Topic : Crucifixion

Darrell W. Robinson, People Sharing Jesus, (Nashville, TN: Thomas Nelson Publishers, 1995), p. 224

The New Unger’s Bible Handbook, Merrill F. Unger, Revised by Gary N. Larson, Moody Press, Chicago, 1984, p. 418

1. Arrival at Golgotha (Calvary), Mt 27:33; Mk 15:22; Lk 23:33; Jn 19:17

2. Offer of a benumbing drink, Mt 27:34

3. The crucifixion, Mt 27:35

4. Cry, ‘Father, forgive...’, Lk 23:34

5. The parting of Christ’s garments, Mt 27:35

6. Jesus mocked, Mt 27:39-44; Mk 15:29

7. The thieves rail on Him, but one believes, Mt 27:44

8. Second cry, “Today you will be with me...’, Lk 23:43

9. Third cry, ‘Dear woman, here is your son,’ Jn 19:26-27

10. The darkness, Mt 27:45; Mk 15:33

11. The fourth cry, ‘My God, my God...’, Mt 27:46-47; Mk 15:34-36

12. Fifth cry, ‘I am thirsty,’ Jn 19:28

13. Sixth cry, ‘It is finished,’ Jn 19:30

14. Seventh cry, ‘Father, into thy hands...,’ Lk 23:46

15. Jesus dismisses His spirit, Mt 27:50; Mk 15:37

The New Unger’s Bible Handbook, Merrill F. Unger, Revised by Gary N. Larson, Moody Press, Chicago, 1984, pp. 397-398

At one point early in Julius Caesar’s political career, feelings ran so high against him that he thought it best to leave Rome. He sailed for the Aegean island of Rhodes, but en route the ship was attacked by pirates and Caesar was captured. The pirates demanded a ransom of 12,000 gold pieces, and Caesar’s staff was sent away to arrange the payment. Caesar spent almost 40 days with his captors, jokingly telling the pirates on several occasions that he would someday capture and crucify them to a man. The kidnappers were greatly amused, but when the ransom was paid and Caesar was freed, the first thing he did was gather a fleet and pursue the pirates. They were captured and crucified ... to a man!

Such was the Romans’ attitude toward crucifixion. It was to be reserved for the worst of criminals, a means of showing extreme contempt for the condemned. The suffering and humiliation of a Roman crucifixion were unequaled.

Today in the Word, November 23, 1992

At the cross, Jesus drove out Satan, “the prince of this world” (John 12:31-33. Today Satan is a usurper. The cross passed initial judgment on him. His claims were destroyed; his claimed authority was invalidated. His defeat was so complete that he has lost his place and authority. The Greek word ekballo means “to drive out, expel.” The cross doomed Satan to ultimate expulsion from our world, though he is still active and desperate in his anger and futility. He is the archon, the ruler of this age only until God enforces the judgment of the cross after Christ’s return.

At the cross, Jesus “disarmed the powers and authorities” (Col. 2:15). The word disarmed is from the Greek apekoyo, a double compound meaning “to put off completely, to undress completely and thus render powerless.” At the cross, Christ undressed all demon authorities. It is a picture from the ancient oriental custom of stripping the robes of office from a deposed official. At the cross, the leaders and authorities of Satan’s forces and kingdom were stripped of their authority and honor. They now have no authority to oppose, intimidate, or harass you.

But that is not all; there is even more in this picture. Paul says Christ “made a public spectacle of them, triumphing over them by the cross” (v.15). This again is an illustration taken from ancient history. When a conquering emperor returned from a great victory, he was often given a triumphal procession. The victor and his army marched through streets lined by cheering thousands. While the musicians played, chariots and soldiers carried the looted treasures of the defeated king, and he and his general or other selected prisoners were led in chains, their shame openly displayed.

The Greek word edeigmatisen means “to make a public exhibition.” During the interval between Christ’s death and resurrection, when He announced (ekarussen) Satan’s defeat at the cross to the evil spirits in prison (I Peter 3:19), in symbolism Christ marched triumphantly through the spirit prison, with Satan and his demonic rulers chained in inglorious defeat behind Him. He made a public spectacle of their defeat, says Paul, and now every demonic being knows his cause is defeated forever, his satanic lord’s authority stripped from him, and his own doom waiting for the appointed time (Matt. 8:29).

At the cross, Satan and his unclean spirits were destroyed (Heb. 2:14). The word destroy is from the Greek katargeo, which means “to put out of action, to make useless.” It is used repeatedly to show how through the death and the return of Christ (parousia), the powers of destruction that threaten man spiritually are put out of action. In I Corinthians 15:24, this includes all dominion of demonic authority and power. In verse 26, death itself will be the last enemy to be rendered useless.

All these are “coming to nothing,” including Satan himself (Heb. 2:14) and his demonic leaders (I Cor. 2:6).

Source Unknown

A medical doctor provides a physical description: The cross is placed on the ground and the exhausted man is quickly thrown backwards with his shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flex and movement. The cross is then lifted into place.

The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The victim is now crucified. As he slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain—the nails in the wrists are putting pressure on the median nerves. As he pushes himself upward to avoid this stretching torment, he places the full weight on the nail through his feet. Again he feels the searing agony of the nail tearing through the nerves between the bones of his feet.

As the arms fatigue, cramps sweep through the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push himself upward to breathe. Air can be drawn into the lungs but not exhaled. He fights to raise himself in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and the cramps partially subside. Spasmodically he is able to push himself upward to exhale and bring in life-giving oxygen.

Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from his lacerated back as he moves up and down against the rough timber. Then another agony begins: a deep, crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart.

It is now almost over—the loss of tissue fluids has reached a critical level—the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues—the tortured lungs are making a frantic effort to gasp in small gulps of air.

He can feel the chill of death creeping through is tissues. . .Finally he can allow his body to die.

All this the Bible records with the simple words, “And they crucified Him.” (Mark 15:24).

What wondrous love is this'

Adapted from C. Truman Davis, M.D. in The Expositor’s Bible Commentary, Vol. 8