Evidences of Jesus’ Death
Crucifixion • Sermon • Submitted • Presented
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· 1 viewThis message will examine Mark’s evidence for the death of Jesus. We will note the unexpected witnesses.
Notes
Transcript
Introduction:
Introduction:
The spiritual significance for Jesus’ crucifixion derives from the historical event of his death.
Faith is not what we substitute for evidence.
Biblical faith must be based on the evidence.
We trust in the efficacy of Jesus’ crucifixion because of the evidence we have.
We are further reassured by the evidence.
Paul’s tripartite recitation of the gospel in 1 Cor. 15:1-3 mirrors the gospels’ presentation of what happened to Jesus.
He died for our sins according to the scriptures.
He was buried.
He rose again the third day according to the scriptures.
Mark gives four evidences of death. We have seen two of them. Today we will examine the other two.
The rent temple veil: this is a supernatural phenomenon that coincides, perhaps, with the three hour darkness. It is the only phenomenological evidence.
The witness of the centurion: This man, perhaps, commanded the station of Jesus’ cross. He concluded that Jesus is the Son of God based on the way he died (this is the opposite of an apotheosis).
The Women as Witnesses
The Women as Witnesses
The women who were watching from a distance: Mary Magdalene, Mary the mother of “little James” and “Josetus” or perhaps a third lady is intended, perhaps Salome is his mother.
These women were regular followers of Jesus.
They will be vital for the resurrection.
Josephus Ant. 4.8.15 discusses, the paragraphs before, the giving of the law to Israel by Moses. This paragraph is concerned with the standard for credible testimony that Moses It gave. It really amounts to a commentary on Deut. 19:15. My translation = "Let not one witness be believed, but three or, as a last resort, two, from whose witness the things having previously happened will stand (as) truthful. But, let not a witness be from women because of the lack of seriousness and insolence of their kind."
If the goal were persuasion or believability, women as primary witnesses might not have resonated with an ancient audience.
Mark seems to imply that many other women came up and might have been present with the women he names.
Pilate’s Investigation
Pilate’s Investigation
Mark has noted the time.
The Works of Josephus: New Updated Edition Chapter 6: An Embassage of the Jews in Cyrene and Asia to Caesar, concerning the Complaints They Had to Make against the Greeks; With Copies of the Epistles Which Caesar and Agrippa Wrote to the Cities for Them
and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour;
Joseph of Arimathea has come after that designated time and on that legally specified day.
Mark reminds his audience of Joseph’s identity.
He had a great reputation.
He anticipated the kingdom of God.
He dared to face Pilate and formally request the body of Jesus.
Joseph counts as a witness of someone aware of Jesus’ death. Otherwise, this request makes no sense.
Pilate investigated because Jesus should not yet have died.
He learns, first, from Joseph.
He then learns from the centurion.
Mark then accounts for what Joseph did with the body and who was watching while he did it.
Introduction (Pt. 2)
Introduction (Pt. 2)
Facts and truth matter to us as believers.
We are not supposed to be about satisfying or even intensifying our emotions.
Modern, American Christianity has become about sensationalism. While some want to know the teaching of scripture and understand the Bible, many do not.
What does it mean to live in the truth?
The testimony of Christian history places real significance on truth.
Paul makes arguments about truth when he explains the meaning of scripture, especially about Abraham in Romans and Galatians.
History is inescapable. Events either happened, or they did not.
Comparing Accounts
Comparing Accounts
Matthew, Mark, and Luke all agree that Joseph requested the body of Jesus.
Matthew 27:57–58“Ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ· οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. τότε ὁ Πιλᾶτος ἐκέλευσεν ἀποδοθῆναι.”
Luke 23:50–52 “Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσὴφ βουλευτὴς ὑπάρχων [καὶ] ἀνὴρ ἀγαθὸς καὶ δίκαιος — οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν — ἀπὸ Ἁριμαθαίας πόλεως τῶν Ἰουδαίων, ὃς προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ, οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ”
John 19:38–42 “Μετὰ δὲ ταῦτα ἠρώτησεν τὸν Πιλᾶτον Ἰωσὴφ [ὁ] ἀπὸ Ἁριμαθαίας, ὢν μαθητὴς τοῦ Ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πιλᾶτος. ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα αὐτοῦ. ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος· ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν.”
It was Joseph’s request for the body of Jesus that initiated Pilate’s investigation about Jesus’ death.
They all agree on the process:
He purchased linen cloths.
He took the body down and wrapped them in the cloth.
He placed the body in a tomb which had been hewn out of rock (this was a common Jewish burial custom).
Luke’s account gives us even more. We learn that Joseph placed the body in a tomb that had never before been used.
This means no mistakes. No other bones or burials.
John 19:41 “ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος·”
John 19:39
The Women as Witnesses to Burial
The Women as Witnesses to Burial
For the three most essential events to the gospel message, the women are the key witnesses.
Again, this does not build credibility in that world.
So, either the gospel writers have lost their minds, or they are telling the truth.
Records of the Life of Jesus (§145: The Burial of Jesus)
F 61Ἦν δὲ ἐκεῖ Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου. Mt.
F 47ἡ δὲ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ Ἰωσῆτος ἐθεώρουν ποῦ τέθειται. Mk.
F 55Κατακολουθήσασαι δὲ αἱ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι ἐκ τῆς Γαλιλαίας αὐτῷ, ἐθεάσαντο τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ: Lk