The Crucifixion
By Darrell A. McCulley mcculley@lightspeed.net
Darrell McCulley
is a ordination student with the theologically conservative Lutheran Synod of
Missouri and has a special interest in apologetics.
Crucifixion
was considered by the ancient world, especially the
Romans, to be one of the greatest sources of physical
suffering a human being could endure. It was reserved for
provincials, non-citizens, and the most heinous of
traitors. It is to be noted that it was considered such
an indignity that no Roman citizen, however hated, was to
be crucified. When the Emperor Vitellius was deposed in
69 AD after a reign of only a few months, he was slapped
and beaten by the crowd, publicly humiliated, ridiculed,
and a hook was passed through his neck and his body
thrown off the Tarpeian Rock into the Tiber--but even he
was not crucified; that punishment was considered too
extreme. When Nero was deposed by the Senate, the
pronounced sentence (prevented by his timely suicide) was
to be beaten with rods and thrown into the river. Not
even the hated Nero would have been nailed to a cross.
Paul of Tarsus, as a Roman citizen, was beheaded, which
was considered a "kinder, gentler", even
merciful mode of execution. The idea was that beheading
at least permitted the person to retain a little dignity
and honor, so important in the Roman world. The only
methods of execution permitted by Jewish law were
strangulation, stoning, beheading, and burning.
Crucifixion was adopted by the Romans from
the Phoenicians, and when done publicly was a most
effective deterrent as well as punishment. The criminal
first was flogged with a Roman flagrum, a short leather
whip consisting of a handle at the end of which were two
or three leather scourges. It had either jagged pieces of
bone or metal, or dumbbell-shaped pellets of lead, sewn
or bound onto the ends of the leather scourge. The
pellets would have had the effect of pelting the victim
repeatedly with the ancient equivalent of lead musket
balls, pulverizing but not puncturing the skin. The skin
would break down fairly quickly, becoming quite degraded.
The person would bleed, but the main punishment would
come from blunt trauma.
On the other hand, if the jagged
pieces were sewn into the scourge, they would upon impact
flick out tiny chunks of flesh and there would be profuse
bleeding. The destruction of the integrity of the flesh
and loss of blood by both types of flagrum was such that
forty lashes was considered to be tantamount to a death
sentence, so when a Roman magistrate wished to cause the
victim suffering, but not the full horror of crucifixion,
the criminal might be sentenced to thirty-nine lashes
before crucifixion. This would usually result in death,
thus sparing them the lingering pain and suffering of a
cross. Roman crosses came in three
types: The St. Andrew's Cross (crux decussata), which is
shaped like an "X"; The crux commissa, also
called St. Anthony's Tau, in which a crossbar is affixed
to the top of a stake, forming a "T" shape; and
the familiar crux immissa, forming the well-known shape
that is traditionally associated with the death of Jesus.
It was undoubtedly this type of cross used during that
day on Golgotha, as the Gospels record that a record of
Jesus' "crimes" was affixed to the top above
His head. This would only be possible with the crux
immissa.
Greek crucifixions would use a variation of the
crux immissa in which the crossbeam (patibulum) was of
equal length to the upright beam (crux simplex). Usually
a peg (sedile), or occasionally a seat, was provided for
the offender to straddle. It would be large enough to
bear his weight.The above mentioned record of
crimes, called the titulus, was put on a white painted
piece of wood and the centurion led the procession,
carrying the titulus, to the place of death. In Jesus'
case there was an additional painful indignity: the Crown
of Thorns. It was probably in the form of either a
circlet or cap. There were two Greek words usually
translated by the English "crown."
Though the
distinction between the two was often blurred and
sometimes the two were used interchangeably, in general
the diadem (diadema) was the royal crown which is
inherited and indicated a person of high rank. The
stefanos, from where we get the name Stephen, was the
crown awarded for athletic or other achievement. It was
this latter crown made for the Lord during His ordeal,
possibly indicating that He was not to be permitted the
symbolic royal rank which the Romans thought He thought
He deserved. Deuteronomy 21:1-9 dictates what
to do if a man is found murdered and the killer is not
known. The elders of the nearest town were to kill a
heifer and wash their hands over the sacrifice, declaring
their innocence of the crime. Pontius Pilatus, a learned
man who had the intellect to prepare for a magisterial
post by familiarizing himself with local law &
tradition, might well have been conscientious enough to
acquaint himself with this commandment of the Lord. He
even paraphrases David in II Samuel 3:28 (Septuagint) and
declares himself innocent of the blood of Christ.
So the Crucifixion of Jesus
Christ probably went something like this: After Pilate
pronounced the death sentence, he performed a version the
rite of judicial cleansing, quoting David while doing so.
He then turned Christ over to the centurion in charge of
the crucifixion detail, believed by some researchers to
be named Longinus. Wrapping Him in the "royal"
robes of mocking, they bound His arms to the forty-pound
patibulum, painfully stretching them out so that the beam
would have been in at least partial contact with the
flogging scars.
Remember, too, that the Crown of Thorns
had been on His head for over an hour. He had already
been beaten about the face and head and spat on, and His
face would have been aching from having His beard pulled
on and jerked around--almost pulled out.The titulum was prepared,
dictated by the Governor himself. Normally the charge of
"blasphemy" would be written on the sign; but
Pilate, his ego still smarting from being maneuvered into
ordering a crucifixion with which he was not comfortable,
was determined once more to proclaim the man's innocence
and tweak the noses of the Sanhedrin at the same time.
Instead of admitting to the public that Jesus had indeed
been guilty by writing "blasphemy" on the sign,
Pilate instead wrote Jesus' true earthly title, thus
implying that the Jews could not be trusted even to obey
their own hereditary King.
On the top it read IESOUS HO
NAZORAIOS HO BASILEUS TON IOUDAION--Jesus the Nazarene,
the King of the Jews. It was followed by the Latin HIC
EST IESVS NAZARENVS REX IVD'ORVM. Finally, written last
as if to pour salt on the open insult of the sign itself,
were the Aramaic words Y'shua Han Notsriy, Malkha
D'Yihudiy (Jesus the Nazarene, King of the Jews). The
Sanhedrin objected to the blatant statement that Jesus
was their King, but Pilate told them in effect "I
wrote what I wrote. If you don't like it. . .
tough!"Jesus was then paraded through
the streets. The combination of blood loss, shock form
the flogging, and physical and spiritual stress made Him
by this time very weak.
A strong man, named Shimon from
the Roman province of Cyrene on the north coast of
Africa, was forced to bear the patabulum because Christ
was too weak. (Some scholars contend that, since he was
from Cyrene, Simon was a black man; others believe that
the name Shimon was exclusively Hebrew, thus they reason
that he was probably Semitic.) By this time, removal of
the crossbeam may have been as painful as putting it on
Him in the first place; flexing the arms downward and the
change in posture required could be excruciating.
Finally, the procession reached the Place of the Skull.
The entire walk was close to three-quarters of a mile,
and Jesus was in an extremely weakened condition. Even if
He had wished to offer resistance, by this time it would
not have been possible for Him to put up much of a fight. The spot was probably already
occupied by the two thieves, crucified about twelve feet
apart and hanging only a few inches off the ground.
Shimon was allowed to put down the crossbeam. The mocking
purple robes, which by this time because of the drying
blood had begun to adhere to the wounds, were yanked off
Him. It would have had all the unpleasantness of a
band-aid being yanked off an unhealed wound, magnified by
a hundred times larger area. The scars in His back that
had begun to clot and close were probably opened up and
began to bleed again. However, even though this was an
execution carried out by Rome, it was at the behest of
the Sanhedrin; hence, to remove Jesus' inner modesty
garment would have offended Jewish sensibility, so He
probably was allowed to retain His personal covering.
At this point Jesus was first
offered a drink of wine vinegar mixed with gall, a
powerful anesthetic mercifully provided by the women of
Jerusalem to crucifixion victims to dull their pain--and
their wits. Jesus, knowing that His atonement for our
sins required His suffering, refused it. Jesus was laid
on the ground over the crossbeam, allowing cold dirt and
gravel into the lower scourge wounds. His arms were bound
to the cross, at the shoulders or the elbows or both,
with rough rope. Then Longinus ordered one of the
soldiers to take an iron nail, about 4.5 inches long and
with a square shaft about 1cm in diameter, with a head of
about three quarters of an inch. Jesus' hand was
stretched out, and the nail hammered in at about the
place where the meaty part of the hand joins the wrist,
not through the palms as is frequently depicted in
Renaissance art. This would have severed the median
nerve, causing an involuntary, spasmodic, and painful
flexing of the thumbs inward toward the palm of the hand.
Though nails alone would probably have been enough to
hold the body, no chances were taken that the person
could get themselves down or open the wounds wide enough
to mercifully bleed to death; hence the tying to the
cross as well as the nails. A ladder was lifted up after
the nailing, and with the help of ropes Jesus was lifted
about a foot off the ground and affixed to the crux
simplex. Either pegs, nails, rope, or a combination of
the three were used to attach the crossbeam. He was
seated on a small, short peg between His legs which acted
as a support for the body. It was smaller, harder, and
more painful than the smallest bicycle seat, but in
essence the same idea. A flat piece of wood like a board
was placed over his feet, and a somewhat larger spike
(smaller than but akin to a railroad spike) was hammered
through the wood, both feet, and the cross. His feet were
first turned to the side and His legs bent at the knees.
This position would have twisted His back in a constant
wrenching, causing muscle strain and even more agony to
the already existing wounds.
Then, using the ladder, one
of the soldiers climbed up and attached the sign. As this
was being done, Jesus said, "Father, forgive them;
they have no idea what they're doing."The scarlet "robe"
Jesus wore was originally the outer cloak of a Roman
soldier, and the tunic He Himself owned had been woven on
a new kind of loom recently invented which allowed wider
cloth to be made than was previously possible. The old
type had a horizontal seam near the midsection where the
two pieces were sewn together, top and bottom; but with
the new wider cloth this was no longer necessary. This is
what was meant by His "seamless" garment.
Jesus' tunic was of this new kind, and the soldiers
decided that the garment was too valuable to throw away;
so in fulfillment of Psalm 22:18 they threw dice for
Jesus' meager belongings.
Dice was a common game in Roman
society and many soldiers had a set; but gambling for the
deceased's possessions was not only un-Jewish, it was
against Roman army regulations, so they were breaking
their own rules. One wonders why Longinus did not put a
stop to it.Not only the soldiers, but also
the passers-by, probably on their way to the Upper City
via the Gennath Gate, and even the two thieves, teased
and insulted Him, until His lack of response no longer
made it fun. Jesus hung there from approximately 9:00 AM
until noon, suffering. Then at noon, all of a sudden,
clouds began to form over the whole of Palestine. For
three hours, the land was so overcast that it was called
"darkness."
During this time, one of the two
thieves between whom Jesus had been crucified began to
insult Him yet again and say things like "So You're
the Christ? Then save Yourself--and us!" But the
other thief, after three hours of seeing the Lord on the
cross, had stopped mocking long ago and come to believe.
He chewed out the first thief by reminding him that their
punishment was legitimate while Jesus' was not, and that
since he was about to meet God face to face he had best
shut up. Then, turning to the Lord with regret in his
heart for his previous ridicule, said, "Jesus,
remember me when you enter Your Kingdom." Jesus
forgave him and said, "I'm telling you the truth:
today you will be with Me in The Paradise."After a while, Jesus saw His
beloved friend Yohannan (John) standing with Miriam
(Mary) His mother. Using a polite form of address of the
time, "woman", said, "Woman, behold your
son", referring to John. Then He told John,
"Son, behold your mother." In this way, Jesus
was performing His last temporal act by seeing that
Miriam would be provided for.
It is noteworthy that
Jesus, as eldest son, heir, and head of the family, would
customarily have passed these jobs, along with the
responsibility of being Israel's legal regent, to His
brother Yaqov (James). However, at this moment James was
not a believer; so, though Jesus' temporal authority
passed to James, He entrusted the care of His mother not
to the logical and expected person (His brother) but
quite properly to the believing one (John).By this time, breathing for Jesus
would have been excruciating, and so He would most likely
have been taking shallow breaths. This, over that period
of time, would mean that gradually His lungs would fill
with fluid and his body would not be able to utilize
oxygen properly. In addition, it is entirely possible
that one or both of His shoulders had become dislocated
and His back was thrown out. Certainly His legs, bent and
held fast for so long, would have been spasming and
cramping involuntarily, but being affixed by the nail
they could not move at all. This would likely have
resulted in great shuddering spasms from the lower part
of His body, exacerbating His back and breathing
difficulties, twisting and jerking the spike wounds in
the feet and inflaming the flogging scars, which by this
time would be drying and adhering to the wood of the
cross. Any breaking of that adhesion would open the
wounds and ignite the nerves yet again.
At about 3:00, Jesus shouted out
Psalm 22:1 in Aramaic--Eloi, Eloi, lama sabachthani?
"My God, My God, why have You forsaken Me?"
Some of the observers speculated that He was calling out
for Elijah, possibly mistaking Eloi for Eliahu. Jesus,
knowing that His work was finally done, now requested
something to drink. The gall mixture was gone, but a jar
of just the wine vinegar was found and He was given a
drink by the only means possible without climbing the
cross: a sponge was soaked in the wine and lifted to His
lips on a stick. hen things began to happen rapidly,
almost simultaneously. Looking up to Heaven, He said
tetelestai, "It has been completed." He added,
"Father, into Thy hands I entrust My Spirit."
Then, following an agonizing cry, He of Whom the prophets
spoke and by Whom the sick were healed, the blind given
sight, and the dead raised to life . . . died.At that moment, the veil that
separated the Holy of Holies from the rest of the inner
Temple was torn in two from top to bottom, signifying
that He Himself had entered into the Holy of Holies in
Heaven, of which the earthly version was just a pale
copy. Then, presenting Himself at the altar, the Father
accepted His sacrifice. There was now no longer a need to
separate men from God. Man was once again welcome at the
feet of his Creator. The souls of the godly, waiting for
so long for the sacrifice to be made, could at last with
their sins atoned for enter into the Presence, no longer
just of Abraham, but of the great I Am. A great earthquake was felt in
the darkness, and those who had believed in Christ but
had died before Him had their very graves ripped open by
unseen hands and, whole and new-raised, they entered into
the city of Jerusalem. What a walk into the city that
must have been! Many of them, under threat of death, were
forced to flee Jerusalem shortly thereafter.
However, one
can hardly doubt that having been dead once and raised by
the power of God, they cannot have been all that afraid
of going through it a second time, knowing that this last
time they would receive not their resuscitated old flesh,
but the new bodies of the First Resurrection.One of the soldiers, remembering
the request of the Sanhedrin to break the legs of those
on the crosses (a common practice--when the crucifiers
figured the criminals had suffered enough they broke
their legs with either the shaft of a spear, a rock, or a
hammer, thus accelerating their death from pain, shock,
and the inability to rise an inch or so off the peg and
draw a clear breath) broke the thieves' legs first. Then,
seeing that Jesus was already dead, he did not break His
legs. However, for good measure he impaled His body on a
spear, piercing upward on the left side between the fifth
and sixth ribs. The wound was made about halfway between
the side and the front. It pierced the pleural cavity and
the heart, releasing the flow of water and blood as
recorded in the Gospels. The clear fluid came from the
lungs and chest cavity, filling up for six hours now with
fluid. The blood came from the heart.
Longinus, seeing all this, fell
on his knees and confessed what all believers throughout
the ages have confessed, and what we as Christians and
partakers of His suffering, confess to this day:
"This Man was certainly righteous; He truly was the
Son of God!" We participate in all these agonies
through the Communion, in which we remember His death.
But the joy underlying the sadness and agony of the death
of Christ, and always in the back of the Christian's mind
as he or she participates in the Lord's Supper, is that
Jesus did not stay that way. Three days later, on a brisk
Sunday morning in Palestine, He rose from the dead. He
proved that the One who could conquer death by His own
power and could raise Himself from the dead . . . can
certainly raise us.
This article may be freely reproduced for non-profit ministry purposes but may not be sold in any way. For permission to use articles in your ministry, e-mail the editor, John Edmiston at johned@aibi.ph.