All the gospel writers simply record the fact that Jesus was crucified (see Matt. 27:35; Mk. 15:24; Luke 23:33; John 19:18); they give no details of the process of crucifixion. As so many commentators have pointed out, no attempt is made to harrow our feelings. This restraint is all the more remarkable when we take account of the fact that in Psalm 22 there was a clear prophecy of the mode of our Lord’s death: “They pierced my hands and my feet” (v. 16). But if there is no mention in the actual records of the fact his hands and his feet were nailed to the cross, there is confirmation elsewhere of this grim truth.
As we are well aware, the Lord’s resurrection was so unexpected a development that the apostles had the utmost difficulty in overcoming their doubts. To prove that it was really himself when he appeared to them, the Lord “shewed them his hands and his feet” (Luke 24:40). That simple fact speaks for itself. One cannot help reflecting that as the apostles were convinced by seeing the imprint of the nails, so in the future the Jews will recognize in their deliverer the one they pierced (Zech. 12:10; also Rev. 1:7).
“Ensign” lifted up
The Lord knew full well, from the beginning how his end would come about. In the celebrated conversation with Nicodemus he said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14). The Lord spoke in similar terms in John 8:28; “When ye have lifted up the Son of man, then shall ye know that I am he…” Lest there be any doubt about the meaning of this notion of “being lifted up,” its signification is revealed in John 12. There the Lord declares, “And I, if I be lifted up from the earth, will draw all men unto myself. But this he said, signifying by what manner of death he should die” (vs. 32-33).
What is particularly striking about this passage is the implication the Lord’s lifting up on the cross would draw all men to him. We know why — all mankind has this in common, its sin and need of salvation. Long before the prophet had foretold how God would respond to man’s need, “And it shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, unto him shall the nations seek, and his resting place shall be glorious” (Isa. 11:10). The term “ensign” recurs in verse 12 and once more it is a rallying point for the nations. The Hebrew word for “ensign” is nes, and this is the precise term which is used in Numbers 21:8 of the standard which is set up to display the serpent, and it is what the Lord refers to in John 3:14.
Thus what was provided initially in the wilderness for the Israelites in their sin, becomes through the cross the standard to which all repentant Gentiles can rally. This reflection provides us with the salutary reminder that the crucifixion of our beloved Lord is the price of our redemption. While we do well to respect the restraint shown by the gospel writers in their record of the crucifixion, we must surely in the privacy of our hearts, especially at the breaking of bread, weigh the price paid by our Lord in Gethsemane and at Golgotha.
The power of darkness
When we come to the consideration of the accounts of the crucifixion, we remember that it is Mark who enables us to conclude Jesus hung upon the cross for a total of six hours, for he mentions the third, sixth and ninth hours (Mark 15:25,33,34). With his back lacerated by scourging, his hands and his feet pierced by nails, the pain would be excruciating, a word which itself is derived from the Latin crwc, crucis, a cross.
This period of six hours needs to be borne in mind — during the final period of three hours there was darkness over the land. The suggestion that it might have been due to an eclipse may be dismissed out of hand, for it was the time of the full moon. Furthermore, whoever heard of an eclipse lasting three hours? It is difficult to resist the conclusion that it was directed by the Father which would shelter the Son from the heat of the day. The darkness surely had a symbolic significance as well, for the Lord had said to those who had come to arrest him in Gethsemane, “When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness” (Luke 22:53).
Thief on the cross
The knowledge that the Lord was upon the cross for six hours is important. He was, we know, not alone but had malefactors on either side of him, one on the left and the other on the right. During so long a period the three crucified men could have had a number of conversations, but when we examine the gospels, we note that little is recorded; what is preserved is therefore all the more precious. In the case of the two criminals, both initially joined in the rebukes addressed to the Lord (Matt. 27:44; Mark 15:32). We discover, if we look at these two accounts, that this took place during the first period of three hours, but at what stage we cannot tell. It may well have been early in this first period. One imagines that those who joined in the chorus of heartless gibes and cruel taunts would vent their malice as soon as they saw Jesus erected upon the cross. They would obviously tire of their jibes and not knowing how long the process of crucifixion would last, they would go away sooner or later.
In any case, if any of his enemies lingered to satisfy their malice, the onset of darkness would unsettle them and cause at least some to depart. As for the two crucified with Christ, one persisted in his railing: “Art thou not the Christ? save thyself and us” (Luke 23:39). But the other changed his attitude radically. He sharply rebukes the other criminal, “Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss” (Luke 23:39-40).
These are wonderful words when we consider the circumstances in which they were uttered. Despite the pain which racks his body, this man recognizes the fundamental difference between himself and the other criminal on the one hand, and the Lord Jesus on the other. But that is not all, for he goes on to utter those celebrated words, “Jesus, remember me when thou comest in thy kingdom” (v. 42).
“Jesus,” so he knows the Lord’s name and uses it in addressing him. It is true he could have discovered this from reading the superscription over the Lord’s cross (see John 19:19) but he may also have learnt it from conversation with the Lord. Individuals thrown together in exceptional circumstances can rapidly become familiar. This certainly appears to have been so in the present case. The bandit knows about the kingdom, and humbly asks to be remembered by the Lord when he assumes his kingly power.
How did he acquire this knowledge?
We can only speculate. What is certain is the man conversed with the Lord from his cross and fundamentally altered his attitude. For obvious reasons he would want to discover why the Lord was being crucified. The reading of John’s full reproduction of the inscription, “JESUS OF NAZARETH, THE KING OF THE JEWS” must have aroused his interest. If he knew little about the Lord before, now was the time for any question to be answered. He may well have heard something about the man from Nazareth but, with his previous outlook, not have taken it seriously.
We can be sure the Lord would give him the enlightenment necessary. When Jesus was asked to remember the man, he exercised his prerogative as God-appointed judge by promising him he would be in the paradise which we know will be a feature of the kingdom. From Luke’s record, we can gain the impression the Lord uttered those sublime words, “Father, forgive them; for they know not what they do” (Luke 23:34) soon after he was placed upon the cross. We wonder what their effect would be upon the one whom we regard as “the penitent thief.” Perhaps slowly, but surely, he came to realize the uniqueness of the character and mission of his fellow sufferer. That he was able to rise above his humiliating circumstances and the cruel pain associated with crucifixion surely indicates that he was exceptional — he was clearly different from the other man.
Saviour to the end
But what we must not lose sight of in all this is the conduct of the Lord himself. The two crucified with him were apparently desperadoes, something worse than mere thieves, bandits, lestai, who would not recoil before acts of violence. That they were being put to death by crucifixion is evidence of the seriousness of their crimes. Had they acted under the leadership of Barabbas? This possibility has been suggested. They were the two in whose company our beloved Lord was condemned to die; he was between them, appropriately, for the prophet had said, “He was numbered with the transgressors” (Isa. 53:12). Even upon the cross, with all its agony, he was the Saviour, concerned with the forgiveness of his persecutors and with promising the kingdom to a penitent sinner.
There is more to be said on this subject. We hope to return to the consideration of our Lord’s demeanour during those final hours of crucifixion. Let us not forget his words, “If any man would come after me, let
him deny himself, and take up his cross, and follow me” (Matt. 16:24). How can we do this in any effective way unless our minds constantly dwell upon our Lord’s remarkably powerful example?
The Origin of the Organic World – Part One