GOLGOTHA
(Mt 27.26-56; Mk 15.15-41; Lk 23.24-49; Jn 19.16-37)
The crucifixion has been recorded historically in four Gospels, practically applied as a life-transforming and soul-saving message in the Acts of the Apostles, and explained doctrinally in the New Testament epistles.
The Scriptures
Old Testament messianic predictions are astounding in their precision. Every Scripture relating to Christ’s suffering, that appeared to lie dormant for centuries, was suddenly, unstoppably, and literally "accomplished" (Jn 19.28) to the minutest detail; for "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Mt 5.18). Christ, His suffering and ensuing glory are the great subjects of the Old Testament (Lk 24.25-27). For example, the piercing of His hands, feet, and side (Jn 19.34) not only fulfilled prophecy regarding His passion (Ps 22.16), but was also a prerequisite for future glory: "they shall look upon me whom they have pierced" (Jn 19.37; Zech 12.10).
Crucifixion was a lengthy, agonising, and shameful way to die, often extending into days of unquenchable thirst. However, although the Lord Jesus suffered tremendous thirst (Jn 19.28; Ps 22.15; 69.21), His agony was not so prolonged. Aiming to hasten death, the soldiers, probably using heavy mallets, "brake the legs of the first, and of the other which was crucified with him". But "when they came to Jesus, and saw that he was dead already, they brake not his legs" (Jn 19.31-33). The unusual speediness of His death surprised Pilate (Mk 15.44) and allowed for a small Passover regulation, "neither shall ye break a bone thereof" (Jn 19.36; Ex12.46; Ps 34.20), to be kept for "Christ our Passover" (1 Cor 5.7). Mosaic Law attached great shame to crucifixion (Deut 21.23; Gal 3.13). Even the Old Testament sacrificial practice of burning sin offerings without the camp (Lev 4.12,21; Heb 13.11-13) hinted at the Saviour’s reproach, "for the place where Jesus was crucified was nigh to [but outwith] the city" (Jn 19.20).
The soldiers "led him away" (Jn 19.16). With quiet dignity He submitted to their roughness. He did not protest at the governor’s unjust decree, nor retort to Jewish malice, but perfectly surrendered to the Father’s will, and the Godhead’s eternal council (Acts 2.23). Even this passive demeanour had been anticipated: "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth" (Is 53.7).
Isaiah also predicted His crucifixion between two criminals (Mt 27.38; Is 53.9,12), while the Psalmist foresaw the parting of His clothes, and the gambling for His seamless coat (Jn 19.23,24; Ps 22.18). The Lord Jesus was morally, spiritually, and physically the ultimate man. Having therefore been stripped, and thus relieved of every earthly possession, His physique would have been seen as perfect, albeit wounded – "I gave my back to the smiters" (Jn 19.1; Is 50.6). The fact that soldiers gambled "even at the cross-foot while besprinkled with the blood of the crucified" (C H Spurgeon) should prevent Christians from ever participating in this vile practice.
The Saviour
The Lord Jesus never lost His temper, but rather, "when he was reviled, reviled not again; when he suffered, he threatened not" (1 Pet 2.23). Graciously, He prayed for the forgiveness of His executioners (Lk 23.34), and promised paradise to the repentant thief (Lk 23.43). Foreseeing Jerusalem’s future ransacking and the horrors of the Great Tribulation, when barrenness will be counted for blessedness, and, out of fear, death chosen rather than life, the Lord Jesus expressed concern for the wailing women and their offspring (Lk 23.27-31). Pilate’s superscription (Jn 19.19-22) was written in Hebrew, Greek, and Latin, the languages of religion, education, and politics respectively. It was meant for everyone. No doubt infuriated by the Jews who had compelled him to crucify an innocent man, Pilate retaliated by scornfully suggesting that this Nazarene was their King. Yet it was true. Christ had humbly associated Himself with that despised northern town of Nazareth, and in actual fact was Israel’s King. The Jews, of course, demanded the superscription be altered, but Pilate refused with the words, "What I have written I have written" (Jn 19.22).
Even though the Saviour was doing a great work, He still tenderly provided for His widowed mother in John’s home, where she would be cared for physically and spiritually (Jn 19.25-27). And so He, in contrast to Scribes and Pharisees (Mt 15.3-6), honoured His mother (Ex 20.12). In an age of elderly care facilities, let Christians be practically challenged by Christ’s example. How do we treat elderly parents (1 Tim 5.4)?
Jewish leaders and Roman soldiers seemed to be in control, but in reality, the Lord Jesus, the apparent victim, was overseeing all the details and ensuring that every Scripture was carefully fulfilled. It was for this reason that, having scanned all Old Testament Scripture relating to His suffering in an instant, He said, "I thirst" (Jn 19.28). Although, in order to maintain clarity of thought, He had refused the initial offer of a sedating drink (Mt 27.34; Mk 15.23), He accepted this second drink of vinegar (Jn 19.30). Even though the soldiers gave it in mockery (Lk 23.36,37), they inadvertently fulfilled prophecy (Ps 69.21). Following the darkness, "Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?" (Mt 27.46; Ps 22.1). Redemption’s price having been fully paid, He cried out victoriously, "It is finished" (Jn 19.30). With dignity He bowed His head and gave up the ghost (Jn 19.30), for Christ was the exception to that rule: "There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death" (Eccl 8.8). He, on the other hand, had power to lay down His life (Jn 10.18).
Supernatural events followed (Mt 27.45, 51-53). "The veil of the temple was rent in twain from the top to the bottom" (Mt 27.51). Thus the Old Testament economy was finished and a new and living way into the holiest was opened (Heb 10.19,20). The absence of either ark or Shekinah glory in the holiest would also have exposed the emptiness of contemporary Judaism. "The earth did quake, and the rocks rent" (Mt 27.51), as though creation itself shuddered at what had just taken place. Anticipating a future resurrection (1 Cor 15.22,23), "many bodies of the saints which slept arose" (Mt 27.52,53).
The Spectators
Far from being a private affair "done in a corner" (Acts 26.26), Calvary was witnessed by "a great company" (Lk 23.27), who were clearly touched by the sheer magnitude of Christ’s physical suffering: women "bewailed and lamented him" (Lk 23.27); "all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned" (Lk 23.48). Different reasons motivated people’s attendance. Crowds came of their own volition, in all likelihood drawn through idle curiosity. By-passers "railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, Save thyself, and come down from the cross" (Mk 15.29,30). The two malefactors had no choice; they were being punished for their crimes (Lk 23.41). Even they reviled Him (Mt 27.44), until one was wonderfully converted (Lk 23.39-43). The executioners, Roman soldiers, were present out of cold duty. They did not "compel [no-one was willing] one Simon a Cyrenian…to bear his cross" (Mk 15.21) out of kindness, but were continuing to mock His royal claims. Every king needs a servant. These soldiers had already dressed Him in a "scarlet robe", symbolising royal attire, crowned Him with a "crown of thorns", handed Him a "reed" sceptre, bowed their knees in feigned veneration, and anointed Him with spittle (Mt 27.27-31).
Finally, filled with fear, these same soldiers had to confess His righteousness (Lk 23.47) and divine Sonship (Mt 27.54). Jewish leaders, full of envy (Mt 27.18) and hatred (Jn 15.25), came to ensure the end of their enemy. They might cower behind a façade of legality (Jn 19.7,31), and squabble over minutiae (Jn 19.21), but their cruel derision of Christ (Mt 27.41-43) broke "the royal law according to the scripture, Thou shalt love thy neighbour as thyself" (Jas 2.8). Others were there out of pure devotion to the Lord. Many women had faithfully served Him (Mt 27.55). Mary "his mother" felt soul pain beyond expression as she witnessed His suffering (Lk 2.35). John instantly understood his Master’s words and obeyed them in relation to Mary, immediately taking her from the bloody sight (Jn 19.25-27). The presence of ex-demoniac, "Mary Magdalene" (Lk 8.2), witnessed to Christ’s power over the on-looking powers of darkness. "Mary the wife of Cleophas" (Jn 19.25), "the mother of James and Joses" (Mt 27.56) was also there. Although all these saw Christ’s physical sufferings, through three hours of supernatural darkness (Mt 27.45) Jehovah prevented them from viewing His deepest sorrows when He "laid on him the iniquity of us all" (Is 53.6).
Let every Christian strive to know their Saviour better, increasingly value His cross-work, and follow His impeccable example.
Concluded.
