Introducing the Crucifixion

Michael McCoy

Crucifixion • Sermon • Submitted 2 months ago • Presented 2 months ago

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This message will overview the levels of importance the crucifixion has and will introduce, time permitting, the historical facts of the crucifixion.

Notes

Transcript

Introduction

We will begin a study of Jesus’ crucifixion recorded in Mark 15.

There are at least four levels for us to think about the crucifixion event:

The historical facts around the event itself. From a biblical perspective, Jesus’ crucifixion and resurrection have no meaning apart from having been real, historical events. There were reasons on the ground for this, and there are non-biblical accounts that attest to the facts. The names and people involved matter as well. They must be accurate for the historical facts to be correct.

The redemptive/soteriological significance. This is based upon the historical events, but Jesus did not experience death as a mere series of unfortunate events. In his death, he fulfilled God’s plan to provide reconciliation, redemption, forgiveness, propitiation, and justification through the substitutionary sacrifice of Jesus.

Romans 4:24-5:3.

2 Corinthians 5:19.

1 Peter 3:18.

We should consider the crucifixion as the fulfillment of prophecy. God did not keep his plans for redemption entirely secret. He disclosed them in the prophets but in such a way that was not always easy to discover or ascertain.

1 Peter 1:10-12.

Finally, we can consider the crucifixion as Jesus’ example for us to imitate. How should God’s people think about facing and enduring persecution and suffering? Jesus said, “if anyone want to be my disciple, let him take up his cross and follow me.”

1 Peter 2:19-25.

Background

When we meet Jesus in Mark 15, he has, so far as we know, been awake for a very long time.

He and his disciples partook of his final Passover.

Jesus was arrested in the Garden of Gethsemane, where he had gone to pray.

The Jewish authorities conducted their own interrogation of Jesus.

It is early in the morning, and at first light, the Jewish authorities, in all their layers, bring Jesus to Pilate.

The designation of “morning” begins Mark’s focus on time in this account:

Mk. 15:1.

Mk. 15:25.

Mk. 15:33-34.

Mk. 15:42.

Pontius Pilate was appointed governor of the small province of Judaea from 26-36/37 CE.

Tacitus: Annales ab exxessu divi Augusti 15.44.4

“Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.”

Pilate decided the matter in a cognitio extra ordinem, an informal legal proceeding often used by Roman governors in cases involving ordinary provincials.” Collins, A. Y., & Attridge, H. W. (2007). Mark: A Commentary on the Gospel of Mark (pp. 699–700). Fortress Press.

Jesus has come bound to Pilate.

Human Will and God’s Will

Mark makes it clear that the opposition to Jesus was real.

We do not just get the theological perspective or the view from God.

We get to see the confluence of events. This is important because we see true human nature, and we also see why God later judged Jerusalem with Roman destruction.

God’s will and, thus, the scriptures, get fulfilled even as human beings act of their own accord for their own reasons.

An official meeting had to take place early in the morning to give the proceedings legitimacy. Mark’s structure emphasizes the role of the chief priests, but they are not the only ones.

Accusations against Jesus: Lk. 23:1-5.

Jesus’ Abnormal Behavior

Once arrested, Jesus does not behave like someone would expect a falsely accused human being to act.

He does not show panic.

. He also does not put up much of a defense.

As Peter would later write, Jesus does not offer empty threats of retaliation.

According to John 18, he does engage in philosophical discussion with Pilate, but Jesus does not try to defend himself.

He tries to get Pilate to consider the deeper ramifications of what might be taking place.

Jn. 18:33-38.

Pilate wants nothing to do with the machinations of the Jewish leaders. He perceives that something untoward is afoot, but he cannot free himself from this situation.