SECTION II Chapter 8 - Crucifixion of Jesus The Romans used crucifixion against political revolutionaries who were trying to throw off Roman rule--as this was considered an especially cruel and torturous death. The Romans rarely used crucifixion on their own citizens--reserving it instead for slaves and non-citizens who were accused of heinous crimes. The Jews, on the other hand, typically STONED to death those individuals accused of either a political or social crime. Some scholars have noted that the fact that Jesus was crucified instead of stoned--meant that he was tried and found guilty under Roman law, and not Jewish law. Not surprisingly, this is a very controversial area, and some biblical scholars have found some instances where the Sanhedren DID appear to order crucifixion. Still, it is a matter of debate whether the Jews in these cases used crucifixion against individuals who had broken the Roman law against political, revolutionary activity. The Two Thieves Who Were Crucified With Jesus The synoptic gospels state that two thieves were crucified with Jesus--with Jesus' cross in the middle. Mark does not mention any conversations between Jesus and the two thieves. However, Matthew tells us how the thieves mocked Jesus: "The thieves also, which were crucified with him, cast the same [mockery] in his teeth." (Matthew 27:44). However, according to Luke, (who throughout his gospel, presents Jesus in a kind and loving manner), one of the thieves comes to believe in Jesus as the Messiah: "And he [the thief] said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise." (Luke 23:42-3) The thief is not named, but tradition holds his name to be Dismas. The Death Scene According to Mark and Matthew, Jesus is portrayed as abandoned and rejected, throughout the scene of his crucifixion. His last moments before dying show him to be in agony and despair. In Matthew, this desperation reaches a climax, where Jesus at one point cries out: "My God, my God, why hast thou forsaken me". (Note, this corresponds to the verse in Psalm 22:1) In Luke, Jesus is concerned more about others, than he is for himself. He forgives his crucifiers in a noble gesture that is not found in the other gospels: "Father, forgive them; for they know not what they do." Luke also does not have Jesus utter the despairing cry "My God, my god, why hast thou forsaken me." Instead Luke presents Jesus as uttering "Father, into your hands I will commit your spirit..." (This phrase occurs in Psalm 31:5-- "Into thine hand I commit my spirit: thou hast redeemed me, O Lord God of truth.") The gospel of John, portrays a completely different Jesus. As opposed to the despairing Jesus shown in Matthew, and the loving, forgiving Jesus shown in Luke, the gospel writer John shows a powerful, awesome being who has come to earth to fulfill a contract. After announcing that he was thirsty ("I thirst"), and receiving a sponge full of wine, Jesus gives up his spirit with the words: "It is finished." (John 19:30). Only in John's gospel is there any mention that Jesus' mother was present. But even here, he addresses her in a seemingly cold, non-emotional exchange, stating: "Woman, behold your son!" Jesus' feelings of love are shown to apply to his favorite disciple, instead of his mother. For when John describes how Jesus first took note of his mother's presence--he states how Jesus saw: "his mother, and the disciple whom he loved standing near." He then addresses his mother with these words: "Woman, behold your son!" Jesus then commits her to the care of the beloved disciple, stating: "Behold your mother!" (John 19:26-7) Jesus Dies Quickly on the Cross Crucifixion was an agonizing and slow torture, often taking several days to kill the victim. To spread up the process, the soldiers would sometimes break the wooden ledge supporting the upper body, and break the person's legs. This was reported done to the two thieves surrounding Jesus.-- It was not necessary to do this to Jesus, because he had already died. The Signs Following the Crucifixion According to Matthew, upon Jesus' death, Jerusalem was hit by an earthquake: "...the veil of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many." (Matthew 27:51-3) There is no outside independent source to confirm this happening, as the Jews never mention it. Because the Temple was looted and destroyed by the Romans in 70 AD during the Roman-Jewish war, there can be no independent verification of this. Contemporary Roman historians are also silent on this issue of any unusual events during this time. According to Luke and Mark, there was "darkness over all the earth until the ninth hour". There is no record in Jerusalem, Rome, Athens, India, China or elsewhere of such a phenomenon. Whatever its nature, it most certainly cannot refer to an eclipse of the sun.-- That is, the first day of Passover is always by definition at the time of a full moon--and eclipses physically don't take place during full moon. (Manfred Barthel, WHAT THE BIBLE REALLY SAYS, p 371) The gospel of John is silent regarding any phenomenon following Jesus' crucifixion. Interesting, there are parallels between the gospel accounts of Jesus' death and the legends surrounding that of the Buddha. That is, on the day of Buddha's death, there arose miraculous stories regarding a reported earthquake. (Another interesting parallel is how that the Devatta reportedly conspire to kill the Buddha, similar to how Judas plots against Jesus.) When was Jesus Crucified? All of the synoptic gospel writers state that Jesus was crucified on Friday, the day AFTER Passover. However, the gospel of John states that Jesus was crucified on Friday, the day BEFORE Passover (ie during the "preparation of Passover"). Some scholars believe that Jesus' crucifixion probably occurred before Passover, but that John had slightly changed the date in order to portray Jesus symbolically as the sacrificial lamb. There is, however, one interesting theory that could possibly tie these two accounts together.--The Essenes celebrated Passover, based upon a cycle of Sabbaths instead of the lunar calendar used by the Pharisees and Sadduccees. If Jesus and his disciples celebrated Passover according to the Essene calendar, then the Last Supper could have occurred on a Thursday. Because the official Passover did not begin until Saturday, this means that Jesus could have been tried and executed on a Friday--and the two differing accounts are here reconciled.