Introduction

‘Early in the morning, all the chief priests and the elders of the people made their plans how to have Jesus executed. So they bound him, led him away and handed him over to Pilate the governor. When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. “I have sinned,” he said, “for I have betrayed innocent blood.” “What is that to us?” they replied. “That’s your responsibility.” So Judas threw the money into the temple and left. Then he went away and hanged himself. The chief priests picked up the coins and said, “It is against the law to put this into the treasury, since it is blood money.” So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day. Then what was spoken by Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me.” Matthew 27:1-10

Judas Hangs Himself

The chief priests and elders of the people apparently already had their minds made up that Jesus was to be executed. In their mind, they wanted to execute Jesus according to their law, despite Jesus being innocent. Caiaphas, the High Priest is the one that clearly exhibits their collective motives, Matthew 26:57-67.

He’s the one who orchestrated the worst miscarriage of justice in legal history. Lawyers who have studied the legal system of the Jewish people of that time are quite clear that, in his eagerness to get rid of Jesus, Caiaphas broke the law. And he broke it many times over.

1. He shouldn’t have allowed the trial to go ahead at night.

2. He shouldn’t have allowed it to be held out with the Hall of Hewn Stone in the Temple.

3. He shouldn’t have allowed a criminal case to proceed during the Passover season.

4. He could only allow the case to finish on the same day if it was a not guilty verdict.

5. He didn’t have two witnesses examined separately before the trial.

6. And he certainly didn’t have all the evidence for the court, prior to the start of the trial.

Because this time the verdict was decided before the evidence was even considered. What happened that would cause these men to conduct an unfair and crooked trial?

Scripture has the answer, the Chief Priests and Jewish leaders were trying to find a way to get the Romans to pass the death sentence on Jesus. So they pack Jesus off, in chains, to Pilate, Luke 3:1 / Luke 13:1 / Acts 3:13 / Acts 4:27, but as we’re about to read, Pilate wasn’t conned by their claims that they cared about the future of the Roman Empire.

Judas Hangs Himself

It’s at this point when Judas hears the news concerning Jesus, that he begins to be filled with remorse. He now knows that the thirty prices of silver, Matthew 26:15, he received to give Jesus into their hands, simply wasn’t worth it. He knows that he has sinned, he knows he has betrayed innocent blood, in reference to Jesus.

It’s clear that the religious leaders weren’t concerned about Judas, they didn’t want to know and more or less tell Judas to get on with it, this was his responsibility.

Judas throws the money into the temple and by doing so, fulfilled the prophecy of Zechariah, Zechariah 11:12. He then left and went on to hang himself, Deuteronomy 21:22-23 / Acts 1:18-19.

If only Judas had gone to Jesus for forgiveness rather than going to the chief priests and elders of the people. It’s here we see the great contrast between Peter and Judas, Peter’s sorrow, led him to godly repentance and life, but Judas’ worldly sorrow led him to his death, 2 Corinthians 7:10.

The hypocrisy of the chief priests and elders is incredible, they are very happy to have an innocent man killed, but when it came to the thirty pieces of silver, which they now call blood money, Zechariah 11:12 / Matthew 26:15, they wanted to stick to the law.

They used the money to buy a potter’s field as a burial place for foreigners, which is called the Field of Blood, Acts 1:19, that is, Akeldama on Aramaic.

This field was where potters apparently collected clay for their work. In doing this, they fulfilled the prophecies of both Jeremiah and Zechariah, Jeremiah 32:6-9 / Zechariah 11:12-13.

Alleged Contradiction

Some claim there is a contradiction here concerning the way Judas dies and the people who bought the field.

Matthew records that, ‘Judas left and went away and hanged himself, the chief priests took the silver and bought the potter’s field’. Luke records that, ‘Judas bought a field, he fell headlong, his body burst open and all his intestines spilled out,’ Acts 1:19.

The answer to the alleged contradiction is fairly simply. Who bought the field? They both did, it just depends on how we understand the application of the word ‘bought’.

It was Judas’ money, and it was the priests who used the money he returned to them to buy the field. They bought the field because they could not accept blood money and returned it to the temple treasury. In essence, the priests bought the field on behalf of Judas.

And according to Luke, we can conclude that either the branch he used to hang himself on or the rope itself broke and Judas’ body fell and burst open.

In the heat of the day his gases built up within him and he fell or was cut down and when he landed he burst open. Everyone in Jerusalem knew about this event, Acts 1:18-19.

Jesus First Appearance Before Pilate

‘Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” “You have said so,” Jesus replied. When he was accused by the chief priests and the elders, he gave no answer. Then Pilate asked him, “Don’t you hear the testimony they are bringing against you?” But Jesus made no reply, not even to a single charge—to the great amazement of the governor. Matthew 27:11-14

Jesus is now on trial before Pilate, John doesn’t mention Jesus being sent to Herod Antipas, Luke 23:6-12, or the message received by Pilate from his wife, Matthew 27:19.

Pilate is abruptly introduced into the narrative, without any personal details, which suggests that he was well-known to John’s readers.

Note the governor’s movement in and out of the Praetorium.

1. Outside, John 18:28-32.

2. Inside, John 18:33-37.

3. Outside, John 18:38-40.

4. Inside, John 19:1-3.

5. Outside, John 19:4-7.

6. Inside, John 19:8-11.

7. Outside, John 19:12-16.

‘The Praetorium’ was the Roman governor’s official residence when in Jerusalem which could be one of two locations.

1. The palace of Herod on the western side of the city or

2. The castle of Antonia, which housed the Roman garrison and overlooked the temple.

If the ‘luthostratos’ pavement, John 19:13, in the church of the Flagellation is authentic, it would be the latter.

Notice ‘it was early morning’, John 18:28, technically the fourth watch, 3 a.m. to 6 a.m., Mark 13:35. John’s account makes it clear that the Jewish authorities were in a great hurry which tells us that Jesus was never legally tried before the Jewish authorities.

The whole proceedings being carried through with indecent haste in order that the execution might be over, and the body removed, John 19:31, before the beginning of the Passover day at 6 pm.

Notice the reason the religious rulers didn’t enter Praetorium, ‘to avoid ceremonial uncleanness’ etc., John 18:28. A religious Jew wouldn’t enter the house of a Gentile, Acts 10:38 / Acts 11:3.

The whole assembly, Mark 15:1 / Luke 23:1, that is, all of the accusers who came to the garden, were men with evil on their hearts, men with false accusations with one thing on their mind, to get rid of Jesus once and for all, Luke 23:2 / Matthew 17:27 / Mark 12:17.

Notice also the hypocrisy which shows they were determined to have an innocent man killed, John 18:29-30, they were prepared to lie to achieve their purpose, Luke 23:2. They charged Him with sedition, rebellion and treason, Luke 23:2.

The Jews didn’t have the authority to carry out sentences of capital punishment that were determined by their own courts, capital crimes had to be tried by Roman officials.

They wanted to put Jesus to death in accordance with Leviticus 24:16, which demands death for the blasphemer, but as they were under Roman Law, they couldn’t do it without Pilate’s permission.

Pilate was made procurator in 26 A.D. He established himself in Caesarea, a Roman city on the Mediterranean coast. He was extremely harsh in his day-to-day dealings, on one occasion he set up Roman standards in the temple causing a riot, within 6 days they were removed, perhaps this is why he seems now to be more tolerant of Jewish ways.

He had the power of life and death over his subjects, he had about 120 cavalries and over 5000 infantries, yet he himself was still subject to Caesar.

Since Jesus was sinless, the only option they had was to make up a bunch of lies about Him to get Him charged, Luke 23:2. The Jews accused Him of many things, Mark 15:3, Jesus’ teaching did stir up the people, Luke 23:5, but the people who were stirred up weren’t the common people, it was the religious leaders, Mark 7:1-9.

Despite Pilate asking Jesus about the allegations, Jesus remained silent, which amazed Pilate, Matthew 27:11-14 / Mark 15:4-5.

It was no longer the Israel of God, but their nation. Pilate asked Jesus if He was the king of the Jews, and Jesus replied, you have said so, Mark 15:2 / Luke 23:3.

Pilate questions Jesus about His claims but under Roman Law, there were no grounds to have Him executed, John 18:31. Pilate was honest enough to declare that he found no basis to charge Jesus, Luke 23:4, this was in accordance with Roman law, Matthew 27:11 / 1 Timothy 8:13.

Pilate wasn’t a Jew and had little understanding or sympathy for Jewish Law. He had the power of life and death over the people, but he would be reluctant to do anything that would disturb the peace, he didn’t want a riot on his hands.

We see in John 18:31-32 that he says, ‘take him yourselves and judge him’ etc., the word, ‘yourselves’ is emphatic, if the prisoner couldn’t be charged with crimes against Roman law, then it wasn’t for Pilate to decide.

Their reply reveals their desire, not that Jesus shall be fairly tried, merely that he be killed, ‘it’s not lawful for us to put any man to death’, John 18:31-32. Jesus had predicted that He would die by crucifixion, John 3:14 / John 12:32 / Matthew 20:19.

If the Jews had executed Him, it would have been by stoning, the Law’s penalty for blasphemy, but He was to be executed by being crucified, a method never used by the Jews.

Most likely the chief priests wanted Jesus to be put to death by the Romans because of the implications for Jesus’ claims to be the Son of God, Galatians 3:13, ‘Curse. Curse. Cursed.’ Deuteronomy 21:23.

Again, we see their hypocrisy, that was the kind of Messiah they wanted, one who would throw off the Roman yoke. They lied about Jesus because they were determined to kill Him, John 11:53. Matthew 27:18 states that Pilate knew they were motivated by ‘envy’.

Notice the words, ‘You, ‘emphasis’, you are the King of the Jews?’, John 18:33. All four Gospels record that this was the charge on which the Sanhedrin asked for Jesus to be condemned, Mark 15:1-2 / Matthew 27:19 / Luke 23:2-3.

Pilate’s question couldn’t be answered by a simple yes or no. In the political sense, as Pilate would use the term, he wasn’t king and in the spiritual sense, as Jesus used the term, He was king.

Pilate must have expected a political revolutionary, a self-styled ‘king’ who posed a threat to the rule of Rome. Jesus was the King of Israel, John 1:49 / John 12:13, but His kingdom was spiritual.

In John 18:35, Pilate is basically saying, ‘I am not a Jew, am I?’ As if to say, ‘I am not interested in your theocratic subtleties.’ The governor is impatient and says, ‘your own nation and the chief priests, the Sanhedrin have handed you over to me, what have you done?’

What had caused the Jews, who might have been expected to support their ‘king’ to demand his death? He must be guilty of some serious crime, what is it? John 18:35.

Jesus admits that He is a king, ‘My Kingdom’, ‘basileia’, means sovereignty, royal power, dominion. Jesus asserts the spiritual nature of His reign, ‘My ‘basileia’ is not of this world, not from the world.’ John 18:36.

It’s not worldly in worldly means, ‘My kingdom doesn’t belong to this world. If it did, my followers would be fighting to save me from arrest by the Jews’.

In the garden, He had forbidden His followers to fight, even to save Him, John 18:10-11 / Matthew 26:51-52 / Matthew 5:43-48 / Romans 12:17-21 / Ephesians 6:10-17.

In John 18:37-38, we find an ironic question, ‘You are a king then. You!’ Obviously, Jesus wasn’t a leader of the sedition, just as obviously, He claimed to be King of the Jews, what did he mean?

Jesus’ answer is ‘you say it’ ‘you speak correctly’ for I am a King, certainly I am the King!’ ‘This is why I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the Truth, ‘who is a friend of the truth, who belongs to the truth, hears and listens to my voice.’

The word, ‘truth’, ‘alethea,’ means reality, that which is genuine as opposed to that which is false, John 14:6. We don’t know what Pilate’s attitude was, John merely records the fact.

We do know that the governor was convinced that Jesus was no threat to the state, he said, ‘I find no crime in him,’ John 18:38. He was to say this, three times, John 19:4 / John 19:6.

If the governor’s sole consideration had been justice that would have been the end of the matter, but he was influenced by considerations of political expediency and personal safety. One who is ‘of the truth,’ John 18:37, will put it before every other consideration, Proverbs 23:23.

Pilate wasn’t ‘of the truth’, Luke 8:15. Because Jesus was Galilean and Galilee wasn’t Pilate’s jurisdiction, he sends Jesus off to Herod, Luke 23:6-7.

Pilate reappears before what was now a mob and offers Jesus as the one to be set free as was the tradition at that time of the year.

Jesus Before Herod

Luke is the only writer who records Jesus before Herod, Luke 23:6-12. Herod Antipas was the ruler of Galilee and Perea, which was where most of Jesus’ ministry took place.

This is where we know that earlier the Pharisees did lie about Herod wanting to kill Jesus, Luke 13:31, because we see that Herod had an opportunity to do so, but didn’t, because he will send Jesus back to Pilate, Luke 23:11.

Herod only wanted to see Jesus because he’s heard of the many miracles that Jesus had performed, Luke 23:8. I’s clear he thought of Jesus as some kind of showman or magician who was here to entertain the masses, Acts 4:26-27.

Jesus didn’t answer Herod because He didn’t accept his authority, Herod had no place of authority, Luke 23:9.

Probably because the chief priests were vehemently accusing him, Luke 23:11, Herod and his soldiers ridiculed and mocked Jesus, then even dressed Him in an elegant robe’, Luke 23:11.

We also see the tremendous self-control of Jesus, He knew exactly what was happening and what would eventually happen, John 10:17-18.

Notice that Pilate and Herod became friends, Luke 23:12. The hatred may have started between Pilate and Herod when Pilate had previously put down a probable insurrection in Galilee that was under Herod’s jurisdiction, Luke 13:1-2. Whatever the reason was for their hatred of each other seems to be laid to rest at this point.

Jesus Second Appearance Before Pilate

‘Now it was the governor’s custom at the festival to release a prisoner chosen by the crowd. At that time they had a well-known prisoner whose name was Jesus Barabbas. So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?” For he knew it was out of self-interest that they had handed Jesus over to him. While Pilate was sitting on the judge’s seat, his wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.” But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed. “Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they answered. “What shall I do, then, with Jesus who is called the Messiah?” Pilate asked. They all answered, “Crucify him!” “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” All the people answered, “His blood is on us and on our children!” Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified.’ Matthew 27:15-26

Pilate knew that releasing Jesus would not please the crowd. So, he tried to please the mob with a series of four cowardly compromises. Giving them what they wanted, without this whole fiasco turning into a gross miscarriage of justice.

It was a custom of the Roman governor to release someone during the Passover feast, Matthew 27:15 / Mark 15:6. This was done in order to appease the most radical Jews of the Roman Empire who were in Jerusalem at this time.

The nationalistic emotions of the multitudes, therefore, were running high. As governor of the region, Pilate had to make compromises with the intense Jewish multitudes in order to prevent riots in the city.

He decided to compare Jesus with a gangster, Matthew 27:17. The mob rejected Jesus in favour of Barabbas a criminal. He decides he’ll have Jesus flogged within an inch of his death and that’ll come close to the real thing and satisfy the mob, Mark 15:15.

No doubt he shows them the wounds that have been inflicted in the hope that they would now be satisfied, but alas the appearance of Jesus only makes the mob rowdier and bloodthirsty. You never get rid of a pack of wolves by showing them blood!

When Jesus comes out, Pilate shows Him to the crowd, ‘here is your man!’, John 19:5, this was an attempt to gain sympathy for Jesus as if to say, ‘look at this poor fellow!’

How could they accuse such a pitiable object of treason? It’s a weak attempt to free Jesus. The governor is almost begging the Jews to show pity for the prisoner.

It ought to be noted that the call ‘crucify, crucify’ came not from the mob, but specifically from the religious authorities. The response of the chief priests and officers is simply, ‘crucify! Crucify!’ The word ‘him’ isn’t in the text.

This has been called ‘an ominous chant, a monotonous refrain, ‘Crucify! Crucify! Crucify! Crucify!’ manipulated by their rulers, the mob shouted the same demand, Matthew 27:20-23 / John 19:6.

Believing that the mob wouldn’t want a violent thug released to them. It didn’t work. The mob chose Barabbas, Matthew 27:20 / Mark 15:11 / Luke 23:19 / John 18:40. From this Mark’s account, we learn that Barabbas was a terrorist against the Roman government, Mark 15:7.

He was possibly a member of the Zealot group of Jews whose ambition was to free Palestine from Roman occupation. On this occasion and others, it seems that Pilate was trying to find some reason to release Jesus.

With great pomp and ceremony, Pilate had a bowl of water brought to him and washed his hands, Matthew 27:24 / Deuteronomy 21:6-9, he tells the mob ‘I am innocent of the blood of this good man, Matthew 27:24. The responsibility is yours!’ And they said, that fine with us, ‘His blood is on us and on our children!’ Matthew 27:24-25 / Acts 5:24.

Pilate made several attempts to release Him, Mark 15:8-11. He was eager to appease the Jews, just like many politicians do today, however, he was unable to persuade them that Jesus should be released.

The crowd were eager to have Jesus crucified, John 18:40. Though he didn’t believe Jesus was guilty, he ended up sentencing Him to death because he feared the start of a riot.

Pilate knows that the Jews aren’t allowed to crucify someone and the offer to them here isn’t genuine, but an attempt to get the crowd to move away. He is afraid of them and wants this problem to go away as soon as possible.

The Jews again refer to the Law, specifically Leviticus 24:16, and declare the need for the disposal of the ‘guilty one’. Pilate knows that it’s the policy of Rome to allow the natives religious freedom, as long as they worship the Caesar claiming deity as well. The Jews are aware of this policy and hope to use it to persuade the reluctant Pilate.

They have tried to have Jesus condemned for sedition, Luke 23:2, now, in John 19:7, they are forced to reveal the real charge against him, ‘He ought to die because he made himself the Son of God’.

The charge was blasphemy, and their ‘Law’ of Moses called for the death penalty, Leviticus 24:16. It was on this charge that the Sanhedrin had condemned Jesus to death, Mark 14:61-64 / Matthew 27:23-66, but they don’t reveal this until they are forced to do so. If Jesus’ claim to be the Son of God was false, then the Sanhedrin was right in condemning Him to death for blasphemy.

The governor was already a frightened man, John 19:8, two things would have made him afraid,

1. His wife’s message, Matthew 27:19.

2. The words and demeanour of Jesus.

And so, Pilate takes Jesus into the Praetorium, and asked, ‘where are you from?’, ‘to what world do you belong?’ John 19:9. He seems to get into a rage, and he can’t fathom what Jesus is all about. He arrogantly brags about his power, trying to get a response out of Jesus, even offering his freedom for the correct answers.

Notice that Jesus didn’t answer, John 19:9, perhaps because worldly Pilate had already been told, and could not grasp the answer, John 18:37-38. Perhaps also because a man who would scourge a prisoner, he had declared innocent did not deserve a reply.

To the governor, a kingdom based entirely on ‘truth’ was incomprehensible, for Jesus to have said that He was the Son of God who had come from heaven would have been more so.

Refusing to answer could be regarded as ‘contempt of court’, Pilate, as Tiberius’ representative, had the power of life and death over a prisoner, John 19:10. He says, ‘do you not know that I have power ‘exousia’ to release you, and power ‘exousia’ to crucify you?’ The governor’s ‘exousia’ was delegated authority, derived from Caesar.

Calmly Jesus tells Pilate of the origin of His power, His authority is ‘given from above’, from God, John 19:11 / Romans 13:1. God had trusted Him with the power He has, and He is answerable to God for the way He uses that power. Jesus reassures Pilate that he is not totally to blame for putting the Son of God to death as he does so out of ignorance of the truth.

Caiaphas, acting officially for the Sanhedrin, had delivered Jesus to Pilate, he had ‘the greater sin,’ John 19:11. The deeper guilt lies with the man who ‘handed me over to you’.

This is Jesus’ final statement to Pilate and in it, He affirms God’s supremacy, He is in control of human affairs and also man’s accountability, the Jewish rulers and the Roman governors are answerable to God.

John tells us that Pilate knew that Jesus was no leader of the sedition against Rome, he was also frightened, so he ‘sought’, notice again the tense, ‘kept on seeking’, to free Him, John 19:12.

John doesn’t say how he did so, but he records that the governor finally gave up the efforts because of fear, John 19:12. The chief priests however had the Law, they ought to have recognised the Messiah, but instead, they are about to force His execution.

This short speech of Jesus impresses Pilate, who recognises some characteristics that he doesn’t quite understand so, he tries again to persuade the Jews to allow him to allow Jesus to go free.

The Jews shouted, ‘If you release this man, you are not Caesar’s friends’, John 19:12, this was political blackmail, and it ended the efforts to release Jesus. The Jews were saying, ‘free this man and we will accuse you to the Emperor. The charge against you will be high treason, that you released a man who claimed to be King of the Jews’.

Tiberius was a very suspicious ruler, even a hint of disloyalty would be disastrous for a Roman official. Pilate knew that a charge of high treason could cost him position, liberty and life and so, this frightened him and then he decided to put personal safety before justice, to condemn an innocent man to death.

The Jew’s new weapon against Jesus is all-powerful against Pilate, Jesus claims to be the king thus, He opposes Caesar who is the king of all the vast Roman domains.

This was the ultimate hypocrisy as all present knew that the Jews didn’t consider Caesar their king and held no allegiance to him. This very good argument must have again caused a troubled Pilate to slip into a rage, but they now had him in a corner.

Pilate makes one last attempt to change the mob’s mind, they will not hear of it, they want Jesus dead. John 19:13, could imply that Pilate had Jesus sit on the judgement seat, the Greek could have either meaning.

The Jew’s threat has decided Pilate and at once he prepares to pass sentence, he ‘brought Jesus out’, that is out of the Praetorium and ‘sat down on the judgment seat’, Acts 18:12 / Acts 18:16-17, this was a raised platform on which roman judge sat to pronounce sentence.

Notice that Procula, that is, Pilate’s wife, urged him to release Jesus because she had a dream about Jesus being a just man. Matthew 27:19-21, tells us of the message from Pilate’s wife, ‘have nothing to do with that righteous man.’

‘The pavement’, ‘luthostratos’, was stone-paved, Josephus states that Temple Mount was covered with a mosaic pavement. Hebrew ‘Gabbatha’, means raised place, elevation. John 19:14 seems to make this quite possible, Pilate showing the Jews a weak, blood-covered man not able even to stand and needing the seat more than Pilate.

The Day Of Preparation

The Day of Preparation was the day before Passover, John 19:14, which began at the next sunset. John mentions it was ‘about the sixth hour’, scholars and commentators are divided about whether John uses Jewish or Roman time. Jewish time is 12 noon, but Roman time is 6 a.m.

John is in Asia Minor, writing toward the end of the first century when Jerusalem has been destroyed and the Jewish state ceased to exist. It would be natural for him to give the time according to Roman reckoning. In Mark 15:25, Mark would use Jewish reckoning, at 6 a.m. the trial was in progress, at 9 a.m. Jesus was crucified.

When Pilate says, ‘Behold your King!’, John 19:14, this was a joke in bad taste at the expense of the Jews. ‘They yelled, ‘off with him! Off with him! Crucify Him!’ John 19:15. Pilate replied, ‘the King of you shall I crucify?’ John 19:15.

The chief priests who were the religious leaders and teachers of the nation replied, ‘we have no king but Caesar,’ John 19:15. In fact, they claimed that as Israel was God’s special nation, God was their only King, and they hated Caesar and bitterly resented the Roman occupation.

With the use of the argument by the mob, in favour of Caesar, Pilate knows that he has lost to satisfy them, and so, he hands Jesus over to be crucified, John 19:16.

This declaration was ‘the crowning apostasy of Judaism’ and ‘the utterance of a nation turned traitor to its noblest traditions’. Notice that John doesn’t record Pilate’s ‘hand washing’, Matthew 27:24-26.

The Soldiers Mock Jesus

‘Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. “Hail, king of the Jews!” they said. They spit on him, and took the staff and struck him on the head again and again. After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him.’ Matthew 27:27-31

As Barnabas is released, Roman soldiers flogged Jesus, mocked Him, and led Him out to be crucified, Mark 15:12-15. Flogging was the governor’s attempt to convince the Jews that Jesus had suffered enough and should be released. Luke 23:16.

The soldiers then led Jesus out to be crucified outside of the city, Numbers 15:35 / 1 Kings 21:13 / Acts 7:58 / Hebrews 13:11-12, while a mournful multitude of faithful disciples followed, Luke 23:27-31.

Flogging

Pilate had Jesus flogged, John 19:1. Jesus suffered intensely in His last few hours. After being up all night, subjected to the stress of six different trials, if we compare the accounts in Matthew, Luke and John, also, He was scourged, Mark 15:15.

Flogging was usually administered to one who was about to be crucified, Antiochus Epiphanies used it to force Jews to eat swine’s flesh, 2 Maccabees 6:30 / 2 Maccabees 7:1. The flagellum was similar to the ‘cat o’ nine tails’, a handle with leather thongs, tipped with bone or metal.

The prisoner was stripped to the waist and then bound in a stooping position to post. The blows were applied to the back and loins, sometimes even, to the face and the bowels. So, hideous was the punishment that the victim usually fainted and not rarely died under it.

Eusebius describes the death of Christian martyrs at Smyrna about 155 A.D., ‘so torn with scourges that their veins were laid bare, and the inner muscles and sinews, and even the bowels, were exposed’. Josephus tells of a man who was ‘flogged to the bone’ before a Roman governor.

Flogging was accomplished by tying bits of bone, metal and glass to a whip and then striking the victim’s back. This procedure produced excruciating pain, much loss of blood and sometimes even death. The victim’s back became a bloody mass.

Remember the Jews practised flogging, which consisted of 39 lashes, but here The Romans had no restrictions on how many lashes they delivered on the victim, they would carry on until the one doing the lashing would tire.

Once again, all four Gospels mention the flogging but say absolutely nothing about it, there is no attempt to play upon the reader’s emotions. Also, at that age, people were perfectly familiar with it and needed no explanations.

After flogging Him, they took thorns, wove them into a crown, put it on Jesus’ head, and began to beat on it, causing intense pain. They put a scarlet robe on Him, Matthew 27:28, Mark’s account calls it purple, only to later rip it off, undoubtedly tearing open the blood-dried wounds on His back in the process. Then came the crucifixion.

Imagine striking the very One who created the universe! Imagine striking the very One who created them! Colossians 1:16.

Crown Of Thorns

It was often a prelude to crucifixion, but in this case, it wasn’t as Pilate later tries to have Jesus released and this flogging was an attempt to satisfy the Jews without killing Jesus.

The soldiers went further than just flogging and placed a crown of thorns upon His head, Matthew 27:20 / John 19:2. This was a mock Coronation for the one claiming to be the king of the Jews and it was followed by mock worshipping of Him.

There are two thoughts concerning, ‘a crown of thorns.’

1. That it was an instrument of torture, long sharp spikes turned inward, or

2. That it was a radiant crown, with the spikes turned outward, similar in appearance to a crown worn by an emperor.

There is a shrub in Palestine called ‘spina Christi’ or ‘palimus shrub’ which has long, sharp spikes, and leaves similar to the ivy used for emperors or general’s crowns, this is the traditional source of the crown of thorns.

The Purple Robe

John records ‘a purple robe’, John 19:2, whilst Mathew records a ‘scarlet’ robe, Matthew 27:28 / Mark 15:20. Purple, with the ancients, was a vague term for bright, rich colour, and would be used of crimson as well as violet.

It was probably the cloak of a Roman soldier, i.e., an officer. The ‘robe’, ‘himatismos’, is used generally of costly or stately raiment, the apparel of kings, of officials etc., Luke 7:25 / Matthew 27:28 / Matthew 27:31.

Matthew says that they ‘put a reed in his hand’, Matthew 27:29, and note the tense, ‘they kept coming up to Him, kept striking Him,’ John 19:3, it was repeated action, Matthew 27:27-30 tells us ‘the whole battalion’ was involved.

The picture is of a soldier after soldier coming up to Jesus, kneeling before Him, slapping Him, spitting on Him and shouting,

‘Hail king of the Jews!’ Matthew 27:20. In John 19:4 we see Pilate for the second time telling the people that he can find no charge with which to charge Jesus.

He ought to have released Jesus at this point, if the prisoner’s guilt or innocence had been the sole consideration, Jesus would have been set free before this, but he is afraid of possible political repercussions.

Conclusion

The trials before the Roman authorities started with Pilate, John 18:23, after Jesus was beaten. The charges brought against Him were very different from the charges in His religious trials. He was charged with inciting people to riot, forbidding the people to pay their taxes, and claiming to be King.

Pilate found no reason to kill Jesus, so he sent Him to Herod, Luke 23:7. Herod had Jesus ridiculed, but wanting to avoid the political liability, so he sent Jesus back to Pilate, Luke 23:11-12.

This was the last trial as Pilate tried to appease the animosity of the Jews by having Jesus scourged. The Roman scourge is a terrible whipping of 39 lashes.

In a final effort to have Jesus released, Pilate offered the prisoner Barabbas to be crucified and Jesus released, but to no avail. The crowds called for Barabbas to be released and Jesus to be crucified. Pilate granted their demand and surrendered Jesus to their will, Luke 23:25.

The trials of Jesus represent the ultimate mockery of justice. Jesus, the most innocent man in the history of the world, was found guilty of crimes and sentenced to death by crucifixion.

HISTORY OF CRUCIFIXION

Crucifixion is an ancient method of execution, in which the victim was tied or nailed to a large wooden cross and left to hang there until death.

It was never performed for ritual or symbolic reasons, usually, its purpose was only to provide a particularly painful, gruesome, and public death, using whatever means were most expedient for that goal.

The history of crucifixion can be traced back to the ancient Persians and there’s evidence to support the Greeks practising this form of torture. As always, the Romans adopted the custom from Carthage and used it for slaves, rebels, and anyone who were their enemies, along with criminals.

While most Roman citizens were exempt from crucifixion, if you were a Roman and found guilty of treason, then you could face crucifixion. Crucifixion was considered a humiliating way to die.

The prisoner usually had to carry the horizontal beam, patibulum, to the place of execution, not necessarily the whole cross. Crucifixion was an art form for the Romans who had specially trained men to carry out the sentence, there would usually be a commanding centurion and four soldiers.

When it was done in an established place of execution, the vertical beam, stipes. was sometimes permanently embedded in the ground.

THE CROSS

The horizontal beam of the cross, transom, could be fixed at the very top of the vertical piece, the upright, to form a ‘T’ called a tau cross. The horizontal beam could also be affixed at some distance below the top, often in a mortise, to form a ‘t-shape’ called a Latin cross.

Alternatively, the cross could consist of two diagonal beams to form an ‘X’. A single, vertical wooden stake with no transom at all has also been cited by some.

THE NAILS

The ‘nails’ were tapered iron spikes approximately 5 to 7-inch-long with a square shaft 3/8 inch across. The victim was probably affixed to the cross by ropes, nails, or some combination of the two.

In popular depictions of the crucifixion, possibly derived from a literal reading of the description in the Gospel of John, of Jesus’ wounds being ‘in the hands’, the victim is shown supported only by nails driven straight through the feet and the palms of the hands.

However, the flesh of the hands can’t support a person’s body weight, so some other means must have been used to support most of the weight, such as tying the wrists to the cross beam.

Another possibility, that doesn’t require tying, is that the nails were inserted just above the wrist, between the two bones of the forearm. the radius and the ulna.

The nails could also be driven through the wrist, in a space between four carpal bones which is the location shown in the Shroud of Turin.

As some historians have suggested, the Gospel words that are translated as ‘hands,’ may have in fact included everything below the mid-forearm.

Another possibility is that the nails may have been driven in on an angle, entering in the palm in the crease that delineates the bulky region at the base of the thumb, and exiting in the wrist, passing through the carpal tunnel.

The Romans would often display the victims, still on the cross, in rows, there would be row after row of condemned criminals lining the streets of the main entrance to the city, so that everyone entering a new city would know what would happen to them if they didn’t adhere to Roman laws and regulations. It also sent a powerful message to any oncoming enemies of the fate which awaits them.

PUBLICLY NAKED

Crucifixion was a very public affair, criminals, rebels etc needed to be reminded of the terrible consequences of breaking Roman law, fear ruled the day. Unlike what we see in many artists’ impressions of the crucifixion, the victim was usually stripped naked and hung naked.

Historian art has most people who were crucified covered in a loincloth, but this simply isn’t true. Nakedness was often a symbol of spiritual shame and ignominy.

CAUSE OF DEATH

Death could come in hours or days, depending on exact methods, the health of those crucified, and environmental circumstances. It’s widely accepted that the typical cause of death was asphyxiation.

When the whole-body weight was supported by the stretched arms, the victim would have severe difficulty exhaling, due to hyper-expansion of the lungs. The victim would therefore have to draw himself up by his arms or have his feet supported by tying or by a woodblock.

Indeed, Roman executioners were said to break the victim’s legs, after he had hung for some time, in order to hasten his death. Once deprived of support and unable to lift himself, the victim would die within a few minutes.

The Romans often broke the prisoner’s legs to rush the death process, please note the Roman soldiers responsible for carrying out the sentence, were responsible for the victim until they died, in other words,

The Romans weren’t being kind by breaking the victim’s legs, they broke the victim’s legs so that they could get on with their other duties. Burial afterwards wasn’t usually permitted. According to history, Emperor Constantine abolished crucifixion in the Roman Empire, when Christianity became the state religion.

The Crucifixion Of Jesus

‘As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. They came to a place called Golgotha (which means “the place of the skull”). There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. When they had crucified him, they divided up his clothes by casting lots. And sitting down, they kept watch over him there. Above his head they placed the written charge against him: THIS IS JESUS, THE KING OF THE JEWS.’ Matthew 27:32-37

Notice that the mere fact of the crucifixion is recorded, in John 19:18, as with flogging, John 19:1, it isn’t described. First-century readers knew well what was involved in these acts.

Roman law didn’t permit a Roman citizen to be crucified, it was regarded as the death of a slave. The punishment was handed out for such crimes as treason, desertion in the face of the enemy, robbery, piracy, assassination, sedition, etc.

Cicero said, ‘Let every name of the cross be far away not only from the body of a Roman citizen but even from his thought, his eyes, his ears.’

After Jesus was flogged, we know that He carried His own crossbar, weighing in at 75 to 125 pounds and He carried it outside the main city walls. The upright part of the cross was probably permanently mounted in the crucifixion area.

The crossbar would be balanced on the shoulders, and His arms were tied to the crossbar. We can only imagine what this would have been like, if He tripped or fell, He couldn’t use His arms to break their fall, He would likely fall face-first into the ground.

Jesus went out, bearing His own cross, John 19:17. As they went out of the city gates, Simon from Cyrene, Matthew 27:32 / Mark 15:21 / Luke 23:26, which is in north Africa, Acts 2:10 / Acts 6:9 / Acts 11:20 / Acts 13:1, was forced to carry the cross of Jesus, Matthew 27:32 / Mark 15:21 / Luke 23:26.

This must mean that Jesus was unable to carry it, an execution party would show no mercy to a condemned man. There were also two thieves who were carrying their crosses with Jesus, Luke 23:32.

Once Jesus reached the place for crucifixion, Golgotha, He was offered a drink of wine mixed with myrrh to act as a mild pain killer. Although this was a kind gesture, usually done by the women, Jesus refused to drink, Psalm 69:21 / Matthew 27:33-34 / Mark 15:23 / Luke 23:27.

We need to read Luke 23:37-41 for details of the procession to Golgotha. It’s called ‘the place of a skull,’ John 19:17, but what and where was this?

Here are three proposals.

1. It was a hill resembling a skull but the Bible nowhere describes it as a hill.

2. It was a place of execution, littered with skulls. However, the Jews wouldn’t allow bones of dead men to litter the ground close to the city. Joseph of Arimathea wouldn’t have a tomb near such a place, John 19:41.

3. That according to legend, it was the place where Adam’s skull had been buried.

The truth of the matter is that we simply don’t know why this place was simply named ‘Skull’, Luke 23:33.

Whatever the speculation, the fact remains. Jesus is taken by Roman soldiers to the place of execution, called Golgotha, the Place of the Skull, which was probably the hill on the Northern side of Jerusalem. Golgotha was close to the city, and the inscription read by many, John 19:20.

The Gospels suggest it was close to the road as Jesus was insulted by ‘those who passed by’, Matthew 27:39 / Mark 15:29. It’s outside the city walls, a wall was present at the time, and the hill has a strange appearance almost like the face of the skull.

This may well be why it is called the place of the skull, and why it was designated the place of execution. Some even say that the crucifixion occurred at the present-day site of the Church of the Holy Sepulchre but this place is now generally accepted to be inside the city walls at Jesus’ time.

There was a large number of women who mourned and wailed for Jesus, Jesus turns to speak to them and tells them that they should mourn for themselves, Luke 23:28. Jesus knows the calamities that were about to come upon them in the desolation of their city by the Romans, Luke 23:28-31.

Jesus was crucified at about 9:00 a.m. Friday, some say Thursday, at a place outside Jerusalem called Golgotha or Calvary. In English, it means ‘skull,’ John 19:17.

The actual physical pain endured by Jesus is too horrific to contemplate, John 19:19-22. Over His head on the cross was the inscription, ‘THIS IS JESUS, THE KING OF THE JEWS’.

It was the custom of those days that the accusation under which men were condemned should, in every case, be posted above their heads and under the circumstances, the inscription posted by Pilate amounted to a sadistic jest.

The people passing along the road North all saw Jesus on the cross and read the sign as it was in all three main languages of the time, John 19:20.

Aramaic, used by the common people, Latin, used by the elite and legal rulers of the empire, and Greek, used by the forces in the region, it was the language that was universal at the time. Hebrew was being used only by the Jews in their religious dealings.

Regarding the ‘notice’, ‘title’, ‘titlon,’ John 19:19, this was a board stating the victim’s name and crime for which they were condemned, he was adamant and he refused to change what he had written, John 19:21-22.

Notice the four different accounts of what was written above Jesus’ head.

‘THIS IS JESUS THE KING OF THE JEWS’ Matthew 27:32-37

‘THE KING OF THE JEWS’ Mark 15:26

‘THIS IS THE KING OF THE JEWS’ Luke 23:38

‘JESUS OF NAZARETH THE KING OF THE JEWS’ John 19:19

When we put the words together, we see that it would read as follows.

‘THIS IS JESUS OF NAZARETH THE KING OF THE JEWS.’

Pilate wouldn’t remove it, John 19:20, probably because he wanted to do something to impose his will on the people in response to them imposing their will on him by having Jesus put there.

This was, of course, an entirely honest and true statement to make, Jesus was indeed the King of the Jews and the King of all nations.

We see in John 19:18, that ‘two others’ were crucified with Jesus. Matthew and Mark say, ‘robbers,’ Matthew 27:38 / Mark 15:27, whilst Luke says, ‘criminals’, Luke 23:32. John says one on each side. This occurred simply to ensure Isaiah 53:12 was fulfilled.

Jesus’ clothes were then divided up, which was also a fulfilment of prophecy, Psalm 22:17-18 / Matthew 27:35 / Mark 15:24 / Luke 23:34, and the soldiers kept watch at the foot of the cross, Psalm 22:17.

Pilate had been willing to yield to the ruler’s demand for the death of an innocent man because His own safety was threatened, John 19:12-13, and the Jews protested to Pilate about the sign.

The ‘four parts’ would consist of a head-dress, turban, sandals, outer robe and girdle, the soldiers cast lots for these. Because His tunic was seamless, they then diced for this as a separate item, John 19:23-24.

We are reminded again that this was to fulfil prophecy, John 19:23-24 / Psalm 22:18. The clothes Jesus had been wearing were split up among the Romans present and His only possession, His cloth was gambled for. Jesus was thus left with nothing to give to those He had left behind, He had given His all, even Himself.

Josephus states that the linen tunic of the Jewish high priest was a seamless garment, this fulfilled Psalm 22:18. John’s statement in this verse sums up his abhorrence of the whole incident, ‘so this is what the soldiers did.’ John 19:24.

‘Two rebels were crucified with him, one on his right and one on his left. Those who passed by hurled insults at him, shaking their heads and saying, “You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!” In the same way the chief priests, the teachers of the law and the elders mocked him. “He saved others,” they said, “but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.’” In the same way the rebels who were crucified with him also heaped insults on him.’ Matthew 27:38-44

When we consider that the One who was struck and mocked in these few passages was the One who created all things, including those who were mocking and striking Him, Colossians 1:16, we realise that God is far greater than the imagination of our minds.

He had the power to call on the angels of heaven for His own deliverance, Matthew 26:53-54, but He didn’t issue the command. He allowed Himself to be humiliated in order to provide redemption for those who mocked and struck Him.

This was the darkest hour in the world’s history, yet out of the darkness would soon come light as Jesus conquered death and the grave, 1 Corinthians 15:55-57 / Revelation 1:17-18.

Note the numerous prophecies that were being fulfilled at this time.

They divided His garments, Psalms 22:18 / Matthew 27:35 / Mark 15:24 / Luke 23:34 / John 19:24.

With Him, they crucified two thieves, Isaiah 53:9 / Isaiah 53:12 / Matthew 27:38 / Mark 15:27 / Luke 22:32-33.

He was numbered with the transgressors, Isaiah 53:12.

They blasphemed Him, wagging their heads, Psalm 22:6-7 / Psalm 69:7 / Matthew 17:39-40 / Mark 15:29-30.

On each side they crucified a common thief to show their contempt for Him, He was numbered with the transgressors, Isaiah 53:9-12 / Matthew 27:38 / Mark 15:27 / Luke 22:32-33.

Bystanders laughed at the idea that He could rebuild the temple when He couldn’t even save Himself. Come down from the cross, they taunted, and we’ll believe in You! They blasphemed Him, wagging their heads, Psalm 22:6-7 / Psalm 69:7 / Matthew 17:39-40 / Mark 15:29-30.

Some Jewish officials standing nearby smirked that He had been able to save others, but was powerless to save Himself, Matthew 27:41-43 / Mark 15:31-32. The chief priests are also mocking Him, Psalm 69:19 / Luke 23:35. Jesus was certainly the prophesied Messiah.

Even the two thieves who were executed on either side of the Lord ridiculed Him, Matthew 27:44 / Mark 15:32 / Luke 23:39-43.

The Conversations On The Cross

In Luke 23:39-43, we find the full conversation which went on between the two thieves and Jesus, which is worth having a look at.

The Cross On The Right

On this right-handed cross, we see the figure of a dying thief. He is in pain and suffering. Yet more significant than his physical anguish is his scorn and hatred for Jesus.

He said, ‘if You are the Christ, save Yourself and us,’ Luke 23:39. Has there ever been any ‘if’ about it? That little ‘if’ has enough venom in it to destroy a soul.

What had Jesus done that so aroused this thief? Nothing that we know of. He challenged Christ to save ‘yourself and us,’ Luke 23:39. What impudence!

What had this thief ever done that entitled him to make such a demand? Here is a thief, within the shadow of death. Obviously, his sins did not bother him even as he is about to die.

How much this reminds us of those who live in sin all their lives and then when faced with death they rail at God, accusing Him of dealing harshly with them, demanding that He do something to relieve them of their situation.

His Was A Cross Of Rebellion

This cross depicts the enmity that many have toward Jesus. It typifies clearly the unbelief of the world at large toward Jesus. Thousands have perished on this right-handed cross of rebellion ever since. Despite all that we know about Him men still reject him.

There is enough information in John’s Gospel to produce faith in Christ, which can lead to salvation, John 20:30-31. Yet men reject Him despite the evidence, John 14:6.

We have a clear choice. The only way to eternal life is through Jesus. If men rebel and reject Him then there is no hope. They are lost eternally having never been cleansed by His blood.

The Cross On The Left

Again, we see the figure of a dying thief. Yet instead of dying in his sin, he was dying to sin. His was a cross of repentance. This thief twists himself upon the nails to look at the centre cross, but not to scoff in unbelief, but in recognition of who Jesus was, Luke 23:40-41. He like the other thief would like to get his hands free, but more important to free himself from his guilt and sins.

Earlier this thief had joined with the other thief in reproaches against Christ at the beginning of the crucifixion, Matthew 27:44. But now we see in this man unfailing evidence of a great change.

As the day progresses, he becomes more and more aware that this was God Himself in the person of Jesus. Notice his faith and reverence in the presence of Deity. To the other thief, he said, ‘do you not even fear God?’ Luke 23:40.

There follows an immediate admission of his own guilt when he said, ‘we receive the due reward of our deeds,’ Luke 23:41. He expresses his belief that Jesus was suffering ‘wrongfully’.

But ‘this Man has done nothing wrong,’ Luke 23:41. Then there is his open confession of the Deity of Jesus. He calls him “Lord,” Luke 23:43.

Finally, we see genuine repentance and humility on the part of this dying thief. He says to Jesus, ‘remember me when You come into Your kingdom,’ Luke 23:42. He wanted to change and be in the Lord’s kingdom.

Repentance simply explained, is a change of heart, 2 Corinthians 7:10. Everything about this thief indicates his regret over his sins and a desire to be with the Lord.

What a difference between these two thieves! The first saw Jesus as only a man, the second saw Him as Lord. The first saw Jesus as a mock king, but the second saw Him as the ‘King of kings,’ Revelation 17:14 / Revelation 19:16.

The first saw him as an impostor, the second saw Him as Saviour, John 3:16. We can understand better now why Jesus answered him, ‘assuredly, I say to you, today you will be with Me in Paradise,’ Luke 23:43.

Paradise is another term for heaven, both Jesus and the thief would be in heaven when they died, 2 Corinthians 12:1-4 / Revelation 2:7.

One Word Of Caution

The salvation of this thief occurred while the Law of Moses was still in effect. About 50 days later Christ would set in force His new covenant, law. Today, we live under this new law, found in the New Testament, not under the Law of Moses.

The terms of salvation under this new covenant require that one believe, Hebrews 11:6, repent of our sins, Acts 17:30, confess the name of Jesus, Acts 8:37, and then be baptized for the remission of one’s sins, Acts 2:38.

Some have used this man to prove that one can be saved today without ever being baptized for the remission of sins. This is simply not the Lord’s plan for us today.

The Middle Cross

Here we have the cross of redemption. Jesus our Redeemer dying for the sins of the world. By his blood, we can be brought back to God, Ephesians 1:7. It was also a suffering cross.

We cannot begin to imagine the torture of those nails driven through His hands and feet. The victim of a Roman crucifixion literally suffered a thousand deaths.

There was also the shame and reproach associated with death on a cross. It was reserved for the vilest of criminals. Added to this were all the mocking and verbal abuse from the mob.

It Was A Vicarious Cross

The thieves were suffering for their own crimes, but Jesus suffered for you and me, for our sins. He had no sin, 1 Peter 2:24. Our Lord was under no obligation to pay the debt for our sins. Someone had to suffer for sin, so he was willing, 1 Peter 3:18.

Why would Christ give up the glories of heaven and come down to this sinful earth to die for our sins? Because of our utter helplessness to provide a remedy for sins, Jeremiah 10:23. Also, He came to show us the redemptive love of God for sinful man, 1 John 4:9-10.

Why was it that He alone was the only one who could die for our sins? First, because He was spotless and able to provide the perfect sacrifice, 1 Peter 1:19. Second, it was because God, the Eternal Father, appointed Him for this work, Philippians. 2:6-8 / 1 Peter 1:20.

To this middle cross each sinner today must look for salvation. There is no other way, John 14:6 / Acts 4:12. Only the blood of Jesus can cleanse us of our sins.

The Death Of Jesus

‘From noon until three in the afternoon darkness came over all the land. About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”). When some of those standing there heard this, they said, “He’s calling Elijah.” Immediately one of them ran and got a sponge. He filled it with wine vinegar, put it on a staff, and offered it to Jesus to drink. The rest said, “Now leave him alone. Let’s see if Elijah comes to save him.” And when Jesus had cried out again in a loud voice, he gave up his spirit.’ Matthew 27:45-50

Jesus’ final hours on the cross lasted from approximately 9 a.m. to 3 p.m., a period of about six hours. Matthew 27:41-43. Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels.

Matthew, Mark and Luke use the Jewish system of marking time. John uses the Roman System. Using the Jewish system, Christ’s crucifixion began at 9:00 a.m.

Also, using the Jewish system of marking time, Matthew says that ‘from the sixth hour there was darkness over the land until the ninth hour.’ Matthew 27:45.

That is, the darkness lasted from 12 noon to 3 p.m. the darkness was a sign of God’s personal presence in the crucifixion, Psalms 18:9. These were Jesus’ final hours on the cross.

Whilst Christ hung on the cross, there were four miraculous events which occurred.

1. The 3 hours of darkness, Matthew 27:45 / Luke 23:44-45.

2. The veil of the temple was torn into two, Matthew 27:50-51/ Mark 15:37-38.

3. An earthquake, Matthew 27:50-52.

4. The graves opening up and dead people being raised to life, Matthew 27:50-53.

The Darkness

When we think about what God was doing while Jesus hung on the cross, it shouldn’t really surprise us that He provided some visible miracles for those who were onlookers.

Both Matthew and Luke tell us that Jesus has been on the cross for three hours, Matthew 27:45 / Luke 23:44-45. It’s now noon, which means the sun would have been high in the sky. All of a sudden, complete darkness falls over the entire land for three hours. Luke tells us that the sun stopped shining altogether.

The word ‘land’ is the Greek word, ‘ge’ which can mean a region which would imply all of Palestine, but it can also mean the whole earth. So whether this darkness fell over Palestine only or the whole earth is really difficult to say.

The word darkness is the Greek word, ‘skotizo’ and it carries with it the idea of sudden darkness. This wasn’t something which happened over a period of time, it happened suddenly.

We can almost picture the silence as every animal and every person was wondering what was happening. We can almost imagine people speaking with each other, trying to understand exactly what was going on, Job 5:13-14 / 1 Samuel 2:9.

Proof Outside Of The Scriptures That This Darkness Happened

Tertullian said the following.

‘In the same hour too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world portent still in your archives!’ Tertullian, Apology in the Ante-Nicene Fathers (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1957), Vol. III, p. 35.

Why would Tertullian appeal to Proculus, a Roman senator, if the Roman records concerning this darkness weren’t true?

The Greek Historian Rufinus when writing to Roman historians says the following.

‘Search your writings and you shall find that in Pilates time, when Christ suffered, the sun was suddenly withdrawn and darkness followed’. Rufinus, Greek Historian

Rufinus would never have asked the Romans to search their records for the account of the darkness if it didn’t happen.

The point is that this miraculous event did happen, and we know it happened because of Pontius Pilate himself wrote about the event.

Pontius Pilate sent the following report to Tiberius, emperor of Rome. Note, the following quote has been debated for years as to whether it is legitimate.

‘And when he had been crucified, there was darkness over the whole earth, the sun having been completely hidden, and the heaven appearing dark, so that the stars appeared, but had at the same time their brightness darkened, as I suppose your reverence is not ignorant of, because in all the world they lighted lamps from the sixth hour until evening. And the moon, being like blood, did not shine the whole night, and yet she happened to be at the full.’ Pontius Pilate, To Tiberius in Ibid., Vol. III, p. 463.

Who or what caused the darkness? There are a few people who try to come up with answers as to where the darkness originated but for this study, we’ll only look at four possibilities.

A Natural Phenomenon

1. There are those who believe that the darkness was caused by a simple natural phenomenon.

They believe it was probably just an earthquake or some kind of volcanic eruption, after all, Matthew records there was an earthquake around this time, Matthew 27:54.

Although a volcano erupting may indeed cause thick dust to fill the air, both Matthew and Luke record that the entire land of Palestine was in complete darkness, but the darkness suddenly left after three hours.

Also, the Bible doesn’t mention any other earthquake happening before the darkness came, but it does record an earthquake happening afterwards when an angel rolled away the stone from Jesus’ grave, Matthew 28:2.

Dust Storm Or Dark Clouds

2. There are those who believe that the darkness was caused by some kind of dust storm or cloud cover.

Most people who have witnessed dust storms and thick black cloud coverings tell us that they can be spotted coming on the horizon, whereas the darkness recorded by Matthew and Luke came suddenly.

An Eclipse

3. There are those who believe that the darkness was caused by an eclipse of the sun.

Remember the reason for this darkness was because ‘the sun stopped shining’. Luke 23:45.

The last total eclipse in the UK was on 11 August 1999. It could be seen over Cornwall and parts of Devon, which were on the path of totality, although cloud cover ruined the view for many areas.

The Natural History Museum says the following.

‘A solar eclipse occurs when the Moon passes between the Sun and Earth. When the Sun, Moon and Earth line up exactly, it causes a total eclipse. This is because the diameter of the Sun is 400 times that of the Moon, but coincidentally it is also 400 times further away. During an eclipse, the Moon temporarily covers the Sun, blocking out the daylight for a short period and casting a shadow on part of Earth.’

The miraculous darkness recorded at the time of Christ’s crucifixion could not have been a solar eclipse because Passover always occurred at the full moon.

Many of us have witnessed eclipses in our lives and we know that they don’t happen suddenly. As I mentioned earlier, the word ‘darkness’ is the Greek word, ‘skotizo’ and it carries with it the idea of sudden darkness. The darkness here happened suddenly and note also that the darkness was all over the land for three hours, Matthew 27:45 / Luke 23:44-45.

A normal eclipse only ever lasts for a few moments.

NAASA say the following.

‘Total solar eclipses last anywhere from 10 seconds to about 7.5 minutes.’

God

4. The only possible reason the darkness came, was because it was God who caused it.

We only have to cast our minds back to the ninth plague which God hit Egypt with, it was the plague of darkness, Exodus 10:21-23. This was a judgment against the sun god, ‘Re’, who was symbolized by Pharaoh himself.

For three days, the land of Egypt was smothered with unearthly darkness, but the homes of the Israelites had light. The Israelites must be utterly shell-shocked by what’s happening.

They must have been in awe as they enjoyed the light, but the rest of Egypt is in total darkness. They must have been thinking to themselves, ‘Is there anything that this God cannot control or do?’ I can imagine them saying to themselves, ‘No wonder our ancestors, Abraham, Isaac and Jacob worshipped this God.’

It was God who created light in the beginning, Genesis 1:3, and it’s God who removes the light. God put Egypt in total darkness to the point where no one could see anything but at the same time the land where the Israelites were had light.

Imagine being in Egypt and witnessing this event, while Egypt is in total darkness, the land where Israel lived was completely sunlit.

Darkness Is Used Figuratively As God’s Judgment

Darkness is often used figuratively in the Scriptures to demonstrate God’s judgment. In Isaiah 5:30 we read about God’s judgment against Judah. In Isaiah 13:10-11 we read about God’s judgment against Babylon. In Ezekiel 32:7-8 we read about a judgement against Egypt.

When a Jew hears language like, the stars are going to be darkened, the moon is going turn to dark, the sun is going to fall. When they heard talk like that, they didn’t think that was the ‘end of the world,’ they thought, ‘What nation is God judging now?’

When Jesus uses that kind of language in His sermon, He’s saying that God is sending judgment on Israel, Matthew 24:19, just like He did on Judah, Babylon, and Egypt.

The Jews certainly believe that the darkening of the sun was a depiction of God’s judgment on the world for an especially heinous sin.

Darkness Is Used Figuratively As People’s Spiritual Condition

Darkness is also used figuratively in a spiritual sense, where people who don’t know God or have a relationship with Him live in spiritual darkness.

The way of the wicked is like darkness, they go through life stumbling time and time again without knowing why, Proverbs 4:19 / Micah 3:6 / John 11:10 / John 1:5.

The land of Zebulun, Naphtali, etc were the main sufferers in the first Assyrian invasion under Tiglath-Pileser, Isaiah 9:1-2. They were the first to enjoy the blessing of Christ’s teaching and to see His miraculous works.

The land of Galilee, which is the land of the Gentiles will indeed be honoured. They were in the darkness, but they will be in the light.

Jesus says He is the light of the world and speaks of darkness as a reference to those who are walking in sin, John 8:12. In 1 John 1:5-6 John uses the word ‘if’ to speak about the terms and conditions for having fellowship with God and His Son.

If we claim to have fellowship with Him, we can’t at the same time walk in the darkness, we can’t lie, we can’t continue to live in sin and we must live out the truth.

If God can cause the sun to stand still for a full day in order that Joshua can win his battle against the Amorite kings, Joshua 10:12-14, then why can’t He cover the land of Palestine or the whole earth with darkness?

Hezekiah, on his deathbed, was visited by the prophet Isaiah who told him that he was not going to die. Hezekiah asked for a sign as proof and so Isaiah spoke to the Lord and the Lord brought the shadow ten degrees backwards, 2 Kings 20:9-11.

If God had put the clock back ten degrees, that’s 40 minutes, then why can’t He cover the land of Palestine or the whole earth with darkness?

Why can’t the One who created the universe be able to cause the darkness? Genesis 1:1-5. When God spoke to Abraham about Sarah laughing when she was told she was going to have a son in old age. The Lord more or less said to Abraham, nothing is impossible for God, Genesis 18:14.

Why did God cause the darkness? God caused the darkness because He didn’t want anyone either in the land of Palestine or everyone on the whole earth to have any doubts that the death of Jesus was significant for everyone.

His Son came to die for the world, John 3:16, in order for us to have a way to be saved, John 14:6. Just like the purpose of the miracles of Jesus, God used the darkness to bring about faith in His Son and who He claimed to be, John 20:30-31.

When Jesus hung on the cross and the land of Palestine or the whole earth became totally dark, we can only imagine what people must have thought.

I’m sure some would be scared while others would be intrigued. But make no mistake about it, this was God’s doing to prove to the world that His Son was indeed who He claimed to be.

Over and over again we read of the religious leaders demanding a sign from Jesus during His ministry, Matthew 12:39-40 / Matthew 16:4.

They asked for any kind of proof, any kind of miracle in order to prove that He was who He claimed to be. The only miracle they really needed to witness was the death, burial and resurrection of Jesus.

Jesus refused to give in to the religious leaders’ requests and as a result, they just wanted to get rid of Him, they wanted to kill Him, John 8:58-59.

As Jesus hung on the cross, many people would have witnessed the miracle of the three hours of darkness, Matthew 27:45 / Luke 23:44-45, the veil of the temple was torn into two, Matthew 27:50-51 / Mark 15:37-38, the earthquake, Matthew 27:50-52, the graves opening up and dead people being raised to life, Matthew 27:50-53.

They would have to conclude, as the centurion soldier did, that ‘Truly, this man was the Son of God.’ Mark 15:39.

The Seven Saying Of Jesus On The Cross

‘Father, forgive them for they know not what they do.’ Luke 23:34
‘Today you will be with Me in Paradise.’ Luke 23:43
‘Woman, behold your son.’ John 19:26
‘My God, My God, why have You forsaken Me?’ Matthew 27:46
‘I thirst!’ John 19:28
‘It is finished!’ John 19:30
‘Into Your hands, I commit My spirit.’ Luke 23:46

Matthew only records one of the seven sayings of Jesus on the cross, “Eli, Eli, lema sabachthani?” (which means “My God, my God, why have you forsaken me?”).

‘Father, forgive them for they know not what they do.’

Many today believe that these words of Jesus clearly demonstrate that God actually turned His back on Jesus whilst He was on the cross, that God somehow, couldn’t bring Himself to look at Jesus and so abandoned Him because of the sin He was carrying, Matthew 27:46.

Although this idea seems plausible to some, to understand what Jesus meant we have to look to other Scriptures to see if this claim could actually be plausible.

God Has Always Looked At Our Sin

To claim that God can’t look at sin is foreign to the Scriptures, God has been looking at the sin of mankind since the fall of mankind in the garden and has been ever since.

Even in the days of Noah, the Bible tells us that God SAW their sin which implies He was looking at mankind’s sin, Genesis 6:5-7 / Hebrews 4:13.

If God can’t look at sin, then surely that would imply that He can’t bring Himself to look at mankind today, because we’re all sinners, Romans 3:23. There’s a huge difference between God hating sin and not being able to look at it, in order to deal with it.

Whose Sin Was He carrying? We also need to ask the question, whose sin was Jesus carrying? He was carrying OUR sin because He Himself was sinless. Jesus wasn’t a sinner and there’s a huge difference between being a sinner and bearing the consequences of someone else’s sin.

Jesus became sin for us, but He was still the perfect Son of God, 1 Peter 2:22 / Hebrew 4:15. ‘Truly, this was a righteous man,’ Matthew 23:47.

Ask yourself this question, if you were a judge, and your own innocent son heroically stepped forward at a trial to take a criminal’s punishment upon himself, would you be angry with him and reject him? Of course not.

Jesus Was Doing The Father’s Will

Why would the Father turn His back on His Son, if the Son pleased the Father in every way? When we think about the cross, it was God’s plan to deal with sin once and for all, it was Jesus’ ultimate act of obedience to the Father, Philippians 2:8 / Hebrews 5:7.

And surely if there was ever a time in the life of Christ when the Father would have said, ‘This is my beloved Son, in whom I’m well pleased’, it would have been at the cross.

We know that the Old Testament sacrifices to God were ‘a sweet-smelling aroma’, how much more would God be pleased with Christ’s selfless sacrifice? Ephesians 5:1-2.

We have to remember that everything Jesus did was in accordance with the will of the Father, this included Jesus’ death on the cross, Isaiah 53:9 / Luke 22:42 / Acts 2:23.

The whole point of God coming in the flesh was to deal with our sin problem and fulfil Scripture, the whole point of Jesus having a body was for the purpose of the cross.

Notice that phrase in, Hebrews 10:5-10, ‘a body you prepared for me’, the cross was God’s plan, even before Christ came into the world.

And so, when we look at the cross and Jesus’ submission to the Father’s will, we clearly see that Jesus was doing everything which pleased the Father with the body He provided for Jesus.

So, why on earth would God turn His back on His Son, if His Son was pleasing the Father and doing the Father’s will with the body He provided for Him?

Jesus Stopped Being God At The Cross!

We know that Jesus was God in the flesh as Philippians tells us, Philippians 2:5-8. Some people though suggest that Jesus stopped being God when He was on the cross, just for that one moment.

And so, they ask, when Jesus was on the cross suffering for our sins, did Jesus stop being God? The answer is No. Was God the Father unable to look upon the judgment that fell upon God the Son? Of course not.

Clearly, Jesus never stopped being God, even when He died for the sins of mankind. Jesus didn’t in any sense, to any degree, at any time, or for any season surrender any bit of His deity, Colossians 2:9. Likewise, Jesus can’t be separated from God the Father because He said, ‘I and the Father are One.’ John 10:30.

Psalm 22

The biggest reason for this misunderstanding of Jesus’ words on the cross is because people don’t understand Psalm 22. When Jesus said, ‘My God, my God, why have you forsaken me?’ He was quoting from Psalm 22 and therefore fulfilling Scripture prophesies concerning Himself.

The idea of God turning His back on Jesus on the cross would never have been on the mind of anyone present on that day. The problem today is that many people just take one verse and make it mean something which it was never meant to mean.

Now remember the Jews knew these Scriptures really well, and when anyone read out the first line of any Psalm, the Jews would recognise it and be able to recite the whole Psalm in their minds. This was the Jewish practice at the time of Jesus, and this is exactly what Jesus did here on the cross.

Psalms 22 has many references or circumstances about the atoning death of Jesus Christ. To us today, the prophecies are profound and obvious.

Likewise, those Jews watching Jesus on the cross being crucified saw the many parallels between the crucifixion or the fulfilment of prophecy. As Jesus was suffering, He was quoting the Jewish Scriptures from the cross.

Can you imagine the expression on the Jews’ faces as they remembered the whole of the messianic prophecy as we find in Psalm 22 being fulfilled in front of their eyes?

And the climax would be Jesus’ final words, ‘It is finished.’ Look at the last line of Psalms 22. Psalm 22:31 ‘He has done it!’ Jesus isn’t saying that His father ‘has forsaken Him’ or His Father has ‘turned away from Him’, He’s saying that He is the Messiah. John 19:30.

Read Psalm 22:1 again, ‘My God, my God, why have you forsaken Me?’ This doesn’t say the Father rejected the Son. First of all, look at the context, look at the parallel verse, ‘Why are you so far from saving me?’ This is the issue, ‘no help’, the sufferer is asking why God doesn’t save Him from His oppressors.

In other words, ‘Why do you let my oppressors torment me?’ The Father gives the Son over to suffering. Psalm 22:1 is the equivalent of Isaiah’s statement, ‘It pleased the Lord to bruise Him’, Isaiah 53:10. In fact, the Psalm later says, ‘you lay me in the dust of death’ Psalm 22:15.

Secondly, it’s a rhetorical question, the sufferer knows full well why God does this. Now you may well think, well, what’s the point of asking it, then?

He’s simply expressing His distress because this is real suffering, He really doesn’t want to go through it, He would rather God save Him instantly out of it. ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.’ Matthew 26:39.

Maybe the idea is that ‘it feels like you have abandoned me’ or ‘it’s really hard in my present circumstances to feel your closeness,’ which is a very real human reaction, isn’t it?

And again, if God turned His back on His Son, why does the Psalm say otherwise? ‘For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.’ Psalm 22:24. Does ‘the Father turn His face away’ according to this verse? Not at all.

There were some who stood near the cross but clearly didn’t understand what Jesus meant, hence, why they thought He was calling on Elijah. One of them compassionately John 19:29, went and got some wine vinegar and offered it to Jesus to drink.

This was cheap wine, a very bitter wine called posca or sour wine commonly drunk by the Roman soldiers. This wasn’t the drugged wine usually offered to the condemned man just before the crucifixion, He had refused that, Matthew 27:33-34 / Mark 15:23.

Victims often lived for many hours on the cross and so, giving Jesus a drink was an act of kindness. However, as one man showed compassion toward Jesus, the others tell him to leave Jesus alone, to see if Elijah would come and save Him, Matthew 27:48-49.

Coffman, in his commentary, says the following.

‘All this talk of Elijah sprang from Pharisaical prejudice and the propaganda they had waged, alleging that Jesus could not be the Christ ‘because Elijah had not yet come’. Theirs was a misinterpretation of the prophecy that ‘Elijah must first come’. Christ had already identified John the Baptist as that Elijah which was to come, the Elijah foretold by the prophecies. Doubtless, the Pharisees were still harping on their old argument to the effect that Christ could not be the Messiah, Matthew 17:10-13.’

After crying out in a loud voice, Jesus gave up His spirit, Ecclesiastes 12:7 / Psalm 31:5 / Matthew 27:49. Notice He gave up His spirit, in other words, He voluntary went to the cross and He died when He was ready to die, John 10:17-18.

The Majesty Of Jesus’ Death

There were multiplied ironies in the events of those final hours. As they ridiculed Jesus saying that He had saved others, but now couldn’t save himself, they were unaware that He was fully capable of saving Himself, but that if He had, He would not have saved others. He died voluntarily.

He had at His disposition thousands of angels that could have rescued Him, Matthew 26:53-54, but He deliberately chose to lay down His life because He loved us.

Jesus had the power to do anything He wanted against His tormentors, but he subdued all desire for revenge and actually prayed for God to forgive those who were treating Him so cruelly, Luke 23:34.

By dying as He did, Christ provided the sacrifice that would forgive men’s sins. Therefore, the temple veil was torn in two from top to bottom. The veil had blocked access to God’s presence, it was a symbol of man’s sin.

Since Jesus’ death atoned for sin, the veil was severed, demonstrating that with sin removed men could once again enter into fellowship with God. Truly, this man was the Son of God!

Satan had waged war against the Seed of the woman from the time God promised that the Seed would crush his head in Genesis 3:15 up to this time when he certainly believed that he had been victorious over the work of God.

But what he didn’t understand was that God had used his evil work all along in order to put on the cross the sacrificial Lamb who takes away the sins of the world, John 1:29.

The plan of God’s redemption that had been predestined before the creation of the world was accomplished, Ephesians 3:8-12. The Lamb that was slain before the foundation of the world had now in reality been slain, Revelation 13:8.

ONE SOLITARY LIFE

Here is a young man who was born in an obscure village, the child of a peasant woman. He grew up in another village. He worked in a carpenter’s shop until he was 30, and then for three years he was an itinerant preacher. He never wrote a book. He never held an office.

He never owned a home. He never had a family. He never went to college. He never put his foot inside a big city. He never travelled 200 miles from the place where he was born. He never did one of the things that usually accompany greatness. He had no credentials but himself.

While he was still a young man, the tide of public opinion turned against him. His friends ran away. He was turned over to his enemies. He went through the mockery of a trial. He was nailed to a cross between two thieves.
While he was dying, his executioners gambled for the only piece of property he had on earth, which was his coat. When he was dead, he was laid in a borrowed grave through the pity of a friend.

Nineteen wide centuries have come and gone, and today he is the central figure of the human race and the leader of the column of progress. I am far within the mark when I say that all the armies that ever marched, and all the navies that were ever built, and all the parliaments that ever sat, and all the kings that ever reigned, put together, have not affected the life of man upon this earth as has that One Solitary Life.

Author Unknown

‘At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split, and the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people.’ Matthew 27:51-53

As soon as Jesus died, the curtain of the temple tore from top to bottom, Matthew 27:50-51 / Mark 15:37-38.

The Veil

When God gave Moses instructions concerning the Tabernacle. He tells him that the veil or curtain as some translations render it, was to be a divider between the holy place and the Holy of Holies, Exodus 26:31-37.

The veil was made using four colours, blue, purple, scarlet and white of the fine linen. These four colours were also used at the Door of the Outer Court, Exodus 27:16-17.

It was over seven feet high, thirty feet wide and was supported by four pillars set in bronze sockets. This curtain separated the people from the outer court of the tabernacle.

They could only enter when they brought their sacrifice to the gate as an offering for God upon the bronze altar.

These four colours were also used at the Door to the Sanctuary, Exodus 26:36-37. This veil separated the people in outer court of the tabernacle from the Holy Place.

Only priests were permitted to enter into the Holy Place after they had made the proper sacrifice at the altar and washing at the bronze laver.

These four colours were also used for the Cherubim Embroidered Covering that forms the ceiling of the Tabernacle, Exodus 26:1-6. These four colours were also used for the Ephod the high priest wore, Exodus 28:6-14 / Exodus 39:2-7.

Josephus describes the temple veil as follows.

‘…before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colours without its mystical interpretation, but was a kind of image of the universe; for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colours the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures.’ (The Wars Of The Jews 5.5.4)

Is There Any Significance With The For Colours?

Blue indicates heavenly and godly: “Behold your God”, Isaiah 40:9, pointing to John’s Gospel, where doubting Thomas eventually says to Jesus “My Lord and my God”, John 20:28.

Purple signifies kingship: “Behold your King”, Zechariah 9:9, pointing to Matthew’s Gospel, where Jesus, the descendant of King David, Matthew 1:1, declares after rising from the dead “All authority in heaven and on earth is given to Me”, Matthew 28:18.

Red signifies blood: “Behold My servant”, Isaiah 52:13 / Isaiah 53:5, pointing to Mark’s Gospel, where Jesus says He “came to serve and to give His life as a ransom for many”, Mark 10:45.

White signifies purity and real humanity: “Behold the man”, Zechariah 6:12, pointing to Luke’s Gospel, where Pilate says of Jesus “Behold, I have found not one fault in this man”, Luke 23:4 / Luke 23:14.

The veil we are speaking about is the veil which separated the holy place from the most holy of holies. This is the final door to pass through, to enter into the presence of God in the Holy of Holies.

Entry was forbidden to all except one, the high priest, but he couldn’t just stroll in there anytime he wanted. He was permitted entry only once a year, on the Day of Atonement when he brought the blood of the sacrificed goat to sprinkle on the lid, called the Mercy Seat of the Ark of the Covenant, Leviticus 16:15-16 / Hebrews 9:6-7 / Exodus 25:10-22 / Exodus 37:1-9.

In Herod’s temple, there were two veils in front of the Holy of Holies. The Talmud tells us the following.

‘It was not known whether the veil in Solomon’s temple was hung on the inside or the outside of the entrance to the Holy of Holies. When the Temple was rebuilt after the exile, they hung two veils — one on the outside of the entryway in the Holy Place and one on the inside of the entryway in the Holy of Holies.’

According to the Talmud, ‘the veils were sixty feet long, thirty feet tall and four inches thick’.

Herbert Danby says the following.

‘The veil was one handbreadth thick and was woven on a loom having seventy-two rods, and over each rod were twenty-four threads. Its length was forty cubits and its breadth twenty cubits; it was made by eighty-two young girls, and they used to make two in every year; and three hundred priests immersed it.’ (Herbert Danby translator, The Mishnah, p 161, par 5)

Jewish tradition claims that the veils were so heavy it took three hundred priests to hang them.

The Veil Torn In Two From Top To Bottom

The size of the veil would have made it absolutely impossible for any human to tear this into two pieces. But the fact that it was torn from top to bottom, Matthew 27:50-51 / Mark 15:37-38signifies that this was a work of God.

The Greek word for top is ‘anothen’ in the New Testament and it frequently means that something comes from above, that is, from God, John 3:31 / James 1:17. God tore the veil from top to bottom to show that it was He who was making a way for us to come into His presence.

The Priests In The Temple

It’s often overlooked that when the veil was torn in two, there would have been many priests within the temple at this time.

We can only imagine what they were thinking as they witnessed this happening before their eyes. Imagine if you were a priest and you heard this loud noise and when you go to investigate you see the veil is torn in two.

Imagine as you examine it, you realise that this hasn’t been cut with a very sharp knife by someone because the tear starts from the top of the curtain not the bottom.

Wouldn’t you be thinking to yourself what does this mean? Wouldn’t you be speaking to the other priests trying to figure out what happened and why?

Could this event be one of the reasons why a large number of priests would later become Christians? Acts 6:7.

The Centurion

Matthew and Luke both record that the centurion at the crucifixion saw everything which happened Matthew 27:54 / Luke 23:47. Did he witness the veil tearing in two?

Some suggest that this Gentile soldier could see straight into the Holy of Holies, but I personally doubt it.

The Significance Of The Torn Veil

Rabbi Gabriel says the following.

‘In the Jewish Talmud, the Temple veil is spoken of as the ‘tunic of God’. Its ripping at the time of the death of Messiah speaks of the tradition of tearing one’s clothes as a sign of mourning. God tore His ‘tunic’ when Yeshua died.’

In other words, they believe the veil being ripped in two signified God tearing His ‘tunic’ as a sign of mourning when Jesus died.

Some scholars have suggested this was the curtain that separated the court of the Jews from the court of the Gentiles. This would make sense in light of what Paul said that Christ has torn down the dividing wall between Jew and Gentile, Ephesians 2:14.

I believe the torn veil signifies something much bigger. I believe the veil which was torn in two was the veil that separated the holy of holies from the other parts of the temple.

The word ‘veil’ in Hebrew means ‘to separate’. The veil, itself, was a symbol of our sin which separated us from God and, it reminds us that we were excluded from the presence of God because of our sinfulness, Isaiah 59:2 / Romans 3:23.

However, just as the Passover lamb was slain for the redemption of the children of Israel in Egypt, and the goat was slain so that its blood could obtain God’s forgiveness for the Israelites on the Day of Atonement, so Jesus ‘bore our sins in His own body on the tree’, 1 Peter 2:24.

It’s now possible, on the basis of faith in Jesus’ death for our sins, to stand in the presence of God as justified and forgiven people, Romans 5:1-2.

As Hebrews 10:19-22 shows, the way to the Holy of Holies has been opened up for us through the veil of Jesus’ flesh being torn on the cross.

There is a ‘new’ literally ‘freshly slain’ and ‘living’ way for us to enter. The Lord Jesus Christ is not just our freshly slain, dead offering, He is also the Living One who rose from the dead, Luke 24:5 / Revelation 1:18.

He ascended as our great High Priest, with our names on His heart, going into the Holy of Holies, where God’s presence is over the Ark of the Covenant!

When Jesus cried out, ‘It is finished’, John 19:30, this was a cry of triumph. He had accomplished the work He came to do. As the Lamb of God, John 1:29, He had now finished His work.

In the very beginning, we have the promise of the Head crusher, that is Jesus, Genesis 3:14-15. The Seed of woman, Jesus, would eventually crush the head of Satan by His death on the cross, and so, freeing mankind from the control that Satan has over mankind through sin, Romans 16:20.

In crushing the head of Satan on the cross, Jesus would bruise His heel by His own death. However, His heal would only be bruised because He would be raised from the dead.

Satan was now defeated, his rebellion against God was ruined, and his works were destined for destruction, 1 John 3:8. He was the perfect sacrifice, an innocent man dying in our place in order for us to be forgiven of our sins, Hebrews 9:22.

No one else could have done this, no one else could ever do this, Jesus alone was worthy, Revelation 5:1-10. The way to God was finally opened to everyone, regardless of their race or gender, Hebrews 4:16 / Hebrews 9:11-12.

Why did God tear the veil? God tore the veil in two because it signalled the beginning of the end of the Jewish worship system, Matthew 24:1-2. God tore the veil in two because He didn’t want anyone to have any doubts that the death of Jesus was significant for everyone.

His Son came to die for the world, John 3:16, in order for us to have a way to be saved, John 14:6. Just like the purpose of the miracles of Jesus, God tore the veil from top to bottom to bring about faith in His Son and who He claimed to be, John 20:30-31.

Conclusion

The tearing of the veil from top to bottom was nothing less than another miracle from God. This miracle signified that He had opened the door for us to come in and have a relationship with Him.

Jesus paid the ultimate sacrifice so the veil, or separation, was no longer needed. We can now enter His presence through Christ Himself.

As Jesus hung on the cross, many people would have witnessed the miracle of the three hours of darkness, Matthew 27:45 / Luke 23:44-45, the veil of the temple was torn into two, Matthew 27:50-51 / Mark 15:37-38, the earthquake, Matthew 27:50-52, the graves opening up and dead people being raised to life, Matthew 27:50-53.

They would have to conclude, as the centurion soldier did, that ‘Truly, this man was the Son of God,’ Mark 15:39.

Not only was the curtain torn, but there was an earthquake.

The Earthquake

When God finished creating the world and everything in it, He said it was ‘very good’, Genesis 1:31. We know that after mankind sinned not only were they going to feel the consequences of their sin but so was planet Earth, Genesis 3:17-18.

And I believe planet Earth is still feeling the consequences of mankind’s sin. Romans 8:19-22 tells us that creation is frustrated, it’s decaying, and it’s groaning all because of mankind’s sin in the garden.

Could it be that earthquakes are a natural visible sign of the Earth’s frustration, decaying and groaning?

Earthquakes are nothing new and they still happen all over the world even to this day. But despite scientists having really good technology to estimate if and when an earthquake is going to take place, many people still face the devastation that earthquakes cause. Earthquakes have caused widespread destruction and the deaths of millions of people.

In ancient Greece, earthquakes were seen as bad omens. Philosophers attributed them to the congestion of the air or the movement of subterranean water. Astrologers related them to signs of the zodiac and tried to make out what they predicted.

They were commonly thought to accompany appearances or manifestations of something or someone divine.

What is an earthquake?

‘An earthquake is the sudden release of strain energy in the Earth’s crust, resulting in waves of shaking that radiate outwards from the earthquake source. When stresses in the crust exceed the strength of the rock, it breaks along lines of weakness, either a pre-existing or new fault plane. The point where an earthquake starts is termed the focus or hypocentre and may be many kilometres deep within the earth. The point at the surface directly above the focus is called the earthquake epicentre.’ ‘British Geology Survey’

The Presence Of God

In the Scriptures, God uses earthquakes to signify His presence. An earthquake is often used figuratively to represent the presence of God, Judges 5:4-5 / 2 Samuel 22:8 / Psalms 77:18 / Psalm 97:4 / Psalm 104:32 / Ezekiel 3:12.

When God Israel stood at the foot of Mount Sinai, God’s presence was made known by an earthquake, Exodus 19:16-19. The same thing happened to Elijah when he was up on a mountain and the Lord made His presence known to him, 1 Kings 19:11-12.

God’s Judgement Against Sin

God uses earthquakes to signify His judgment against sin. God used an earthquake to destroy Korah and his followers who started a rebellion, Numbers 16:31-33.

David often speaks about how earthquakes are a demonstration of God’s anger against His people or a nation, 2 Samuel 22:8 / Psalm 18:6-7.

Isaiah speaks about how God will punish His people because of their sin using an earthquake, Isaiah 5:25 / Isaiah 29:6. Jeremiah also speaks about how God will bring judgment upon the nations because of their sin using an earthquake, Jeremiah 10:10.

Nahum, Nahum 1:5, Habakkuk, Habakkuk 3:6, and Zechariah, Zechariah 14:5, all speak about how God will bring judgment upon the nations because of their sin using an earthquake.

Jesus, Himself speaks of an earthquake which would happen when God was going to bring judgment upon Jerusalem and the temple in A.D. 70, Matthew 24:7.

John, in his vision, speaks about how God will bring judgment against Rome and unbelievers, Revelation 6:12-14 / Revelation 8:5 / Revelation 11:19 / Revelation 11:13 / Revelation 16:18.

A Natural Earthquake

Some people may well conclude that this was just a random earthquake but when we consider the timing of this earthquake recorded in Matthew, Matthew 27:50-52, we are left with no doubts that this was no random earthquake.

Earthquakes were common in Palestine, though there was nothing common about this one. The timing and accompanying events suggest this was a supernatural event.

Evidence Outside Of The Scriptures

The oldest known account outside the Bible of the crucifixion earthquake was recorded by the Greek historian Thallus around 50 AD. His three-volume history of the Mediterranean world included information about the crucifixion.

Thallus’ volumes no longer exist, but we have quotations from them by other early historians.

Julius Africanus, who co-founded Rome’s public library, wrote a five-volume History of the World in about A.D. 221 in which he referenced Thallus’ History about the Crucifixion.

He writes the following.

‘On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down.’ ‘From Extant Works (Julius Africanus), Fragment 18.’

The very fact that the darkness and the earthquake have been recorded as happening around the same time, during Christ’s crucifixion should give us confidence.

They should give us confidence in not only knowing that they reinforce what the Scripture says but this should also tell us that the earthquake itself was no ordinary earthquake.

A Supernatural Earthquake

This was no random earthquake; this was God working miraculously as he would do later when Paul and Silas were in prison, Acts 16:25-26.

We know that this was not a random earthquake because of the timing of this earthquake, it happened precisely when Christ died on the cross, Matthew 27:50-52.

The whole land shook and the rocks split precisely when Christ ‘gave up His spirit’, Matthew 27:50.

Imagine if you had been there. Imagine hearing the loud sound of rocks and boulders fracturing and splitting apart. Imagine feeling the ground shaking beneath your feet. Wouldn’t you be wondering what was going on?

I am sure the people may have thought that this was just another earthquake. But remember the earthquake happened immediately after the darkness fell over the land for three hours, Matthew 27:45.

The sun would now be shining again and so, the people in Palestine would know this was no random earthquake. They would have to conclude that this was the miraculous work of God because of the timing of the earthquake.

Why did God cause the earthquake? With an earthquake, the law was given Exodus 19:16-19, and with an earthquake, the law was fulfilled, Matthew 5:17. Straight after the law was given, 3000 people died Exodus 32:28, and so the law brought death.

It’s no accident that when grace and truth John 1:17, were preached on Pentecost, 3000 people were added to the Lord’s church, Acts 2:41. And so, we are reminded that mankind was separated from God because of their sinfulness and mankind had no hope because God is so holy, Isaiah 59:2.

The earthquake which happened at Christ’s death signified that mankind can now approach God and have hope for fellowship with God because of what Christ achieved on the cross, Ephesians 2:17-18 / Hebrews 10:19-22.

Why did God cause the earthquake? We also must note that the earthquake was so violent that the rocks actually split in two, Matthew 27:51. It appears that the death of Christ had a huge impact on the natural world too.

As I mentioned earlier, the fall of mankind had a huge effect on all of creation, Romans 8:19-22. Who subjected the creation to this bondage of corruption? God did. Only God could give creation hope because only God has the power to make this kind of change in His created world.

We can almost imagine creation looking forward to the day when something great is going to happen just as we look forward to the day when our bodies will be redeemed.

Is it possible that the earth quaked in response to the victory shout of Jesus? Is it possible that God was sending a message out to all of creation, that your wait for freedom is getting closer?

Why did God cause the earthquake? The Scriptures record another significant earthquake which happened afterwards when an angel rolled away the stone from Jesus’ grave, symbolising Christ’s power over death, Matthew 28:2.

God caused both of these earthquakes because He did not want anyone in the land of Palestine to have any doubts that the death and resurrection of Jesus were significant for all.

His Son came to die for the world, John 3:16, in order for us to have a way to be saved, John 14:6. Just like the purpose of the miracles of Jesus, God used the earthquake to bring about faith in His Son and who He claimed to be, John 20:30-31.

Conclusion

As Jesus entered Jerusalem triumphantly, most people praised Him and hailed Him as King, but the Pharisees were not impressed. They ask Jesus to rebuke the people, however, in response, Jesus tells them if the people keep quiet, then the stones will cry out and praise Him, Luke 19:39-40.

The earthquake certainly caught the attention of the Roman centurion at the foot of the cross of Jesus, Matthew 27:54. Notice that he and everyone else who had witnessed what had happened became terrified. Luke tells us the centurion started to praise God and declared that Jesus was a righteous man, Luke 23:47.

As Jesus hung on the cross, many people would have witnessed the miracle of the three hours of darkness, Matthew 27:45 / Luke 23:44-45, the veil of the temple was torn into two, Matthew 27:50-51 / Mark 15:37-38, the earthquake, Matthew 27:50-52, the graves opening up and dead people being raised to life, Matthew 27:50-53.

The Pharisees refused to accept Jesus for who He was, but after witnessing, the miraculous events surrounding the death of Jesus. They would have to conclude, as the centurion soldier did, that ‘Truly, this man was the Son of God,’ Mark 15:39.

Not only was the curtain torn, but there was an earthquake, the earth shook, rocks split and people were brought to life.

The Opened Graves And The Resurrected Dead

In Bible times, tombs were often cut out of solid rock and large rocks were used to cover the entrance as we read here concerning Lazarus’ tomb, John 11:38, and Jesus’ tomb, Matthew 27:60.

The door to the tomb was usually made of a circular-shaped stone, running in a groove and settled down into a channel, so it could not be moved except by several strong men. This was done to ensure that no one would disturb the remains.

Bruce in his commentary, says the following.

‘The usual mode of shutting the door of the tomb; the Jews called the stone golal, the roller.’ (Bruce)

Bible Gateway says the following.

‘Cemeteries were generally located in Biblical times outside inhabited settlements, usually near the city or village, even as in modern times. Every city had its own burial place. The dead were generally buried in the ground, away from dwellings, and rarely within the occupied settlement itself. The tombs were usually prominently marked, sometimes painted with whitewash, so that no one would be accidentally defiled by contact with the dead.’ (Leviticus 21:1 / Numbers 6:6 / Numbers 19:13).’

Some believe that the opened tombs weren’t a miracle in themselves, it was simply the result of the miraculous earthquake. This is certainly possible, but when we also read that the bodies of many holy people who had died were raised to life, this tells us that God was responsible for the tombs opening up as well as raising the dead back to life.

We don’t know how long those who rose when Jesus was on the cross had been dead. Maybe they’ve been dead for a few days, weeks or even years, the Bible doesn’t tell us how long they have been dead.

But we do know these holy people were raised back to life just as Christ said they would earlier in His ministry. In John 5:25-29 we read that Christ speaks concerning Himself and judgement and He speaks of two resurrections.

1. Spiritual, ‘now the hour is coming’, Pentecost, Ephesians 2:1-5, dead in sin.

2. Physical, ‘all in the tombs’, all physically dead, 1 Thessalonians 4:16-18.

In other words, what we’re about to study, was part of the fulfilment of Christ’s words.

Who Were These Holy People?

Some believe they were the ancient patriarchs, like Abraham, Isaac, Jacob etc. Others believe they were modern saints, such as his father Joseph, Zechariah, Simeon, John Baptist, etc. The truth is, we simply don’t know because we are not told.

When Did They Rise From Their Graves?

Interestingly, it’s only Matthew who records this event, Matthew 27:52-53, so we can’t look at any other passage to help us understand what the chronology of this event is.

Is Matthew telling us that these holy people rose from the grave, and then somehow stayed in their tombs for three days until Christ rose?

Is Matthew telling us that they actually rose from their graves when Christ rose from the grave?

Some suggest that they rose from the grave after Christ rose from the grave because of what Paul writes to the Colossians, Colossians 1:18. But the word ‘firstborn’, doesn’t necessarily mean the first one, it can refer to the ‘pre-eminent’ one.

We know that Jesus wasn’t the first person to rise from the dead, there were others, Jairus’ daughter, the son of the widow of Nain, and Lazarus.

Paul tells us Jesus is the first to rise, never to die again, and is declared to be the ‘firstfruits’ of the resurrection, 1 Corinthians 15:20-23.

These holy people rose from the grave but would later physically die again.

I believe that Matthew is saying that those saints who died arose and came out of the graves, and after Jesus’ resurrection, they entered into the holy city and appeared unto many.

The Wycliffe Bible translates these verses this way.

“And burials were opened, and many bodies of saints that had slept, rose up. And they went out of their burials, AND AFTER his resurrection they came into the holy city and appeared to many.” Matthew 27:52-53 Wycliffe Bible

Lenski says the following.

‘Already the death of Jesus brought resurrection to these saints, hence the account of this occurrence is properly connected with the death of Jesus and not with his resurrection.’

In other words, they were brought back to life at the time of Jesus’ death, but they did not go into the city until after Jesus’ resurrection.

We don’t know the reason for the delay in going to the city, but it is possible that they saw themselves as unclean, Numbers 19:11. They may be aware that others may have seen them as unclean, Numbers 19:16. No one would want to go anywhere near any open tomb because the law said that they would become unclean for seven days.

Imagine The Scene

We’re not told the number of people who were raised from the dead, but there were enough of them to cause some kind of a stir in Jerusalem. We’re not told if any of these resurrected holy people remembered anything about where they were, what their bodies were like and who else was with them.

Did they know that they were dead but brought back to life? We’re not told if they became believers or if they were to witness to others about what happened.

Were they to give some kind of testimony to the death-destroying, life-giving power of the Lord Jesus Christ? We simply don’t know because the Bible doesn’t tell us. But I do wonder what they would have spoken about when they met their family and friends again.

Maybe like Paul, they weren’t permitted to say anything about their experience, 2 Corinthians 12:2-4.

Can you imagine these formally dead people walking back into Jerusalem? Can you imagine their relatives seeing them again? Imagine if this was someone whose funeral you actually attended and now, they are at your home visiting you.

That’s exactly what happened in Jerusalem, this was real, this was physical, and this was very public. I can imagine everyone in Jerusalem would be speaking about them.

Just as Lazarus, John 11:43-44, Jairus’ daughter, Luke 8:52-56, and the widow of Nain’s son, Luke 7:13-15, had died and were brought back to life by Jesus.

The good news is that these holy people were also raised back to life, the sad news is they like Lazarus, Jairus’ daughter, the widow of Nain’s son would have to physically die again.

The Significance Of These Events

The significance of these events demonstrates Jesus’ ultimate power over death, 1 Corinthians 15:55-57 / 2 Timothy 1:9-10. They pointed to the fact that He Himself would rise from the grave, Matthew 28:5-6 / Matthew 16:21 / Mark 8:31 / Luke 24:46 / 1 Corinthians 15:4.

These events give us hope for the future because we too will be resurrected because Jesus was resurrected first, 1 Corinthians 15:12-14 / 1 Corinthians 15:20-22 / 1 Corinthians 15:42-44 / 1 John 3:2.

These events also point to the final judgment when all will be raised, regardless of whether they are ‘holy’ or not, 1 Thessalonians 4:13-18. It was a small sample in one location of the coming day when the saints will be raised triumphant, and all the graves of all the saints will be empty forevermore.

With the death of Christ, the penalty of sin had been paid, and the cause of death was dealt with, 1 Corinthians 15:56. When Christ returns death will be no more, 1 Corinthians 15:25-26 / Revelation 20:14 / Revelation 21:4.

Why did God open the graves and resurrect the dead? God brought back to life some individuals to show that Jesus had the ability to give new life. Even as Jesus rose from the dead, He proved that His power over death enabled Him to give life to all that believe, John 10:10 / John 11:25-26.

Why did God open the graves and resurrect the dead? Just as creation as a whole is awaiting its redemption, so too are those who have already left this earth. They too are awaiting the redemption of their bodies, Romans 8:23.

The opening of the graves and those who were resurrected at the death of Christ was a clear signal to all those who have already died, that their time of redemption is coming soon. In other words, God doesn’t want to save our souls, He wants to save our bodies.

Why did God open the graves and resurrect the dead? God opened the graves and resurrected the dead because He didn’t want anyone in the land of Palestine to have any doubts that the death of Jesus was significant for all.

His Son came to die for the world, John 3:16, in order for us to have a way to be saved, John 14:6. Just like the purpose of the miracles of Jesus, God used opened graves and raised the dead to bring about faith in His Son and who He claimed to be, John 20:30-31.

Conclusion

As Christians, we too were once dead, but thanks to the work of Christ on the cross, we are now very much alive in Christ, Ephesians 2:1-5 / Romans 6:8-14 / Colossians 2:13-15.

As Jesus hung on the cross, many people would have witnessed the miracle of the three hours of darkness, Matthew 27:45 / Luke 23:44-45, the veil of the temple torn into two, Matthew 27:50-51 / Mark 15:37-38, the earthquake, Matthew 27:50-52, the graves opening up and dead people being raised to life, Matthew 27:50-53.

They would have to conclude, as the centurion soldier did, that ‘Truly, this man was the Son of God,’ Mark 15:39.

‘When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!” Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.’ Matthew 27:54-56

A centurion and those with him were responsible for guarding Jesus, they had witnessed everything which just happened and became terrified. They said, surely, he was the Son of God! Matthew 27:54 / Luke 23:47. Here are more Gentiles confessing who Christ is, something which the religious leaders refused to accept.

Once again, we see the faith of the women who faithfully followed Jesus and took care of His needs. Some of these women were relatives of the disciples who lingered at the cross with John, Matthew 37:55-56 / Luke 8:2-3 / Luke 23:49 / John 19:25.

Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons were all present. Mark records the name of the mother of Zebedee’s sons as Salome, Mark 15:41. The women were the last to wait upon Jesus at the cross and the first to whom He revealed Himself after the resurrection.

Was Jesus’ Body Broken

I’m sure we’ve all sat around the table to partake of the Lord’s Supper and we’ve heard someone make some kind of comment or reference to Jesus’ ‘broken body’ on the cross, either in their talk or in their prayer.

Maybe you are reading this and wondering what the big deal is, concerning the bread representing Jesus’ ‘broken body’! Maybe you’re thinking, well, that’s what the Scripture actually says, isn’t it!

Confusion Over The Bread And Jesus’ Body

Let’s go ahead and carefully read the four accounts concerning the bread and Jesus’ body.

‘While they were eating, Jesus took bread, and when he had given thanks, he BROKE IT and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Matthew 26:26

‘While they were eating, Jesus took bread, and when he had given thanks, he BROKE IT and gave it to his disciples, saying, ‘Take it; this is my body.’ Mark 14:22

‘And he took bread, gave thanks and BROKE IT, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ Luke 22:19

‘And when he had given thanks, he BROKE IT and said, ‘This is my body, which is for you; do this in remembrance of me.’ 1 Corinthians 11:24

Now notice that in each of these four accounts, the word, ‘broke’ is used, however, you will also notice that it is used in reference to the bread which was ‘broken’, not Jesus’ body.

When we carefully read these four accounts again, we find that Matthew and Mark record Jesus saying, ‘this is my body’, in Luke’s account he writes that Jesus says, His body ‘is given’ for you and finally, Paul writes and quotes Jesus as saying, His body is ‘for you’. Nowhere in the Scriptures do we read that Jesus’ body is ‘broken for you’.

So, where do people get the idea that Jesus’ body was broken?

‘And when he had given thanks, he brake it, and said, take, eat: this is my body, WHICH IS BROKEN for you: this do in remembrance of me.’ 1 Corinthians 11:24 KJV

Notice that the KJV says, ‘this is my body, which is BROKEN for you’. this is where people get the idea that Jesus’ body was indeed broken. It’s not surprising that many people quote this passage of Scripture during the Lord’s Supper because it’s a popular version of the Bible and people have heard this being quoted time and time again over the years.

Part of the problem is that the word ‘broken’ isn’t in the original text and it isn’t in a vast majority of manuscripts. My Greek Lexicon has it written as follows:

‘and having given thanks he broke (it), and said, this of me is the body, which (is) for you; this do in of me remembrance.’ 1 Corinthians 11:24

The word ‘broken’ isn’t in the actual text, in fact when we read through the three Gospel accounts again, we find that none of them actually say, ‘this is my body which is BROKEN for you’.

When we read 1 Corinthians 11:24 in most translations, we find it’s very similar to what Luke records, except Luke, adds the word ‘given’.

‘This is my body, which is given for you. Do this in remembrance of me.’ Luke 22:19

‘This is my body which is for you. Do this in remembrance of me.’ 1 Corinthians 11:24

Broken Bones!

We also know from Scripture that they clearly teach that Jesus’ body wasn’t broken, even after His death, in order to fulfil Scripture.

‘But when they came to Jesus and found that he was already dead, they DID NOT BREAK HIS LEGS. Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water. The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe. These things happened so that the scripture would be fulfilled: ‘NOT ONE OF HIS BONES WILL BE BROKEN,’ and, as another scripture says, ‘They will look on the one they have pierced.’ John 19:33-36

Notice John says that Jesus’ bones were not broken. What John does here in his account is quotes from Psalm 34 to let us understand that this prophecy concerning the Christ was fulfilled in Christ at the cross of Christ, John 19:36.

‘He protects all his bones, not one of them will be broken.’ Psalm 34:20
Psalm 34 is a psalm of the deliverance of David when he changed his behaviour before Abimelek in order to spare his
own life, 1 Samuel 21:10-15. We know that bones are the structural framework of the body, and so, God metaphorically provides structure to the life of the righteous. Though the wicked will reap the reward of their evil, God will preserve those who are His.

Verse 20 points us to the Christ, who is the only truly righteous One, and saw the complete fulfilment of this on the cross, John 19:36. Jesus is ‘our Passover lamb’ who was sacrificed for our sins, John 1:29 / 1 Corinthians 5:7 / Hebrews 4:15 / 1 Peter 1:19 and the Passover lamb wasn’t to have any of its bones broken.

‘It must be eaten inside the house; take none of the meat outside the house. DO NOT BREAK ANY OF THE BONES.’ Exodus 12:46
‘They must not leave any of it till morning or BREAK ANY OF ITS BONES. When they celebrate the Passover, they must follow all the regulations.’ Numbers 9:12
Broken Body!
Over the years, I’ve heard countless arguments suggest that the body can be broken without the bones being broken. I’ve heard people say, ‘ah well, His bones weren’t actually broken but His body was’! I hear people say that ‘when they flogged Jesus’ back when they placed a crown of thorns on His head when they nailed Him to the cross when they did all these things, they actually broke His skin which is a part of the body.’

As thought-provoking as that sounds, it appears to me they’re just trying to make sense of the word ‘broken’ in the KJV of 1 Corinthians 11:24. Yes, the Scriptures teach that His body was ‘wounded’ and ‘pierced’, Isaiah 53:5 / John 19:34, but it doesn’t say His body was ‘broken’ for us.

Broken Spirit!

Another popular idea is that it was Jesus’ spirit, His human spirit which was broken. I guess when we look at what Christ went through, we could easily conclude that this was true from a human perspective, but we must remember Jesus didn’t crawl to the cross like some defeated victim, He marched to the cross as a man who totally embraced the will of the Father, Hebrews 10:5-10, and said triumphantly: ‘it is finished.’ John 19:30.

Conclusion

It appears that some Christians are a little confused about the word ‘broken’ and so they end up being confused over the ‘breaking’ of the bread with Jesus’ body. I think we’ve seen that the Scripture clearly teaches us that it was the bread which was ‘broken’ and not Jesus’ body.

The next time someone asks you to thank God for the bread at the Lord’s Supper, or the next time you hear someone saying or praying about Jesus’ ‘broken body’, remember the Scriptures teach that Jesus wasn’t broken in any shape or form, His bones weren’t broken, His human spirit wasn’t broken. It was the bread which was broken but our Lord’s body was given for us.

The Burial Of Jesus

‘As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. Mary Magdalene and the other Mary were sitting there opposite the tomb.’ Matthew 27:57-61

Joseph of Arimathea was a prominent member of the Sanhedrin, Matthew 27:57 / Mark 15:42-47, and also didn’t consent to the execution, Luke 23:50-54. He was ‘rich’, Matthew 27:57, ‘a respected member of the council’, Mark 15:43, ‘a good and righteous man,’ Luke 23:50 / John 19:38, who had ‘not consented to their purpose and deed’, Luke 23:51.

He was ‘a disciple of Jesus, but secretly, for fear of the Jews’, John 19:38 / John 12:42-43. Evidently, he had kept his belief secret until now. He ‘took courage and went to Pilate’, Matthew 27:58 / John 19:38 / Mark 15:43, asked Pilate for permission to bury Jesus’ body, Luke 23:52. He must have been a very important person because not anyone could go and speak to Pilate.

He had to act quickly since according to Jewish law He couldn’t bury the body on the Sabbath day, which officially began at sundown, Mark 15:42. He wished to give the body a proper burial.

It’s also worth noting that the Romans didn’t take the criminals down from the cross, they left them there to rot, to act as a warning to anyone who walked by if they broke the Roman laws and the soldiers at the cross couldn’t leave to go home until the criminals were officially dead, hence why they drove a spear in Jesus’ side and didn’t need to break any of His bones, John 19:31-37.

Pilate was surprised that Jesus died so quickly, Mark 15:44-45. Not one bone in His body was broken, Exodus 12:46 / Numbers 9:12 / Deuteronomy 21:22-23 / Psalm 34:20 / Zechariah 12:10.

Being able to remove Jesus from the cross was a huge privilege for Joseph. He gathered the corpse up in a sheet and put it in a hole chiselled into the wall of a cave, which served as a typical grave in that era.

He closed off the cave by rolling a large rock over the entrance. This was Joseph’s own tomb, in his own garden which tells us he must have been wealthy too.

He closed off the cave by rolling a large rock over the entrance. This was Joseph’s own tomb, in his own garden which tells us he must have been wealthy too.

Significantly, Matthew and Mark include the statement that the two Marys saw where Jesus was laid, Mark 15:42-47. These two women knew where the tomb was located, the women knew the exact location of the tomb and so, because of that we can be sure that they were valid witnesses that when they returned three days later, the tomb was empty.

Nicodemus, John 3:1, joined Joseph in preparing the customary burial of the body of Jesus, John 19:39. Nicodemus joined him for His burial, John 19:38-42, he too was a member of the Sanhedrin, and a believer, John 3:1-2 / John 7:50.

John 12:3-5 indicates that Nicodemus was a rich man also. The amount brought suggests that they intended to completely cover the corpse with spices.

Both were willing to risk their own reputation and physical safety came and took Jesus’ body down to arrange the burial. Pilate, surprised that Jesus was already dead, first confirmed the fact by asking the centurion in command, they released the body, Mark 15:44-45.

‘Myrrh’ was a gum resin used as a perfume and embalming fluid, ‘alces’, pounded wood of the aloe tree, also used for embalming, Psalm 45:8 / Proverbs 7:17 / Matthew 2:11.

A hundred pounds weight, 100 litras, one letra being equal to 12 ounces, John 12:3-5 indicates that Nicodemus was a rich man also, the amount brought suggests that they intended to completely cover the corpse with spices.

The ‘lined cloths’, Luke 23:53 / John 19:40, were linen strips were bandages. The wrapping the body in linen and the use of spice was the custom of the jews, John 19:40.

One layer of bandages would have been applied followed by another layer of the spices Nicodemus brought along, and His body would have been finally wrapped in a sheet-like piece of linen.

Both men would have been unclean as a result of this action and wouldn’t have been able to participate in the Passover.

Joseph’s ‘new tomb’ had not been used and was in a garden close to Golgotha, Matthew 27:60 / John 19:41 / Luke 23:52. Joseph the owner of the tomb was a believer, so Jesus’ body was always in the hands of believers.

It was now close to the Passover, and they hurried to arrange Jesus’ body in a nearby tomb, John 19:42. In keeping with the law of Moses, they had rested on the Sabbath but will return to complete the burial rites of the Saviour which they had begun on the day of His death, Matthew 28:5-6 / Luke 23:54.

Because this tomb was ‘close to hand’, and the Sabbath imminent, it appears to be a temporary arrangement. This suggests that Jesus was to be buried elsewhere after the Sabbath.

The tomb was Joseph’s own and was new, unused, Luke 23:54, it wasn’t a natural cave but one dug out of the rock. It was very convenient as it was so near the place of the skull and the Sabbath was fast approaching, Luke 23:54 / John 19:42.

He rolled a big stone in front of the entrance to the tomb and went away and Mary Magdalene and the other Mary were sitting there opposite the tomb, Matthew 27:60-61.

Constable, in his commentary, says the following, concerning Luke 23:55-56.

‘This reference to the women prepares for the account of Jesus’ resurrection. When they went to the tomb on Sunday morning, they did not go to the wrong one. They had previously been there and had seen Jesus’ corpse in it. They prepared spices for their return visit on Sunday to honour Jesus further. Luke’s reference to the passing of the Sabbath with no disciple activity confirms Jesus’ prediction that He would be in the grave three days, Luke 18:33 / Luke 24:7. It also shows that Jesus’ followers observed the Sabbath as obedient Israelites, Exodus 20:10.’

Where Did Jesus’ Spirit Go When He Died?

Before We answer this question, I think it would be useful to look at what the Bible says about heaven first.

The Bible tells us there are three heavens, note the plurality in Genesis 1:1. Speaking about himself, the apostle Paul says in 2 Corinthians 12:2 that he was caught up to the third heaven. So, we have here three ‘heavens’.

1. The heaven which is God’s spiritual eternal home. This isn’t physical and isn’t created.

2. The heaven where the stars and planets are. This is physical and is created.

3. The heaven surrounding the earth where the atmosphere is and the birds fly. This is physical and is created.

The word ‘heavens’ is used in different ways in the Bible.

1. It’s used of the two heavens that God created.

2. It’s also used of the third heaven. This is the uncreated heaven where God has always been from eternity.

God is everywhere, Acts 17:27-28. He is present in all ‘three heavens’, Psalm 115:2-3. We cannot get away from God, Psalm 139:1-16.

The two heavens God created

‘In the beginning, God created the heavens and the earth’.
So He existed before the heavens and the earth, Genesis 1:1. These aren’t the heavens He has always lived in, these are the heaven where the atmosphere is and the birds fly and the heaven where the stars are.

The third heaven

The heaven where God has always lived isn’t physical, it hasn’t been created.

Because God is Spirit, He doesn’t need a physical place to live in, John 4:24. He doesn’t need pictures or images or temples or mosques or churches or shrines to live in, Acts 17:24-25.

Where did Jesus’ spirit go when He died? Some suggest He went to preach to the souls in hell based on 1 Peter 3:19-20.

A proper understanding of what Peter means will help clarify what Peter means and that’s simply that Christ in His spirit didn’t go anywhere to save those who were righteous before the flood because there were none, just Noah and His family, Genesis 6:5-13.

Does Peter mean that the Gospel was preached to those who were already dead? No, what he means is that they were dead whilst Peter wrote this letter but they were very much alive whilst the Gospel was being preached to them.

What he’s saying is that the Spirit of Christ, the Holy Spirit spoke through Noah to the people when they were alive. He’s not talking about what happened when Jesus was in the grave and we shouldn’t make a text mean something it doesn’t say.

Paradise

Paradise is a Persian for ‘an area enclosed by a wall’ or ‘garden.’ Nehemiah 2:8 / Ecclesiastes 2:5 / Song of Solomon 4:13. The Greek word, ‘paradeisos’ is used for the garden in Eden in Genesis, Genesis 2:8-16 / Isaiah 51:3 / Ezekiel 28:13.

The New Testament understands paradise in terms of its Jewish heritage. In Luke 23:43, Jesus promises the penitent thief, ‘today you will be with me in paradise.’

The intermediate state was transformed by Jesus’ emphasis on being with him ‘today.’ There’s no denying where Jesus was going, He was going to ‘paradise’.

Wait a minute, didn’t Jesus say to Mary, ‘do not hold on to me, for I have not yet ascended to the Father.’ John 20:17? Yes, He did, so if we’re saying He went to heaven when He died, how do we understand what He said to Mary?

Jesus is telling Mary not to crutch on to Him because there is work to be done, she needs to tell others what has happened and so there’s a sense of urgency. She wanted to hold on and not let go but Jesus wouldn’t allow her. Remember later Thomas was invited to touch Jesus, John 20:27.

Could it be possible, that when He’s speaking to Mary, He’s speaking in terms of His new glorified body? He hasn’t ascended to the Father in His new everlasting body. Isn’t that what the resurrection is about? 1 Corinthians 15:35-44 / 1 Corinthians 15:51-54 / Romans 8:23 / Philippians 3:20-21.

We know from these verses that we will be reconciled with our bodies at the resurrection, but they will be new, in terms of glorious. If we know this, then surely, it’s possible that this is what Jesus meant when He spoke to Mary.

If we read 1 Peter 4:6, and come to the conclusion that Jesus went to hell to preach the Gospel to those who have already died, we would soon run into trouble with other Scriptures, especially, Hebrews 9:27.

In other words, Peter is saying that the Gospel was preached to them, the dead, when they were very much still alive but by the time Peter writes this letter they are now well and truly dead, 1 Peter 4:5.

There is no second chance Gospel, everyone is destined to die once and then face judgment, Hebrews 9:27, no second chance to repent and become faithful.

Notice in Ephesians 4:7-10, when Paul quotes from Psalm 68:18, that he doesn’t even mention the word hell. In Psalm 68:18, David is looking forward into the future, it’s prophetic, David says, ‘received gifts’ but Paul says, ‘gave gifts’. This is David looking forward and Paul looking at the fulfilment of this passage.

The words, ‘descended to the lower, earthly regions’ isn’t a reference to hell, but to Jesus’ birth. Paul is referring to Christ’s coming to earth as a baby, he’s speaking about Christ coming into Mary’s womb.

Paul is saying that Jesus, who went up to heaven, that is in His ascension, is the same Jesus, who earlier came down from heaven. Paul isn’t speaking about Christ going to ‘hell’, he’s speaking about Christ’s birth as a human.

Notice in Romans 10:6-7, that Paul quotes from the Old Testament, Deuteronomy 30:12. Again, there is no mention of the word, ‘hell’ in these verses. In this context, Paul is simply asking these Christians not to ask these questions, why?

Because Christ isn’t far away, in fact, He is very near and faith in him is as near as confessing with our mouth and believing in our heart, Romans 10:9.

When we read, Acts 2:26-27 / Acts 2:31, we find the phrase, ‘realm of the dead,’ which is the grave, the place where the ‘body’ ends up. Notice it was Jesus’ ‘body’ which went to the grave, not His soul.

It’s obvious that Peter is using David’s psalm Psalm 16:9-10, to show that Christ’s ‘body’ did not decay. In other words, Jesus wasn’t like David, ‘who died and was buried, and his tomb is here to this day along with his remains,’ Acts 2:29.

No longer is paradise just an anticipatory condition awaiting the messianic presence at the end of the age. Those who die in faith will ‘be with Christ,’ Philippians 1:23.

The dead in Christ will not experience life diminished, but life enhanced, as Jesus’ words to Martha in John 11 imply, John 11:23-26.

Note the term, ‘Abraham’s side’, this is a Hebraism which the Jews understood to mean, ‘the paradise of God,’ Luke 16:19-22. So, clearly, once again the Bible teaches us that Lazarus was in ‘paradise’.

It’s a figurative phrase that appears to have been drawn from a popular belief that the righteous would rest by Abraham’s side in the world to come, an opinion described in Jewish literature at the time of Christ.

The word ‘bosom’ or ‘side’ is ‘kolpos’ and literally refers to the side or lap of a person. Figuratively, as in this case, it refers to a place of honour reserved for a special guest, similar to its usage in John 13:23 ‘One of them, the disciple whom Jesus loved, was reclining next to him.’

In the case of Lazarus, the reserved place is special because it’s beside Abraham, the father of all the righteous. The phrase may be synonymous with the paradise promised to the thief on the cross, Luke 23:43. Together these passages support the conviction that a believer enjoys immediate bliss at the moment of physical death.

When writing to the church in Ephesus, note what Jesus says, ‘I will give the right to eat from the tree of life, which is in the paradise of God,’ Revelation 2:7.

According to Revelation 2:7, the overcoming church will eat from the tree of life in the eschatological garden. Sin and death through redemption are now cast out of the human experience. The way is open for the faithful to return to the garden of God. Paradise is the Christian’s final home.

Notice that Paul says he was caught up to the ‘third heaven’, whilst in the same setting says, caught up to ‘paradise,’ 2 Corinthians 12:1-4. Surely, the phrases ‘caught up to the third heaven’ and ‘caught up to paradise’ mean the same thing! Surely, the ‘third heaven’ and ‘paradise’ are one in the same place!

So where did Jesus’ spirit go when He died? The ‘third heaven’, or ‘paradise’ is God’s spiritual eternal home, which isn’t physical and isn’t created, this is the place where not only Paul found himself, but the place where Lazarus found himself when he died, the place where Jesus and the thief on the cross went to that day, Luke 23:43.

There is no Scriptural evidence which says Jesus went to or descended down to hell in any shape or form and there would be no purpose in doing so.

The Guard At The Tomb

‘The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate. “Sir,” they said, “we remember that while he was still alive that deceiver said, ‘After three days I will rise again.’ So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first.” “Take a guard,” Pilate answered. “Go, make the tomb as secure as you know how.” So they went and made the tomb secure by putting a seal on the stone and posting the guard.’ Matthew 27:62-66

The Preparation Day was the Friday before the Sabbath of the Passover, Exodus 16:22 / Matthew 26:17 / John 19:31, and it appears that the chief priests and Pharisees were becoming a little nervous.

They go to Pilate and tell Him that Jesus said, ‘after three days, He will rise again’, Matthew 16:21 / Matthew 17:23 / Matthew 20:19 / Matthew 26:61 / Mark 8:31 / Mark 10:34.

Barnes, in his commentary, says the following, concerning the deception.

‘That is, the last ‘deception’, or the taking him from the tomb, pretending that he rose, will have a wider influence among the people than the first, or his pretending to be the Messiah.’

They are determined to stop any rumours that Jesus would rise and so they ask that His tomb be guarded, just in case one of Jesus’ disciples stole His body.

And so, to stop anyone from stealing the body of Christ, a security guard was granted, along with a Roman seal, Daniel 6:17.

Go To Matthew 28