3. (47-56) Jesus’ betrayal and arrest. And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people. Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him." Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him. But Jesus said to him, "Friend, why have you come?" Then they came and laid hands on Jesus and took Him. And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword. Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? How then could the Scriptures be fulfilled, that it must happen thus?" In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me. But all this was done that the Scriptures of the prophets might be fulfilled." Then all the disciples forsook Him and fled. a. Greetings, Rabbi! Judas warmly greeted Jesus, even giving Him the customary kiss. But the kiss only precisely identified Jesus to the authorities who came to arrest Jesus. There are no more hollow, hypocritical words in the Bible than "Greetings, Rabbi!" in the mouth of Judas. The loving, heartfelt words of Jesus - calling Judas "Friend" - stand in sharp contrast. b. One of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear: Matthew doesn’t tell us, but we know from John 18:10 that this unnamed swordsman was Peter. But Jesus didn’t need his help with the sword. If He wanted it, Jesus had more than twelve legions of angels (something in the area of 36,000 angels) waiting to help Him. i. The number is impressive, especially considering that one angel killed up to 185,000 soldiers in one night (2 Kings 19:35). ii. With one sword, Peter is willing to take on a small army of men. Yet he couldn’t pray with Jesus for one hour. Often prayer is the very hardest, and best work we can do. iii. With his sword, Peter accomplished very little. He only cut off one ear, and really just made a mess that Jesus had to clean up by healing the severed ear (Luke 22:51). When Peter moved in the power of the world, he only cut off ears. But when he was filled with the Spirit, using the Word of God, Peter pierced hearts for God’s glory (Acts 2:37). c. All this was done that the Scriptures of the prophets might be fulfilled: With all power at His disposal, Jesus is in total command. He is not the victim of circumstance, but He is managing circumstances for the fulfillment of prophecy.
d. The trial before the Sanhedrin. 1. (57-61) In violation of their own laws and customs, Jesus is tried before the Sanhedrin, the high court among the Jews. And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed Him at a distance to the high priest’s courtyard. And he went in and sat with the servants to see the end. Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward and said, "This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’" a. On the night of His betrayal, and the day of His crucifixion, Jesus actually stood in trial several times, before different judges. It will be helpful to fill in the gaps provided by the other gospel accounts. i. Before Jesus came to the home of Caiaphas (the official high priest) He was led to the home of Annas, who was the ex-high priest and the "power behind the throne" of the high priest (John 18:12-14, John 19-23). ii. As recorded here in Matthew 26, Jesus was then led to the home of Caiaphas, the sitting high priest. He was tried before an ad-hoc gathering of the Sanhedrin that met during the night. iii. After the break of dawn, the Sanhedrin gathered again, this time "officially," and they conducted the trial described in Luke 22:66-71. b. Where the scribes and the elders were assembled: This nighttime trial was illegal according to the Sanhedrin’s own laws and regulations. According to Jewish law, all criminal trials must begin and end in the daylight. Therefore, though the decision to condemn Jesus was already made, they conducted a second trial in daylight (Luke 22:66-71), because they knew the first one - the real trial - had no legal standing. i. This was only one of many illegalities made in the trial of Jesus. According to Jewish law, only decisions made in the official meeting place were valid. The first trial was held at the home of Caiaphas, the high priest. ii. According to Jewish law, criminal cases could not be tried during the Passover season. iii. According to Jewish law, only an acquittal could be issued on the day of the trial. Guilty verdicts had to wait one night to allow for feelings of mercy to rise. iv. According to Jewish law, all evidence had to be guaranteed by two witnesses, who were separately examined and could not have contact with each other. v. According to Jewish law, false witness was punishable by death. Nothing was done to the many false witnesses in Jesus’ trial. vi. According to Jewish law, a trial always began by bringing forth evidence for the innocence of the accused, before the evidence of guilt was offered. This was not the practice here. c. This fellow said, "I am able to destroy the temple of God and to build it in three days": After all the false witnesses had their say, Jesus is finally "charged" with a "bomb threat" against the temple. Clearly, Jesus said "Destroy this temple, and in three days I will raise it up" (John 2:19). But this glorious prophecy of His resurrection (John 2:21 makes it clear, He was speaking of the temple of His body) was twisted into a terrorist threat
2. (62-64) Jesus testifies at His trial. And the high priest arose and said to Him, "Do You answer nothing? What is it these men testify against You?" But Jesus kept silent. And the high priest answered and said to Him, "I put You under oath by the living God: Tell us if You are the Christ, the Son of God!" Jesus said to him, "It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven." a. Do You answer nothing? Jesus sat silently until He was commanded by the office of the high priest to answer the accusations against Him. Finally, the high priest demanded to know if Jesus was the Messiah, the Christ, the Son of God. b. It is as you said: Jesus isn’t at this trial to defend Himself. We think of the amazing defense He could have made. Jesus could have called witness after witness, and pointed to irrefutable evidence that He was indeed the Christ, the Son of God. But He knows that these hardened hearts care nothing for the facts of this case, so He simply testifies to the truth: It is as you said. c. You will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven: Jesus did add this one word of warning. He warned them that though they sit in judgment of Him now, He will one day sit in judgment of them - and with a far more binding judgment. 3. (65-68) The Sanhedrin reacts with horror and brutality. Then the high priest tore his clothes, saying, "He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?" They answered and said, "He is deserving of death." Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ! Who is the one who struck You?" a. He has spoken blasphemy! The accusation of blasphemy would have been correct, except that Jesus was whom He said He was. It is no crime for the Christ, the Son of God, to declare who He really is. b. He is deserving of death: Their verdict reveals the depths of man’s depravity. God, in total perfection, came to earth, lived among men, and this was man’s reply to God. c. They spat in His face and beat Him: It’s easy to think that they did this to Jesus because they didn’t know who He was. That is true in one sense, because they would not admit to themselves that He was indeed the Christ, the Son of God. But in another sense, it is not true at all, because by nature man is an enemy of God (Romans 5:10; Colossians 1:21). For a long time, man waited to literally spit in God’s face and to beat Him. Because of the amazing humble nature of Jesus, here mankind can do this.
4. (69-75) Peter, fearing association with Jesus, denies his relationship with Jesus three times. Now Peter sat outside in the courtyard. And a servant girl came to him, saying, "You also were with Jesus of Galilee." But he denied it before them all, saying, "I do not know what you are saying." And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth." But again he denied with an oath, "I do not know the Man!" And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you." Then he began to curse and swear, saying, "I do not know the Man!" Immediately a rooster crowed. And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times." So he went out and wept bitterly. a. A servant girl came to him: Peter is not being grilled before a hostile court, or an angry mob. His own fear made a servant girl and another girl hostile monsters in Peter’s eyes, and he cowered in fear before them. b. I do not know the Man! Peter’s sin of denying his association with Jesus grows worse with each denial. First, he merely lied; then he took an oath to the lie, then he began to curse and swear. c. In Mark - traditionally, written under Peter’s influence - this account is more detailed. Because this story is such an amazing example of man’s weakness and God’s forgiveness and restoration, Peter wanted this story told. d. We see a significant contrast between Judas (showing apostasy) and Peter (showing backsliding). i. Apostasy is giving up the truth, as Judas did. Judas was sorry about his sin, but it was not a sorrow leading to repentance. ii. Backsliding is a decline from a spiritual experience once enjoyed. Peter slipped, but he will not fall; his bitter weeping will lead to repentance and restoration.
Matthew 27 New International Version (NIV) Judas Hangs Himself 27 Early in the morning, all the chief priests and the elders of the people made their plans how to have Jesus executed. 2 So they bound him, led him away and handed him over to Pilate the governor. 3 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. 4 “I have sinned,” he said, “for I have betrayed innocent blood.” “What is that to us?” they replied. “That’s your responsibility.” 5 So Judas threw the money into the temple and left. Then he went away and hanged himself. 6 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.” 7 So they decided to use the money to buy the potter’s field as a burial place for foreigners. 8 That is why it has been called the Field of Blood to this day. 9 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, 10 and they used them to buy the potter’s field, as the Lord commanded me.”
b. Jesus before Pilate. 1. (11-14) Jesus greatly impresses Pilate. Now Jesus stood before the governor. And the governor asked Him, saying, "Are You the King of the Jews?" So Jesus said to him, "It is as you say." And while He was being accused by the chief priests and elders, He answered nothing. Then Pilate said to Him, "Do You not hear how many things they testify against You?" But He answered him not one word, so that the governor marveled greatly. a. Now Jesus stood before the governor: History shows us Pontius Pilate was a cruel and ruthless man, unkind to Jews, and contemptuous of almost everything but raw power. Here, he seems out of character in the way he handles Jesus. Jesus must have profoundly affected him. b. Are You the King of the Jews? When they brought Him to Pilate, the Jewish leaders accused Jesus of promoting Himself as a king in defiance of Caesar. They wanted to make Jesus seem like a dangerous revolutionary against the Roman Empire. Therefore, Pilate asked Jesus this simple question. i. Of course, we can only wonder what Pilate thought when he first laid eyes on Jesus, when he saw this beaten and bloodied Man before him. Jesus didn’t look especially regal or majestic as He stood before Pilate, so the Roman governor was probably sarcastic or ironic when he asked, "Are You the King of the Jews?" c. It is as you say: No majestic defense, no instant miracle to save His own skin. Jesus gave Pilate the same simple reply He gave to the high priest (Matthew 27:11). This amazed Pilate; he asked "Do You not hear how many things they testify against You?" Pilate couldn’t believe that such a strong, dignified man - as beaten and bloody as He was - would stand silent at these accusations. i. There is a time to defend one’s cause or one’s self, but those times are rare. When we rise to our own defense, we would usually be better off staying silent and trusting God to defend us.
2. (15-23) The crowd chooses Barabbas; Pilate’s desire to release Jesus. Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. And at that time they had a notorious prisoner called Barabbas. Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?" For he knew that they had handed Him over because of envy. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him." But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. The governor answered and said to them, "Which of the two do you want me to release to you?" They said, "Barabbas!" Pilate said to them, "What then shall I do with Jesus who is called Christ?" They all said to him, "Let Him be crucified!" Then the governor said, "Why, what evil has He done?" But they cried out all the more, saying, "Let Him be crucified!" a. Whom do you want me to release to you? Barabbas, or Jesus who is called Christ? Pilate knew that Jesus was innocent, and had only be brought to him because of envy. So he looked for a way to release Jesus, and hoped he found a way in the custom of releasing one Jewish prisoner at the time of Passover. b. His wife sent to him, saying, "Have nothing to do with that just Man": Pilate had all the evidence he needed to do the right thing and release Jesus. But he would not do what he knew was right, because he cared more about what the crowd said than what he knew was right. He saw the strength and dignity of Jesus, and he knew this was no criminal or revolutionary. He knew that it was no just charge that brought Jesus before his judgment seat - it was only the envy of the religious leaders. He saw that Jesus was a man so at peace with His God that He didn’t need to answer a single accusation. He already declared Jesus an innocent man (I find no fault in this Man, Luke 23:4). His wife warned him to leave Jesus alone, being divinely warned in a dream. Surely, that was something exceptional! c. "Which of the two do you want me to release to you?" They said, "Barabbas!" The voice of the crowd is not always the voice of God. The mob does not answer Pilate’s request for reasons ("What evil has He done?"), they only call for Jesus’ death. Really, the call for more than His death - they call for Him to be executed by torture through crucifixion. d. When the crowd chose Barabbas instead of Jesus, it reflected the fallen nature of all humanity. The name "Barabbas" means son of the father. They chose a false, violent son of the father instead of the true Son of the Father. This prefigures the future embrace of the ultimate Barabbas - the one popularly called the Antichrist. e. If anyone knew what it meant that Jesus died in their place, it was Barabbas. He was a terrorist and a murderer, yet he was set free while Jesus was crucified. The cross Jesus hung on was probably originally intended for Barabbas. i. We can imagine Barabbas, in a dark prison cell with a small window, waiting to be crucified. Through the window he can hear the crowd gathered before Pilate, not far away from the Fortress Antonia where he is imprisoned. Perhaps he could not hear Pilate ask, "Which of the two do you want me to release to you?" But surely he heard the crowd shout back, "Barabbas." He probably could not hear Pilate ask, "What then shall I do with Jesus who is called Christ?" But he certainly heard the crowd respond, "Let Him be crucified." If all Barabbas heard from his cell was his name shouted by the mob, then "Let Him be crucified," when the soldiers came to his cell, he surely thought it was time for him to die a tortured death. But when the soldiers said, "Barabbas, you are a guilty man - but you will be released because Jesus will die in your place," Barabbas knew the meaning of the cross better than most. We wonder if he ever took it to heart, and if we will hear the testimony of his salvation in heaven.
Do you realize how monumental that was? That would have been akin to today's crowd wanting Charles Manson released.
yeah..those in power wanted to retain power..to not accept who Jesus was.. and, on the other hand, how easy Jesus could have avoided the outcome..just makes me feel so humble, truley The Lamb of God
3. (24-25) Pilate tries to avoid responsibility for Jesus’ fate. When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person. You see to it." And all the people answered and said, "His blood be on us and on our children." a. He took water and washed his hands before the multitude: Pilate could never wash his hands of this. It was a responsibility that could not be avoided, and his guilt is echoed in the creeds (crucified under Pontius Pilate) throughout the centuries. b. I am innocent of the blood of this just Person: Hidden in Pilate’s attempt at self-justification is a declaration of Jesus’ innocence. When he called Jesus this just Person, he admitted that Jesus was the innocent man - not Pilate. Just because Pilate said "I am innocent" doesn’t mean that he was innocent. c. His blood be on us and on our children: They really had not understanding of what they asked for. They didn’t understand the glory of Jesus’ cleansing blood, and how wonderful it would be to have His blood . . . on us and on our children. They also didn’t understand the enormity of the crime of calling for the execution of the sinless Son of God, and the judgment that would be visited on their children some forty years later in the destruction of Jerusalem. c. The suffering of Jesus Christ. 1. (26) Scourging: a customary prelude to crucifixion. Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. a. When he had scourged Jesus: The blows came from a whip with many leather strands, each having sharp pieces of bone or metal at the ends. It reduced the back to raw flesh, and it was not unusual for a criminal to die from a scourging, even before crucifixion. i. "Scourging was a legal preliminary to every Roman execution, and only women and Roman senators or soldiers (except in cases of desertion) were exempt." (Dr. William Edwards in the article "On the Physical Death of Jesus Christ" from the Journal of the American Medical Association, 3/21/86) ii. The goal of the scourging was to weaken the victim to a state just short of collapse and death. "As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. Pain and blood loss generally set the stage for circulatory shock. The extent of blood loss may well have determined how long the victim would survive the cross." (Edwards) iii. "The severe scourging, with its intense pain and appreciable blood loss, most probably left Jesus in a pre-shock state. Moreover, hematidrosis had rendered his skin particularly tender. The physical and mental abuse meted out by the Jews and the Romans, as well as the lack of food, water, and sleep, also contributed to his generally weakened state. Therefore, even before the actual crucifixion, Jesus’ physical condition was at least serious and possibly critical." (Edwards) b. The blows of scourging would lessen as the criminal confessed to his crimes. Jesus remained silent, having no crimes to confess, so the blows continued with full strength.
2. (27-31) Jesus is beaten and mocked. Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!" Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified. a. Mocked Him, saying, "Hail, King of the Jews!" Everything in this scene was intended to humiliate Jesus. They stripped Him: When a prisoner was crucified, they were often nailed to the cross naked - simply to increase their humiliation. Jesus hasn’t been crucified yet, but His humiliation has begun, and He was publicly stripped. Put a scarlet robe on Him: Kings and rulers often wore scarlet, because the dyes to make fabrics that color were expensive. The scarlet robe was intended as cruel irony. They had twisted a crown of thorns: Kings wear crowns, but not crowns of torture. The specific thorn-bushes of this region have long, hard, sharp thorns. This was a crown that cut, pierced, and bloodied the head of the King wearing it. A reed in His right hand: Kings hold scepters, but glorious, ornate scepters that symbolize their power. In their mockery of Jesus, they give Him a scepter - but a thin, weak reed. They bowed the knee before Him: Kings are honored, so they offer mocking worship to this King. "Hail, King of the Jews!" Kings are greeting with royal titles, so in their spite they mocked Jesus with this title. It was meant to put down not only Jesus, but also the Jews - saying, "This is the best King they could come up with." b. Then they spat on Him, and took the reed and struck Him on the head: They now shift from mockery to cruelty. They seize the ironic "scepter," take off the "kingly" robe, and begin to hurl spit and fists and the head of Jesus. c. And led Him away to be crucified: The march to the place of crucifixion was useful advertising for Rome. It warned potential troublemakers that this was their fate should they challenge Rome. A centurion on horseback led the procession, and a herald shouted the crime of the condemned. i. As Jesus was led away to be crucified, He was - like all victims of crucifixion - forced to carry the wood He would hang upon. The weight of the entire cross was typically 300 pounds. The victim only carried the crossbar, which weighed anywhere from 75 to 125 pounds. When the victim carried the crossbar, he was usually stripped naked, and his hands were often tied to the wood. ii. The upright beams of a cross were usually permanently fixed in a visible place outside of the city walls, beside a major road. It is likely that on many occasions, Jesus passed by the very upright He would hang upon. iii. When Jesus said, If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me (Matthew 16:24), this is exactly the scene He had in mind. Everyone knew what the cross was: an unrelenting instrument of nothing but death. The cross wasn’t about religious ceremonies; it wasn’t about traditions and spiritual feelings. The cross was a way to execute people. But in these twenty centuries after the death of Jesus, we have sanitized and ritualized the cross. How would we receive it if Jesus said, "walk down death row daily and follow Me"? Taking up your cross wasn’t a journey; it was a one-way trip. There was no return ticketing; it was never a round trip.
3. (32-34) On the way to Golgotha (in Latin, Calvary). Now as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear His cross. And when they had come to a place called Golgotha, that is to say, Place of a Skull, they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink. a. A man of Cyrene, Simon by name: This man was probably a visitor to Jerusalem, there as a faithful Jew to celebrate the Passover. He was far from Cyrene in North Africa (some 800 miles away). b. Him they compelled to bear His cross: Simon knew little if anything about this Jesus, and had no desire to be associated with this Man who was condemned to die as a criminal. Yet the Romans were the law, and Simon was not given a choice. Him they compelled to bear His cross. Perhaps he was chosen because his skin was black, and he was more conspicuous in the crowd. i. Wonderfully, we have reason to believe that Simon came to know what it really meant to take up one’s cross and follow Jesus. We know that his sons became leaders among the early Christians (Mark 15:21 and Romans 16:13). c. A place called Golgotha, that is to say, Place of a Skull: There was a specific place outside the city walls of Jerusalem, yet still very close, where people were crucified. At this Place of a Skull Jesus died for our sins, and our salvation was accomplished. i. Golgotha - in Latin, "Calvary" (Luke 23:33) means "Place of a Skull." It was called that because it was the established place - outside the city walls, yet on a well-established road - where criminals were crucified. It may also be that the hill itself had a skull-like appearance, as is the case with the site in Jerusalem known as Gordon’s Calvary. d. They gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink: It was customary to give those about to be crucified a pain and mind-numbing drink, to lessen their awareness of the agony awaiting them. But Jesus refused any numbing drug. He chose to face the spiritual and physical terror with all His senses awake.
Then they crucified Him, a. We have yet to see an accurate depiction of crucifixion in our media. If it were ever made, it would be limited to adult audiences, because of its sheer horror and brutality. i. The Bible spares us the gory descriptions of Jesus’ agony, simply stating then they crucified Him. This is because everyone in Matthew’s day was well acquainted with the terror of crucifixion, and because the greater aspect of Jesus’ suffering was spiritual, not physical ii. In 1986, Dr. William Edwards wrote a remarkable article in the prestigious Journal of the American Medical Association titled "On the Physical Death of Jesus Christ." Following are some of the observations of Dr. Edwards and his associates. The quotations belong to the article, and much of the other text is paraphrased from the article. iii. What was it like to be crucified? In days the New Testament was first written, the practice needed no explanation. But we would do well to appreciate just what happened at a crucifixion. "Although the Romans did not invent crucifixion, they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering." iv. The victim’s back would first be torn open by the scourging, then the clotting blood would be ripped open again when the clothes were torn off the victim. When thrown on the ground to fix his hands to the crossbeam, the wounds would again be torn open and contaminated with dirt. Then, as he hung on the cross, with each breath, the painful wounds on the back would scrape against the rough wood of the upright beam and be further aggravated v. Driving the nail through the wrists would sever the large median nerve - this stimulated nerve would produce excruciating bolts of fiery pain in both arms, and could result in a claw-like grip in the victim’s hands. vi. Beyond the excruciating pain, the major effect of crucifixion inhibited normal breathing. The weight of the body, pulling down on the arms and shoulders, would tend to fix the respiratory muscles in an inhalation state, and hinder exhalation. The lack of adequate respiration would result in severe muscle cramps, which would hinder breathing even further. To get a good breath, one would have to push against the feet, and flex the elbows, pulling from the shoulders. Putting the weight of the body on the feet would produce searing pain, and flexing of the elbows would twist the hands hanging on the nails. Lifting the body for a breath would also painfully scrape the back against the rough wooden post. Each effort to get a proper breath would be agonizing, exhausting, and lead to a sooner death. vii. "Not uncommonly, insects would light upon or burrow into the open wounds or the eyes, ears, and nose of the dying and helpless victim, and birds of prey would tear at these sites. Moreover, it was customary to leave the corpse on the cross to be devoured by predatory animals." viii. Death from crucifixion could come from many sources: acute shock from blood loss; being too exhausted to breathe any longer; dehydration; stress-induced heart attack, or congestive heart failure leading to a cardiac rupture. If the victim did not die quickly enough, the legs would be broken, and the victim would soon be unable to breathe. ix. How bad was crucifixion? We get our English word excruciating from the Roman word "out of the cross." "Consider how heinous sin must be in the sight of God, when it requires such a sacrifice!" (Commentator Adam Clarke) x. The most significant thing about Jesus’ sufferings was that He was not, in any sense, the victim of circumstances. He was in control. Jesus said of His life in John 10:18, no one takes it from Me, but I lay it down of Myself. It is terrible to be forced to endure such torture, but to freely choose it out of love is remarkable. Can we ever doubt God’s love for us again? Has He not gone to the most extreme length to demonstrate it? b. No wonder that the Roman statesman Cicero said of crucifixion: "It is a crime to bind a Roman citizen; to scourge him is an act of wickedness; to execute him is almost murder: What shall I say of crucifying him? An act so abominable it is impossible to find any word adequately to express." c. The Roman historian Tacitus deemed crucifixion "A torture fit only for slaves" who were seen as sub-human. d. No Roman citizen could be crucified except by direct order of Caesar; it was reserved for the worst criminals and lowest classes.
5. (35b-44) Jesus is mocked on the cross. And divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: "They divided My garments among them, And for My clothing they cast lots." Sitting down, they kept watch over Him there. And they put up over His head the accusation written against Him: This is Jesus the King of the Jews. Then two robbers were crucified with Him, one on the right and another on the left. And those who passed by blasphemed Him, wagging their heads and saying, "You who destroy the temple and build it in three days, save Yourself! If You are the Son of God, come down from the cross." Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.’" Even the robbers who were crucified with Him reviled Him with the same thing. a. Divided His garments, casting lots: Jesus came all the way down the ladder to accomplish our salvation. He let go of absolutely everything - even His clothes - becoming completely poor for us, so we could become completely rich in Him. b. That it might be fulfilled: It may seem that Jesus has no control over these events. Yet the invisible hand of God guides all things, so that specific prophesies are specifically fulfilled. c. This is Jesus the King of the Jews: In John 19:21, it is written that the religious leaders among the Jews objected to this title. They felt it was false, because they did not believe that Jesus was the King of the Jews. They also believed it was demeaning, because it showed Rome’s power to humiliate and torture even the "King of the Jews." Yet Pilate would not budge, and when asked to take down the inscription answered, What I have written, I have written (John 19:22). d. Then two robbers were crucified with Him, one on the right and another on the left: In His crucifixion, Jesus stands right in the center of sinful humanity. One of these robbers repented and trusted in Jesus, and one did not (Luke 23:39-43). f. And those who passed by blasphemed Him, wagging their heads: In the midst of this awesome display of love, Jesus is not honored. Instead, He is blasphemed, and His enemies sneered, saying, "Save Yourself. If You are the Son of God, come down from the cross." They acted as if Jesus did this, then they would believe Him. i. It is precisely because He did not save Himself that He can save others. Love kept Jesus on the cross, not nails! ii. Jesus did greater than come down from the cross; He rose from the dead, yet they did not believe even then. g. Even the robbers who were crucified with Him reviled Him with the same thing: It’s hard to go lower than this. Even among the three crucified men, Jesus was put in the "lowest" position. i. This is the epitome of God’s love for man, to go through this for our salvation. But it is also the epitome of man’s hatred for God; God came to earth, and this is what man did to Him.
d. The death of Jesus. 1. (45) An unusual darkness on the land. Now from the sixth hour until the ninth hour there was darkness over all the land. a. There was darkness over all the land: The remarkable darkness all over the earth showed the agony of creation itself in the Creator’s suffering. "Origen (Contra Celsus, ii,33) and Eusebius (Chron.) quote words from Phlegon (a Roman historian) in which he makes mention of an extraordinary solar eclipse as well as of an earthquake about the time of the crucifixion." (Geldenhuys in his commentary on Luke) b. Phlegon, Roman historian wrote this: "In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day turned into dark night, so that the stars in heaven were seen; and there was an earthquake." (Cited in Clarke) ii. This is especially remarkable because during a full moon - which Passover was always held at - it was impossible that there be a natural eclipse of the sun. 2. (46-49) Jesus cries out to the Father in agony. And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!" Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink. The rest said, "Let Him alone; let us see if Elijah will come to save Him." a. My God, My God: In quoting Psalm 22, Jesus declared His fulfillment of that prophecy, in both its agony and it exultation. The Psalm goes on to say, You have answered Me. I will declare Your name to My brethren; in the midst of the congregation I will praise You. (Psalm 22:21b-22) b. Why have You forsaken Me? Jesus knew great pain and suffering - both physical and emotional - in His life, but had never known separation from His Father; now He does. There was a significant sense in which Jesus rightly felt forsaken by the Father at this moment. i. How? Because God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. (2 Corinthians 5:21) ii. But Jesus not only endured the withdrawal of the Father’s fellowship, but also the actual outpouring of the Father’s wrath upon Him as a substitute for sinful humanity. iii. Horrible as this was, it fulfilled God’s good and loving plan of redemption. Therefore Isaiah can say Yet it pleased the Lord to bruise Him. (Isaiah 53:10) iv. At the same time, we cannot say that the separation between the Father and the Son at the cross was complete. Paul made this clear in 2 Corinthians 5:19: God was in Christ reconciling the world to Himself at the cross. c. The agony of this cry is significant. It rarely grieves man to be separated from God, or to consider that he is a worthy object of God’s wrath. Yet this was the true agony of Jesus on the cross. d. This man is calling for Elijah: Sadly, Jesus was misunderstood and mocked until the bitter end. These observers thought it was all an interesting test case to see if Elijah would actually come. 3. (50) The death of Jesus. And Jesus cried out again with a loud voice, and yielded up His spirit. a. Jesus cried out again with a loud voice: John 19:30 tells us that He said, "it is finished," which is one word in the ancient Greek - tetelestai, which means, "paid in full." This is the cry of a winner, because Jesus fully paid the debt of sin we owed, and finished the eternal purpose of the cross. b. At some point before He died, before the veil was torn in two, before He cried out it is finished, an awesome spiritual transaction took place. God the Father laid upon God the Son all the guilt and wrath our sin deserved, and He bore it in Himself perfectly, totally satisfying the wrath of God for us. i. As horrible as the physical suffering of Jesus was, this spiritual suffering - the act of being judged for sin in our place - was what Jesus really dreaded about the cross. This was the cup - the cup of God’s righteous wrath - that He trembled at drinking (Luke 22:39-46; Psalm 75:8; Isaiah 51:17; Jeremiah 25:15). On the cross, Jesus became, as it were, an enemy of God who was judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup. ii. Isaiah 53:3-5 puts it powerfully: He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. iii. "Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilated the universe. He suffered alone: for the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper." (Clarke) c. And yielded up His spirit: No one took Jesus’ life from Him; He, in a manner unlike any man, yielded up His spirit. Death had no righteous hold over the sinless Son of God. He stood in the place of sinners, but was never a sinner Himself. So He could not die unless He yielded up His spirit. i. As Jesus said, I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. (John 10:17-18) ii. "He gave up his life because He willed it, when He willed it, and as He willed it." (Augustine)
4. (51-56) The immediate results of Jesus’ death. Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many. So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!" And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons. a. The veil of the temple was torn in two: The veil is what separated the holy place from the most holy place in the temple. It was a vivid demonstration of the separation between God and man. Notably, the veil was torn from top to bottom, and it was God who did the tearing. i. Acts 6:7 says that in the days of the early church, a great many of the priests were obedient to the faith. It would be interesting to know if this torn veil demonstrated to them the greatness of the work of Jesus. It’s also probably how the torn veil became common knowledge. b. The earth quaked, and the rocks were split: Nature itself is shaken by the death of the Son of God. c. Graves were opened: This is one of the strangest passages in the Gospel of Matthew. We don’t know about this event from any other source, and Matthew doesn’t tell us very much. So we really don’t know what this was all about, but apparently these resuscitated saints died again, because they were raised from the dead in the sense that Lazarus was. d. Truly this was the Son of God! The scene at the crucifixion of Jesus was so striking that even a hardened Roman centurion confessed that this was the Son of God. This man had supervised the death of perhaps hundreds of other men by crucifixion, but he knew there was something absolutely unique about Jesus. i. This was the Son of God: The only thing wrong is his verb tense; Jesus is the Son of God. The Roman centurion seems to assume that He was no longer the Son of God.
Haahaha man, Thank you, I am enjoying this study so much. A lot of things that I thought I understood....I have changed my point of view on so many things... I had a lot to think about up to this point, and had to slow my self down to spread out the next few days after Jesus's death. I know there others that are following along, and would be interested to see what they are getting
