Jesus and the Cross
The Gospels have all been pressing forward to this moment. In fact, all of history has been moving forward to the climactic moment of the crucifixion of the Son of God. There is no greater or significant moment in history than Christ’s crucifixion and resurrection. Combined, these two historical events form the center of God’s plan, the apex of his work in the world, and the foundation of all that follows.
Assuming those statements to be true, what was surprising to me as a new Christian was the apparent lack of detail about the crucifixion and resurrection in the gospel narratives. For instance, Matthew records the crucifixion in one short verse, “And when they had crucified him, they divided his garments among them by casting lots” (Matt. 27:35). The point of the verse is not even to highlight the crucifixion, but the soldiers’ fulfillment of prophecy (see Psalm 22:18)! So, based on this faulty assumption, I’ve thought that the Gospels are relatively devoid of the meaning of the crucifixion and resurrection. What we’ve needed to do then, is comb the epistles for the meaning of the cross and empty tomb. This approach would bear much more theological fruit.
There is a certain truth to the above approach, but what I’ve come to appreciate over the years is how much the Gospels add to our understanding of the crucifixion and resurrection. This brief article is intended to help us appreciate their contributions to our understanding of the cross. We’ll look at the resurrection next week.
The Silent Sufferer
The events surrounding the crucifixion consist of plotting, betrayal, arrest, abandonment, a sham trial, and the ignominious death by crucifixion. Matthew begins this section of his Gospel with a summary statement and a statement by Jesus about what is going to happen in the coming days. Matthew 26:1-2 says, “When Jesus finished all these sayings, he said to his disciples, ‘You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.’” This is the fifth time Matthew has used this saying to wrap up sections of his Gospel (cf. 7:28; 11:1; 13:53; 19:1) and the fourth time Jesus has predicted his own death at the hands of the religious leaders (16:21; 17:22-23; 20:18-19). The “sayings” statement is important not only as a marker for sections of the Gospel, but for the way it serves as a conclusion to all that Jesus has spoken to Israel. The first few days of this last week were filled with teaching, as most of Jesus’ ministry was. But now, now that his death is imminent, he has finished speaking to the people. He has said all that he will say to Israel and they have remained stubborn and stiff-necked in response to him and his words. He will move on now to a silent and passive death. “He was oppressed and afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isa. 53:7).
Plotting and Money
The plotting of the religious leaders has reached the point where the death of Jesus is the most appropriate course of action (Matt. 26:3-4). However, they’re determined not to do this during the feast because they were afraid of a riot by the people. A riot does occur (see Matt. 27:24), but one that aligns with their plans. The crowds the religious leaders feared are now fully in the camp of those plotting and conspiring against the Son of God.
The religious leaders are aided by the greed of Judas. This was unexpected by them (not by Jesus, see Matt. 26:21) and aids them in accomplishing their plan. This is an opportunity they cannot pass up, so they go against their previous decision and move forward with a plan shrouded in secrecy and darkness. They somehow think this is something they can get away with without the people knowing about it. How foolish and deceived they were.
The story of Judas is contrasted with another story about money. Judas agrees to betray Jesus for the price of thirty pieces of silver, the price of a slave (Ex. 21:32). That is all that he is worth in his eyes. There are other eyes that see beneath the surface and the circumstances and assign an immeasurable worth to Jesus. These are the eyes of the woman who anoints Jesus for burial with a fragrant concoction (Matt. 26:6-13). She sees what even the disciples don’t see. They are indignant at her wastefulness. Apparently, the cost of this perfume was equal to an average yearly salary (see John 12:5) and the disciples are thinking that there goes $50,000 down the drain. What a waste! This could have been used to do so many good things! But Jesus commends her for her ‘wastefulness’ and declares that she has done so to prepare his body for burial. She believes what the disciples don’t, that Jesus is in Jerusalem to be killed. The disciples’ beliefs and sense of value is upended by the extremely lavish act of the woman. That is why her story is told alongside the proclamation of the gospel. As one author states, “Her good work is proclaimed with the gospel because she is the only one to believe the gospel.” His body, which will soon be broken (see Matt. 26:26-29), is ready to be offered up as a sacrifice for sin.
Discipleship
After the Lord’s Supper, the disciples fall apart. In Jesus’ words, they ‘stumble’ or ‘fall away’ or are ‘scandalized’. They stumble over the stumbling block. At the precise moment when they’re needed the most, when the Messiah they’ve been following is about to face his most difficult test, they fail miserably at theirs. Jesus predicts their abandonment and denial (Matt. 26:31-35). When Jesus shares with Peter, James, and John his deep sorrow and need, they grow weary and fall asleep (Matt. 26:37-46). At his arrest, the disciples take action, but it is misguided (Matt. 26:47-56). It is the way of the world, not the way of God’s kingdom. Suffering and persecution are a part of following Jesus, a Savior who suffered and was persecuted. A disciple is not above his master. Swords have their time and place, but the sword the followers of Jesus yield is not a sword of iron, but one of the Spirit of the living God. Those who wield swords of iron will die by them at the hands of the Romans.
The Cross
Fast-forwarding to the cross, we see Jesus placed strategically between two thieves and labeled as the “King of the Jews” (Matt. 27:37). A crucified Messiah is no Messiah at all they think. He is a phony; one whose failure is all too apparent. Where is the victory? Where is the triumph? The people are all emboldened now and their mocking cries are filled with irony. It is easy to mock someone nailed to a cross, especially an enemy. But even these cries are filled with more truth than they realize. The actions and words of the soldiers and people not only fulfill Scripture, but reinforce the claim their verbal professions deny. Jesus will destroy the temple and rebuild it in magnificent glory. He is the Son of God, the King of Israel, and that means that he cannot come down from the cross and save himself. He cannot save others if he chooses to save himself. He trusts in God and continues to trust in him fully, even to the point of death. And the Father favors the Son, even now, as he offers himself up in obedience as a fragrant offering for the sins of his people. Jesus is demonstrating his Messiahship all through the crucifixion. Though God is being mocked as he hangs on the cross, he has the last laugh as the people do what his hand and plan had predestined to take place (Acts 4:27-28; cf. Ps. 2:4). The crucifixion of Jesus proves that he is the Son of God, that he is the King, not the other way around. There is a lesson here for all of us.