528 lines
33 KiB
Plaintext
528 lines
33 KiB
Plaintext
Urantia Book Paper 187 The Crucifixion
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
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of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
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Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
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Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
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Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
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Religions The Sojourn At Rome The Return From Rome The Transition Years John
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The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
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Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
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The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
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In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
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Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
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Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
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Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
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Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
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Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
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Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
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Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
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Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
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Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
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To Jerusalem Going Into Jerusalem Monday In Jerusalem ... The Crucifixion
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Paper 187 The Crucifixion
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Introduction
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AFTER the two brigands had been made ready, the soldiers, under the direction
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of a centurion, started for the scene of the crucifixion. The centurion in
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charge of these twelve soldiers was the same captain who had led forth the
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Roman soldiers the previous night to arrest Jesus in Gethsemane. It was the
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Roman custom to assign four soldiers for each person to be crucified. The two
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brigands were properly scourged before they were taken out to be crucified, but
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Jesus was given no further physical punishment; the captain undoubtedly thought
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he had already been sufficiently scourged, even before his condemnation.
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The two thieves crucified with Jesus were associates of Barabbas and would
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later have been put to death with their leader if he had not been released as
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the Passover pardon of Pilate. Jesus was thus crucified in the place of
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Barabbas.
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What Jesus is now about to do, submit to death on the cross, he does of his own
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free will. In foretelling this experience, he said: "The Father loves and
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sustains me because I am willing to lay down my life. But I will take it up
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again. No one takes my life away from me--I lay it down of myself. I have
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authority to lay it down, and I have authority to take it up. I have received
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such a commandment from my Father."
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It was just before nine o'clock this morning when the soldiers led Jesus from
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the praetorium on the way to Golgotha. They were followed by many who secretly
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sympathized with Jesus, but most of this group of two hundred or more were
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either his enemies or curious idlers who merely desired to enjoy the shock of
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witnessing the crucifixions. Only a few of the Jewish leaders went out to see
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Jesus die on the cross. Knowing that he had been turned over to the Roman
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soldiers by Pilate, and that he was condemned to die, they busied themselves
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with their meeting in the temple, whereat they discussed what should be done
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with his followers.
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1. ON THE WAY TO GOLGOTHA
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Before leaving the courtyard of the praetorium, the soldiers placed the
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crossbeam on Jesus' shoulders. It was the custom to compel the condemned man to
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carry the crossbeam to the site of the crucifixion. Such a condemned man did
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not carry the whole cross, only this shorter timber. The longer and upright
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pieces of timber for the three crosses had already been transported to Golgotha
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and, by the time of the arrival of the soldiers and their prisoners, had been
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firmly implanted in the ground.
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According to custom the captain led the procession, carrying small white boards
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on which had been written with charcoal the names of the criminals and
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top of page - 2005
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the nature of the crimes for which they had been condemned. For the two thieves
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the centurion had notices which gave their names, underneath which was written
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the one word, "Brigand." It was the custom, after the victim had been nailed to
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the crossbeam and hoisted to his place on the upright timber, to nail this
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notice to the top of the cross, just above the head of the criminal, that all
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witnesses might know for what crime the condemned man was being crucified. The
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legend which the centurion carried to put on the cross of Jesus had been
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written by Pilate himself in Latin, Greek, and Aramaic, and it read: "Jesus of
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Nazareth--the King of the Jews."
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Some of the Jewish authorities who were yet present when Pilate wrote this
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legend made vigorous protest against calling Jesus the "king of the Jews." But
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Pilate reminded them that such an accusation was part of the charge which led
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to his condemnation. When the Jews saw they could not prevail upon Pilate to
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change his mind, they pleaded that at least it be modified to read, "He said,
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`I am the king of the Jews."' But Pilate was adamant; he would not alter the
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writing. To all further supplication he only replied, "What I have written, I
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have written."
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Ordinarily, it was the custom to journey to Golgotha by the longest road in
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order that a large number of persons might view the condemned criminal, but on
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this day they went by the most direct route to the Damascus gate, which led out
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of the city to the north, and following this road, they soon arrived at
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Golgotha, the official crucifixion site of Jerusalem. Beyond Golgotha were the
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villas of the wealthy, and on the other side of the road were the tombs of many
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well-to-do Jews.
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Crucifixion was not a Jewish mode of punishment. Both the Greeks and the Romans
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learned this method of execution from the Phoenicians. Even Herod, with all his
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cruelty, did not resort to crucifixion. The Romans never crucified a Roman
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citizen; only slaves and subject peoples were subjected to this dishonorable
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mode of death. During the siege of Jerusalem, just forty years after the
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crucifixion of Jesus, all of Golgotha was covered by thousands upon thousands
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of crosses upon which, from day to day, there perished the flower of the Jewish
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race. A terrible harvest, indeed, of the seed-sowing of this day.
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As the death procession passed along the narrow streets of Jerusalem, many of
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the tenderhearted Jewish women who had heard Jesus' words of good cheer and
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compassion, and who knew of his life of loving ministry, could not refrain from
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weeping when they saw him being led forth to such an ignoble death. As he
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passed by, many of these women bewailed and lamented. And when some of them
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even dared to follow along by his side, the Master turned his head toward them
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and said: "Daughters of Jerusalem, weep not for me, but rather weep for
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yourselves and for your children. My work is about done--soon I go to my
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Father--but the times of terrible trouble for Jerusalem are just beginning.
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Behold, the days are coming in which you shall say: Blessed are the barren and
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those whose breasts have never suckled their young. In those days will you pray
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the rocks of the hills to fall on you in order that you may be delivered from
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the terrors of your troubles."
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These women of Jerusalem were indeed courageous to manifest sympathy for Jesus,
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for it was strictly against the law to show friendly feelings for one who was
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being led forth to crucifixion. It was permitted the rabble to jeer, mock, and
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ridicule the condemned, but it was not allowed that any sympathy should
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top of page - 2006
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be expressed. Though Jesus appreciated the manifestation of sympathy in this
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dark hour when his friends were in hiding, he did not want these kindhearted
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women to incur the displeasure of the authorities by daring to show compassion
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in his behalf. Even at such a time as this Jesus thought little about himself,
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only of the terrible days of tragedy ahead for Jerusalem and the whole Jewish
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nation.
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As the Master trudged along on the way to the crucifixion, he was very weary;
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he was nearly exhausted. He had had neither food nor water since the Last
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Supper at the home of Elijah Mark; neither had he been permitted to enjoy one
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moment of sleep. In addition, there had been one hearing right after another up
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to the hour of his condemnation, not to mention the abusive scourgings with
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their accompanying physical suffering and loss of blood. Superimposed upon all
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this was his extreme mental anguish, his acute spiritual tension, and a
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terrible feeling of human loneliness.
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Shortly after passing through the gate on the way out of the city, as Jesus
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staggered on bearing the crossbeam, his physical strength momentarily gave way,
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and he fell beneath the weight of his heavy burden. The soldiers shouted at him
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and kicked him, but he could not arise. When the captain saw this, knowing what
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Jesus had already endured, he commanded the soldiers to desist. Then he ordered
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a passerby, one Simon from Cyrene, to take the crossbeam from Jesus' shoulders
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and compelled him to carry it the rest of the way to Golgotha.
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This man Simon had come all the way from Cyrene, in northern Africa, to attend
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the Passover. He was stopping with other Cyrenians just outside the city walls
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and was on his way to the temple services in the city when the Roman captain
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commanded him to carry Jesus' crossbeam. Simon lingered all through the hours
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of the Master's death on the cross, talking with many of his friends and with
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his enemies. After the resurrection and before leaving Jerusalem, he became a
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valiant believer in the gospel of the kingdom, and when he returned home, he
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led his family into the heavenly kingdom. His two sons, Alexander and Rufus,
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became very effective teachers of the new gospel in Africa. But Simon never
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knew that Jesus, whose burden he bore, and the Jewish tutor who once befriended
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his injured son, were the same person.
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It was shortly after nine o'clock when this procession of death arrived at
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Golgotha, and the Roman soldiers set themselves about the task of nailing the
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two brigands and the Son of Man to their respective crosses.
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2. THE CRUCIFIXION
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The soldiers first bound the Master's arms with cords to the crossbeam, and
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then they nailed his hands to the wood. When they had hoisted this crossbeam up
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on the post, and after they had nailed it securely to the upright timber of the
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cross, they bound and nailed his feet to the wood, using one long nail to
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penetrate both feet. The upright timber had a large peg, inserted at the proper
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height, which served as a sort of saddle for supporting the body weight. The
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cross was not high, the Master's feet being only about three feet from the
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ground. He was therefore able to hear all that was said of him in derision and
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could plainly see the expression on the faces of all those who so thoughtlessly
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mocked him. And also could those present easily hear all that Jesus said during
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these hours of lingering torture and slow death.
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top of page - 2007
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It was the custom to remove all clothes from those who were to be crucified,
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but since the Jews greatly objected to the public exposure of the naked human
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form, the Romans always provided a suitable loin cloth for all persons
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crucified at Jerusalem. Accordingly, after Jesus' clothes had been removed, he
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was thus garbed before he was put upon the cross.
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Crucifixion was resorted to in order to provide a cruel and lingering
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punishment, the victim sometimes not dying for several days. There was
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considerable sentiment against crucifixion in Jerusalem, and there existed a
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society of Jewish women who always sent a representative to crucifixions for
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the purpose of offering drugged wine to the victim in order to lessen his
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suffering. But when Jesus tasted this narcotized wine, as thirsty as he was, he
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refused to drink it. The Master chose to retain his human consciousness until
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the very end. He desired to meet death, even in this cruel and inhuman form,
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and conquer it by voluntary submission to the full human experience.
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Before Jesus was put on his cross, the two brigands had already been placed on
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their crosses, all the while cursing and spitting upon their executioners.
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Jesus' only words, as they nailed him to the crossbeam, were, "Father, forgive
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them, for they know not what they do." He could not have so mercifully and
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lovingly interceded for his executioners if such thoughts of affectionate
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devotion had not been the mainspring of all his life of unselfish service. The
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ideas, motives, and longings of a lifetime are openly revealed in a crisis.
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After the Master was hoisted on the cross, the captain nailed the title up
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above his head, and it read in three languages, "Jesus of Nazareth--the King of
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the Jews." The Jews were infuriated by this believed insult. But Pilate was
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chafed by their disrespectful manner; he felt he had been intimidated and
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humiliated, and he took this method of obtaining petty revenge. He could have
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written "Jesus, a rebel." But he well knew how these Jerusalem Jews detested
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the very name of Nazareth, and he was determined thus to humiliate them. He
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knew that they would also be cut to the very quick by seeing this executed
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Galilean called "The King of the Jews."
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Many of the Jewish leaders, when they learned how Pilate had sought to deride
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them by placing this inscription on the cross of Jesus, hastened out to
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Golgotha, but they dared not attempt to remove it since the Roman soldiers were
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standing on guard. Not being able to remove the title, these leaders mingled
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with the crowd and did their utmost to incite derision and ridicule, lest any
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give serious regard to the inscription.
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The Apostle John, with Mary the mother of Jesus, Ruth, and Jude, arrived on the
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scene just after Jesus had been hoisted to his position on the cross, and just
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as the captain was nailing the title above the Master's head. John was the only
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one of the eleven apostles to witness the crucifixion, and even he was not
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present all of the time since he ran into Jerusalem to bring back his mother
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and her friends soon after he had brought Jesus' mother to the scene.
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As Jesus saw his mother, with John and his brother and sister, he smiled but
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said nothing. Meanwhile the four soldiers assigned to the Master's crucifixion,
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as was the custom, had divided his clothes among them, one taking the sandals,
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one the turban, one the girdle, and the fourth the cloak. This left the tunic,
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or seamless vestment reaching down to near the knees, to be cut up into four
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pieces, but when the soldiers saw what an unusual garment it was, they decided
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to cast lots for it. Jesus looked down on them while they divided his garments,
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and the thoughtless crowd jeered at him.
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top of page - 2008
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It was well that the Roman soldiers took possession of the Master's clothing.
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Otherwise, if his followers had gained possession of these garments, they would
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have been tempted to resort to superstitious relic worship. The Master desired
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that his followers should have nothing material to associate with his life on
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earth. He wanted to leave mankind only the memory of a human life dedicated to
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the high spiritual ideal of being consecrated to doing the Father's will.
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3. THOSE WHO SAW THE CRUCIFIXION
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At about half past nine o'clock this Friday morning, Jesus was hung upon the
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cross. Before eleven o'clock, upward of one thousand persons had assembled to
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witness this spectacle of the crucifixion of the Son of Man. Throughout these
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dreadful hours the unseen hosts of a universe stood in silence while they gazed
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upon this extraordinary phenomenon of the Creator as he was dying the death of
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the creature, even the most ignoble death of a condemned criminal.
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Standing near the cross at one time or another during the crucifixion were
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Mary, Ruth, Jude, John, Salome (John's mother), and a group of earnest women
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believers including Mary the wife of Clopas and sister of Jesus' mother, Mary
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Magdalene, and Rebecca, onetime of Sepphoris. These and other friends of Jesus
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held their peace while they witnessed his great patience and fortitude and
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gazed upon his intense sufferings.
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Many who passed by wagged their heads and, railing at him, said: "You who would
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destroy the temple and build it again in three days, save yourself. If you are
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the Son of God, why do you not come down from your cross?" In like manner some
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of the rulers of the Jews mocked him, saying, "He saved others, but himself he
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cannot save." Others said, "If you are the king of the Jews, come down from the
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cross, and we will believe in you." And later on they mocked him the more,
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saying: "He trusted in God to deliver him. He even claimed to be the Son of
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God--look at him now--crucified between two thieves." Even the two thieves also
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railed at him and cast reproach upon him.
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Inasmuch as Jesus would make no reply to their taunts, and since it was nearing
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noontime of this special preparation day, by half past eleven o'clock most of
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the jesting and jeering crowd had gone its way; less than fifty persons
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remained on the scene. The soldiers now prepared to eat lunch and drink their
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cheap, sour wine as they settled down for the long deathwatch. As they partook
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of their wine, they derisively offered a toast to Jesus, saying, "Hail and good
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fortune! to the king of the Jews." And they were astonished at the Master's
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tolerant regard of their ridicule and mocking.
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When Jesus saw them eat and drink, he looked down upon them and said, "I
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thirst." When the captain of the guard heard Jesus say, "I thirst," he took
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some of the wine from his bottle and, putting the saturated sponge stopper upon
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the end of a javelin, raised it to Jesus so that he could moisten his parched
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lips.
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Jesus had purposed to live without resort to his supernatural power, and he
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likewise elected to die as an ordinary mortal upon the cross. He had lived as a
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man, and he would die as a man--doing the Father's will.
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4. THE THIEF ON THE CROSS
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One of the brigands railed at Jesus, saying, "If you are the Son of God, why do
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you not save yourself and us?" But when he had reproached Jesus,
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top of page - 2009
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the other thief, who had many times heard the Master teach, said: "Do you have
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no fear even of God? Do you not see that we are suffering justly for our deeds,
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but that this man suffers unjustly? Better that we should seek forgiveness for
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our sins and salvation for our souls." When Jesus heard the thief say this, he
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turned his face toward him and smiled approvingly. When the malefactor saw the
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face of Jesus turned toward him, he mustered up his courage, fanned the
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flickering flame of his faith, and said, "Lord, remember me when you come into
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your kingdom." And then Jesus said, "Verily, verily, I say to you today, you
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shall sometime be with me in Paradise."
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The Master had time amidst the pangs of mortal death to listen to the faith
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confession of the believing brigand. When this thief reached out for salvation,
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he found deliverance. Many times before this he had been constrained to believe
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in Jesus, but only in these last hours of consciousness did he turn with a
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whole heart toward the Master's teaching. When he saw the manner in which Jesus
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faced death upon the cross, this thief could no longer resist the conviction
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that this Son of Man was indeed the Son of God.
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During this episode of the conversion and reception of the thief into the
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kingdom by Jesus, the Apostle John was absent, having gone into the city to
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bring his mother and her friends to the scene of the crucifixion. Luke
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subsequently heard this story from the converted Roman captain of the guard.
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The Apostle John told about the crucifixion as he remembered the event two
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thirds of a century after its occurrence. The other records were based upon the
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recital of the Roman centurion on duty who, because of what he saw and heard,
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subsequently believed in Jesus and entered into the full fellowship of the
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kingdom of heaven on earth.
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This young man, the penitent brigand, had been led into a life of violence and
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wrongdoing by those who extolled such a career of robbery as an effective
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patriotic protest against political oppression and social injustice. And this
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sort of teaching, plus the urge for adventure, led many otherwise well-meaning
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youths to enlist in these daring expeditions of robbery. This young man had
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looked upon Barabbas as a hero. Now he saw that he had been mistaken. Here on
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the cross beside him he saw a really great man, a true hero. Here was a hero
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who fired his zeal and inspired his highest ideas of moral self-respect and
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quickened all his ideals of courage, manhood, and bravery. In beholding Jesus,
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there sprang up in his heart an overwhelming sense of love, loyalty, and
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genuine greatness.
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And if any other person among the jeering crowd had experienced the birth of
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faith within his soul and had appealed to the mercy of Jesus, he would have
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been received with the same loving consideration that was displayed toward the
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believing brigand.
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Just after the repentant thief heard the Master's promise that they should
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sometime meet in Paradise, John returned from the city, bringing with him his
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mother and a company of almost a dozen women believers. John took up his
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position near Mary the mother of Jesus, supporting her. Her son Jude stood on
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the other side. As Jesus looked down upon this scene, it was noontide, and he
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said to his mother, "Woman, behold your son!" And speaking to John, he said,
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"My son, behold your mother!" And then he addressed them both, saying, "I
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desire that you depart from this place." And so John and Jude led Mary away
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top of page - 2010
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from Golgotha. John took the mother of Jesus to the place where he tarried in
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Jerusalem and then hastened back to the scene of the crucifixion. After the
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Passover Mary returned to Bethsaida, where she lived at John's home for the
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rest of her natural life. Mary did not live quite one year after the death of
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Jesus.
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After Mary left, the other women withdrew for a short distance and remained in
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attendance upon Jesus until he expired on the cross, and they were yet standing
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by when the body of the Master was taken down for burial.
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5. LAST HOUR ON THE CROSS
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Although it was early in the season for such a phenomenon, shortly after twelve
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o'clock the sky darkened by reason of the fine sand in the air. The people of
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Jerusalem knew that this meant the coming of one of those hot-wind sandstorms
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from the Arabian desert. Before one o'clock the sky was so dark the sun was
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hid, and the remainder of the crowd hastened back to the city. When the Master
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gave up his life shortly after this hour, less than thirty people were present,
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only the thirteen Roman soldiers and a group of about fifteen believers. These
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believers were all women except two, Jude, Jesus' brother, and John Zebedee,
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who returned to the scene just before the Master expired.
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|
||
Shortly after one o'clock, amidst the increasing darkness of the fierce
|
||
sandstorm, Jesus began to fail in human consciousness. His last words of mercy,
|
||
forgiveness, and admonition had been spoken. His last wish--concerning the care
|
||
of his mother--had been expressed. During this hour of approaching death the
|
||
human mind of Jesus resorted to the repetition of many passages in the Hebrew
|
||
scriptures, particularly the Psalms. The last conscious thought of the human
|
||
Jesus was concerned with the repetition in his mind of a portion of the Book of
|
||
Psalms now known as the twentieth, twenty-first, and twenty-second Psalms.
|
||
While his lips would often move, he was too weak to utter the words as these
|
||
passages, which he so well knew by heart, would pass through his mind. Only a
|
||
few times did those standing by catch some utterance, such as, "I know the Lord
|
||
will save his anointed," "Your hand shall find out all my enemies," and "My
|
||
God, my God, why have you forsaken me?" Jesus did not for one moment entertain
|
||
the slightest doubt that he had lived in accordance with the Father's will; and
|
||
he never doubted that he was now laying down his life in the flesh in
|
||
accordance with his Father's will. He did not feel that the Father had forsaken
|
||
him; he was merely reciting in his vanishing consciousness many Scriptures,
|
||
among them this twenty-second Psalm, which begins with "My God, my God, why
|
||
have you forsaken me?" And this happened to be one of the three passages which
|
||
were spoken with sufficient clearness to be heard by those standing by.
|
||
|
||
The last request which the mortal Jesus made of his fellows was about half past
|
||
one o'clock when, a second time, he said, "I thirst," and the same captain of
|
||
the guard again moistened his lips with the same sponge wet in the sour wine,
|
||
in those days commonly called vinegar.
|
||
|
||
The sandstorm grew in intensity and the heavens increasingly darkened. Still
|
||
the soldiers and the small group of believers stood by. The soldiers crouched
|
||
near the cross, huddled together to protect themselves from the cutting sand.
|
||
The mother of John and others watched from a distance where they were somewhat
|
||
sheltered by an overhanging rock. When the Master finally breathed his
|
||
|
||
top of page - 2011
|
||
|
||
last, there were present at the foot of his cross John Zebedee, his brother
|
||
Jude, his sister Ruth, Mary Magdalene, and Rebecca, onetime of Sepphoris.
|
||
|
||
It was just before three o'clock when Jesus, with a loud voice, cried out, "It
|
||
is finished! Father, into your hands I commend my spirit." And when he had thus
|
||
spoken, he bowed his head and gave up the life struggle. When the Roman
|
||
centurion saw how Jesus died, he smote his breast and said: "This was indeed a
|
||
righteous man; truly he must have been a Son of God." And from that hour he
|
||
began to believe in Jesus.
|
||
|
||
Jesus died royally--as he had lived. He freely admitted his kingship and
|
||
remained master of the situation throughout the tragic day. He went willingly
|
||
to his ignominious death, after he had provided for the safety of his chosen
|
||
apostles. He wisely restrained Peter's trouble-making violence and provided
|
||
that John might be near him right up to the end of his mortal existence. He
|
||
revealed his true nature to the murderous Sanhedrin and reminded Pilate of the
|
||
source of his sovereign authority as a Son of God. He started out to Golgotha
|
||
bearing his own crossbeam and finished up his loving bestowal by handing over
|
||
his spirit of mortal acquirement to the Paradise Father. After such a life--and
|
||
at such a death--the Master could truly say, "It is finished."
|
||
|
||
Because this was the preparation day for both the Passover and the Sabbath, the
|
||
Jews did not want these bodies to be exposed on Golgotha. Therefore they went
|
||
before Pilate asking that the legs of these three men be broken, that they be
|
||
dispatched, so that they could be taken down from their crosses and cast into
|
||
the criminal burial pits before sundown. When Pilate heard this request, he
|
||
forthwith sent three soldiers to break the legs and dispatch Jesus and the two
|
||
brigands.
|
||
|
||
When these soldiers arrived at Golgotha, they did accordingly to the two
|
||
thieves, but they found Jesus already dead, much to their surprise. However, in
|
||
order to make sure of his death, one of the soldiers pierced his left side with
|
||
his spear. Though it was common for the victims of crucifixion to linger alive
|
||
upon the cross for even two or three days, the overwhelming emotional agony and
|
||
the acute spiritual anguish of Jesus brought an end to his mortal life in the
|
||
flesh in a little less than five and one-half hours.
|
||
|
||
6. AFTER THE CRUCIFIXION
|
||
|
||
In the midst of the darkness of the sandstorm, about half past three o'clock,
|
||
David Zebedee sent out the last of the messengers carrying the news of the
|
||
Master's death. The last of his runners he dispatched to the home of Martha and
|
||
Mary in Bethany, where he supposed the mother of Jesus stopped with the rest of
|
||
her family.
|
||
|
||
After the death of the Master, John sent the women, in charge of Jude, to the
|
||
home of Elijah Mark, where they tarried over the Sabbath day. John himself,
|
||
being well known by this time to the Roman centurion, remained at Golgotha
|
||
until Joseph and Nicodemus arrived on the scene with an order from Pilate
|
||
authorizing them to take possession of the body of Jesus.
|
||
|
||
Thus ended a day of tragedy and sorrow for a vast universe whose myriads of
|
||
intelligences had shuddered at the shocking spectacle of the crucifixion of the
|
||
human incarnation of their beloved Sovereign; they were stunned by this
|
||
exhibition of mortal callousness and human perversity.
|
||
|
||
top of page - 2012
|
||
|
||
--------------------------------------------------------------------------------
|
||
Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
|
||
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
|
||
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
|
||
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
|
||
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
|
||
Religions The Sojourn At Rome The Return From Rome The Transition Years John
|
||
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
|
||
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
|
||
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
|
||
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
|
||
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
|
||
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
|
||
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
|
||
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
|
||
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
|
||
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
|
||
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
|
||
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
|
||
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
|
||
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
|
||
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
|
||
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
|
||
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
|
||
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
|
||
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
|
||
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
|
||
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
|
||
Faith Of Jesus
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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//
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