Trial & Crucifixion of Jesus-Parallel Passages

CHRONOLOGY OF GOSPEL ACCOUNTS OF
EVENTS RELATED TO LAST PASSOVER & LORD'S SUPPER

MATTHEW'S GOSPEL

Matthew 26:21-25+

Betrayal Announced

Matthew 26:26-29+

Lord's Supper Instituted

MARK'S GOSPEL

Mark 14:18-21+

Betrayal Announced

Mark 14:22-25+

Lord's Supper Instituted

LUKE'S GOSPEL

Luke 22:19-20+

Lord's Supper Instituted

Luke 22:21-23+

Betrayal Announced

Luke 22:24-30+

Disciples Argue over Who is Greatest
NOT IN Matthew or Mark

Luke 22:31-35+

Jesus' Prophecy of Peter's Denial
NOT IN Matthew or Mark

Luke 22:36-38+

Jesus Talks of Swords
NOT IN Matthew or Mark

JOHN'S GOSPEL

John 13:1-16+

Jesus' Example Washing Feet 
NOT IN SYNOPTIC GOSPELS

John 13:17-30+

Betrayal Announced
More Detail than Synoptic Gospels

John 13-16

Jesus' Upper Room Discourse
NOT IN SYNOPTIC GOSPELS
NO MENTION of Lord's Supper

Lk 22:66 When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying. 

Mt 27:3-10 PARENTHESIS

ONLY MATTHEW DESCRIBES THE FATE OF JUDAS  (N)

GOSPEL OF JOHN

Note 1 - John 18:28 says the Jews "themselves did not enter into the Praetorium so that they would not be defiled." When the Jews brought Jesus to Pilate, it seems clear that Jesus Himself was taken inside the Praetorium to face Pilate, while the Jews remained outside. Then when Pilate went out to them he formally commenced the legal proceedings (the first civil trial) as he asked "What accusation do you bring against this Man?" (see pix) (Jn 18:29). It is interesting that the Jews did not at first give a specific accusation declaring "If this Man were not an evildoer, we would not have delivered Him to you.” (Jn 18:30) They mistakenly presumed this would be sufficient for Pilate to condemn Jesus to death. For after all Pilate would have had to give the order for a Roman cohort to go with the Jews to arrest Jesus (Jn 18:3). Probably to their shock Pilate told them to judge Him (Jn 18:31). Of course their problem was they wanted Him dead and had no authority to carry out capital punishment. Therefore they came up with three accusations calculated to force Pilate to condemn Jesus to death, for high treason and insurrection. Pilate was a weak man of fickle character but he was still smart enough to discern that the reason the Jews had delivered Jesus into his hand was because of envy! (Mt 27:18). So the Jews in essence forced Pilate's hand with their triple accusation in Lk 23:2. 

How tragically deceived (and hypocritical) were these "religious" Jewish leaders who regarded ceremonial defilement a much more serious matter than moral defilement! (cf Lk 11:39+)

THOUGHT - Are we not often like them, maintaining a "spiritual" exterior, while at the same time internally harboring unclean thoughts, unrepentant sins, etc? O Lord, acquit us of hidden faults and keep us from presumptive sins, lest they come to rule over us. Amen (Ps 19:12-13). 

Augustine - O impious blindness! They would be defiled, forsooth, by a dwelling which was another's, and not be defiled by a crime which was their own. They feared to be defiled by the praetorium of an alien judge, and feared not to be defiled by the blood of an innocent brother.

Matthew Poole  "Nothing is more common than for persons overzealous about rituals to be remiss about morals."

John Trapp - “Putrid hypocrisy! they stand upon legal defilements, and care not to defile their consciences with innocent blood. What is this, but to strain at a gnat and swallow a camel?”

Note 3 on to fulfill the word of Jesus (Jn 18:32) - Specifically Jesus had predicted "And I, if I am lifted up from the earth, will draw all men to Myself.” (Jn 12:32) In John's Gospel the Greek word lifted up (hupsoo) always refers to the cross (Jn 3:14; 8:28, 12:34, Mt 20:19, cf OT prophecy in Ps 22:16). On the cross He became a curse (Dt 21:23, Gal 3:13). Notice also that Pilate's response in John 18:31 (for them to "take Him yourselves...") forces the Jews to offer up the three specific charges recorded only in Lk 23:2. 

Note 4 - John 18:33 on “Are You the King of the Jews?” - First note that Pilate "entered again into the Praetorium" from which he had come out initially to address the Jews. Now Pilate goes back inside apparently this time taking Jesus with him. In the Greek text, the "You" is emphatic and so more literally it reads "You, are You the King of the Jews?" Clearly of the 3 Jewish accusations against Jesus (recorded only in Luke 23:2), the one that aroused Pilate's attention was the statement that Jesus claimed to be a King. Pilate's question is recorded in all four Gospels (Mt 27:11, Mk 15:2, Lk 23:3). Note also that this is the FIRST question Pilate asked Jesus. And while the synoptic Gospels all record Jesus' answer as "It is as you say," John adds a more lengthy interchange in Jn 18:34-38a. In sum this extended discourse (1) is found only in John's Gospel, (2) occurs in private within Pilate's residence, the Praetorium, and (3) represents Jesus' explanation to Pilate that He is not a King in the usual sense that Pilate might expect of a typical earthly king. In view of this revelation, Pilate interpreted Jesus as no threat to the Roman empire and for that reason found no guilt in Him. (Jn 18:38b, Lk 23:4).

MacArthur adds that "Jesus could not answer Pilate's question with an unqualified "Yes" or "No" without first defining exactly what His kingship entails. His counter question, "Are you saying this on your own initiative, or did others tell you about Me?" was intended to clarify the issue (I.E., TO CLARIFY PILATE'S QUESTION). If Pilate was saying this on his own initiative, he would be asking if Jesus was a king in the political sense (and hence a threat to Rome). Jesus' answer in that case would be "no," He was not a king in the sense of a military or political leader. He had earlier rejected the crowd's attempt to make Him such a king (Jn 6:15). But neither could the Lord deny that as the Messiah He was Israel's true king. (See context in The MacArthur New Testament Commentary)

James Stalker adds that Jesus "desired to learn in what sense the question was asked—whether from the standpoint of a Roman or from that of the Jews; because of course His answer would be different according as He was asked whether He was a king as a Roman would understand the word or according as it was understood by the Jews....Jesus at once proceeded, however, to answer Pilate’s question on both sides, both on the Roman political and then on the Jewish religious side. First, He answered negatively, “My kingdom is not of this world!” He was no rival of the Roman emperor....It was not a kingdom of force and arms and worldly glory He had in view....Yet, even in making this denial, Jesus had used the words, “My kingdom.” And Pilate broke in, “Art Thou a king then?” “Yes,” replied Jesus; “to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. This was His kingdom—the realm of Truth. It differs widely from that of Caesar. Caesar’s empire is over the bodies of men; this is over their hearts. The strength of Caesar’s empire is in soldiers, arms, citadels and navies; the strength of this kingdom is in principles, sentiments, ideas. The benefit secured by Caesar to the citizens is external security for their persons and properties; the blessings of Christ’s kingdom are peace of conscience and joy in the Holy Ghost  (ED: "ETERNAL SECURITY!"). The empire of Caesar, vast as it was, yet was circumscribed; the kingdom of Christ is without limits, and is destined to be established in every land. Cæsar’s empire, like every other earthly kingdom, had its day and passed out of existence; but the kingdom of Truth shall last for evermore.”(THE TRIAL AND DEATH OF JESUS CHRIST: A DEVOTIONAL HISTORY OF OUR LORD'S PASSION - see III)

Stalker - In the silence, then, of this interior hall He (Jesus) and Pilate stood face to face—He in the prisoner’s lonely place, Pilate in the place of power. Yet how strangely, as we now look back at the scene, are the places reversed! It is Pilate who is going to be tried—Pilate and Rome, which he represented. All that morning Pilate was being judged and exposed; and ever since he has stood in the pillory of history with the centuries gazing at him. In the old pictures of the Child Christ by the great masters a halo proceeds from the Babe that lights up the surrounding figuraes, sometimes with dazzling effect. And it is true that on all who approached Christ, when He was in the world, there fell a light in which both the good and the evil in them were revealed. It was a search-light, that penetrated into every corner and exposed every wrinkle. Men were judged as they came near Him. Is it not so still? We never show so entirely what is in us as by the way in which we are affected by Christ. We are judging ourselves and passing sentence on ourselves for eternity by the way in which we deal with Him.

Note 5 on what have You done? - The Roman laws allowed the accused to be questioned in detail. So while Pilate understands why the Jewish leaders had delivered Him over (i.e., envy - Mt 27:18), he is uncertain what Jesus has done to stir up such anger and hostility.

Note 6 on I find no guilt in Him - MacArthur explains that "In this context, "find" represented a judicial verdict. Pilate acquitted Jesus of any civil or criminal wrongdoing. In modern parlance, He threw the case out of court for lack of evidence. He exercised "summary judgment." (Ibid)

GOSPEL OF MATTHEW

Note 7 - Mt 27:12-14 (parallel with Mk 15:3-5, Lk 23:5) - Although Matthew and Mark do not record Pilate's first not guilty verdict against Jesus, they do record a barrage of repeated accusations against Jesus in an attempt to force Pilate to reverse his verdict.  In stark contrast to the angry lying accusations of the Jews, Jesus is majestically silent! And Pilate's reaction was that he was amazed (thaumazo)! Pilate is marveling that the Jews are falsely accusing Him of crimes that would warrant the death penalty and yet He offered no self-defense! In truth, He did not have to because Pilate had already declared Him not guilty (Lk 23:4, Jn 18:38). In His silence Jesus fulfilled OT prophecies

Isaiah 42:1-2  “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.  2 “He will not cry out or raise His voice, Nor make His voice heard in the street. 

Isaiah 53:7+ He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. 

Comment: In Acts 8:32+ Luke records the last part of Isaiah's passage “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH." This was a portion of the passages of Scripture the Ethiopian Eunuch was reading which led to his salvation as Phillip preached Jesus to him beginning with Isaiah's prophecy (Acts 8:34, 35+)

GOSPEL OF LUKE

Luke begins to describe the sixth and final phase of the illegal trial of Jesus in Lk 23:13-16, a description that is unique to Luke's Gospel (like the previous section on the trial before Herod - Lk 23:6-12). Herod has just sent Jesus back to Pilate and Pilate summons the religious leaders (had they dispersed after Jesus was sent to Herod?) and gives his second not guilty verdict, this time adding that Herod also found Him not guilty. 

Lk 23:17 [Now he was obliged to release to them at the feast one prisoner.]

LUKE DOES NOT RECORD THIS INTERCHANGE BETWEEN PILATE & THE JEWS
(see multiple differences in Luke's account)

GOSPEL OF MATTHEW

The warning dream of Pilate's wife (? Procla or Procula) is not found in any other Gospel. She had the message of her dream sent to Pilate who seated on the judgment seat (bema - SAME WORD USED OF THE PLACE BEFORE WHICH EVERY BELIEVER MUST STAND SOME DAY - 2 Cor 5:10+) at "The Pavement" (Gabbatha) (See picture). Both Romans and Greeks viewed dreams as an important way their false gods spoke (e.g., viewing them as "omens"), albeit in this case the dream may have originated from the true and living God (but we cannot be dogmatic, cf warning in a dream in Mt 2:12). Whatever the content of the dream was, it was sufficient to convince Pilate's wife that Jesus was righteous and presumably innocent. One can only imagine PIlate's thoughts (and fears) at that moment. Notice that Pilate's wife does not say release Jesus, but have nothing to do with Him, something he was already actively trying to do! This pagan woman dreaming of Jesus does raise the question Is God giving people in closed countries dreams and visions to bring them to faith in Christ? (see discussion) (See also Christian dream interpretation? Are our dreams from God?)

Can you imagine the pressure intensifying on Pilate to release or to condemn Jesus? Apparently while Pilate was being warned, the chief priests were persuading the crowd to ask for Barabbas' ("son of Abba"!) life and Jesus death! (Mt 27:20)

John MacArthur comments on PIlate ritually washing his hands in Mt 27:24 - It was ironic, and doubtlessly intentional, that the governor chose a Jewish ritual to depict his renunciation of responsibility for Jesus' fate. If the ruling elders of a city were not able to determine the identity of a murderer, the Mosaic law provided that they could publicly wash their hands, pray to God, and thereby absolve themselves of any guilt regarding their inability to render justice (Dt 21:6,7). Using a modified form of that Jewish ceremony which he had heard of, Pilate proclaimed he was innocent of this innocent Man's blood. Doubtlessly with a tone of both dismay and disgust, the governor then said, "See to that yourselves." And when he gave them what they wanted, the people gave him what he wanted. If he would permit Jesus' death, they would assume all blame. "His blood be on us and on our children!" they shouted. That declaration did not, of course, absolve Pilate of guilt, but it did proclaim for all time the people's acknowledgment of their own guilt. They soon forgot that assumption of guilt, however, and not many months later the Sanhedrin self-righteously rebuked the apostles for holding them accountable for Christ's blood (Acts 5:28). The multitude of perhaps several thousand Jews who stood outside the Praetorium made their verdict in behalf of all Israel. It was that verdict, acknowledged by all the other unbelieving Jews through their silence, that caused the branch of Israel to be broken off the tree of God's redemptive blessing (Ro 11:17). It is no wonder that since that fearful day, as a nation and as individuals, unredeemed Jews have been under the chastening hand of God. (See context ni Matthew 24-28 MacArthur New Testament Commentary and next page)

GOSPEL OF MARK

Mark 15:8+ records that the Jews were asking Pilate to release a prisoner as was the custom at the Passover (cf Jn 18:39, Mt 27:15). John MacArthur comments that "Each year, the governor would grant amnesty to one sentenced criminal of the people’s choice as a way to cultivate goodwill and to demonstrate Rome’s mercy. Pilate thought the crowd would select Jesus, thereby solving his dilemma." (See context in Mark 9-16 MacArthur New Testament Commentary) (As an aside, this "tradition" is not recorded in any extra-Biblical source.) This "tradition" gave Pilate another opportunity to avoid executing an innocent Man and so he asked the Jews if they would like him to release the King of the Jews (Mk 15:9), Jesus Who is called Christ (Messiah) (Mt 27:17). 

GOSPEL OF JOHN

John 18:39 - King of the Jews - Pilate is mocking the Jewish leaders for he knew they had vehemently rejected Jesus as their King. Another consideration (but only speculative) is that Pilate hoped to play off the sympathies of those in the crowd who had proclaimed Him as King in His triumphal entry.

John 18:40 calls Barabbas ("son of Abba"!) a robber which is the Greek word lestes a word that describes one who steals openly and with violence in contrast to a thief or kleptes who steals primarily by stealth. Judas was a thief (kleptes - John 12:6) but was not violent, while Barabbas was a robber (lestes) who "had committed murder" (Mk 15:7). It is also notable that the word lestes is used to describe the two thieves who were crucified with Jesus (Mt 27:38, 44, Mk 15:27). The irony is that Luke had just used the word lestes  when Jesus was arrested in the Garden and had addressed "the chief priests and officers of the temple and elders who had come against Him," asking “Have you come out with swords and clubs as you would against a robber (lestes)?." (Lk 22:52+) In fact it was the Jewish leaders who had made the Temple Court of the Gentiles into a robber's (lestes) den (Lk 19:46+), and who now compounded their sin by asking Pilate to release the real robber Barabbas and crucify the innocent Jesus!

GOSPEL OF MATTHEW

Note the "reed" (kalamos) in Mt 27:29, 30 (cf Mk 15:19) used to first to mock Jesus as a "scepter" then used like a "rod" to repeatedly "beat (imperfect tense - over and over) Him on the head". Note that kalamos is not just a flimsy "reed" (like in Mt 11:7) for this Greek word was also used of a fishing rod and a rod or shaft for an arrow. These uses give us some idea of the force of the blows from the strong Roman soldiers -- while they were not a blow from a club, they were also not blows from a flimsy reed. If they were like a fishing pole in size and tensile strength, they would have been of sufficient thickness to cause significant pain, bruising and welt formation on our Lord's holy head! (cf Isaiah 53:4-5) You can begin to imagine His holy face with the sweat intermingled with blood, bruises and red welts! And He did it for YOU and for ME! (cf Isaiah 53:6, 12). Let that thought sink in the next time you are tempted to sin! It might cause you to pause and pass on that sin! Hallelujah, what a Savior! Hallelujah, what a Friend. Amen. Oh, how He loves you and me (pause, play, pray, praise Him)! (cf 1 Jn 4:19) Also remember that while they were beating Jesus on the head, there was a crown of thorns, the points of which were undoubtedly being driven deep into the relatively thin skin covering His calvarium forcing the points of the thorns to pierce down to the nerve (think pain!) and vessel rich periosteum (pix, pix2) covering the bones of His skull!  

Dr William Edwards describes the Medical Aspects of Scourging - As the Roman soldiers repeatedly struck the victim’s back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues.7 Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh.2,7,25 Pain and blood loss generally set the stage for circulatory shock.12 The extent of blood loss may well have determined how long the victim would survive on the cross. (Read the entire article)

GOSPEL OF JOHN

Note that many of the details in Jn 19:1-15 are NOT found in the other Gospels. As noted Luke has no description of the scourging or mocking of Jesus by the soldiers. As alluded to elsewhere in the notes, the scourging of Jesus was considered to be the preparation of a criminal who was to be crucified. There as some writers (D A Carson) who think that Jesus may have experienced two times of scourging, the first a milder form in an attempt to appease the Jews and a severe form in preparation for the Cross. 

TIMING OF EVENTS - THIRD HOUR, SIXTH HOUR, NINTH HOUR - John 19:14 indicates that the events surrounding Jesus' trials before Pilate occurred about (i.e., it is not an exact, specific time but an approximation) the "sixth hour" which has created some confusion because Mk 15:25+ says "It was the third hour when they crucified Him." How could Jesus have appeared before Pilate at the "sixth hour" and be crucified at the "third hour?" Given the fact that the Bible never contradicts itself (critics use this passage to say that Scripture contradicts itself), the most logical explanation is that the these times reflect Jewish and Roman methods of calculating time. Mark (Mk 15:33+) and Luke (Lk 23:44+) both record that darkness was on the land from the sixth to the ninth hour, Jesus yielding up His Spirit at the ninth hour, which would have been 3 PM, the time when lambs were being sacrificed for the Passover (cf Jn 1:29+, 1 Cor 5:7) The apparent time discrepancy between John's sixth hour and Mark's third hour is explained below (not every scholar agrees with this explanation):

Gotquestions - 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, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mk 15:24-25ESV). According to this, 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 all the land until the ninth hour” (Mt 27:45ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Mt 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours. John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (Jn 19:14ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M. 

So, using the Roman system (Ed: John):

• about the sixth hour = about 6:00 A.M. Jesus is sentenced by Pilate.

Then, using the Jewish system:

• the third hour = 9:00 A.M. The crucifixion began. (Mk 15:25)
• the sixth hour = 12:00 P.M. (noon). Darkness began. (Mk 15:33, Lk 23:44)
• the ninth hour = 3:00 P.M. Jesus died. (Ed: Darkness ends. Mk 15:33. Jesus yields up His Spirit, Mt 27:45, 46-49, 50, Lk 23:44, 45, 46, cf Mk 15:34, 35-39).

Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that. (Gotquestions)

Comment: I would add that Mark 15:33+ "When the sixth hour came, darkness fell over the whole land until the ninth hour."  Using the Jewish method of reckoning of time which began at sunrise which occurs at about 6:00 AM, the sixth hour is noon 

John Grassmick - Using the Jewish method of counting hours from sunrise (and sunset) Mark alone recorded that Jesus' crucifixion took place at the third hour, that is, 9 a.m. This seems to conflict with the time reference "the sixth hour" in John 19:14. But John probably used the Roman (modern) method of counting hours from midnight (and noon); thus he put Jesus' trial before Pilate at "about the sixth hour," that is, approximately 6 a.m. The interval between 6 and 9 a.m. was filled with the soldiers' mockery (cf. Mk 15:16-20), Pilate's verdict on the two robbers (cf. Mk 15:27), and preparations for the crucifixions. (See Bible Knowledge Commentary - Page 188)

John MacArthur - Mark notes that it was the third hour (or 9:00 a.m.; the Jewish method of reckoning the hours of the day began about 6:00 a.m.) when they crucified Him. The statement in John 19:14, that it was “about the sixth hour” when Pilate sentenced Jesus earlier that morning, does not contradict what Mark says here. John was using the Roman method of reckoning time, which began counting hours at midnight. Consequently, the sixth hour in John’s gospel referred to 6:00 a.m., three hours before Jesus was nailed to the cross. (See context in Mark 9-16 MacArthur New Testament Commentary)

Pilate came out of his Praetorium three times to address the Jewish crowd - John 18:29, John 18:38, John 19:4 (But see note on Pilate's movements during the trial). The third time Pilate brought Jesus with him, which was AFTER He had been scourged and beaten and crowned with a crown of thorns. One can only imagine His appearance. Perhaps Pilate hoped to elicit some pity from the crowd but if so it was to no avail. In Jn 19:4 Pilate pronounces his SECOND "not guilty" verdict.

Henry Morris on John 19:12 (compare Mt 27:19) - Pilate desperately wanted to release Jesus because of his superstitious fear of what the gods might do if he executed one of their own. His immediate fear of what Caesar would do to him in the present world, however, soon outweighed his fear of any future world.

The Crown of Thorns - MacDonald writes that the "Thorns are a symbol of the curse which sin brought to mankind (Ge 3:17-19+). Here we have a picture of the Lord Jesus bearing the curse of our sins (Galatians 3:13+), so that we might wear a crown of glory. The purple robe was also used in mockery. Purple was the color of royalty. But again it reminds us of how our sins were placed on Jesus in order that we might be clothed with the robe of God's righteousness (2 Cor 5:21+). How solemn it is to think of the eternal Son of God being slapped by the hands of His creatures! Mouths which He formed are now being used to mock Him!"

Wiersbe - The scourge was a leather whip, knotted and weighted with pieces of metal or bone; and many a prisoner never survived the whipping. It pains us to think that the sinless Son of God was subjected to such cruelty. He was innocent, yet He was treated as though He were guilty; and He did it for us....Sin had brought thorns and thistles into the world (Ge 3:17-19+), so it was only fitting that the Creator wear a crown of thorns as He bore the sins of the world on the cross. The very metal He had created and placed in the ground was used to make nails to pound through His hands and feet. (Ibid)

Crown of Thorns - 

QUESTION: What is the meaning and significance of the crown of thorns?

ANSWER: After Jesus’ sham trials and subsequent flogging, and before He was crucified, the Roman soldiers “twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt in front of Him and mocked Him. ‘Hail, king of the Jews!’ they said” (Matthew 27:29; see also John 19:2-5). While a crown of thorns would be exceedingly painful, the crown of thorns was more about mockery than it was about pain. Here was the “King of the Jews” being beaten, spit upon, and insulted by presumably low-level Roman soldiers. The crown of thorns was the finalizing of their mockery, taking a symbol of royalty and majesty, a crown, and turning it into something painful and degrading.

For Christians, the crown of thorns is a reminder of two things: (1) Jesus was, and is, indeed a king. One day, the entire universe will bow to Jesus as the “King of kings and Lord of lords” (Revelation 19:16). What the Roman soldiers meant as a mockery, was in fact a picture of Christ’s two roles, first of suffering servant (Isaiah 53), and second of conquering Messiah-King (Revelation 19). (2) Jesus was willing to endure the pain, the insults, and the shame, all on our account. The crown of thorns, and the suffering that went with it, are long gone, and Jesus has now received the crown of which He is worthy. “But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for everyone” (Hebrews 2:9, emphasis added).

There is further symbolism embodied in the crown of thorns. When Adam and Eve sinned, bringing evil and a curse upon the world, part of the curse upon humanity was “…cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you…” (Genesis 3:17-18+, emphasis added). The Roman soldiers unknowingly took an object of the curse and fashioned it into a crown for the one who would deliver us from that curse. “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Galatians 3:13+). Christ, in His perfect atoning sacrifice, has delivered us from the curse of sin, of which a thorn is a symbol. While intended to be a mockery, the crown of thorns was, in fact, an excellent symbol of who Jesus is and what He came to accomplish. (Gotquestions.org)

QUESTION -  Who was Simon of Cyrene?

ANSWER - Simon of Cyrene is mentioned in three of the four Gospels as the man impelled by the Roman soldiers to carry Jesus’ cross out of Jerusalem. His place of origin has led many to wonder if he was of African descent (and therefore black), or if he was simply born there as were many others of Greek, Roman, and Jewish descent.

Cyrene was situated in modern-day Libya, on the northern coast of the African continent. Settled by the Greeks in 630 B.C. and later infused with a significant Jewish population, Cyrene was the capital of the Roman district of Cyrenaica at the time of Jesus’ crucifixion. By then, Cyrene was home to a large number of Greek-speaking, or Hellenistic, Jews.

Many Jews from Cyrene had returned to their native Israel and were part of a community in Jerusalem called the Synagogue of the Freedmen comprising Jews from many other provinces including Alexandria (Egypt), Cilicia and Asia (Acts 6:9). Luke records men from Cyrene being among those converted at Pentecost (Acts 2:10). After the martyrdom of Stephen (Acts 7), believers from Cyrene were among the first to be scattered by the persecution in Jerusalem; arriving in Antioch, they preached to the Gentiles there (Acts 11:20). These believers were instrumental in the formation of the church at Antioch, where, for the first time, “the disciples were called Christians” (Acts 11:26).

Simon of Cyrene is mentioned in Matthew, Mark and Luke. Matthew only records his name and place of origin (27:32), but Mark and Luke say that he was “on his way in from the country” (Luke 23:26). Mark, uncharacteristically, provides the most information about Simon, adding that he was “the father of Alexander and Rufus” (Mark 15:21), men obviously well known to Mark’s readers. It is speculated that the Rufus mentioned here may be the same man Paul greets in his letter to Rome, whom he calls “chosen in the Lord” and whose mother “has been a mother to me, too” (Romans 16:13). Paul’s knowledge of Rufus’s family indicates that at some point they lived further east.

So does any of this indicate whether Simon was black? Ultimately, we don’t know for sure. There is always the possibility that Simon was an African who converted to Judaism, or that he was of mixed descent. However, considering that people of Jewish lineage lived throughout the Roman Empire, it is also possible that Simon of Cyrene was olive-skinned.GotQuestions.org

Related Resource:

• Who helped Jesus carry the cross?

JESUS CRUCIFIED

N - Mark 15:25 third hour.  "The third hour" means the third hour after sunrise, using the usual Jewish nomenclature at the time, making it about 9:00 a.m. Many years later, John, writing mainly for Gentile readers, used the Roman nomenclature, commenting that Jesus was before Pilate at "about the sixth hour" (John 19:14). Since the Roman day started at midnight, this would have been about 6:00 a.m. (Henry Morris) 

 These actions were in precise fulfillment of an unlikely prophecy given a thousand years before (see Psalm 22:17-18). It is one of the few events in the life of Christ recorded in all four Gospels. (Henry Morris) 

Related: Advance Information - Robert Morgan

Our faith in Christ isn’t based on wishful thinking, nor does it consist of blind leaps. Jesus provided “many infallible proofs,” including fulfilled Old Testament prophecy. Every phase of our Lord’s passion was predicted. Some examples:

1. Betrayed by a friend (Ps. 41:9; 55:12–14).
2. Sold for 30 pieces of silver, thrown on the floor of a temple and later given to a potter (Zech. 11:12–13).
3. Accused by false witnesses (Ps. 109:2).
4. Silent before accusers (Isa. 53:7).
5.  Mocked and Beaten (Isa. 50:6; 53:5).
6.  Pierced in hands and feet (Ps. 22:16).
7. Crucified with thieves (Isa. 53:9, 12).
8. Ridiculed (Ps. 22:7).
9.  Garments gambled away (Ps. 22:18).
10. Agonized by thirst (Ps. 22:15).
11. No bones broken (Ex. 12:46; Num. 9:12; Ps. 34:20).
12. Pierced (Ps. 22:16; Zech. 12:10).
13. Buried with the rich (Isa. 53:9).

CONCLUSION: God told us before it happened, so that we might believe after it happened. Put your faith in Christ today, who loved you and gave Himself for you.

 Jesus was providing here for His mother, not for John as some have thought. John's own mother was also there at the crucifixion (Matthew 27:56). (Henry Morris)

 This volitional death of Jesus before His legs could be broken (John 19:31-33) was in fulfillment of the prophecy in Psalm 34:19,20. Also, Jesus was fulfilling the symbolism of the sacrificial Passover lamb (1 Corinthians 5:7), the bones of which were not to be broken (Exodus 12:46; Numbers 9:12).

 Lk 23:36 - "I COMMIT MY SPIRIT" - Commit is in middle voice indicating Jesus initiated this act and participated in the completion of it! He was in control of His life even at the end of His life. Compare Mt 27:50 where yielded is aphiemi in the active voice signifying volitional choice. 

  Why keeping watch? After all He was fastened to the Cross? This was to prevent someone from rescuing Jesus from the cross. “Men were known to have lived after being taken down from a cross.” (Carson)

 Jn 19:22 - Why the title over Jesus on the Cross? "“The written charge (or titulus) was normally carried before a criminal on the way to execution, or hung around his neck, and would then be fixed to the cross, thus reinforcing the deterrent effect of the punishment.” (France)

 Lk 23:45 - Was this a Solar Eclipse? - Since Passover occurred at full moon, this darkness could not have been a solar eclipse. It was clearly supernatural in its timing - (Wycliffe Bible Commentary) "Solar eclipses happen only at the new moon phase, when the Moon is between Earth and the Sun. During a solar eclipse, the Moon casts a shadow on Earth, and blocks or partially blocks our view of the Sun." (NASA Science)

 John 19:31 Day of preparation...High Day - Day of preparation was the day before the Passover, during which all leaven was to be disposed of and all ceremonial cleansing was to be finished. "High day" means that the regular Sabbath and the Passover were the same day, making the one day especially important. The request to remove the corpses was based on Deut. 21:22-23, as dead bodies hanging on a tree would defile the land! What irony, for it was their entire life that was defiled by their rejection of the Messiah. These hypocrites are ever worried about the Law and about externals, never admitting they had a far more urgent internal need for cleansing (circumcision) of their hard hearts! The Jews had seem many crucifixions by the Romans (up to 30,000 some report) and knew the Romans would let the bodies decay on the crosses in some cases.  Breaking a crucified victims legs preventing them from breathing (inspiring) and without adequate oxygen death would occur rapidly.

Luke 23:47+ Centurion...praising God...this Man was innocent." - The word innocent is dikaios which is used 74v in NT and almost always is translated righteous as do some of the translations (HCSB, NIV, KJV). 

 Luke 23:48+ Beating their breasts is clearly a sign of grief and mourning  and is the exact phrase (tupto stethos) used to describe the penitent tax collector in Lk 18:13+ who "was beating his breast (tupto tethos), saying "God, be merciful to me, the sinner." Luke's description does not go that far, but one cannot help but wonder whether some of these were also present at Peter's Pentecostal sermon, having had their hearts "tenderized" by witnessing the drama of Jesus' crucifixion.

 Mt 27:60 Own new tomb - "his own new tomb.  There is more here than meets the eye. Joseph was a rich man who lived in Arimathea, so why would he build a new tomb in Jerusalem, especially one in the rock on a hillside close to Golgotha within easy earshot of the cries of crucified criminals? It could hardly have been planned for himself; all indications point to his having prepared it ahead of time to receive the body of Jesus (Mark 15:42-47; Luke 23:50-56; John 19:38-42)." (Henry Morris)

QUESTION - Why did Jesus say “Father, forgive them” on the cross?

ANSWER - Jesus’ words “Father, forgive them, for they do not know what they are doing” are found in Luke 23:34. Jesus looked down from the cross upon a scene that must have been distressing to Him. The Roman soldiers were gambling for His clothing (John 19:23–24); the criminals on the crosses to either side of Him were reviling Him (Matthew 27:44); the religious leaders were mocking Him (Matthew 27:41–43); and the crowd was blaspheming Him (Matthew 27:39). Surrounded by this most unworthy lot, Jesus prayed for them. “Father, forgive them” is a prayer of unmatched mercy and love. 

Even in His agony, Jesus’ concern was for the forgiveness of those who counted themselves among His enemies. He asked the Father to forgive the thieves on the cross who jeered at Him. He asked the Father to forgive the Roman soldiers who had mocked Him, spit on Him, beat Him, yanked out His beard, whipped Him, put a crown of thorns on His head, and nailed Him to the cross. Jesus asked forgiveness for the angry mob that had mocked Him and called for His crucifixion (Mark 15:29–30).

It is important to note that Jesus’ prayer, “Father, forgive them,” does not mean that everyone was forgiven, unilaterally, without repentance and faith. It does mean that Jesus was willing to forgive them—forgiveness was, in fact, the reason He was on the cross. The words “Father, forgive them” show the merciful heart of God.

Jesus prayed, “Father, forgive them,” because He was fulfilling Old Testament prophecy: “He bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12). From the cross, Jesus interceded for sinners. Today, risen and glorified, Jesus remains the “one mediator between God and mankind” (1 Timothy 2:5). Jesus prayed, “Father, forgive them,” because He was putting into practice the principle He had taught in the Sermon on the Mount: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you” (Matthew 5:43–44). Jesus, the persecuted, prayed for His persecutors.

Coupled with the willingness of Jesus to forgive His tormentors is the fact that they did not know what they were doing (Luke 23:34). The sinners who put Jesus on the cross were ignorant of the true import of their actions. The soldiers personally held no ill will toward Him. They were simply following orders. This was how they normally treated condemned men, and they believed that He truly deserved it. They didn’t know that they were killing the Son of God (see 1 Corinthians 2:8). The mob didn’t really know whom they were trying to destroy. The Jewish leaders had deceived them into believing that Jesus was a fake and a troublemaker (Acts 3:17). In praying “Father, forgive them,” Jesus revealed His infinite mercy; He still loved them and would forgive them if only they would humble themselves and repent (Matthew 18:14; 2 Peter 3:9).

Jesus’ prayer “Father, forgive them” was answered in the lives of many people. The Roman centurion at the foot of the cross, upon seeing how Jesus died, exclaimed, “Surely this man was the Son of God!” (Mark 15:39). One of the two thieves crucified with Jesus exercised faith in Christ, who promised him paradise (Luke 23:39–43). A member of the Sanhedrin publicly aligned himself with Jesus (John 19:39). And, a little over a month later, three thousand people in Jerusalem were saved in one day as the church began (Acts 2:41).

On the cross Jesus provided forgiveness for all those who would ever believe in Him (Matthew 20:28). Jesus paid the penalty for the sins that we commit in our ignorance, and even the ones we’ve committed deliberately. When we are born again, we, too, become an answer to Jesus’ prayer “Father, forgive them.”GotQuestions.org

QUESTION - What was the significance of the temple veil being torn in two when Jesus died? - SEE VIDEO

ANSWER -  During the lifetime of Jesus, the holy temple in Jerusalem was the center of Jewish religious life. The temple was the place where animal sacrifices were carried out and worship according to the Law of Moses was followed faithfully. Hebrews 9:1-9 tells us that in the temple a veil separated the Holy of Holies—the earthly dwelling place of God’s presence—from the rest of the temple where men dwelt. This signified that man was separated from God by sin (Isaiah 59:1-2). Only the high priest was permitted to pass beyond this veil once each year (Exodus 30:10; Hebrews 9:7) to enter into God’s presence for all of Israel and make atonement for their sins (Leviticus 16). 

Solomon’s temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. An early Jewish tradition says that the veil was about four inches thick, but the Bible does not confirm that measurement. The book of Exodus teaches that this thick veil was fashioned from blue, purple, and scarlet material and fine twisted linen.

The size and thickness of the veil make the events occurring at the moment of Jesus’ death on the cross so much more momentous. “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom” (Matthew 27:50-51a).

So, what do we make of this? What significance does this torn veil have for us today? Above all, the tearing of the veil at the moment of Jesus’ death dramatically symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. It signified that now the way into the Holy of Holies was open for all people, for all time, both Jew and Gentile.

When Jesus died, the veil was torn, and God moved out of that place never again to dwell in a temple made with human hands (Acts 17:24). God was through with that temple and its religious system, and the temple and Jerusalem were left “desolate” (destroyed by the Romans) in A.D. 70, just as Jesus prophesied in Luke 13:35. As long as the temple stood, it signified the continuation of the Old Covenant. Hebrews 9:8-9 refers to the age that was passing away as the new covenant was being established (Hebrews 8:13).

In a sense, the veil was symbolic of Christ Himself as the only way to the Father (John 14:6). This is indicated by the fact that the high priest had to enter the Holy of Holies through the veil. Now Christ is our superior High Priest, and as believers in His finished work, we partake of His better priesthood. We can now enter the Holy of Holies through Him. Hebrews 10:19-20 says, “we have confidence to enter the Most Holy Place by the blood of Jesus by a new and living way opened for us through the curtain, that is, his body.” Here we see the image of Jesus’ flesh being torn for us just as He was tearing the veil for us.

The profound significance of the tearing of the veil is explained in glorious detail in Hebrews. The things of the temple were shadows of things to come, and they all ultimately point us to Jesus Christ. He was the veil to the Holy of Holies, and through His death the faithful now have free access to God.

The veil in the temple was a constant reminder that sin renders humanity unfit for the presence of God. The fact that the sin offering was offered annually and countless other sacrifices repeated daily showed graphically that sin could not truly be atoned for or erased by mere animal sacrifices. Jesus Christ, through His death, has removed the barriers between God and man, and now we may approach Him with confidence and boldness (Hebrews 4:14-16).GotQuestions.org

QUESTION -  Why did Jesus say, “My God, my God, why have you forsaken me?”

ANSWER - “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46, KJV). This cry is a fulfillment of Psalm 22:1, one of many parallels between that psalm and the specific events of the crucifixion. It is difficult to understand in what sense Jesus was “forsaken” by God. It is certain that God approved His work. It is certain that Jesus was innocent. He had done nothing to forfeit the favor of God. As God’s own Son—holy, harmless, undefiled, and obedient—God still loved Him. In none of these senses could God have forsaken Him. 

The prophet Isaiah says this about the Messiah: “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isaiah 53:4–5). Jesus redeemed us from the curse of the law, being made a curse for us (Galatians 3:13). He was made a sin-offering, and He died in our place, on our account, that He might bring us near to God. It was this, doubtless, that intensified His sufferings and part of why Jesus said, “My God, my God, why have you forsaken me?” It was the manifestation of God’s hatred of sin, in some unexplained way, that Jesus experienced in that terrible hour. The suffering He endured was due to us, and it is that suffering by which we can be saved from eternal death.

In those awful moments, as evil men were allowed to do whatever they wanted to Jesus, our Lord expressed His feelings of abandonment. God placed the sins of the world on His Son, and Jesus for a time felt the desolation of being unconscious of His Father’s presence. It was at this time that “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God” (2 Corinthians 5:21).

There is another possible reason for Jesus to cry out, “My God, my God, why have you forsaken me?” It could be that Jesus’ intent in quoting Psalm 22:1 was to point His hearers to that psalm. When they read Psalm 22, they would no doubt see the many fulfilled prophecies included in that song of David. Even while experiencing the agony of the cross, Jesus was teaching the crowds and proving yet again that He was the Messiah who fulfilled the Scriptures.GotQuestions.org

RELATED RESOURCES:

• Is the Shroud of Turin authentic? | GotQuestions.org
• What is the Swoon Theory? Did Jesus survive the crucifixion? | GotQuestions.org

THE SEVEN SAYINGS OF THE SAVIOR
SPOKEN ON THE CROSS

Father forgive them

Today you shall be with Me in Paradise

Woman, behold, your son! Behold, your mother!

I am thirsty

It is finished!

Father, INTO YOUR HANDS I COMMIT MY SPIRIT