Jn 18:31 where Pilate gives the same command “Take Him yourselves." But there he had said "...and judge Him" but now he adds "...and crucify Him." Pilate vainly tries to wash his hands of Jesus' blood by telling the Jews Jesus had no guilt. His words fell on deaf ears, because their necks were stiff and their hearts were uncircumcised (Acts 7:51+) and their faced fixed like flint to take His life. It is notable that this is the third time Pilate has rendered a not guilty verdict (Jn 18:38; Jn 19:4). A T
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Vincent adds that "These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is "the formal abdication of the Messianic hope."
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Vincent on kaisar - The term, which was at first a proper name, the surname of Julius Cæsar, adopted by Augustus and his successors, became an appellative, appropriated by all the emperors as a title. Thus the emperor at this time was Tiberius Cæsar. A distinction was, however, introduced between this title and that of Augustus, which was first given to Octavianus the first emperor. The title “Augustus” was always reserved for the monarch, while “Cæsar” was more freely communicated to his relations; and from the reign of Hadrian at least (A.D. 117–138) was appropriated to the second person in the state, who was considered as the presumptive heir of the empire. John 19:16 So he then handed Him over to them to be crucified. Mt 27:26-31 Mk 15:15-20 Lu 23:24 James Stalker's classic Trial and Arrest of Jesus Christ - 10. VIA DOLOROSA Matt. 27:31–33; Mark 15:20, 21; Luke 23:26; John 19:16, 17. Related Passages: Luke 23:24 And Pilate pronounced sentence that their demand be granted. 25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. Matthew 27:24-27 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25 And all the people said, “His blood shall be on us and on our children!” 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. 27 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. Golgotha (in foreground) in Relation to Temple Mount (click diagram to enlarge) Click for excellent explanation of this diagram from ESV Global Study Bible PILATE FINALLY "BACKED INTO A CORNER" The idiom backed into a corner means to force one int a difficult or unpleasant situation that cannot be easily resolved or escaped. So (oun) - Term of conclusion. Pilate was forced to make this uncomfortable conclusion because of the insistent pressure from the Jews. His greatest fear was their threat of sending a political report back to Rome which might cost him his position and even his life. He then (tote) handed Him over (paradidomi) to them (hina - purpose clause - in order) to be crucified (stauroo) - Pilate now felt he had no other choice but to capitulate to the requests of the Jews to crucify Jesus. Handed Him over (paradidomi) means that Pilate released Jesus into the power of His enemies. Some writers point out that the Jews had no power to carry out crucifixion and feel that the pronoun them is more appropriately applied to the Roman soldiers (see table and note below). It is the same verb (paradidomi) used of the Sanhedrin when they handed Jesus over to Pilate Jn 18:30, 35. Luke adds that that Pilate delivered Jesus to their will (Lk 23:25). In Matthew 27:24-25 (see above) Pilate claims innocence but Christ's blood is on his hands also. He may have physically washed his hands, but did not let the blood of Jesus wash away his sin. He should have been asking the question of the hymn writer What can wash away my sin Nothing but the blood of Jesus What can make me whole again Nothing but the blood of Jesus… Marvin Vincent has an interesting note that "Pilate pronounced no sentence, but disclaimed all responsibility for the act, and delivered Christ up to them (αὐτοῖς), they having invoked the responsibility upon themselves. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:16. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. So was he led as a sheep to the slaughter, as Isaiah had long before foretold that he would be.
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Vincent - Golgotha. An Aramaic word, Gulgoltha, = the Hebrew, Gulgoleth, and translated skull in Jdg. 9:53; 2Ki 9:35. The word Calvary comes through the Latin calvaria, meaning skull, and used in the Vulgate. The New Testament narrative does not mention a mount or hill. The place was probably a rounded elevation. The meaning is not, as Tyndale's Version of the NT, a place of dead men’s skulls, but simply skull. Merrill Tenney on Golgotha's topography - Contrary to current hymnology, there is no evidence that it was a hill. (See The Expositor's Bible Commentary - Abridged Edition) NET NOTE - Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV). Bearing shame and scoffing rude, In my place condemned He stood; Sealed my pardon with His blood; Hallelujah! What a Saviour! —Philip P. Bliss R Kent Hughes gives us an excellent summary of Jesus treading the Via Dolorosa to Calvary.... Jesus was placed in the center of a quaternion, a company of four Roman soldiers. The crossbeam or patibulum of the cross was placed on his torn shoulders like an oar. This weighed over 100 pounds. As Christ stumbled along the route to Calvary, an officer preceded him carrying a placard describing Jesus’ crime. It read, “Jesus the Nazarene, the King of the Jews.” Customarily, a man about to be crucified was led to the site of his execution by the longest route possible, so that everyone might see that “crime does not pay” and also to give opportunity to anyone who might speak up in his defense. So it was that Christ trod the Via Dolorosa so weakened, finally, that a bystander had to be drafted to carry the cross the rest of the way. At the place of the execution, Christ was laid upon the patibulum. Spikes were driven through his hands or wrists and the crossbar was hoisted into place. His legs were nailed, leaving only enough flex in the knees so that he could begin the horrible up-and-down motion necessary for breathing. The medical assessments of the written misery provide a terrible picture (BORROW Behold the man PAGE 146). Almost every time I listen to the following classic by Sandi Patty it brings tears to my eyes. Hallelujah, what a Savior! VIA DOLOROSA Sandi Patty Down the Via Dolorosa in Jerusalem that day The soldiers tried to clear the narrow street But the crowd pressed in to see The man condemned to die on Calvary He was bleeding from a beating, there were stripes upon His back And He wore a crown of thorns upon His head And He bore with every step The scorn of those who cried out for His death Down the Via Dolorosa called the way of suffering Like a lamb came the Messiah, Christ the King But He chose to walk that road out of His love for you and me Down the Via Dolorosa, all the way to Calvary Por la Vía Dolorosa, triste día en Jerusalén Los soldados le abrían paso a Jesús Mas la gente se acercaba Para ver al que llevaba aquella cruz Por la Vía Dolorosa, que es la vía del dolor Como oveja vino Cristo, rey, Señor Y fue Él quien quiso ir, por su amor por ti y por mí Por la Vía Dolorosa al Calvario y a morir The blood that would cleanse the souls of all men Made its way to the heart of Jerusalem Down the Via Dolorosa called the way of suffering Like a lamb came the Messiah, Christ the King But He chose to walk that road out of His love for you and me Down the Via Dolorosa, all the way to Calvary Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:17. And he bearing his cross went forth into a place called the place of a skull, which is called in Hebrew, Golgotha: Probably a knoll of rock which today stands outside the city gate looking wonderfully like a skull, with two depressions in the rock which at distance appear like eyes. This was the common place of execution, the Tyburn, the Old Bailey of Jerusalem. Cross (4716) stauros from histemi = to stand) was an an upright stake, especially a pointed one. Thayer adds the stauros was a well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Phoenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves. Stauros is used somewhat in with a figurative (but still very real) supernatural significance as the source of the the doctrine concerning the saving power of the death on the cross endured by Christ (1 Co 1:18 = where "being saved" = present tense). The cross—1. literally. Mt 27:32, 40, 42; Mk 15:21, 30, 32; Lk 23:26; J 19:17 , 19, 25, 31; Phil 2:8; Heb 12:2.—2. symbolically, of suffering and death Mt 10:38; 16:24; Mk 8:34; 10:21 v.l.; Lk 9:23; 14:27.—3. the cross of Christ as one of the most important elements in Christian teaching 1 Cor 1:17f; Gal 5:11; 6:12, 14; Eph 2:16; Phil 2:8; 3:18; Col 1:20; 2:14. QUESTION - Was Jesus crucified on a cross, pole, or stake? ANSWER - The cross is arguably the most beloved symbol in all of Christianity. It adorns our churches and cathedrals, our jewelry, our books and music, and is used in numerous marketing logos. The empty cross symbolizes the work performed there by our Savior who went to death willingly to pay the penalty for our sins. Among Jesus’ last words before He died were “It is finished” (John 19:30). The Law was fulfilled, the Messianic prophecies pertaining to His first advent were accomplished, and redemption was complete. It is no wonder that the cross has come to symbolize all that is the greatest story ever told—the story of the sacrificial death of Christ. This may come as a surprise to many, but the precise shape of the object on which Jesus was crucified cannot be proved explicitly from the Bible. The Greek word translated “cross” is stauros, meaning “a pole or a cross used as an instrument of capital punishment.” The Greek word stauroo, which is translated “crucify,” means “to be attached to a pole or cross.” Outside of the Bible, the same verb was also used in the context of putting up a fence with stakes. Though stauros can mean either “pole” or “stake,” many scholars argue that Jesus most likely died on a cross in which the upright beam projected above the shorter crosspiece. But a biblical, airtight case cannot be made for either a cross or a pole/stake. The Romans were not picky in regards to how they would crucify people. Historically, we know the Romans crucified people on crosses, poles, stakes, upside-down crosses, X-shaped crosses (such as the apostle Andrew is said to have been martyred on), walls, roofs, etc. Jesus could have been crucified on any of these objects, and it would not have affected the perfection or sufficiency of His sacrifice. Certain cults, most notably the Jehovah’s Witnesses, are adamant that Jesus did not die on a cross and that the cross is in fact a pagan symbol. Their insistence on this point is curious, given the ambiguity of the Greek word. But they have worded their New World Translation to say that Jesus died on a “torture stake” rather than a cross. Given that the Jehovah’s Witnesses also deny the deity of Christ and His bodily resurrection, it stands to reason that they should object to other details of traditional Christianity. Arguing against the Jehovah’s Witnesses’ teaching that Jesus died on a “torture stake” are some indirect clues in the New Testament. One of these is found in John 21. Jesus gives Peter a glimpse of the manner of his death: “‘When you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.’ Jesus said this to indicate the kind of death by which Peter would glorify God” (John 21:18–19). The fact that Peter (who tradition says was crucified) would “stretch out” his hands indicates that Roman crucifixion usually involved outspread arms such as would be positioned on a crosspiece. The other clue that Jesus was crucified on a cross is found in John 20. Thomas, in his famous moment of doubt, said, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (Jn 20:25). Note Thomas’s mention of the nails (plural) that had scarred Jesus’ hands. If Jesus had been crucified on a stake or a pole, only one nail would have been used. The fact of two nails in the hands suggests a traditional cross. Completely lost in arguments over the shape of the cross is its significance to us. Jesus said, “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:24–25). The cross/stake/pole was an instrument of death. By telling us to take up our cross and follow Him, Jesus says that, in order to be His true followers, we must die to self. If we call ourselves “Christians,” then we must deny ourselves and give up our lives for His sake. This may take the extreme form of being martyred for our faith, but even in the most peaceful political settings, we must be willing to lose the self—crucifying self-righteousness, self-promotion, selfish ambitions—in order to be His followers. Those who are not willing to do so are “not worthy” of Him (Matthew 10:38). So, did Jesus die on a cross? We believe He did. Could it have been a pole or stake instead? Possibly, if we ignore Thomas’s words in John 20:25. But even more important than the shape of the object on which Jesus was crucified is that Jesus shed His blood for our sins and that His death purchased for us eternal life. QUESTION - Who helped Jesus carry the cross? ANSWER - After being ruthlessly tortured by the Romans, Jesus was forced to carry His cross to the place where He would be crucified. At first, Jesus carried His own cross (John 19:17). But, eventually, likely due to the extreme torture He had already endured, Jesus was no longer able to carry His cross. As a result, the Roman soldiers forced another man to help Jesus carry the cross. Matthew, Mark, and Luke all identify the man who helped Jesus carry the cross as Simon, a man from Cyrene (Matthew 27:32; Mark 15:21; Luke 23:26). Cyrene was an ancient city in Libya, Africa. Its location has led to many traditional depictions of Simon as an African black man. It is possible that Simon was black, but, since Scripture does not say, we cannot be sure. Cyrene was a Greek colony and a major cultural center of Greek philosophy and medicine. The city also had a significant population of Jews and Jewish proselytes (see Acts 2:10). Mark and Luke add that Simon “was on his way in from the country,” and Mark further adds that Simon “was the father of Alexander and Rufus.” Alexander and Rufus, therefore, must have been known to Mark’s readers. Other than these three verses in the Synoptic Gospels, Simon of Cyrene is nowhere else mentioned in Scripture. There is speculation, based on some church tradition, that Simon of Cyrene later became a Christian—some theories state that he was already a follower of Christ before the crucifixion—and was a leader in the early church. There is also tradition that the Rufus mentioned in Mark 15:21 is the same Rufus mentioned in Romans 16:13. If this is the case, then it would lend credence to the idea that Simon and his family were prominent in the early church. But, again, Scripture nowhere explicitly makes this connection between the two Rufuses. Simon of Cyrene was the man who helped Jesus carry the cross. For that, he is “immortalized” in the pages of Scripture. Hopefully, after receiving an extreme close-up of the suffering Jesus endured on our behalf, Simon of Cyrene also came to trust Jesus as His Savior. Simon may have borne the cross part of the way to Golgotha, but Jesus bore Simon’s sin (1 John 2:2). QUESTION - Why does Golgotha mean “place of the skull”? ANSWER - As Matthew recounts Jesus’ crucifixion, he describes that “they came to a place called Golgotha (which means ‘the place of the skull’)” (Matthew 27:33)(ED: cf John 19:17). Matthew doesn’t directly answer the question of why Golgotha means “place of the skull,” but he uses the term Golgotha, which was “the Aramaic name of a hill near Jerusalem where executions took place” (BORROW Louw, J. P., and Nida, E. A., Greek-English Lexicon of the New Testament: Based on Semantic Domains, United Bible Societies, 1996, p. 834). Luke references the crucifixion site as “the place called The Skull” (Luke 23:33), or more literally, “the place called Kranion”—the general Greek term for “skull.” What Matthew writes in Aramaic, Luke recounts in Greek, as both languages were commonly used among the people in Israel in that day. Luke, like Matthew, offers no direct explanation why the name of the location means “place of the skull,” but his use of the Greek kranion, along with Matthew’s use of Golgotha, might be indicative of a location that somewhat resembled a skull and was named for its appearance, or the term could simply reference a place of death, as it appears this was a common crucifixion site for criminals. John also makes note of the location where Jesus was crucified, adding that “they took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. There they crucified Him” (John 19:17–18a, NASB). John first uses the Greek kranion and then clarifies that in Hebrew the name was Golgotha. While John provides both terms in his description, he does not address the question of why Golgotha means “place of the skull.” Mark provides the most direct answer to the question of why Golgotha means “place of the skull,” as he recounts that “they brought Him to the place Golgotha, which is translated, Place of a Skull” (Mark 15:22, NASB). From Mark’s account, we may understand the place to simply be named Golgotha and that the association with the skull was merely a translation, but of course that would still not provide an answer as to why the name Golgotha was used in the first place. Because the exact location is unknown, the place may not be observed today to determine whether the terrain resembles a skull, nor is there additional historical documentation explaining why this location was the place of the skull. It is worth noting that, in later Latin translations, the term calva was used, translating the Greek and Aramaic terms for “skull” with the Latin equivalent, and the term Calvary has become a commonly identified name to reference the place where Jesus was crucified. Both Golgotha and Calvary have become part of popular Christian vocabulary, though Golgotha seemed to be in wider use in the early church (see, for example, the ancient Coptic hymn “Golgotha”). The term Calvary is usually preferred in more contemporary usage (for example, in Jennie Evelyn Hussey’s 1921 hymn “Lead Me to Calvary”)(ED: SEE LYRICS BELOW). While we are never told in the pages of Scripture exactly why Golgotha was called the “place of the skull,” the imagery of that name sets a sober mood for our recalling that our Savior died there, paying the price for our sin. That imagery reminds that He conquered death, rising from the dead victorious and able to give us eternal life. King of my life I crown Thee now- Thine shall the glory be; Lest I forget Thy thorn-crowned brow, Lead me to Calvary. Refrain: Lest I forget Gethsemane, Lest I forget Thine agony, Lest I forget Thy love for me, Lead me to Calvary. Show me the tomb where Thou wast laid, Tenderly mourned and wept; Angels in robes of light arrayed Guarded Thee whilst Thou slept. [Refrain] Let me like Mary, thru the gloom, Come with a gift to Thee; Show to me now the empty tomb- Lead me to Calvary. [Refrain] May I be willing, Lord, to bear Daily my cross for Thee; Even Thy cup of grief to share- Thou hast borne all for me. [Refrain] Robert Hawker —John 19:17. How would every incident in the life of Jesus lead out the souls of his redeemed in endless contemplation, were grace always in lively exercise! Alas! my honoured Lord, how little do I think of thee, and of thy sufferings! Will Jesus, this evening, awaken me to the solemn subject?—The bell of the neighbouring church is now tolling the curfew of the day. I hear it from my window. Ah! why should I want such a call to think on my Lord? Awake, awake, my soul, and let thy meditation take wing, and flee to Gethsemane, and from the garden and the hall, behold the Lamb of God bearing his cross towards the place of execution. O Pilate, thou unjust judge! is this thy pretended innocency, to suffer him—whom thou didst declare to be innocent, in the moment thou didst pass sentence for his death—to bear his cross also? See what long furrows the ploughers have ploughed upon his sacred back! and wilt thou compel him to bear the heavy weight upon a part so tender? See! Jesus faints under it! Will none of those, whose souls he hath redeemed, and whose bodies he hath healed, help the Lord of life and glory? Where are his disciples? Are there none to aid? Not one to be found that dares assist him?—Pause, my soul, over the sad contemplation! Christ is here, as his type represents him, the gospel Isaac, carrying the wood for his own burnt-offering. “In all things it behoved him to be made like unto his brethren.” It was his office to be led as a lamb to the slaughter; and as a sheep before his shearers is dumb, so he opened not his mouth. “It pleased the Father to bruise him, and to put him to grief.” The cross was ponderous. The body fainted under its pressure. But the sins of his redeemed made it heavier to his soul: and the weight of the Father’s wrath against sin aggravated the dreadful load. Precious Redeemer, dying Lamb of God! were my sins adding to thy sorrow? Have I been reproaching Pilate, and all the while forgetting that every transgression of mine became more painful to thy soul than the cross, or the thorns, or the soldier’s spear that pierced thine heart? Oh! for grace to crucify those sins which nailed thee to the cursed tree! Oh! for grace to take up the cross and follow thee, day by day. Lord Jesus, I would pray thee to give me grace, to go forth unto thee, “without the camp, bearing thy reproach!” WHEN I SURVEY THE WONDROUS CROSS - (Borrow Amazing Grace - Kenneth Osbeck - page 106) Isaac Watts, 1674–1748 Carrying His own cross, He went out to the place of the Skull (which in Aramaic is called Golgotha). Here they crucified Him. (John 19:17, 18) While preparing for a communion service in 1707, Isaac Watts wrote this deeply moving and very personal expression of gratitude for the amazing love that the death of Christ on the cross revealed. It first appeared in print that same year in Watts’ outstanding collection, Hymns and Spiritual Songs. The hymn was originally titled “Crucifixion to the World by the Cross of Christ.” Noted theologian Matthew Arnold called this the greatest hymn in the English language. In Watts’ day, texts such as this, which were based only on personal feelings, were termed “hymns of human composure” and were very controversial, since almost all congregational singing at this time consisted of ponderous repetitions of the Psalms. The unique thoughts presented by Watts in these lines certainly must have pointed the 18th century Christians to a view of the dying Savior in a vivid and memorable way that led them to a deeper worship experience, even as it does for us today. Young Watts showed unusual talent at an early age, learning Latin when he was 5, Greek at 9, French at 11 and Hebrew at 12. As he grew up, he became increasingly disturbed by the uninspiring psalm singing in the English churches. He commented, “The singing of God’s praise is the part of worship most closely related to heaven; but its performance among us is the worst on earth.” Throughout his life, Isaac Watts wrote over 600 hymns and is known today as the “father of English hymnody.” His hymns were strong and triumphant statements of the Christian faith, yet none ever equaled the colorful imagery and genuine devotion of this emotionally stirring and magnificent hymn text. When I survey the wondrous cross on which the Prince of glory died, my richest gain I count but loss, and pour contempt on all my pride. Forbid it, Lord, that I should boast, save in the death of Christ, my God; all the vain things that charm me most—I sacrifice them to His blood. See, from His head, His hands, His feet, sorrow and love flow mingled down; did e’er such love and sorrow meet, or thorns compose so rich a crown? Were the whole realm of nature mine, that were a present far too small: Love so amazing, so divine, demands my soul, my life, my all. For Today: Matthew 26:28; Luke 7:47; Romans 5:6–11; Galatians 6:14 Can you say with Isaac Watts: “my soul, my life, my all”? Sing as you go— The Wondrous Cross He, bearing His cross, went out to a place called the Place of a Skull, . . . where they crucified Him. —John 19:17-18 Today's Scripture : John 19:14-30 Mahatma Ghandi asked some missionaries who visited him during one of his numerous fasts to sing a hymn for him. “Which hymn?” they asked. “The one that expresses all that is deepest in your faith,” he replied. They thought for a moment and then with full hearts sang these words written by Isaac Watts: When I survey the wondrous cross On which the Prince of glory died, My richest gain I count but loss And pour contempt on all my pride. Yes, there is something wondrous about the cross that stirs our hearts. When we think back to Calvary, our souls are saddened and yet thrilled with the wonder of it all. With heartfelt gratitude we exclaim, “Thank You, Lord, for saving my soul!” When George Briggs was governor of Massachusetts, three of his friends visited the Holy Land. While they were there, they climbed Golgotha’s slope and cut from the hilltop a stick to be used as a cane. On their return they presented it to the governor, saying, “We want you to know that when we stood on Calvary, we thought of you.” He accepted the gift with gratitude and then remarked, “I appreciate your consideration of me, gentlemen, but I am still more thankful for Another who thought of me there!” The cross reveals God's heart for the lost. Jesus’ Love For All He, bearing His cross, went out to a place called the Place of a Skull, . . . where they crucified Him. — John 19:17-18 Today's Scripture & Insight : John 19:17-24 It was a bit unusual, but three times in one day I heard the same song. In the early afternoon, I attended a hymnsing at a home for the elderly. As part of her prayer at the end of our time together, Willie, one of the residents, said, “Sing with me, ‘Jesus Loves Me.’” In the evening, I attended a gathering with young people who sang it while pounding out the beat with their hands and feet. Later that evening, I received a text message on my phone with an audio recording of my 2 1/2-year-old grandniece with a sweet little voice, singing, “I am weak, but He is strong.” People in their nineties, teenagers, and a toddler all sang that song that day. After hearing that simple song three times, I began to think the Lord might be telling me something. Actually, He gave us all this message long ago: “I love you.” We read in John 19 that He allowed people to put a crown of thorns on His head, mock Him, strike Him, strip Him, and crucify Him (vv.1-6). He had the power to stop them, but He said very little (v.11). He did it all for love’s sake to pay for our sins and to rescue us from punishment. Jesus loves me! This I know, For the Bible tells me so; Little ones to Him belong; They are weak but He is strong. —Warner The truest measure of God’s love is that He loves without measure! —Bernard of Clairvaux Dictionary of Biblical Imagery PAGE 654 - CROSS - In the ancient world the word cross was often synonymous with crucifixion. It sometimes only consisted of an upright stake, but usually a cross beam was attached either on the top or in the middle of the stake. Crucifixion as a form of execution probably originated with the Persians. It was later appropriated by Alexander the Great, adopted by the Romans and finally abolished by Constantine. It should be noted that the reference to the condemned person hanging on a tree in Deuteronomy 21:22–23 is not a reference to execution but is a public display of God’s curse subsequent to stoning. In the first century A.D. crucifixion was one of the strongest forms of deterrence against insurrection or political agitation in Roman provinces. Crucifixion was preceded by scourging. When the victim was affixed to the cross, he was stripped and mocked. The pain was extreme. After the victim died, the body was often left on the cross to decay and become food for scavengers. The imagery of cross in the Synoptic Gospels expresses radical discipleship that leads to suffering and sometimes to martyrdom. Jesus demands that his followers be willing to deny themselves and “take up the cross” (Mt 16:24; Mk 8:34). Luke’s version (9:23) emphasizes a daily commitment to this task. The expression “take up the cross” recalls the common practice of the condemned person carrying the cross beam to the place of execution. Such a demand entails that all who follow Jesus must be prepared to suffer and be crucified. Jesus’ road to suffering and eventual death by means of the cross became an example of obedience and commitment to God for all who would become disciples. In this respect the call to discipleship is a call to both self-denial and suffering. In John the notion of being “lifted up,” which is understood as being part of the glorification process, is associated with Jesus’ crucifixion (Jn 3:14; 12:32–34). Here the cross signifies victory. The image of cross in Paul is theological in import. Paul’s interest is in the saving significance of the cross as atonement and not in the historical reconstruction of the event. Paul interpreted Jesus’ agonizing and humiliating experience on the cross as an expression of obedience (Phil 2:8), which accomplished the required redemption. Paul’s preaching of the cross, namely the crucifixion of the Messiah, does not correspond to established ideas of salvation in the Greco-Roman and Jewish religions (1 Cor 1:17–18). Rather it is seen as divine wisdom. Not only does cross become associated with the death of Jesus, but more importantly it becomes inseparably bound to all components of Christian salvation. For Paul the cross is the revelation of God’s power and wisdom. It dramatically signifies an all-encompassing reconciliation: it bridges the gap between humanity and God (Col 2:14); it breaks the barrier between Jew and Gentile (Eph 2:16); and it restores the entire cosmos (Col 1:20). Similar emphases on the effects of the cross are also described in Hebrews 12:2 and 1 Peter 2:24. See also ATONEMENT; SUFFERING SERVANT CRIME AND PUNISHMENT; CURSE; SUFFERING; ; WISDOM. BIBLIOGRAPHY. BORROW M. Hengel, Crucifixion in the Ancient World and the Folly of the Message of the Cross (Philadelphia: Fortress, 1977). Streams in the Desert - “And he went out carrying his own cross.” (John 19:17.) THERE is a poem called “The Changed Cross.” It represents a weary one who thought that her cross was surely heavier than those of others whom she saw about her, and she wished that she might choose another instead of her own. She slept, and in her dream she was led to a place where many crosses lay, crosses of different shapes and sizes. There was a little one most beauteous to behold, set in jewels and gold. “Ah, this I can wear with comfort,” she said. So she took it up, but her weak form shook beneath it. The jewels and the gold were beautiful, but they were far too heavy for her. Next she saw a lovely cross with fair flowers entwined around its sculptured form. Surely that was the one for her. She lifted it, but beneath the flowers were piercing thorns which tore her flesh. At last, as she went on, she came to a plain cross, without jewels, without carvings, with only a few words of love inscribed upon it. This she took up and it proved the best of all, the easiest to be borne. And as she looked upon it, bathed in the radiance that fell from Heaven, she recognized her own old cross. She had found it again, and it was the best of all and lightest for her. God knows best what cross we need to bear. We do not know how heavy other people’s crosses are. We envy someone who is rich; his is a golden cross set with jewels, but we do not know how heavy it is. Here is another whose life seems very lovely. She bears a cross twined with flowers. If we could try all the other crosses that we think lighter than our own, we would at last find that not one of them suited us so well as our own.—Glimpses through Life’s Windows. If thou, impatient, dost let slip thy cross, Thou wilt not find it in this world again; Nor in another: here and here alone Is given thee to suffer for God’s sake. In other worlds we may more perfectly Love Him and serve Him, praise Him, Grow nearer and nearer to Him with delight. But then we shall not any more Be called to suffer, which is our appointment here. Canst thou not suffer, then, one hour or two? If He should call thee from thy cross today, Saying: “It is finished—that hard cross of thine From which thou prayest for deliverance,” Thinkest thou not some passion of regret Would overcome thee? Thou would’st say, “So soon? Let me go back and suffer yet awhile More patiently. I have not yet praised God.” Whensoe’er it comes, that summons that we look for, It will seem soon, too soon. Let us take heed in time That God may now be glorified in us. —Ugo Bassi’s Sermon in a Hospital. Jesus’ Love For All He, bearing His cross, went out to a place called the Place of a Skull, . . . where they crucified Him. —John 19:17-18 It was a bit unusual, but three times in one day I heard the same song. In the early afternoon, I attended a hymn sing at a home for the elderly. As part of her prayer at the end of our time together, Willie, one of the residents, said, “Sing with me, ‘Jesus Loves Me.’” In the evening, I attended a gathering with young people who sang it while pounding out the beat with their hands and feet. Later that evening, I received a text message on my phone with an audio recording of my 2 1/2-year-old grandniece with a sweet little voice, singing, “I am weak, but He is strong.” People in their nineties, teenagers, and a toddler all sang that song that day. After hearing that simple song three times, I began to think the Lord might be telling me something. Actually, He gave us all this message long ago: “I love you.” We read in John 19 that He allowed people to put a crown of thorns on His head, mock Him, strike Him, strip Him, and crucify Him (vv.1-6). He had the power to stop them, but He said very little (v.11). He did it all for love’s sake to pay for our sins and to rescue us from punishment. Jesus loves me! This I know, For the Bible tells me so; Little ones to Him belong; They are weak but He is strong. —Warner The truest measure of God’s love is that He loves without measure! —Bernard of Clairvaux Insight Although history is obscure about many details of Pontius Pilate’s life and death, we do know that he served as the prefect, or governor, of Judea for 10 years from ad 26 to 36. An artifact discovered in 1961 verifies his existence and underscores once again that the Bible can be trusted. The order of events at the crucifixion: (1) Arrival at Golgotha (Mt 27:33; Mk 15:22; Lu 23:33; Jn 19:17). (2) Offer of the stupefying drink refused (Mt 27:34; Mk 15:23). (3) Crucified between 2 thieves (Mt 27:35-38; Mk 15:24-28; Lu 23:33-38; Jn 19:18). (4) Utters 1st cry from the cross, "Father, forgive," (Lu 23:34). (5) Soldiers part His garments (Mt 27:35; Mk 15:24; Lu 23:34; Jn 19:23). (6) Jews mock Jesus (Mt 27:39-43; Mk 15:29-32; Lu 23:35). (7) Thieves rail Him, one repents (Mt 27:44; Mk 15:32; Lu 23:39-43). (8) Second cry from cross, "Today you will be with me," (Lu 23:43). (9) Third cry, "Dear woman, here is your son," etc. (Jn 19:26-27). (10) Darkness (Mt 27:45; Mk 15:33; Lu 23:44). (11) Fourth cry, "My God," etc. (Mt 27:46-47; Mk 15:34-36). (12) Fifth cry, "I am thirsty" (Jn 19:28). (13) Sixth cry, "It is finished" (Jn 19:30). (14) Seventh cry, "Father, into your hands," etc. (Lu 23:46). And (15) Lord dismisses His spirit (Mt 27:50; Mk 15:37; Lu 23:46; Jn 19:30). MATTHEW MARK LUKE JOHN JESUS ON THE VIA DOLOROSA Play song Via Dolorosa NOTE: Words in bold & yellow highlight unique to that Gospel Mt 27:31-32 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. 32 As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. Mk 15:20-22+ After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they led Him out to crucify Him. 21 They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. Lk 23:26-29+ When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. Jn 19:16-17a So he then handed Him over to them to be crucified. 17 They took Jesus, therefore, and He went out, bearing His own cross, Lk 23:27-32+ And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. 28 But Jesus turning to them said, “Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. 29 “For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30 “Then they will begin TO SAY TO THE MOUNTAINS, ‘FALL ON US,’ AND TO THE HILLS, ‘COVER US.’ 31 “For if they do these things when the tree is green, what will happen when it is dry?” Lk 23:32+ Two others also, who were criminals, were being led away to be put to death with Him. QUESTION - Who was Simon of Cyrene? ANSWER - Simon of Cyrene is mentioned in three of the four Gospels as the man impelled by the Roman soldiers to carry Jesus’ cross out of Jerusalem. His place of origin has led many to wonder if he was of African descent (and therefore black), or if he was simply born there as were many others of Greek, Roman, and Jewish descent. Cyrene was situated in modern-day Libya, on the northern coast of the African continent. Settled by the Greeks in 630 B.C. and later infused with a significant Jewish population, Cyrene was the capital of the Roman district of Cyrenaica at the time of Jesus’ crucifixion. By then, Cyrene was home to a large number of Greek-speaking, or Hellenistic, Jews. Many Jews from Cyrene had returned to their native Israel and were part of a community in Jerusalem called the Synagogue of the Freedmen comprising Jews from many other provinces including Alexandria (Egypt), Cilicia and Asia (Acts 6:9). Luke records men from Cyrene being among those converted at Pentecost (Acts 2:10). After the martyrdom of Stephen (Acts 7), believers from Cyrene were among the first to be scattered by the persecution in Jerusalem; arriving in Antioch, they preached to the Gentiles there (Acts 11:20). These believers were instrumental in the formation of the church at Antioch, where, for the first time, “the disciples were called Christians” (Acts 11:26). Simon of Cyrene is mentioned in Matthew, Mark and Luke. Matthew only records his name and place of origin (27:32), but Mark and Luke say that he was “on his way in from the country” (Luke 23:26). Mark, uncharacteristically, provides the most information about Simon, adding that he was “the father of Alexander and Rufus” (Mark 15:21), men obviously well known to Mark’s readers. It is speculated that the Rufus mentioned here may be the same man Paul greets in his letter to Rome, whom he calls “chosen in the Lord” and whose mother “has been a mother to me, too” (Romans 16:13). Paul’s knowledge of Rufus’s family indicates that at some point they lived further east. So does any of this indicate whether Simon was black? Ultimately, we don’t know for sure. There is always the possibility that Simon was an African who converted to Judaism, or that he was of mixed descent. However, considering that people of Jewish lineage lived throughout the Roman Empire, it is also possible that Simon of Cyrene was olive-skinned.GotQuestions.org Related Resource: Who helped Jesus carry the cross? JESUS CRUCIFIED Mt 27:33+ And when they came to a place called Golgotha, which means Place of a Skull, Mk 15:22+ Then they *brought Him to the place Golgotha, which is translated, Place of a Skull Lk 23:33+ When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. (cf Mk 15:27, Mt 27:38, Jn 19:18) Jn 19:17b ...to the place called the Place of a Skull, which is called in Hebrew, Golgotha. Mt 27:34+ they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink. Mk 15:23+They tried to give Him wine mixed with myrrh; but He did not take it. Lk 23:34a+ But Jesus was saying, “Father, forgive them; for they do not know what they are doing.” (1st Word from Cross) Mt 27:35-36+ And when they had crucified Him, they divided up His garments among themselves by casting lots. 36 And sitting down, they began to keep watch over Him there. (N) Mk 15:24 And they crucified Him, and divided up His garments among themselves, casting lots for them to decide what each man should take. Lk 23:34b+ And they cast lots, dividing up His garments among themselves. Jn 19:23-24 Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. 24 So they said to one another, “Let us not tear it, but cast lots for it, to decide whose it shall be”; this was to fulfill the Scripture (Ps 22:18): “THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS.” (N) Mk 15:25 It was the third hour (9 AM) when they crucified Him (N) Mt 27:37+ And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.” 38 At that time two robbers *were crucified with Him, one on the right and one on the left. Mk 15:26+ The inscription of the charge against Him read, “THE KING OF THE JEWS.” 27 They crucified two robbers with Him, one on His right and one on His left. 28 [And the Scripture was fulfilled which says, “And He was numbered with transgressors.”] Lk 23:38+ Now there was also an inscription above Him, “THIS IS THE KING OF THE JEWS.” Jn 19:18-19 There they crucified Him, and with Him two other men, one on either side, and Jesus in between. 19 Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” John 19:20-22 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” (N) Mt 27:39+ And those passing by were hurling abuse at Him, wagging their heads (Ps 22:7) 40 and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” Mt 27:41+ In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43 “HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’” Mk 15:29+ Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, 30 save Yourself, and come down from the cross!” Mk 15:31+ In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32 “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Lk 23:35a+ And the people stood by, looking on. Lk 23:35b+ And even the rulers were sneering (ekmukterizo imperf tense - over and over) at Him (Ps 22:7), saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.” Lk 23:36+ The soldiers also mocked Him, coming up to Him, offering Him sour wine (ED: Presumably a different mocking than Mt 27:27-31), 37 and saying, “If You are the King of the Jews, save Yourself!” Mt 27:44+ The robbers who had been crucified with Him were also insulting Him with the same words. Mk 15:32b+ Those who were crucified with Him were also insulting Him. Note: Something Supernatural happened to one criminal who initially was insulting Jesus! Lk 23:39-43+ One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” 40 But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? 41 “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.” 42 And he was saying, “Jesus, remember me when You come in Your kingdom!” 43 And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” (2nd Word from Cross or here) Jn 19:25-27 Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” (3rd Word from Cross) From that hour the disciple took her into his own household. (N) Mt 27:45+ Now from the sixth hour darkness fell upon all the land until the ninth hour. Mk 15:33+ When the sixth hour came (NOON), darkness fell over the whole land until the ninth hour. Lk 23:44-45+ It was now about the sixth hour (noon), and darkness fell over the whole land until the ninth hour (3PM), 45 because the sun was obscured (N); and the veil of the temple was torn in two. Mt 27:46-49+ About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” see note (4th Word from Cross - fulfills Ps 22:1 -) 47 And some of those who were standing there, when they heard it, began saying, “This man is calling for Elijah.” 48 Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. 49 But the rest of them said, “Let us see whether Elijah will come to save Him.” Mk 15:34+ At the ninth hour Jesus cried out with a loud voice, “ELOI, ELOI, LAMA SABACHTHANI?” which is translated, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?see note (4th Word from Cross - fulfills Ps 22:1) 35 When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.” 36 Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.” Jn 19:28-30 After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, (Ps 69:21) said, “I am thirsty.” (5th Word from Cross or Here) 29 A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. Jn 19:30 Therefore when Jesus had received the sour wine, He said, “It is finished!” (Paid In Full - see tetelestai) (6th Word from Cross or Here) Mt 27:50+ And Jesus cried out again with a loud voice, and yielded up (aphiemi) His spirit. Mk 15:37+ And Jesus uttered a loud cry, and breathed His last. Lk 23:46+ And Jesus, crying out with a loud voice, said, “Father, INTO YOUR HANDS I COMMIT MY SPIRIT.” (Fulfills Ps 31:5)(7th Word from Cross) Having said this, He breathed His last. (N) Jn 19:30b And He bowed His head and gave up (paradidomi) His spirit. EVENTS FOLLOWING CHRIST'S DEATH Mt 27:51a+ And behold, the veil of the temple was torn in two from top to bottom; Mk 15:38+ And the veil of the temple was torn in two from top to bottom. Note: Luke places the tearing of the veil before Jesus gives up His spirit. Matthew and Mark would seem to be more chronologically accurate. Mt 27:51b-53+ and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. Jn 19:31-37 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day) (Dt 21:22, 23), asked Pilate that their legs might be broken (crurifragium), and that they might be taken away. 32 So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; 33 but coming to Jesus, when they saw that He was already dead, they did not break His legs. 34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out. 35 And he (APOSTLE JOHN) who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. 36 For these things came to pass to fulfill the Scripture, “NOT A BONE OF HIM SHALL BE BROKEN.” (Ps 34:20, cf Ex 12:46+, Nu 9:12+) 37 And again another Scripture says, “THEY SHALL LOOK ON HIM WHOM THEY PIERCED.” (Ps 22:16,17 Zec 12:10+ Rev 1:7+) N) Mt 27:54+ Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” Mk 15:39+ When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!” Lk 23:47-49+ Now when the centurion saw what had happened, he began praising God, saying, “Certainly this man was innocent.”(righteous - see N) Lk 23:48+ And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts. (N) Mt 27:55-56+ Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. (Lk 8:1-3+) 56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Mk 15:40-41+ There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. 41 When He was in Galilee, they used to follow Him and minister to Him (Lk 8:1-3+); and there were many other women who came up with Him to Jerusalem. Lk 23:49+ And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things. THE BURIAL OF JESUS Mt 27:57-60+ When it was evening, there came a rich man from Arimathea, named Joseph (Fulfills Isa 53:9+), who himself had also become a disciple of Jesus. 58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, (See note, cf Isa 53:9+) which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. Mk 15:42-45+ When evening had already come, because it was the preparation day, that is, the day before the Sabbath, 43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. 44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. 45 And ascertaining this from the centurion, he granted the body to Joseph. 46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. Lk 23:50-54+ And a man named Joseph, who was a member of the Council, a good and righteous man 51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; 52 this man went to Pilate and asked for the body of Jesus. 53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. 54 It was the preparation day, and the Sabbath was about to begin. (NB: Jesus' Body buried on day before the Sabbath began - the first of 3 days before resurrection). Jn 19:38-42 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. 39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. Mt 27:61+ And Mary Magdalene was there, and the other Mary, sitting opposite the grave. Mk 15:47+ Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Lk 23:55-56 Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. 56 Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment. N - Mark 15:25+ third hour. "The third hour" means the third hour after sunrise, using the usual Jewish nomenclature at the time, making it about 9:00 a.m. Many years later, John, writing mainly for Gentile readers, used the Roman nomenclature, commenting that Jesus was before Pilate at "about the sixth hour" (John 19:14). Since the Roman day started at midnight, this would have been about 6:00 a.m. (Henry Morris) A T
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Vincent - All the Synoptists relate the parting of the garments. The four pieces to be divided would be, the head-gear, the sandals, the girdle, and the tallith or square outer garment with fringes. Merrill Tenney has a slightly different wardrobe - Jesus’ simple wardrobe was composed of five items: a turban or headdress; an outer robe; a sash or girdle, the folds of which would provide pockets; sandals; and a fairly long tunic, woven in one piece, that was an undergarment. The first four were easily divided among the four legionnaires, but the fifth would be of no value if cut into four parts. Gambling was as well known in the Roman army as it is among soldiers today. So the tunic was awarded to one of them at the cast of the dice. (See The Expositor's Bible Commentary - Abridged Edition) And also the tunic (chiton); now the tunic (chiton) was seamless, woven in one piece - The tunic was seamless and so would not be divided but in the next passage will be awarded to the one who won it b casting lots. And given the fact that Scripture says they took Jesus' garments, it seems that the only conclusion one can arrive at is that he hung on the cross for those 6 horrible hours completely naked (contra what most paintings present)! This also puts the phrase in Hebrews 12:2+ is a striking light "who for the joy set before Him endured the cross, despising the shame (THINK OF HIM HANGING NUDE ON THE CROSS FOR 6 HOURS)." In the OT the High Priest wore a garment (chiton) similar to Jesus' garment, which is fascinating because the OT high priest was a shadow of the priesthood of Jesus, the Great High Priest. See D A Carson's discussion of the possible symbolic meaning of the seamless garment - Borrow The Gospel According to John Page 614) R V G Tasker adds “It is as the great High Priest offering the perfect sacrifice that Jesus is dying; and it is stated in the Jewish law that the robe of the priest’s ephod shall be of woven work and so constructed that it be not rent (Ex 28:31–32+)” (BORROW The Gospel according to St. John : an introduction and commentary PAGE 210) NET NOTE - Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves. tunic was seamless, woven in one piece Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature. Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse. David