WEEK SEVEN
Teachings of the End Times
Read
Matthew 24:1-51
Matthew 25:1-46
Mark 13:1-37
Luke 17:20-37
Luke 21:5-36
Major Events
Jesus teaches on the end of days
Jesus shares the parable of the ten virgins
Jesus shares the parables of the talents
Jesus teaches about sheep and goats
Devotional
Today's reading centers on a major teaching of Jesus known as the Olivet Discourse found in both Luke and Matthew. A student could spend many years dedicated to studying the various aspects and angles of this particular teaching, but for now, we will give a very brief synopsis. Jesus shifted his focus of teaching from current events to future events that would soon happen both in the early church, throughout the church age, and also at the end of days. As this discourse moves along, Jesus begins to widen his gaze from a focus on just the temple to Jerusalem, to the Jewish people, to the entire church, and finally to all of mankind. A similar widening of scope is seen in regard to time; from that current moment, to soon after, to the following generation, to the early church, to all of church history, and to the End of Days and culmination of all things. It's important to have this context of a widening scope as we read Jesus' teaching. If not, we may begin assigning dates, times, and events to the wrong place.
Jesus' first focus was the temple. This temple was originally rebuilt by Zerubbabel and Ezra (Ezra 6:15) but was greatly expanded and improved by Herod. It was the center of Jewish life for almost a thousand years. King Herod more than doubled the temple mount area, increasing it to nearly 36 acres. Herod’s rebuilding work started in 19 B.C. and was only completed in A.D. 63, taking more than eighty years. It was finished only seven years before it was destroyed by Rome in AD 70. The temple wasn’t just big, it was also beautiful. The Jewish historian Josephus said the temple was covered on the outside with gold plates so brilliant that when the sun shone on them, it was blinding to look at. Where there was no gold, there were blocks of marble of such pure white that from a distance, travelers thought there was snow on the temple mount. The temple was so revered that it was customary to swear by the temple (Matthew 23:16), and speaking against the temple could be considered blasphemy (Acts 6:13).
As great as the temple was, Jesus never hesitated to claim that he was greater than the temple (Matthew 12:6). For many Jews of that day, the temple had become an idol; it began to mean more to the people than God himself did. Good things can become the worst idols, and sometimes God sours or takes away even good things that we make into our idols. Forty years after Jesus said these words, there would be a widespread Jewish revolution against the Romans in Palestine. TheJewish rebels enjoyed early success, but ultimately, Rome crushed the rebellion in a devastating military campaign. More than a million Jews were slaughtered: men, women, and children. Many starved and were tortured. Jerusalem was leveled, including the temple, just as Jesus said it would. It was truly a time of great tribulation. It is said that at the fall of Jerusalem, the last surviving Jews of the city fled to the temple because it was the strongest, most secure building in the city. Roman soldiers surrounded it and started a fire that soon engulfed the whole building. Ornate gold detail work in the roof melted down in the cracks between the stone walls of the temple, and to retrieve the gold, the Roman commander ordered the temple to be dismantled stone by stone. The destruction was so complete that today there is difficulty knowing exactly where the temple was...and just as Jesus said, not one stone was left on top of the other. Not many Christians died in this horrible affair. They remembered the recorded words of Jesus and fled across the Jordan River to Pella and modern-day Petra. The Romans then renamed the city Aelia Capitolina, and for many years would not allow a Jew to even enter what was formerly known as Jerusalem, except on one day a year – the anniversary of the fall of the city and the destruction of the temple, when Jews were invited to come and mourn bitterly.
Both Matthew and Luke make it clear that Jesus spoke not only of future events that would take place thousands of years later at the last days and second coming of the Lord, but also of things that would take place within the next generation, and also events that would take place repeatedly throughout all of church history for the next 2000 years. There have been and would be many tribulations, many antichrists, many marks of the beast, and many idolatrous empires rising up to oppose the things of God, yet all would pale in comparison to the final cycle which would be the End of Days. From the outset, Jesus warned the disciples that many would be deceived as they anticipated his return. There have been many times in the history of the church when rash predictions were boldly made, resulting in great disappointment, disillusionment, and falling away. One notable example of this was the prophetic expectation in 1846 from William Miller in the United States. Because of his false prophetic interpretations, calculations, and publications, hundreds of thousands of people were convinced Jesus would return in 1846. When he did not return, there was a great disappointment, with many falling away from the faith and many cultic groups spawned out of misguided prophetic fervor. Jesus knew many would come after him, claiming to be the political and military messiah for Israel. One striking example of this was a man named Bar Kokhba, who, 100 years after Jesus, many Jews considered to be the true Messiah. He started a widespread revolution against the Romans and enjoyed early success but was soon crushed. Tragically, those who rejected Jesus as Messiah ended up being easily deceived by false messiahs who led them to nothing but death and destruction. When the Roman military came against Jerusalem in AD 70, the historian Josephus says that six thousand refugees who perished in the flames of the temple porticos had been deluded by a ‘false prophet, who had on that day proclaimed to the people in the city that God commanded them to go up to the temple court, to receive there the tokens of their deliverance. They had done the opposite of what Jesus had said in this very passage (to leave the city) and suffered the consequences of being burned alive in the flames.
Jesus also spoke of increasing wars, chaos, and rumors of wars. What he said and prophesied here applies both to the coming destruction of Jerusalem and the yet-to-be-fulfilled return of Jesus at the end of the age. There were many wars preceding the destruction of Jerusalem because the Romans were frequently at war with the Jews, Samaritans, Syrians, and others during this period. In the broader Roman Empire, there were notable earthquakes before Jerusalem was destroyed. There were famines, such as the one mentioned in Acts 11:28. In the greater Roman Empire there were fearful sights such as the destruction of Pompeii, only seven years before Jerusalem was destroyed. There were also signs in the heavens, such as a comet that looked like a sword in the sky over Jerusalem before its destruction. The smoke over Pompeii from the eruption of Mt. Vesuvius even turned the sun red because of the dust and ash, another recurring prophetic sign. Yet Jesus specifically said that none of these things would be the specific signs of his immediate coming. Matthew 24:8 described these things as the beginning of sorrows, more literally the beginning of labor pains. Just as it is true with labor pains, we should expect that the things mentioned – wars, famines, earthquakes, and so on – would be cyclical, and increase in frequency and intensity for thousands of years leading up to the return of Jesus. Jesus' forewarning of the coming persecution of his followers was and is true both at the time preceding the destruction of Jerusalem and at the time of the second coming of Jesus. Disciples will be persecuted, but they must not regard any season of such suffering, no matter how severe, as the specific sign of the end. Jesus warned that his followers would be delivered up to synagogues and prisons. This is symbolic of persecution from both religious and secular sources, and from the book of Acts on, there have been countless times when persecution has given Christians the opportunity to preach and give testimony to those they could otherwise never reach with the message, such as kings and rulers.
Christians should also expect to suffer from enemies outside the church and traitors and betrayers among believers. This was true of early church persecutions with those who recanted and gave up others to be arrested, tortured, and killed for refusing to worship the emperor. This was also true more than 1200 years later during the Reformation, showing that Jesus' words to his disciples here would be fulfilled in many different ways and at many different times. As Jesus spoke these words to his disciples, he would have prophetic knowledge of all of human history and would have seen it all happening, which is why he speaks of these events with all church history in mind. This prophetic knowledge is what led Jesus to weep over Jerusalem because he could see the massive devastation soon to come upon this city he loved – and why he warned all who would listen how they could flee from the coming destruction. This same kind of total chaos and calamity is described in horrific detail in Revelation 6, 8-9, and 15-18. It will happen again and again and all this will culminate in the dramatic, spectacular second coming of Jesus and the beginning of eternity. The point of all of this is that no matter what, we should always fix our eyes on Jesus, despite what signs occur in the world around us.
Matthew 24:1-51
Matthew 25:1-46
Mark 13:1-37
Luke 17:20-37
Luke 21:5-36
Major Events
Jesus teaches on the end of days
Jesus shares the parable of the ten virgins
Jesus shares the parables of the talents
Jesus teaches about sheep and goats
Devotional
Today's reading centers on a major teaching of Jesus known as the Olivet Discourse found in both Luke and Matthew. A student could spend many years dedicated to studying the various aspects and angles of this particular teaching, but for now, we will give a very brief synopsis. Jesus shifted his focus of teaching from current events to future events that would soon happen both in the early church, throughout the church age, and also at the end of days. As this discourse moves along, Jesus begins to widen his gaze from a focus on just the temple to Jerusalem, to the Jewish people, to the entire church, and finally to all of mankind. A similar widening of scope is seen in regard to time; from that current moment, to soon after, to the following generation, to the early church, to all of church history, and to the End of Days and culmination of all things. It's important to have this context of a widening scope as we read Jesus' teaching. If not, we may begin assigning dates, times, and events to the wrong place.
Jesus' first focus was the temple. This temple was originally rebuilt by Zerubbabel and Ezra (Ezra 6:15) but was greatly expanded and improved by Herod. It was the center of Jewish life for almost a thousand years. King Herod more than doubled the temple mount area, increasing it to nearly 36 acres. Herod’s rebuilding work started in 19 B.C. and was only completed in A.D. 63, taking more than eighty years. It was finished only seven years before it was destroyed by Rome in AD 70. The temple wasn’t just big, it was also beautiful. The Jewish historian Josephus said the temple was covered on the outside with gold plates so brilliant that when the sun shone on them, it was blinding to look at. Where there was no gold, there were blocks of marble of such pure white that from a distance, travelers thought there was snow on the temple mount. The temple was so revered that it was customary to swear by the temple (Matthew 23:16), and speaking against the temple could be considered blasphemy (Acts 6:13).
As great as the temple was, Jesus never hesitated to claim that he was greater than the temple (Matthew 12:6). For many Jews of that day, the temple had become an idol; it began to mean more to the people than God himself did. Good things can become the worst idols, and sometimes God sours or takes away even good things that we make into our idols. Forty years after Jesus said these words, there would be a widespread Jewish revolution against the Romans in Palestine. TheJewish rebels enjoyed early success, but ultimately, Rome crushed the rebellion in a devastating military campaign. More than a million Jews were slaughtered: men, women, and children. Many starved and were tortured. Jerusalem was leveled, including the temple, just as Jesus said it would. It was truly a time of great tribulation. It is said that at the fall of Jerusalem, the last surviving Jews of the city fled to the temple because it was the strongest, most secure building in the city. Roman soldiers surrounded it and started a fire that soon engulfed the whole building. Ornate gold detail work in the roof melted down in the cracks between the stone walls of the temple, and to retrieve the gold, the Roman commander ordered the temple to be dismantled stone by stone. The destruction was so complete that today there is difficulty knowing exactly where the temple was...and just as Jesus said, not one stone was left on top of the other. Not many Christians died in this horrible affair. They remembered the recorded words of Jesus and fled across the Jordan River to Pella and modern-day Petra. The Romans then renamed the city Aelia Capitolina, and for many years would not allow a Jew to even enter what was formerly known as Jerusalem, except on one day a year – the anniversary of the fall of the city and the destruction of the temple, when Jews were invited to come and mourn bitterly.
Both Matthew and Luke make it clear that Jesus spoke not only of future events that would take place thousands of years later at the last days and second coming of the Lord, but also of things that would take place within the next generation, and also events that would take place repeatedly throughout all of church history for the next 2000 years. There have been and would be many tribulations, many antichrists, many marks of the beast, and many idolatrous empires rising up to oppose the things of God, yet all would pale in comparison to the final cycle which would be the End of Days. From the outset, Jesus warned the disciples that many would be deceived as they anticipated his return. There have been many times in the history of the church when rash predictions were boldly made, resulting in great disappointment, disillusionment, and falling away. One notable example of this was the prophetic expectation in 1846 from William Miller in the United States. Because of his false prophetic interpretations, calculations, and publications, hundreds of thousands of people were convinced Jesus would return in 1846. When he did not return, there was a great disappointment, with many falling away from the faith and many cultic groups spawned out of misguided prophetic fervor. Jesus knew many would come after him, claiming to be the political and military messiah for Israel. One striking example of this was a man named Bar Kokhba, who, 100 years after Jesus, many Jews considered to be the true Messiah. He started a widespread revolution against the Romans and enjoyed early success but was soon crushed. Tragically, those who rejected Jesus as Messiah ended up being easily deceived by false messiahs who led them to nothing but death and destruction. When the Roman military came against Jerusalem in AD 70, the historian Josephus says that six thousand refugees who perished in the flames of the temple porticos had been deluded by a ‘false prophet, who had on that day proclaimed to the people in the city that God commanded them to go up to the temple court, to receive there the tokens of their deliverance. They had done the opposite of what Jesus had said in this very passage (to leave the city) and suffered the consequences of being burned alive in the flames.
Jesus also spoke of increasing wars, chaos, and rumors of wars. What he said and prophesied here applies both to the coming destruction of Jerusalem and the yet-to-be-fulfilled return of Jesus at the end of the age. There were many wars preceding the destruction of Jerusalem because the Romans were frequently at war with the Jews, Samaritans, Syrians, and others during this period. In the broader Roman Empire, there were notable earthquakes before Jerusalem was destroyed. There were famines, such as the one mentioned in Acts 11:28. In the greater Roman Empire there were fearful sights such as the destruction of Pompeii, only seven years before Jerusalem was destroyed. There were also signs in the heavens, such as a comet that looked like a sword in the sky over Jerusalem before its destruction. The smoke over Pompeii from the eruption of Mt. Vesuvius even turned the sun red because of the dust and ash, another recurring prophetic sign. Yet Jesus specifically said that none of these things would be the specific signs of his immediate coming. Matthew 24:8 described these things as the beginning of sorrows, more literally the beginning of labor pains. Just as it is true with labor pains, we should expect that the things mentioned – wars, famines, earthquakes, and so on – would be cyclical, and increase in frequency and intensity for thousands of years leading up to the return of Jesus. Jesus' forewarning of the coming persecution of his followers was and is true both at the time preceding the destruction of Jerusalem and at the time of the second coming of Jesus. Disciples will be persecuted, but they must not regard any season of such suffering, no matter how severe, as the specific sign of the end. Jesus warned that his followers would be delivered up to synagogues and prisons. This is symbolic of persecution from both religious and secular sources, and from the book of Acts on, there have been countless times when persecution has given Christians the opportunity to preach and give testimony to those they could otherwise never reach with the message, such as kings and rulers.
Christians should also expect to suffer from enemies outside the church and traitors and betrayers among believers. This was true of early church persecutions with those who recanted and gave up others to be arrested, tortured, and killed for refusing to worship the emperor. This was also true more than 1200 years later during the Reformation, showing that Jesus' words to his disciples here would be fulfilled in many different ways and at many different times. As Jesus spoke these words to his disciples, he would have prophetic knowledge of all of human history and would have seen it all happening, which is why he speaks of these events with all church history in mind. This prophetic knowledge is what led Jesus to weep over Jerusalem because he could see the massive devastation soon to come upon this city he loved – and why he warned all who would listen how they could flee from the coming destruction. This same kind of total chaos and calamity is described in horrific detail in Revelation 6, 8-9, and 15-18. It will happen again and again and all this will culminate in the dramatic, spectacular second coming of Jesus and the beginning of eternity. The point of all of this is that no matter what, we should always fix our eyes on Jesus, despite what signs occur in the world around us.
Jesus is anointed and betrayed
Read
Matthew 26:1-25
Mark 14:1-21
Luke 22:1-23
John 12:37-50
John 13:1-30
Major Events
Jesus gives his last public message (John 12)
The plot against Jesus heightens
Jesus is anointed for the final time at Bethany
Judas agrees to betray Jesus
The Last Supper begins
Jesus washes his disciples feet
Jesus predicts who will betray him
Devotional
The Feast of Passover was quickly approaching, and Jesus knew his time was short before he would be arrested, put on trial, and crucified. The Jewish leaders didn’t want to put Jesus to death during Passover, but that is exactly how it would happen. This is another subtle indication that Jesus was in complete control of events, as they killed him on the very day they didn’t want to. The religious leaders' fear of an uprising and a city-wide riot was well-placed. Jerusalem’s population swelled more than five times its usual size during Passover, and with religious fervor and national messianism at a high pitch, any sort of spark might set off an explosion. Many of the people wanted a revolution, but the religious leaders wanted to make sure any violence was pointed at Rome, and not towards them.
Before Jesus would be arrested, two very significant things happened which we will focus on; the anointing of Jesus and the betrayal of Judas. The two events are very much connected. We know from John 12 that the woman who anointed Jesus at Bethany was Mary, the sister of Lazarus and Martha. This is the same Mary who earlier sat at the feet of Jesus.(Luke 10:39) There is some debate and confusion about this particular anointing of Jesus and those mentioned in Mark, Luke, and John. The best solution seems to be that Matthew, Mark, and John record this occasion of anointing in Bethany, and Luke records a separate similar event that happened earlier in Galilee. Others have speculated that along with his baptism, these three anointings represent Jesus being anointed separately as Prophet, Priest, and King. In this final anointing, Mary makes an extravagant display of love and devotion to Jesus as her Savior. She was not aware of this, but Jesus knew this anointing was most significant for his coming burial. The watching disciples criticized this display of love and honor for Jesus, dismissing this woman as a distraction and annoyance. Specifically, the critic was Judas (John 12:4-6). Jesus defended Mary as an example of someone who simply did a good work for him out of a genuine heart of devotion and worship. What some may call a waste, Jesus calls a beautiful thing. The truth is that nothing that is given to Jesus is wasted, whether it is a monetary gift, a future, a purpose, a talent, our worship, or our life. Nothing given to Jesus is wasted; in fact, the only things that are wasted are whatever has been withheld from him. Jesus even declared that her extravagant generosity towards him would be remembered as long as the gospel was preached as a memorial to her. Even if she did not understand the full significance of what she did, Mary’s act spoke something that even the disciples didn’t say or do. She gave Jesus the worship, love, and attention he deserved before his great suffering.
The sense from Matthew is that this matter with Mary was the final insult to Judas. From this point on, his mind had been made up to turn against Jesus, and he was determined to betray him to the religious leaders who wanted to kill Him. Through the centuries, many suggestions have been offered regarding the motive of Judas for betraying Jesus. Matthew 10:4 calls him Judas Iscariot; it may be that he was from Kerioth, a city in southern Judea. This would make Judas the only Judean among the other disciples, who were all Galileans. Some wonder if Judas resented the leadership of the Galilean fishermen among the disciples and finally had enough of it. Perhaps Judas was disillusioned with the type of Messiah Jesus revealed himself to be. He wanted a more political, conquering Messiah and now understood that Jesus was not that. Perhaps Judas watched the ongoing conflict between Jesus and the religious leaders and concluded that they were winning and Jesus was losing. He decided then to cut his losses and join the winning side. Perhaps he concluded that Jesus simply was not the Messiah or a true prophet, even as Saul of Tarsus had believed. Judas was only helping to rid the world of another false Messiah. Some even suggest Judas did his betrayal with a noble motive, that he was impatient for Jesus to reveal himself as a powerful Messiah and thought this would force him to do this. Whatever the specific reason, the text presents no sense of reluctance in Judas and only one evil motivation: greed. His own words stand as evidence against any noble motive; “What are you willing to give me if I deliver Him to you?” We also know from the text that his actions were in line with what Satan wanted, and that is always in opposition to what God wants, though God can and will use all things for his glory, as he would with Judas' betrayal. Whatever the case, we get a real sense that Judas thought that by betraying Jesus he could gain something for himself. It was a selfish act and also proof that Judas had rejected Jesus as truly being the son of God because if he truly believed that, he would have never agreed to betray him. There is false teaching surrounding Judas that he had no choice in the matter, that Jesus had set in motion what Judas must do, and that it was outside of his control. This is not true. Jesus did not override his free will in any way; Jesus only knew in advance what he would do and allowed it to happen. Judas had every opportunity to stop what he was doing before the betrayal happened, and he also had the opportunity to repent of his sin after the betrayal happened, which he refused to do, opting instead to become his own solution to his regret instead of turning to God and asking for forgiveness.
The exact value of thirty pieces of silver is somewhat difficult to determine, but it was a low estimation of the Messiah’s value and was more commonly known at the time as the set price for buying a slave. It's interesting that, in many ways, Judas sold himself as a slave for this price. During their Passover meal, with Judas sitting nearby, Jesus made a startling announcement. He told his disciples that one of their own – these twelve who had lived and learned from Jesus for three years – would betray him. If we are familiar with this story, it is easy not to feel its impact. It’s easy to lose appreciation for how terrible it was for one of Jesus’ own to betray him and turn against him. It was noble for the 11 other disciples to ask if it was them, but it was terrible hypocrisy for Judas to ask it. For Judas to ask, “Rabbi, is it I?” while knowing he had already arranged the arrest of Jesus was the height of treachery. For good reason, Dante’s great poem about heaven and hell places Judas in the lowest place of hell. When Jesus confirmed Judas' question, he did not say this to condemn Judas, but to call him to repentance. It is fair to assume Jesus said these words with love in his eyes and showed Judas that he loved him, even knowing his treachery. The same is true with us; despite our rebellion and sin, Jesus looks at us with love in his eyes and offers us salvation.
Matthew 26:1-25
Mark 14:1-21
Luke 22:1-23
John 12:37-50
John 13:1-30
Major Events
Jesus gives his last public message (John 12)
The plot against Jesus heightens
Jesus is anointed for the final time at Bethany
Judas agrees to betray Jesus
The Last Supper begins
Jesus washes his disciples feet
Jesus predicts who will betray him
Devotional
The Feast of Passover was quickly approaching, and Jesus knew his time was short before he would be arrested, put on trial, and crucified. The Jewish leaders didn’t want to put Jesus to death during Passover, but that is exactly how it would happen. This is another subtle indication that Jesus was in complete control of events, as they killed him on the very day they didn’t want to. The religious leaders' fear of an uprising and a city-wide riot was well-placed. Jerusalem’s population swelled more than five times its usual size during Passover, and with religious fervor and national messianism at a high pitch, any sort of spark might set off an explosion. Many of the people wanted a revolution, but the religious leaders wanted to make sure any violence was pointed at Rome, and not towards them.
Before Jesus would be arrested, two very significant things happened which we will focus on; the anointing of Jesus and the betrayal of Judas. The two events are very much connected. We know from John 12 that the woman who anointed Jesus at Bethany was Mary, the sister of Lazarus and Martha. This is the same Mary who earlier sat at the feet of Jesus.(Luke 10:39) There is some debate and confusion about this particular anointing of Jesus and those mentioned in Mark, Luke, and John. The best solution seems to be that Matthew, Mark, and John record this occasion of anointing in Bethany, and Luke records a separate similar event that happened earlier in Galilee. Others have speculated that along with his baptism, these three anointings represent Jesus being anointed separately as Prophet, Priest, and King. In this final anointing, Mary makes an extravagant display of love and devotion to Jesus as her Savior. She was not aware of this, but Jesus knew this anointing was most significant for his coming burial. The watching disciples criticized this display of love and honor for Jesus, dismissing this woman as a distraction and annoyance. Specifically, the critic was Judas (John 12:4-6). Jesus defended Mary as an example of someone who simply did a good work for him out of a genuine heart of devotion and worship. What some may call a waste, Jesus calls a beautiful thing. The truth is that nothing that is given to Jesus is wasted, whether it is a monetary gift, a future, a purpose, a talent, our worship, or our life. Nothing given to Jesus is wasted; in fact, the only things that are wasted are whatever has been withheld from him. Jesus even declared that her extravagant generosity towards him would be remembered as long as the gospel was preached as a memorial to her. Even if she did not understand the full significance of what she did, Mary’s act spoke something that even the disciples didn’t say or do. She gave Jesus the worship, love, and attention he deserved before his great suffering.
The sense from Matthew is that this matter with Mary was the final insult to Judas. From this point on, his mind had been made up to turn against Jesus, and he was determined to betray him to the religious leaders who wanted to kill Him. Through the centuries, many suggestions have been offered regarding the motive of Judas for betraying Jesus. Matthew 10:4 calls him Judas Iscariot; it may be that he was from Kerioth, a city in southern Judea. This would make Judas the only Judean among the other disciples, who were all Galileans. Some wonder if Judas resented the leadership of the Galilean fishermen among the disciples and finally had enough of it. Perhaps Judas was disillusioned with the type of Messiah Jesus revealed himself to be. He wanted a more political, conquering Messiah and now understood that Jesus was not that. Perhaps Judas watched the ongoing conflict between Jesus and the religious leaders and concluded that they were winning and Jesus was losing. He decided then to cut his losses and join the winning side. Perhaps he concluded that Jesus simply was not the Messiah or a true prophet, even as Saul of Tarsus had believed. Judas was only helping to rid the world of another false Messiah. Some even suggest Judas did his betrayal with a noble motive, that he was impatient for Jesus to reveal himself as a powerful Messiah and thought this would force him to do this. Whatever the specific reason, the text presents no sense of reluctance in Judas and only one evil motivation: greed. His own words stand as evidence against any noble motive; “What are you willing to give me if I deliver Him to you?” We also know from the text that his actions were in line with what Satan wanted, and that is always in opposition to what God wants, though God can and will use all things for his glory, as he would with Judas' betrayal. Whatever the case, we get a real sense that Judas thought that by betraying Jesus he could gain something for himself. It was a selfish act and also proof that Judas had rejected Jesus as truly being the son of God because if he truly believed that, he would have never agreed to betray him. There is false teaching surrounding Judas that he had no choice in the matter, that Jesus had set in motion what Judas must do, and that it was outside of his control. This is not true. Jesus did not override his free will in any way; Jesus only knew in advance what he would do and allowed it to happen. Judas had every opportunity to stop what he was doing before the betrayal happened, and he also had the opportunity to repent of his sin after the betrayal happened, which he refused to do, opting instead to become his own solution to his regret instead of turning to God and asking for forgiveness.
The exact value of thirty pieces of silver is somewhat difficult to determine, but it was a low estimation of the Messiah’s value and was more commonly known at the time as the set price for buying a slave. It's interesting that, in many ways, Judas sold himself as a slave for this price. During their Passover meal, with Judas sitting nearby, Jesus made a startling announcement. He told his disciples that one of their own – these twelve who had lived and learned from Jesus for three years – would betray him. If we are familiar with this story, it is easy not to feel its impact. It’s easy to lose appreciation for how terrible it was for one of Jesus’ own to betray him and turn against him. It was noble for the 11 other disciples to ask if it was them, but it was terrible hypocrisy for Judas to ask it. For Judas to ask, “Rabbi, is it I?” while knowing he had already arranged the arrest of Jesus was the height of treachery. For good reason, Dante’s great poem about heaven and hell places Judas in the lowest place of hell. When Jesus confirmed Judas' question, he did not say this to condemn Judas, but to call him to repentance. It is fair to assume Jesus said these words with love in his eyes and showed Judas that he loved him, even knowing his treachery. The same is true with us; despite our rebellion and sin, Jesus looks at us with love in his eyes and offers us salvation.
The Last Supper
Read
Matthew 26:26-35
Mark 14:22-31
Luke 22:17-39
John 13:31-38
John 14:1-31
Major Events
Jesus institutes the New Covenant
Jesus teaches a new commandment
Jesus predicts Peter’s Denial
Jesus predicts the coming of the Holy Spirit
Devotional
The event known as the Last Supper is often misunderstood, and its significance is downplayed or misinterpreted completely. In today's study, we will dive deeper into what the Last Supper and communion actually represent both at the time and now. Most people are familiar with the basics of the Last Supper and the ongoing act of communion to some extent. But even at this event, Jesus and his disciples were partaking in a very old tradition known as Passover, which began in Egypt when the Angel of the Lord passed over and did not kill the firstborn of Israelite households. (Exodus 12) That event is what prompted Pharaoh to allow the slaves to leave Egypt for the promised land. In a sense, the Passover created a new nation. What was only a slave mob was now freed from Egypt to become the nation known as Israel. This new Passover also established a new covenant, a new nation, a new chosen people, and a new Israel, consisting of all those united in Jesus Christ, both Jew and Gentile, who would come together under the banner of Jesus, both remembering and trusting in him for salvation. (1 Peter 2:9)
Many teach that the church was established on the day of Pentecost, seven weeks after the Last Supper, but in reality, the legal documents or covenant between God and man that would establish the church took place here. Jesus would sign his name in blood, and we would sign our names also in blood, not our own because our blood is unworthy, but in the blood of Christ. This covering by the blood of Jesus is what salvation is; we choose to enter into this New Covenant. The Last Supper marks the transition from the Old Covenant being fulfilled and superseded by the New. The Old Covenant established the Israelites as a nation and God's chosen people to be the bloodline of the Messiah and bringers of the gospel to the world. This mission they were chosen for has been fully accomplished in Christ. The New Covenant established the local church, consisting of Jews and Gentiles, as a holy nation and God's new chosen people. Peter would confirm and reiterate this idea in 1 Peter 2:10 when he said, "Once you were not a people, but now you are the people of God." Keep in mind that this is not replacing Israel with the church because anyone of Jewish descent is also welcome to enter this new nation as well. Jewish people were in no way excluded from this new Holy Nation, and they still are not today. They only needed to believe in Jesus to enter into this New Covenant, the same as anyone else.
At this last supper, Jesus knew the strategic hour had finally come, and he had finally arrived at the central reason why he came into this world: to institute a new covenant with men based on his own sacrifice. This was not the beginning of the end; it was the beginning of the beginning. The Old Covenant of the Old Testament was fulfilled in Christ, just as every promise of God is fulfilled in Christ. If a promise of God can be fulfilled outside of Christ, then that scripture has been interpreted incorrectly. There is also a sense of ongoing fulfillment when it comes to the promises of God. Every promise has been fulfilled in Christ. Every promise is being fulfilled in the Christian life and through the church, and ultimately, every promise of God will be completely fulfilled in eternity. This same progression of past, present, and future is seen in salvation itself. We have been saved by the work of Christ on the cross. (Justification) We are saved through the work of regeneration. (Sanctification) and we will ultimately see the complete fulfillment of salvation in eternity. (Glorification)
The words Jesus spoke during the partaking of the Last Supper had great significance, and the words we use when we partake in communion should also carry a certain weight. During a ceremonial meal, there were usually four different cups of wine that were each drank at different parts of the meal. This was a way to slow down and be intentional about remembering with gratitude instead of just gulping down the contents of one large cup. Jesus took one cup and said, "I will not drink of the fruit of the vine until the kingdom of God comes." In a sense, the kingdom has already come, in Christ himself; the kingdom was coming in the expansion of the local church, and ultimately, the Kingdom would come in fullness at the second coming of Jesus. Again, we see this idea of a progression of fulfillment. Jesus mentions that he has not yet celebrated a Passover in heaven because he is waiting for all his people (his bride) to be gathered to him. Then there will be a great supper, known as the marriage supper of the Lamb (Revelation 19:9). This is the fulfillment of the kingdom of God Jesus longed for, not on earth, but in heaven. Jesus then goes on to reinterpret Passover, instituting a New Covenant. He took bread, gave thanks, broke it, and gave it to them. When the bread was lifted up at Passover, the head of the meal said: “This is the bread of affliction that our fathers ate in the land of Egypt. Let everyone who hungers come and eat; let everyone who is needy come and eat at the Passover meal.” Everything eaten at the Passover meal had symbolic meaning. The bitter herbs recalled the bitterness of slavery; the salt water remembered the tears shed under Egypt’s oppression. The main course of the meal – a lamb freshly sacrificed for that particular household – represented the sin-bearing sacrifice that allowed the judgment of God to pass over the household that put their faith in him. Remarkably, when Jesus announced the institution of this new covenant, he also once again announced his divinity. No mere man could ever institute a new covenant between God and man, but Jesus is the God-man, the perfect mediator. He alone has the authority to establish a new covenant, sealed with blood, even as the old covenant was sealed with blood (Exodus 24:8).
When Jesus spoke of his body, which is given for you, and the cup being the new covenant in his blood, he didn’t give the normal explanation of the meaning of each of the foods. He reinterpreted them in himself, and the focus was no longer on the suffering of Israel in Egypt but on the coming sacrifice and suffering of Jesus on their behalf. The words ‘this is my body’ had no place in the original Passover ritual, and as an innovation, they had a stunning effect on the disciples, an effect that would grow with the increased understanding gained after Christ's death and resurrection. This is how we remember what Jesus did for us even today. As we eat the bread, we should remember how Jesus was broken, pierced, and beaten with stripes for our redemption. As we drink the cup, we should remember that his blood and his life were poured out on Calvary for us. This is how we have fellowship with Jesus because his redemption has reconciled us to God. We can now sit down to a meal with Jesus because what had separated us before has been wiped away.
Matthew 26:26-35
Mark 14:22-31
Luke 22:17-39
John 13:31-38
John 14:1-31
Major Events
Jesus institutes the New Covenant
Jesus teaches a new commandment
Jesus predicts Peter’s Denial
Jesus predicts the coming of the Holy Spirit
Devotional
The event known as the Last Supper is often misunderstood, and its significance is downplayed or misinterpreted completely. In today's study, we will dive deeper into what the Last Supper and communion actually represent both at the time and now. Most people are familiar with the basics of the Last Supper and the ongoing act of communion to some extent. But even at this event, Jesus and his disciples were partaking in a very old tradition known as Passover, which began in Egypt when the Angel of the Lord passed over and did not kill the firstborn of Israelite households. (Exodus 12) That event is what prompted Pharaoh to allow the slaves to leave Egypt for the promised land. In a sense, the Passover created a new nation. What was only a slave mob was now freed from Egypt to become the nation known as Israel. This new Passover also established a new covenant, a new nation, a new chosen people, and a new Israel, consisting of all those united in Jesus Christ, both Jew and Gentile, who would come together under the banner of Jesus, both remembering and trusting in him for salvation. (1 Peter 2:9)
Many teach that the church was established on the day of Pentecost, seven weeks after the Last Supper, but in reality, the legal documents or covenant between God and man that would establish the church took place here. Jesus would sign his name in blood, and we would sign our names also in blood, not our own because our blood is unworthy, but in the blood of Christ. This covering by the blood of Jesus is what salvation is; we choose to enter into this New Covenant. The Last Supper marks the transition from the Old Covenant being fulfilled and superseded by the New. The Old Covenant established the Israelites as a nation and God's chosen people to be the bloodline of the Messiah and bringers of the gospel to the world. This mission they were chosen for has been fully accomplished in Christ. The New Covenant established the local church, consisting of Jews and Gentiles, as a holy nation and God's new chosen people. Peter would confirm and reiterate this idea in 1 Peter 2:10 when he said, "Once you were not a people, but now you are the people of God." Keep in mind that this is not replacing Israel with the church because anyone of Jewish descent is also welcome to enter this new nation as well. Jewish people were in no way excluded from this new Holy Nation, and they still are not today. They only needed to believe in Jesus to enter into this New Covenant, the same as anyone else.
At this last supper, Jesus knew the strategic hour had finally come, and he had finally arrived at the central reason why he came into this world: to institute a new covenant with men based on his own sacrifice. This was not the beginning of the end; it was the beginning of the beginning. The Old Covenant of the Old Testament was fulfilled in Christ, just as every promise of God is fulfilled in Christ. If a promise of God can be fulfilled outside of Christ, then that scripture has been interpreted incorrectly. There is also a sense of ongoing fulfillment when it comes to the promises of God. Every promise has been fulfilled in Christ. Every promise is being fulfilled in the Christian life and through the church, and ultimately, every promise of God will be completely fulfilled in eternity. This same progression of past, present, and future is seen in salvation itself. We have been saved by the work of Christ on the cross. (Justification) We are saved through the work of regeneration. (Sanctification) and we will ultimately see the complete fulfillment of salvation in eternity. (Glorification)
The words Jesus spoke during the partaking of the Last Supper had great significance, and the words we use when we partake in communion should also carry a certain weight. During a ceremonial meal, there were usually four different cups of wine that were each drank at different parts of the meal. This was a way to slow down and be intentional about remembering with gratitude instead of just gulping down the contents of one large cup. Jesus took one cup and said, "I will not drink of the fruit of the vine until the kingdom of God comes." In a sense, the kingdom has already come, in Christ himself; the kingdom was coming in the expansion of the local church, and ultimately, the Kingdom would come in fullness at the second coming of Jesus. Again, we see this idea of a progression of fulfillment. Jesus mentions that he has not yet celebrated a Passover in heaven because he is waiting for all his people (his bride) to be gathered to him. Then there will be a great supper, known as the marriage supper of the Lamb (Revelation 19:9). This is the fulfillment of the kingdom of God Jesus longed for, not on earth, but in heaven. Jesus then goes on to reinterpret Passover, instituting a New Covenant. He took bread, gave thanks, broke it, and gave it to them. When the bread was lifted up at Passover, the head of the meal said: “This is the bread of affliction that our fathers ate in the land of Egypt. Let everyone who hungers come and eat; let everyone who is needy come and eat at the Passover meal.” Everything eaten at the Passover meal had symbolic meaning. The bitter herbs recalled the bitterness of slavery; the salt water remembered the tears shed under Egypt’s oppression. The main course of the meal – a lamb freshly sacrificed for that particular household – represented the sin-bearing sacrifice that allowed the judgment of God to pass over the household that put their faith in him. Remarkably, when Jesus announced the institution of this new covenant, he also once again announced his divinity. No mere man could ever institute a new covenant between God and man, but Jesus is the God-man, the perfect mediator. He alone has the authority to establish a new covenant, sealed with blood, even as the old covenant was sealed with blood (Exodus 24:8).
When Jesus spoke of his body, which is given for you, and the cup being the new covenant in his blood, he didn’t give the normal explanation of the meaning of each of the foods. He reinterpreted them in himself, and the focus was no longer on the suffering of Israel in Egypt but on the coming sacrifice and suffering of Jesus on their behalf. The words ‘this is my body’ had no place in the original Passover ritual, and as an innovation, they had a stunning effect on the disciples, an effect that would grow with the increased understanding gained after Christ's death and resurrection. This is how we remember what Jesus did for us even today. As we eat the bread, we should remember how Jesus was broken, pierced, and beaten with stripes for our redemption. As we drink the cup, we should remember that his blood and his life were poured out on Calvary for us. This is how we have fellowship with Jesus because his redemption has reconciled us to God. We can now sit down to a meal with Jesus because what had separated us before has been wiped away.
Jesus in the Garden of Gethsemane
Read
John 15:1- John 17:26 (Read this portion first)
Matthew 26:36-56
Mark 14:32-52
Luke 22:39-53
John 18:1-12
Major Events
Jesus teaches during the last Supper
Jesus promises the Holy Spirit
Jesus prays for his disciples and all believers
Jesus and his disciples go to Gethsemane
Jesus is arrested and the disciples desert him
Devotional
Jesus in Gethsemane is another story recorded in all four gospels, and each gospel gives a new perspective with details not found in the others. As readers, we should read each account as if they are four testimonies of different witnesses, then piece together the whole story of what took place and the why behind it. The Garden of Gethsemane lay just east of the temple mount area in Jerusalem, across the ravine of the Brook Kidron, on the lower slopes of the Mount of Olives. Surrounded by ancient olive trees, Gethsemane means “olive press.” There, olives were crushed for their oil. So, too, the Son of God would be crushed here. The text tells us that upon arriving at the garden, Jesus was exceedingly sorrowful and disturbed, in part because of the physical horror waiting for him at the cross. As he came to Gethsemane from central Jerusalem, Jesus would have crossed over the Brook Kidron, which served as drainage from the temple. He would have seen in the full moon of Passover the stream flowing red with sacrificial blood from the temple of thousands of lambs. This sight would be a vivid reminder and sure to stir up certain emotions within him. But even more than the physical horror, Jesus was distressed at the spiritual horror waiting for him on the cross. Jesus would stand in the place of guilty sinners and receive upon himself the sin of all mankind and all the spiritual punishment sinners deserve. He who knew no sin would become sin for us (2 Corinthians 5:21). This taking on of sin would cause Jesus to experience something he had not yet experienced: separation from his Father in heaven.
Upon arriving, Jesus withdrew to pray, asking the Father for the final time if there was another way that sin and death could be conquered. Of course, there is a sense in which all things are possible with God (Matthew 19:26). Yet this is true only in a sense because there are things that are morally impossible for God. It is impossible for God to lie (Hebrews 6:18) and impossible to please him without faith (Hebrews 11:6). It was not morally possible for God to atone for sin and redeem lost humanity apart from the perfect, wrath-satisfying sacrifice that Jesus prepared himself for in Gethsemane. Jesus prayed that if it were possible, let this cup (or what is to come on the cross) pass from me. God the Father would never deny the Son any request because Jesus prayed according to the heart and will of the Father. Since Jesus drank the cup of judgment on the cross, we know that it was not possible for salvation to come in any other way but through Jesus. Salvation by the work of Jesus on the cross is still the only possible way that we can come to God. (John 14:6) If there is any other way to be made right before God, then Jesus died an unnecessary and pointless death.
This struggle at Gethsemane, the place of crushing, has an important place in fulfilling God’s plan of redemption. If Jesus failed here, he would have failed at the cross, but the struggle at the cross was first won in prayer at Gethsemane. In a sense, every Christian must also have a Gethsemane moment, a place of crushing, where the old self dies, and the sinful, prideful man is laid down so that the new man in Christ can be raised to life. There is no salvation without crushing. There is no new life until the old life has died. There is no victory until we fully give ourselves over to the will of the Father. Jesus valued and desired the help of his friends in this battle of prayer and decision, but even without their help, he endured in prayer until the battle was won. Jesus already knew Peter would fail; yet he encouraged his disciple to victory, knowing that the resources he needed would be found in watching and praying. If Peter woke up (both physically and spiritually), and drew close in dependence on God, he could have kept from denying Jesus at the critical hour. There is a valuable lesson here for the Christian. Jesus found victory at the cross by succeeding in the struggle in Gethsemane, and Peter – just like us – failed in later temptation because he failed to watch and pray. The same is true for us today; the spiritual battle is often won or lost before the crisis even comes.
Jesus knew Judas and those who would arrest him were on the way. He could easily have foiled his betrayers' plan by choosing a different place for this night or running away and easily escaping. But Jesus rose to meet Judas, showing that he was in complete control of all events and it was not his intention to escape but to willingly go as a lamb to the slaughter. The Romans and Jewish leaders clearly regarded Jesus as a dangerous man and came to take him with a great force of possibly hundreds of soldiers to intimidate any sort of uprising. This shows again that Judas and the religious leaders greatly misunderstood the nature of Jesus and, at the same time, underestimated his power. Had Jesus been of the nature to physically battle against Judas and the devil driving his betrayer, any number of troops would not have been enough. Judas warmly greeted Jesus, even giving him the customary kiss. Judas hoped to catch Jesus by surprise, but he would have known this was impossible if he had accepted who Jesus really was. There are no more hollow and hypocritical words in scripture than “Greetings, Rabbi!” from the mouth of Judas. The loving, heartfelt reply of Jesus calling Judas “Friend” stands in sharp contrast. It was perhaps that single word that cut to Judas' heart and led to his deep sorrow and regret. Once again, as it had happened in Eden, a sinless man in an appointed garden was about to do battle with Satan’s representative (Luke 22:3). The first time this happened, the sinless man failed. The Second Adam would not.
Taking the lead, Jesus asked who they were seeking for at least two reasons. The first is wanting any potential violence to be directed at him and not to his disciples. Jesus also wanted Judas and the detachment of troops to announce their evil intention. When the guards said they were looking for Jesus of Nazareth, Jesus answered by saying, "I Am." These are two words in both English and in the original language (ego eimi). It is curious because Jesus didn’t say I am He, but simply I am - 'He' was added in some translations but is not in the original text. With this, Jesus consciously proclaimed that he was God, connecting his words to the many previous I am statements recorded in the Gospel of John, but also the words God spoke from the burning bush in Exodus. Jesus was declaring that he was the same voice that spoke to Moses. There was such a display of divine presence, majesty, and power in those two words that the enemies of Jesus were powerless to stand against him and they fell back. This again shows that Jesus was completely in control of the situation. Jesus did not have to go with this arresting army guided by Judas. With God’s power expressed through his words alone, Jesus could have overpowered them and easily escaped. Jesus then called their attention back to him and did not continue to oppose his arrest. This shows that Jesus willingly gave himself up to protect his disciples and fulfill why he had come. He displayed a sacrificial love that would find its ultimate peak at the cross.
The disciples sometimes carried swords, and Luke 22:38 indicates that they had at least two on this occasion. Having a sword made sense when there were robbers and violent men to consider, especially this time of year on a night with a full moon and many tourists. Peter wanted to fulfill his previous promise to defend Jesus at all costs. (Matthew 26:35). He drew the sword and struck the high priest’s servant and cut off his right ear. We learn that this servant’s name was Malchus and with it being the right ear, it has been noted (but not proved) that this likely meant Peter, most likely holding the sword in his right hand, must have attacked the high priest’s servant from behind, because it would be near impossible to cut off his right ear if he was facing the servant Malchus. It may also be significant that John alone mentioned the high priest’s servant by name. This is another piece of evidence that John had connections to those in the household of the high priest (John 18:16). It may also indicate that Malchus later became a Christian because people in the Gospels and Acts are named because they were known in the early Christian community. Peter's ill-advised actions could have been used against Jesus at his upcoming trials, except for the fact that all evidence of an attack on a Roman soldier had disappeared when Jesus healed him. Imagine if the religious leaders accused Jesus of ordering his men to attack the soldiers, resulting in one man being injured, then Pilate demanded to see this man's injuries. How interesting would it be to hear them explain that the man on trial had healed the injury in their sight? Perhaps that is why the incident is never again brought up. In the end, Jesus allowed himself to be bound while the disciples scattered, running for their own safety. A few (Peter and John, at least) followed back to see what would happen from a distance. None of them stood beside Jesus and said, “I have given my life to this man. What you accuse Him of, you may accuse me of also.” Instead, it was fulfilled what Jesus said: All of you will be made to stumble because of Me (Matthew 26:31). The arrest was just the beginning of a long night. The trials were next.
John 15:1- John 17:26 (Read this portion first)
Matthew 26:36-56
Mark 14:32-52
Luke 22:39-53
John 18:1-12
Major Events
Jesus teaches during the last Supper
Jesus promises the Holy Spirit
Jesus prays for his disciples and all believers
Jesus and his disciples go to Gethsemane
Jesus is arrested and the disciples desert him
Devotional
Jesus in Gethsemane is another story recorded in all four gospels, and each gospel gives a new perspective with details not found in the others. As readers, we should read each account as if they are four testimonies of different witnesses, then piece together the whole story of what took place and the why behind it. The Garden of Gethsemane lay just east of the temple mount area in Jerusalem, across the ravine of the Brook Kidron, on the lower slopes of the Mount of Olives. Surrounded by ancient olive trees, Gethsemane means “olive press.” There, olives were crushed for their oil. So, too, the Son of God would be crushed here. The text tells us that upon arriving at the garden, Jesus was exceedingly sorrowful and disturbed, in part because of the physical horror waiting for him at the cross. As he came to Gethsemane from central Jerusalem, Jesus would have crossed over the Brook Kidron, which served as drainage from the temple. He would have seen in the full moon of Passover the stream flowing red with sacrificial blood from the temple of thousands of lambs. This sight would be a vivid reminder and sure to stir up certain emotions within him. But even more than the physical horror, Jesus was distressed at the spiritual horror waiting for him on the cross. Jesus would stand in the place of guilty sinners and receive upon himself the sin of all mankind and all the spiritual punishment sinners deserve. He who knew no sin would become sin for us (2 Corinthians 5:21). This taking on of sin would cause Jesus to experience something he had not yet experienced: separation from his Father in heaven.
Upon arriving, Jesus withdrew to pray, asking the Father for the final time if there was another way that sin and death could be conquered. Of course, there is a sense in which all things are possible with God (Matthew 19:26). Yet this is true only in a sense because there are things that are morally impossible for God. It is impossible for God to lie (Hebrews 6:18) and impossible to please him without faith (Hebrews 11:6). It was not morally possible for God to atone for sin and redeem lost humanity apart from the perfect, wrath-satisfying sacrifice that Jesus prepared himself for in Gethsemane. Jesus prayed that if it were possible, let this cup (or what is to come on the cross) pass from me. God the Father would never deny the Son any request because Jesus prayed according to the heart and will of the Father. Since Jesus drank the cup of judgment on the cross, we know that it was not possible for salvation to come in any other way but through Jesus. Salvation by the work of Jesus on the cross is still the only possible way that we can come to God. (John 14:6) If there is any other way to be made right before God, then Jesus died an unnecessary and pointless death.
This struggle at Gethsemane, the place of crushing, has an important place in fulfilling God’s plan of redemption. If Jesus failed here, he would have failed at the cross, but the struggle at the cross was first won in prayer at Gethsemane. In a sense, every Christian must also have a Gethsemane moment, a place of crushing, where the old self dies, and the sinful, prideful man is laid down so that the new man in Christ can be raised to life. There is no salvation without crushing. There is no new life until the old life has died. There is no victory until we fully give ourselves over to the will of the Father. Jesus valued and desired the help of his friends in this battle of prayer and decision, but even without their help, he endured in prayer until the battle was won. Jesus already knew Peter would fail; yet he encouraged his disciple to victory, knowing that the resources he needed would be found in watching and praying. If Peter woke up (both physically and spiritually), and drew close in dependence on God, he could have kept from denying Jesus at the critical hour. There is a valuable lesson here for the Christian. Jesus found victory at the cross by succeeding in the struggle in Gethsemane, and Peter – just like us – failed in later temptation because he failed to watch and pray. The same is true for us today; the spiritual battle is often won or lost before the crisis even comes.
Jesus knew Judas and those who would arrest him were on the way. He could easily have foiled his betrayers' plan by choosing a different place for this night or running away and easily escaping. But Jesus rose to meet Judas, showing that he was in complete control of all events and it was not his intention to escape but to willingly go as a lamb to the slaughter. The Romans and Jewish leaders clearly regarded Jesus as a dangerous man and came to take him with a great force of possibly hundreds of soldiers to intimidate any sort of uprising. This shows again that Judas and the religious leaders greatly misunderstood the nature of Jesus and, at the same time, underestimated his power. Had Jesus been of the nature to physically battle against Judas and the devil driving his betrayer, any number of troops would not have been enough. Judas warmly greeted Jesus, even giving him the customary kiss. Judas hoped to catch Jesus by surprise, but he would have known this was impossible if he had accepted who Jesus really was. There are no more hollow and hypocritical words in scripture than “Greetings, Rabbi!” from the mouth of Judas. The loving, heartfelt reply of Jesus calling Judas “Friend” stands in sharp contrast. It was perhaps that single word that cut to Judas' heart and led to his deep sorrow and regret. Once again, as it had happened in Eden, a sinless man in an appointed garden was about to do battle with Satan’s representative (Luke 22:3). The first time this happened, the sinless man failed. The Second Adam would not.
Taking the lead, Jesus asked who they were seeking for at least two reasons. The first is wanting any potential violence to be directed at him and not to his disciples. Jesus also wanted Judas and the detachment of troops to announce their evil intention. When the guards said they were looking for Jesus of Nazareth, Jesus answered by saying, "I Am." These are two words in both English and in the original language (ego eimi). It is curious because Jesus didn’t say I am He, but simply I am - 'He' was added in some translations but is not in the original text. With this, Jesus consciously proclaimed that he was God, connecting his words to the many previous I am statements recorded in the Gospel of John, but also the words God spoke from the burning bush in Exodus. Jesus was declaring that he was the same voice that spoke to Moses. There was such a display of divine presence, majesty, and power in those two words that the enemies of Jesus were powerless to stand against him and they fell back. This again shows that Jesus was completely in control of the situation. Jesus did not have to go with this arresting army guided by Judas. With God’s power expressed through his words alone, Jesus could have overpowered them and easily escaped. Jesus then called their attention back to him and did not continue to oppose his arrest. This shows that Jesus willingly gave himself up to protect his disciples and fulfill why he had come. He displayed a sacrificial love that would find its ultimate peak at the cross.
The disciples sometimes carried swords, and Luke 22:38 indicates that they had at least two on this occasion. Having a sword made sense when there were robbers and violent men to consider, especially this time of year on a night with a full moon and many tourists. Peter wanted to fulfill his previous promise to defend Jesus at all costs. (Matthew 26:35). He drew the sword and struck the high priest’s servant and cut off his right ear. We learn that this servant’s name was Malchus and with it being the right ear, it has been noted (but not proved) that this likely meant Peter, most likely holding the sword in his right hand, must have attacked the high priest’s servant from behind, because it would be near impossible to cut off his right ear if he was facing the servant Malchus. It may also be significant that John alone mentioned the high priest’s servant by name. This is another piece of evidence that John had connections to those in the household of the high priest (John 18:16). It may also indicate that Malchus later became a Christian because people in the Gospels and Acts are named because they were known in the early Christian community. Peter's ill-advised actions could have been used against Jesus at his upcoming trials, except for the fact that all evidence of an attack on a Roman soldier had disappeared when Jesus healed him. Imagine if the religious leaders accused Jesus of ordering his men to attack the soldiers, resulting in one man being injured, then Pilate demanded to see this man's injuries. How interesting would it be to hear them explain that the man on trial had healed the injury in their sight? Perhaps that is why the incident is never again brought up. In the end, Jesus allowed himself to be bound while the disciples scattered, running for their own safety. A few (Peter and John, at least) followed back to see what would happen from a distance. None of them stood beside Jesus and said, “I have given my life to this man. What you accuse Him of, you may accuse me of also.” Instead, it was fulfilled what Jesus said: All of you will be made to stumble because of Me (Matthew 26:31). The arrest was just the beginning of a long night. The trials were next.
The Trials of Jesus
Read
Matthew 26:57-75
Matthew 27:1-26
Mark 14:53-72
Mark 15:1-15
Luke 22:54-71
Luke 23:1-25
John 18:13-40
John 19:1-16
Major Events
Jesus is taken before the Sanhedrin
Peter disowns Jesus
Judas hangs himself
Jesus appears before Pilate
Jesus is questioned by Herod
Jesus is condemned over Barabbas
Devotional
Today's reading consists mainly of a series of trials: Jesus appears first before Annas, then Caiaphas and the Sanhedrin, then Pontius Pilate, then Herod, and finally back to Pilate and a stirred-up crowd. In Jewish tradition, the night of his betrayal and the day of his crucifixion would have all taken place on the same day since a new day started at sundown. Let's take a closer look at the chronological events of that day.
Before Jesus came to the home of Caiaphas, the official high priest, he was first led to the home of Annas, who was the ex-high priest and sort of a “power behind the throne” of the high priest (John 18:12-14 & 19-23). Caiaphas had organized a gathering of the Sanhedrin to pass judgment on Jesus in darkness. After the break of dawn, the Sanhedrin gathered again, this time in official session, and they conducted the trial described in Luke 22:66-71. This nighttime trial was illegal according to the Sanhedrin’s own laws and regulations that state all criminal trials must begin and end in daylight. Therefore, though the decision to condemn Jesus had already been made, they conducted a second mock trial in daylight (Luke 22:66-71), because they knew the first one – the real trial – had no legal standing. This was only one of many illegalities made in the trial of Jesus. According to Jewish law, only decisions made at the official meeting place were valid; the first trial was held at the home of the High Priest. Also, according to Jewish law, criminal cases could not be tried during the Passover season and 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. All evidence had to be guaranteed by two or more witnesses who were separately examined and could not have contact with each other. False witnesses were punishable by death, yet nothing was done to the many false witnesses in Jesus’ trial. A Jewish legal trial always began by bringing forth evidence for the innocence of the accused first, before evidence of guilt was offered, but this was not the practice here. In the end, we see many reasons why this counterfeit trial was sure to lead to a counterfeit form of justice. But all of this was simply the fulfillment of Old Testament prophecy stating that the Messiah would be unjustly tried. (Psalm 22)
A remarkable testimony to the integrity of Jesus is found in the trouble the religious leaders had finding any fault in Jesus before they produced their own false witnesses. Jesus was finally charged with threatening to destroy the temple. Jesus had said, “Destroy this temple, and in three days, I will raise it up.” John 2:21 makes it clear Jesus was speaking of the temple of his body, but as Satan often does, this prophecy of his coming resurrection was twisted, this time into a terrorist threat. Jesus could have mounted a magnificent defense here, calling forth all the various witnesses to his character, motivation, and power. The people he taught, the people he healed, the dead risen, the blind who see, and even the demons themselves testified to his deity. But Jesus didn't open his mouth to defend himself and fulfilled another prophecy. (Isaiah 53:7) Jesus sat silently until he was commanded by the office of the high priest to answer the accusations against him. He then simply proclaimed the truth, that he was indeed the Christ, the Son of God, and that you will see the Son of Man sitting at the right hand of God. With his words, Jesus again confirmed that he was equal to God. He also warned them that though they sat in judgment of him now, he would one day sit in judgment of them – and with a far more binding and everlasting judgment. Jesus' words would have been blasphemy if he had not been correct in what he said. The text tells us that with these words, they grew enraged, spit on him, hit him with their fists, and slapped him with their open hands. It is easy to think they did this 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 Messiah and the Son of God. Yet in another sense, by nature man is an enemy of God (Romans 5:10, Colossians 1:21). For a long-time man has waited to literally hit, slap, and spit in God’s face. As these religious leaders vented their hatred of Jesus, it was remarkable that the immediate judgment of God did not rain down from heaven. It was remarkable that a legion of angels did not spring to the defense of Jesus. This shows God's amazing patience towards sin and the staggering riches of his mercy on those who reject his Son.
Meanwhile, Peter was not questioned before a hostile court or even an angry mob. Peter’s own fear made a servant girl and another girl enemies in his eyes and he bowed in fear before them. Peter’s sin of denying his association with Jesus grew worse with each denial. First, he merely lied; then, he took an oath to the lie; then, he began to curse and swear, showing his increasing separation from Christ. Peter finally remembered the words of Jesus and all he could do was weep bitterly. Yet Peter would repent and be restored, showing a significant contrast between Judas. Judas was sorry about his sin and filled with remorse and regret, but it was not a sorrow leading to repentance. Even though Judas knew exactly what he had done (I have sinned by betraying innocent blood), he was more sorry for the result of his sin than for the sin itself. There is a huge difference between being sorry about sin and being sorry for sin. By throwing the money into the temple, Judas wanted to implicate the priests in his crime. It was his way of saying, “You also are guilty of this.” In his unrepentant remorse and despair, Judas didn't turn to Jesus and ask for forgiveness. Instead, he took matters into his own hands, became his own solution instead of turning to God, and took his own life.
The Sanhedrin then gave Jesus over to Pontius Pilate, the Roman-appointed governor over Judea, because they did not have the legal authority to put him to death. Pilate would not be interested in the charge of blasphemy against Jesus, regarding that as a religious matter of no concern to Rome. So the religious leaders brought Jesus to Pilate with three false accusations that would be of great concern to Rome: that Jesus was a revolutionary, that he incited the people to not pay their taxes, and that he claimed to be a king in opposition to Caesar (Luke 23:2). Pilate was an intelligent man and knew of the religious leaders' deceitfulness. He hoped to avoid making a judgment about Jesus, so he sent him to Herod, the sub-ruler of Galilee. Jesus refused to say anything to Herod and was returned to Pilate. Pilate asked Jesus if he was indeed the King of the Jews, most likely in a sarcastic form. Jesus gave Pilate the same simple reply he gave the high priest. Pilate was amazed at Jesus and couldn’t believe such a strong, dignified man – as beaten and bloody as he was – would stand silently at these wild and untrue accusations. Despite his hesitation, Pilate failed to give the accused justice. Pilate had all the evidence he needed to do the right thing and release Jesus. He knew this was no criminal or revolutionary. He knew there was no just charge that brought Jesus before his judgment seat but was only the envy of religious leaders. Pilate had already declared Jesus an innocent man (I find no fault in this man, Luke 23:4). In addition to all of these reasons, Pilate also had a unique and remarkable messenger – his wife’s dream. We don't know what she saw in her dream, though whatever it was made her suffer and sent a warning to her husband. Perhaps she saw Jesus coming in glory with the clouds of heaven, and she and her husband faced Jesus at the Great White Throne Judgement.
The religious leaders knew the best way to influence the hand of Pilate and it was not through his own judgment of Jesus, not through his wife, and not through the religious leaders themselves directly. The best way to push Pilate in a certain direction was by the voice of the multitudes. Many in the growing crowd had been paid off, and many others wanted to force Jesus to rebel publicly and start an uprising. This unruly mob did not answer Pilate’s request for evidence or proof when he asked, “What evil has he done?” They only continued to shout for Jesus to be executed by torture or through crucifixion. At Passover, the governor was accustomed to releasing one prisoner, and seeing there was something different – and innocent – about Jesus, Pilate hoped this might help solve this growing problem. Pilate even gave the crowd the option of Jesus or Barabbas, a man notorious for insurrection, thievery, and murder. We would today regard a man like Barabbas as something like a revolutionary terrorist. The name “Barabbas” sounds very much like 'son of the father.' They chose a false, sinful, and violent son of the Father instead of the true Son of the Father. When the crowd chose Barabbas instead of Jesus, it reflected the fallen nature of all humanity and how at the end of days, they will again choose a counterfeit anti-Christ over the real Christ.
If anyone knew what it meant that Jesus died in his place, it was Barabbas. He was a terrorist and a murderer, yet he would be set free while Jesus was crucified. The cross Jesus would hang on was originally intended for Barabbas with two of his fellow thieves and rebels to his right and left. We can imagine Barabbas in a dark prison cell with a small window, waiting to be crucified. Through the window, he could hear a great crowd gathered before Pilate, not far away from the Fortress Antonia, where he was 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’s voice ask, “What then shall I do with Jesus, who is called Christ?” But he certainly heard the crowd roar in response, “Let him be crucified.” If all Barabbas heard from his cell was his name shouted by the mob, then the “Let Him be crucified” when the soldiers came to his cell, he surely thought it was time for him to die a horrible 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 and also what it meant for someone to take the penalty that you deserve.
Matthew 26:57-75
Matthew 27:1-26
Mark 14:53-72
Mark 15:1-15
Luke 22:54-71
Luke 23:1-25
John 18:13-40
John 19:1-16
Major Events
Jesus is taken before the Sanhedrin
Peter disowns Jesus
Judas hangs himself
Jesus appears before Pilate
Jesus is questioned by Herod
Jesus is condemned over Barabbas
Devotional
Today's reading consists mainly of a series of trials: Jesus appears first before Annas, then Caiaphas and the Sanhedrin, then Pontius Pilate, then Herod, and finally back to Pilate and a stirred-up crowd. In Jewish tradition, the night of his betrayal and the day of his crucifixion would have all taken place on the same day since a new day started at sundown. Let's take a closer look at the chronological events of that day.
Before Jesus came to the home of Caiaphas, the official high priest, he was first led to the home of Annas, who was the ex-high priest and sort of a “power behind the throne” of the high priest (John 18:12-14 & 19-23). Caiaphas had organized a gathering of the Sanhedrin to pass judgment on Jesus in darkness. After the break of dawn, the Sanhedrin gathered again, this time in official session, and they conducted the trial described in Luke 22:66-71. This nighttime trial was illegal according to the Sanhedrin’s own laws and regulations that state all criminal trials must begin and end in daylight. Therefore, though the decision to condemn Jesus had already been made, they conducted a second mock trial in daylight (Luke 22:66-71), because they knew the first one – the real trial – had no legal standing. This was only one of many illegalities made in the trial of Jesus. According to Jewish law, only decisions made at the official meeting place were valid; the first trial was held at the home of the High Priest. Also, according to Jewish law, criminal cases could not be tried during the Passover season and 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. All evidence had to be guaranteed by two or more witnesses who were separately examined and could not have contact with each other. False witnesses were punishable by death, yet nothing was done to the many false witnesses in Jesus’ trial. A Jewish legal trial always began by bringing forth evidence for the innocence of the accused first, before evidence of guilt was offered, but this was not the practice here. In the end, we see many reasons why this counterfeit trial was sure to lead to a counterfeit form of justice. But all of this was simply the fulfillment of Old Testament prophecy stating that the Messiah would be unjustly tried. (Psalm 22)
A remarkable testimony to the integrity of Jesus is found in the trouble the religious leaders had finding any fault in Jesus before they produced their own false witnesses. Jesus was finally charged with threatening to destroy the temple. Jesus had said, “Destroy this temple, and in three days, I will raise it up.” John 2:21 makes it clear Jesus was speaking of the temple of his body, but as Satan often does, this prophecy of his coming resurrection was twisted, this time into a terrorist threat. Jesus could have mounted a magnificent defense here, calling forth all the various witnesses to his character, motivation, and power. The people he taught, the people he healed, the dead risen, the blind who see, and even the demons themselves testified to his deity. But Jesus didn't open his mouth to defend himself and fulfilled another prophecy. (Isaiah 53:7) Jesus sat silently until he was commanded by the office of the high priest to answer the accusations against him. He then simply proclaimed the truth, that he was indeed the Christ, the Son of God, and that you will see the Son of Man sitting at the right hand of God. With his words, Jesus again confirmed that he was equal to God. He also warned them that though they sat in judgment of him now, he would one day sit in judgment of them – and with a far more binding and everlasting judgment. Jesus' words would have been blasphemy if he had not been correct in what he said. The text tells us that with these words, they grew enraged, spit on him, hit him with their fists, and slapped him with their open hands. It is easy to think they did this 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 Messiah and the Son of God. Yet in another sense, by nature man is an enemy of God (Romans 5:10, Colossians 1:21). For a long-time man has waited to literally hit, slap, and spit in God’s face. As these religious leaders vented their hatred of Jesus, it was remarkable that the immediate judgment of God did not rain down from heaven. It was remarkable that a legion of angels did not spring to the defense of Jesus. This shows God's amazing patience towards sin and the staggering riches of his mercy on those who reject his Son.
Meanwhile, Peter was not questioned before a hostile court or even an angry mob. Peter’s own fear made a servant girl and another girl enemies in his eyes and he bowed in fear before them. Peter’s sin of denying his association with Jesus grew worse with each denial. First, he merely lied; then, he took an oath to the lie; then, he began to curse and swear, showing his increasing separation from Christ. Peter finally remembered the words of Jesus and all he could do was weep bitterly. Yet Peter would repent and be restored, showing a significant contrast between Judas. Judas was sorry about his sin and filled with remorse and regret, but it was not a sorrow leading to repentance. Even though Judas knew exactly what he had done (I have sinned by betraying innocent blood), he was more sorry for the result of his sin than for the sin itself. There is a huge difference between being sorry about sin and being sorry for sin. By throwing the money into the temple, Judas wanted to implicate the priests in his crime. It was his way of saying, “You also are guilty of this.” In his unrepentant remorse and despair, Judas didn't turn to Jesus and ask for forgiveness. Instead, he took matters into his own hands, became his own solution instead of turning to God, and took his own life.
The Sanhedrin then gave Jesus over to Pontius Pilate, the Roman-appointed governor over Judea, because they did not have the legal authority to put him to death. Pilate would not be interested in the charge of blasphemy against Jesus, regarding that as a religious matter of no concern to Rome. So the religious leaders brought Jesus to Pilate with three false accusations that would be of great concern to Rome: that Jesus was a revolutionary, that he incited the people to not pay their taxes, and that he claimed to be a king in opposition to Caesar (Luke 23:2). Pilate was an intelligent man and knew of the religious leaders' deceitfulness. He hoped to avoid making a judgment about Jesus, so he sent him to Herod, the sub-ruler of Galilee. Jesus refused to say anything to Herod and was returned to Pilate. Pilate asked Jesus if he was indeed the King of the Jews, most likely in a sarcastic form. Jesus gave Pilate the same simple reply he gave the high priest. Pilate was amazed at Jesus and couldn’t believe such a strong, dignified man – as beaten and bloody as he was – would stand silently at these wild and untrue accusations. Despite his hesitation, Pilate failed to give the accused justice. Pilate had all the evidence he needed to do the right thing and release Jesus. He knew this was no criminal or revolutionary. He knew there was no just charge that brought Jesus before his judgment seat but was only the envy of religious leaders. Pilate had already declared Jesus an innocent man (I find no fault in this man, Luke 23:4). In addition to all of these reasons, Pilate also had a unique and remarkable messenger – his wife’s dream. We don't know what she saw in her dream, though whatever it was made her suffer and sent a warning to her husband. Perhaps she saw Jesus coming in glory with the clouds of heaven, and she and her husband faced Jesus at the Great White Throne Judgement.
The religious leaders knew the best way to influence the hand of Pilate and it was not through his own judgment of Jesus, not through his wife, and not through the religious leaders themselves directly. The best way to push Pilate in a certain direction was by the voice of the multitudes. Many in the growing crowd had been paid off, and many others wanted to force Jesus to rebel publicly and start an uprising. This unruly mob did not answer Pilate’s request for evidence or proof when he asked, “What evil has he done?” They only continued to shout for Jesus to be executed by torture or through crucifixion. At Passover, the governor was accustomed to releasing one prisoner, and seeing there was something different – and innocent – about Jesus, Pilate hoped this might help solve this growing problem. Pilate even gave the crowd the option of Jesus or Barabbas, a man notorious for insurrection, thievery, and murder. We would today regard a man like Barabbas as something like a revolutionary terrorist. The name “Barabbas” sounds very much like 'son of the father.' They chose a false, sinful, and violent son of the Father instead of the true Son of the Father. When the crowd chose Barabbas instead of Jesus, it reflected the fallen nature of all humanity and how at the end of days, they will again choose a counterfeit anti-Christ over the real Christ.
If anyone knew what it meant that Jesus died in his place, it was Barabbas. He was a terrorist and a murderer, yet he would be set free while Jesus was crucified. The cross Jesus would hang on was originally intended for Barabbas with two of his fellow thieves and rebels to his right and left. We can imagine Barabbas in a dark prison cell with a small window, waiting to be crucified. Through the window, he could hear a great crowd gathered before Pilate, not far away from the Fortress Antonia, where he was 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’s voice ask, “What then shall I do with Jesus, who is called Christ?” But he certainly heard the crowd roar in response, “Let him be crucified.” If all Barabbas heard from his cell was his name shouted by the mob, then the “Let Him be crucified” when the soldiers came to his cell, he surely thought it was time for him to die a horrible 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 and also what it meant for someone to take the penalty that you deserve.
The Crucifixion of Jesus
Read
Matthew 27:27-61
Mark 15:16-47
Luke 23:26-56
John 19:17-42
Major Events
The Crucifixion of Jesus
The Death and Burial of Jesus
Devotional
In this special reading, we will focus on the events of the crucifixion of Christ, which set up the events of Easter Sunday. After the unjust and illegal trials of Jesus were concluded, Pilate handed him over to be crucified. It was customary for a man convicted of death to first be scourged or whipped. 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 scourging, even before the crucifixion. The goal of scourging was to weaken the victim to a state just short of collapse and death. Pain and blood loss generally set the stage for circulatory shock, and the extent of blood loss at this stage may well have determined how long the victim would survive the cross. They also mocked him, saying, “Hail, King of the Jews!” Everything about this was intended to humiliate Jesus. The Jewish rulers had already mocked Jesus as Messiah (Matthew 26:67-68), and now the Roman powers mocked him as king. When a prisoner was crucified, they were often nailed to the cross naked, simply to increase their humiliation. Jesus hadn’t been crucified yet, but his humiliation had begun, and he was publicly stripped for a time before a scarlet robe was put on him as a cruel irony. They also twisted a crown of thorns and pressed it down into his skull. They placed a reed in his right hand. Kings hold scepters as a symbol of strength, and in their mockery of Jesus, they gave him a thin, weak reed to symbolize his defeat. They then bowed down to him and offered mocking worship to this king. Everything was a counterfeit and no doubt there was much gloating happening in the spiritual realm as well. All this was meant by the Romans to humiliate Jesus, but also by the Jews in general - saying, "This is the best King you can bring forth?” We might say that in contrast, Jesus speaks to the kings and rulers of this age that their crowns are false and their scepters are weak reeds.
When this mockery was complete for the moment, they shifted back to physical cruelty. The march to the place of crucifixion was useful advertising for Rome. It warned potential rebels and troublemakers that this was their fate should they challenge the Empire. Normally, a centurion on horseback led the procession, and a herald shouted the crime of the condemned. The criminal was led to the scene of crucifixion by a long and winding route so that as many as possible might see him and take warning from the grim sight. As Jesus was led away to be crucified, he was – like most victims of crucifixion – forced to carry the wood he would hang on. 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. 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 later hang on. 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 death and only 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 was a one-way journey. It wasn't a round trip, nor should that option exist in modern Christianity.
On the way to Golgotha, which translates to Calvary, a man from Cyrene named Simon was ordered to carry the cross of Christ for part of the journey. This man was probably a visitor to Jerusalem, there as a faithful Jew, to celebrate the Passover. Visiting Jerusalem, he was far from Cyrene in North Africa, 800 miles away. 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 ruled, and Simon was not given a choice. We have reason to believe that Simon came to know what it really meant to take up one’s cross and follow Jesus. There is evidence to suggest that his sons became leaders among the early Christians (Mark 15:21 and Romans 16:13). Jesus was led to a specific place outside the city walls of Jerusalem, yet still very close, where people were crucified. The place called Golgotha also means “Place of a Skull," and was called that because it was an established place where many 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. It was customary to give those about to be crucified a pain-numbing and mind-numbing drink, to lessen their awareness of the agony awaiting them. But Jesus refused any numbing drugs. He chose to face the spiritual and physical terror with his senses awake.
We have yet to see an accurate, full depiction of crucifixion in modern media. If it were ever made, it would be limited to adult audiences because of its intense horror and brutality. The Bible spares us the gory descriptions of Jesus’ physical agony, simply stating, “Then they crucified Him.” This is because everyone in Matthew’s day was well acquainted with the terror of crucifixion, but especially because the greater aspect of Jesus’ suffering was spiritual, not physical. In 1986, Dr. William Edwards wrote a remarkable article in the 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: “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. The victim’s back was first torn open by the scourging, then opened again as the congealing, clotting blood came off with the clothing that was removed at the place of crucifixion. When thrown on the ground to nail the hands to the crossbeam, the wounds were again opened, deepened, and contaminated with dirt. While attached to the upright cross, each breath would cause the painful wounds on the back to scrape against the rough wood of the upright beam and were further aggravated. Driving the nail through the wrist severed the large median nerve. This stimulated nerve caused bolts of fiery pain in both arms and often resulted in a claw-like grip in the victim’s hands. Beyond the severe pain, the major effect of crucifixion inhibited normal breathing. The weight of the body, pulling down on the arms and shoulders, tended to lock the respiratory muscles in an inhalation state, thus hindering exhalation. The lack of adequate respiration resulted in severe muscle cramps, which hindered breathing even further. To get a good breath, one had to push against the feet and flex the elbows, pulling from the shoulders. Putting the weight of the body on the feet produced more pain, and flexing the elbows twisted the hands hanging on the nails. Lifting the body for a breath also painfully scraped the back against the rough wooden post. Each effort to get a proper breath was agonizing, exhausting, and led to a sooner death. 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. 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 were broken, and the victim was soon unable to breathe. A Roman citizen could not be crucified except by direct order of Caesar; it was reserved for the worst criminals and lowest classes. No wonder 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.” The Roman historian Tacitus called crucifixion “A torture fit only for slaves” – fit only for them because they were seen as sub-human. How bad was crucifixion? We get our English word excruciating from the Roman word “out of the cross.”
Jesus lost everything on the cross, being nailed to the cross as a naked, humiliated man. He let go of absolutely everything – even his clothes – becoming completely poor for us so we could become completely rich in him. Jesus came all the way down the ladder to accomplish our salvation. Yet even in all this sin, pain, agony, and injustice, God guided all things to his desired fulfillment. It may seem that Jesus had no control over these events, yet the invisible hand of God orchestrated all things so that specific prophecies were fulfilled. Jesus did not suffer as the victim of circumstances. Jesus said of his life in John 10:18, 'No one takes it from me, but I lay it down of myself.' This voluntary laying down of his life is the most extreme demonstration of love, and it is what we are called to do. The mockery did not end when Jesus was on the cross. A sign was placed on it which declared Jesus King of the Jews. Jewish religious leaders objected to this title, feeling it was false and demeaning because it showed Rome’s power to humiliate and torture even the “King of the Jews.” Yet Pilate would not alter this, and when asked to take down the inscription he answered, 'What I have written, I have written' (John 19:22). In his crucifixion, Jesus stood right in the center of sinful humanity, shown by robbers on either side. With the mockery of even the criminals, the rejection of Jesus by his people was complete. One of these robbers later repented and trusted in Jesus, and another one did not (Luke 23:39-43). Interestingly, Jesus was mocked repeatedly for his true identity. They mocked him as a Savior. They mocked him as a king. They mocked him as one who trusted in God. They mocked him as the Son of God. They acted as though if Jesus did what they said, they would believe him, yet it is precisely because he did not save himself that he could save others. Nothing but love kept Jesus on the cross. No nail was strong enough if he wanted to come down. But Jesus would do much greater than come down from the cross; he would rise from the dead, and yet they would not believe even then.
From the Roman reckoning of time, there was a period from 12:00 noon until 3:00 in the afternoon that the sky grew unusually dark, much longer than any natural eclipse, which some have wrongly speculated. According to Mark 15:25 and 15:34, we can see that Jesus hung on the cross for about 6 hours (approximately between 9:00 in the morning and 3:00 in the afternoon). The first three hours of Jesus’ ordeal on the cross were in normal daylight so that all could see that it was, in fact, Jesus on the cross and not a replacement or an impostor. This darkness was especially remarkable because it happened during a full moon when Passover was always held, and during a full moon, it was impossible that there would be a natural eclipse of the sun. This remarkable darkness showed the agony of creation itself in the Creator’s suffering. There was even contemporary evidence for this unusual darkness. A Roman historian named Phlegon wrote the following about events that happened during the crucifixion: “In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day turned into the dark night, so that the stars in heaven were seen; and there was an earthquake.” His words also indicate that this supernatural event was not simply clouds covering the sun or another natural and explainable occurrence.
When Jesus spoke from the cross, saying, "My God, My God," he was quoting Psalm 22 and declared his fulfillment of that prophecy, in both its agony and its exultation. The Psalm continues 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). Jesus then asked the Father, 'Why have You forsaken Me?' Jesus had known great pain and suffering (both physical and emotional) during His life. Yet he had never known separation from his Father. At this moment, he experienced something he had never experienced. There was a significant sense in which Jesus rightly felt forsaken by the Father, and at this moment, a holy transaction took place to pay for sin. God the Father regarded God the Son as if he were a sinner. As the Apostle Paul would later write, '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) The sins of the people had been placed on the spotless lamb. Jesus not only endured the withdrawal of the Father’s fellowship but also the actual outpouring of the Father’s wrath and penalty upon him as a substitute for sinful humanity. Horrible as this was, it fulfilled God’s good and loving plan for redemption. Therefore, Isaiah could say, 'Yet it pleased the Lord to bruise Him.' (Isaiah 53:10) At some point before Jesus died, before the veil was torn in two, and before Jesus cried out, 'It is finished,' this 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. 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 then judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup. (Isaiah 53:3-5)
Most victims of crucifixion spent their last hours in complete exhaustion or unconsciousness before death. Jesus was not like this; though tremendously tortured and weakened, he was conscious and able to speak right up to the moment of His death. John 19:30 tells us that Jesus said, “It is finished,” which is one word in the ancient Greek – tetelestai, which means “paid in full.” This was the cry of a victorious winner because Jesus had now fully paid the debt of sin we owed and finished the eternal purpose of the cross. The text tells us that Jesus then yielded up his spirit. No one took Jesus’ life from him, Jesus yielded it up. Death had no righteous hold on the sinless Son of God. He stood in the place of sinners but never was or became a sinner himself. Therefore, he could not die like a fallen mortal man unless he gave up his spirit. As Jesus said in John 10:17-18, '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 the power to lay it down, and I have the power to take it again.' Upon the death of Christ, many miraculous things happened. The first was that the veil of the temple was torn in two: The veil was what separated the holy place from the most holy place in the temple. It was a vivid demonstration of the separation between Holy God and unholy man. Notably, the veil was torn from top to bottom, showing it was God who did the tearing and not because of any human strength or ability. The next occurrence was that the earth quaked, and the rocks were split. Nature itself was shaken by the death of the Son of God. Even men in graves came to life and walked around, displaying the life-giving power both then and now of what Jesus accomplished on the cross. 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 unique about Jesus.
Customarily, the bodies of crucified criminals were left on their crosses to rot or to be eaten by wild animals. But the Jews wanted no such horror displayed during the Passover season, and the Romans were known to grant the corpses of executed men to friends or relatives for proper burial. A wealthy man named Joseph of Arimathea offered his tomb for Jesus. He followed the burial customs of that day as best he could, considering they had very little time because the Sabbath drew near (Luke 23:54). He wrapped the body of Jesus in a clean linen burial cloth and laid it in his new tomb, carved into solid rock. This tomb was located in a garden near the place of crucifixion (John 19:41). It was a sacrifice for Joseph of Arimathea to give up his expensive tomb to Jesus, but it would only be used for a few days. The Romans then had a large stone rolled against the door of the tomb. This, along with other methods we will explore later, was the customary way to seal this expensive tomb, yet nothing they could do could keep Jesus from coming out.
Matthew 27:27-61
Mark 15:16-47
Luke 23:26-56
John 19:17-42
Major Events
The Crucifixion of Jesus
The Death and Burial of Jesus
Devotional
In this special reading, we will focus on the events of the crucifixion of Christ, which set up the events of Easter Sunday. After the unjust and illegal trials of Jesus were concluded, Pilate handed him over to be crucified. It was customary for a man convicted of death to first be scourged or whipped. 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 scourging, even before the crucifixion. The goal of scourging was to weaken the victim to a state just short of collapse and death. Pain and blood loss generally set the stage for circulatory shock, and the extent of blood loss at this stage may well have determined how long the victim would survive the cross. They also mocked him, saying, “Hail, King of the Jews!” Everything about this was intended to humiliate Jesus. The Jewish rulers had already mocked Jesus as Messiah (Matthew 26:67-68), and now the Roman powers mocked him as king. When a prisoner was crucified, they were often nailed to the cross naked, simply to increase their humiliation. Jesus hadn’t been crucified yet, but his humiliation had begun, and he was publicly stripped for a time before a scarlet robe was put on him as a cruel irony. They also twisted a crown of thorns and pressed it down into his skull. They placed a reed in his right hand. Kings hold scepters as a symbol of strength, and in their mockery of Jesus, they gave him a thin, weak reed to symbolize his defeat. They then bowed down to him and offered mocking worship to this king. Everything was a counterfeit and no doubt there was much gloating happening in the spiritual realm as well. All this was meant by the Romans to humiliate Jesus, but also by the Jews in general - saying, "This is the best King you can bring forth?” We might say that in contrast, Jesus speaks to the kings and rulers of this age that their crowns are false and their scepters are weak reeds.
When this mockery was complete for the moment, they shifted back to physical cruelty. The march to the place of crucifixion was useful advertising for Rome. It warned potential rebels and troublemakers that this was their fate should they challenge the Empire. Normally, a centurion on horseback led the procession, and a herald shouted the crime of the condemned. The criminal was led to the scene of crucifixion by a long and winding route so that as many as possible might see him and take warning from the grim sight. As Jesus was led away to be crucified, he was – like most victims of crucifixion – forced to carry the wood he would hang on. 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. 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 later hang on. 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 death and only 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 was a one-way journey. It wasn't a round trip, nor should that option exist in modern Christianity.
On the way to Golgotha, which translates to Calvary, a man from Cyrene named Simon was ordered to carry the cross of Christ for part of the journey. This man was probably a visitor to Jerusalem, there as a faithful Jew, to celebrate the Passover. Visiting Jerusalem, he was far from Cyrene in North Africa, 800 miles away. 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 ruled, and Simon was not given a choice. We have reason to believe that Simon came to know what it really meant to take up one’s cross and follow Jesus. There is evidence to suggest that his sons became leaders among the early Christians (Mark 15:21 and Romans 16:13). Jesus was led to a specific place outside the city walls of Jerusalem, yet still very close, where people were crucified. The place called Golgotha also means “Place of a Skull," and was called that because it was an established place where many 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. It was customary to give those about to be crucified a pain-numbing and mind-numbing drink, to lessen their awareness of the agony awaiting them. But Jesus refused any numbing drugs. He chose to face the spiritual and physical terror with his senses awake.
We have yet to see an accurate, full depiction of crucifixion in modern media. If it were ever made, it would be limited to adult audiences because of its intense horror and brutality. The Bible spares us the gory descriptions of Jesus’ physical agony, simply stating, “Then they crucified Him.” This is because everyone in Matthew’s day was well acquainted with the terror of crucifixion, but especially because the greater aspect of Jesus’ suffering was spiritual, not physical. In 1986, Dr. William Edwards wrote a remarkable article in the 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: “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. The victim’s back was first torn open by the scourging, then opened again as the congealing, clotting blood came off with the clothing that was removed at the place of crucifixion. When thrown on the ground to nail the hands to the crossbeam, the wounds were again opened, deepened, and contaminated with dirt. While attached to the upright cross, each breath would cause the painful wounds on the back to scrape against the rough wood of the upright beam and were further aggravated. Driving the nail through the wrist severed the large median nerve. This stimulated nerve caused bolts of fiery pain in both arms and often resulted in a claw-like grip in the victim’s hands. Beyond the severe pain, the major effect of crucifixion inhibited normal breathing. The weight of the body, pulling down on the arms and shoulders, tended to lock the respiratory muscles in an inhalation state, thus hindering exhalation. The lack of adequate respiration resulted in severe muscle cramps, which hindered breathing even further. To get a good breath, one had to push against the feet and flex the elbows, pulling from the shoulders. Putting the weight of the body on the feet produced more pain, and flexing the elbows twisted the hands hanging on the nails. Lifting the body for a breath also painfully scraped the back against the rough wooden post. Each effort to get a proper breath was agonizing, exhausting, and led to a sooner death. 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. 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 were broken, and the victim was soon unable to breathe. A Roman citizen could not be crucified except by direct order of Caesar; it was reserved for the worst criminals and lowest classes. No wonder 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.” The Roman historian Tacitus called crucifixion “A torture fit only for slaves” – fit only for them because they were seen as sub-human. How bad was crucifixion? We get our English word excruciating from the Roman word “out of the cross.”
Jesus lost everything on the cross, being nailed to the cross as a naked, humiliated man. He let go of absolutely everything – even his clothes – becoming completely poor for us so we could become completely rich in him. Jesus came all the way down the ladder to accomplish our salvation. Yet even in all this sin, pain, agony, and injustice, God guided all things to his desired fulfillment. It may seem that Jesus had no control over these events, yet the invisible hand of God orchestrated all things so that specific prophecies were fulfilled. Jesus did not suffer as the victim of circumstances. Jesus said of his life in John 10:18, 'No one takes it from me, but I lay it down of myself.' This voluntary laying down of his life is the most extreme demonstration of love, and it is what we are called to do. The mockery did not end when Jesus was on the cross. A sign was placed on it which declared Jesus King of the Jews. Jewish religious leaders objected to this title, feeling it was false and demeaning because it showed Rome’s power to humiliate and torture even the “King of the Jews.” Yet Pilate would not alter this, and when asked to take down the inscription he answered, 'What I have written, I have written' (John 19:22). In his crucifixion, Jesus stood right in the center of sinful humanity, shown by robbers on either side. With the mockery of even the criminals, the rejection of Jesus by his people was complete. One of these robbers later repented and trusted in Jesus, and another one did not (Luke 23:39-43). Interestingly, Jesus was mocked repeatedly for his true identity. They mocked him as a Savior. They mocked him as a king. They mocked him as one who trusted in God. They mocked him as the Son of God. They acted as though if Jesus did what they said, they would believe him, yet it is precisely because he did not save himself that he could save others. Nothing but love kept Jesus on the cross. No nail was strong enough if he wanted to come down. But Jesus would do much greater than come down from the cross; he would rise from the dead, and yet they would not believe even then.
From the Roman reckoning of time, there was a period from 12:00 noon until 3:00 in the afternoon that the sky grew unusually dark, much longer than any natural eclipse, which some have wrongly speculated. According to Mark 15:25 and 15:34, we can see that Jesus hung on the cross for about 6 hours (approximately between 9:00 in the morning and 3:00 in the afternoon). The first three hours of Jesus’ ordeal on the cross were in normal daylight so that all could see that it was, in fact, Jesus on the cross and not a replacement or an impostor. This darkness was especially remarkable because it happened during a full moon when Passover was always held, and during a full moon, it was impossible that there would be a natural eclipse of the sun. This remarkable darkness showed the agony of creation itself in the Creator’s suffering. There was even contemporary evidence for this unusual darkness. A Roman historian named Phlegon wrote the following about events that happened during the crucifixion: “In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day turned into the dark night, so that the stars in heaven were seen; and there was an earthquake.” His words also indicate that this supernatural event was not simply clouds covering the sun or another natural and explainable occurrence.
When Jesus spoke from the cross, saying, "My God, My God," he was quoting Psalm 22 and declared his fulfillment of that prophecy, in both its agony and its exultation. The Psalm continues 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). Jesus then asked the Father, 'Why have You forsaken Me?' Jesus had known great pain and suffering (both physical and emotional) during His life. Yet he had never known separation from his Father. At this moment, he experienced something he had never experienced. There was a significant sense in which Jesus rightly felt forsaken by the Father, and at this moment, a holy transaction took place to pay for sin. God the Father regarded God the Son as if he were a sinner. As the Apostle Paul would later write, '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) The sins of the people had been placed on the spotless lamb. Jesus not only endured the withdrawal of the Father’s fellowship but also the actual outpouring of the Father’s wrath and penalty upon him as a substitute for sinful humanity. Horrible as this was, it fulfilled God’s good and loving plan for redemption. Therefore, Isaiah could say, 'Yet it pleased the Lord to bruise Him.' (Isaiah 53:10) At some point before Jesus died, before the veil was torn in two, and before Jesus cried out, 'It is finished,' this 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. 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 then judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup. (Isaiah 53:3-5)
Most victims of crucifixion spent their last hours in complete exhaustion or unconsciousness before death. Jesus was not like this; though tremendously tortured and weakened, he was conscious and able to speak right up to the moment of His death. John 19:30 tells us that Jesus said, “It is finished,” which is one word in the ancient Greek – tetelestai, which means “paid in full.” This was the cry of a victorious winner because Jesus had now fully paid the debt of sin we owed and finished the eternal purpose of the cross. The text tells us that Jesus then yielded up his spirit. No one took Jesus’ life from him, Jesus yielded it up. Death had no righteous hold on the sinless Son of God. He stood in the place of sinners but never was or became a sinner himself. Therefore, he could not die like a fallen mortal man unless he gave up his spirit. As Jesus said in John 10:17-18, '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 the power to lay it down, and I have the power to take it again.' Upon the death of Christ, many miraculous things happened. The first was that the veil of the temple was torn in two: The veil was what separated the holy place from the most holy place in the temple. It was a vivid demonstration of the separation between Holy God and unholy man. Notably, the veil was torn from top to bottom, showing it was God who did the tearing and not because of any human strength or ability. The next occurrence was that the earth quaked, and the rocks were split. Nature itself was shaken by the death of the Son of God. Even men in graves came to life and walked around, displaying the life-giving power both then and now of what Jesus accomplished on the cross. 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 unique about Jesus.
Customarily, the bodies of crucified criminals were left on their crosses to rot or to be eaten by wild animals. But the Jews wanted no such horror displayed during the Passover season, and the Romans were known to grant the corpses of executed men to friends or relatives for proper burial. A wealthy man named Joseph of Arimathea offered his tomb for Jesus. He followed the burial customs of that day as best he could, considering they had very little time because the Sabbath drew near (Luke 23:54). He wrapped the body of Jesus in a clean linen burial cloth and laid it in his new tomb, carved into solid rock. This tomb was located in a garden near the place of crucifixion (John 19:41). It was a sacrifice for Joseph of Arimathea to give up his expensive tomb to Jesus, but it would only be used for a few days. The Romans then had a large stone rolled against the door of the tomb. This, along with other methods we will explore later, was the customary way to seal this expensive tomb, yet nothing they could do could keep Jesus from coming out.