Author : Jeff Asher
reprinted by permission from Faith & Facts, July 2012.
“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:5-8).
In this context Paul is writing about the humility of heart necessary to maintain unity among the believers (2:1-4). As an example of that humility which all are to follow, he sets before us the sublime model of humility: Jesus of Nazareth. If every member of the body behaved as did the Christ in looking on the things of others rather than being concerned with self there would be no schism in the church (cf. I Corinthians 12:12:25). The epitome of humility was displayed in the sacrifice of Jesus at Calvary (v. 8).
It is apparent from the language of the text that Paul finds great significance in the manner of Jesus’ death. It is not just that He died, but that He was crucified at Calvary. He says, “Even the death of the cross.” Let’s explore further this significance which Paul so readily sees in the death of Jesus.
A Cruel Death
The manner of the Lord’s execution is nowhere detailed in the Scripture. Considering the audience of the original manuscripts, it is obvious why that is so—they were all very well aware of what crucifixion involved. There was no need to explain it. However, we are removed from that event not only by time but also by cultural differences. We are unaware of what crucifixion actually entails.
According to the ISBE the victim bore his own cross, or at least the upright beam, to the place of execution. When he was tied to the cross nothing further was done and he was left to die from starvation. If he was nailed to the cross, at least in Judea, a stupefying drink was given him to deaden the agony. The number of nails used seems to have been indeterminate. A tablet, on which the feet rested or on which the body was partly supported, seems to have been a part of the cross to keep the wounds from tearing through the transfixed members. The suffering of death by crucifixion was intense, especially in hot climates. Severe local inflammation, coupled with an insignificant bleeding of the jagged wounds, produced traumatic fever, which was aggravated by exposure to the heat of the sun, the strain of the body and insufferable thirst. The wounds swelled about the rough nails and the torn lacerated tendons and nerves caused excruciating agony. The arteries of the head and stomach were surcharged with blood and a terrific throbbing headache ensued. The mind was confused and filled with anxiety, dread and foreboding. Tetanus often supervened and the rigors of the attending convulsions would tear at the wounds and add to the burden of the pain, till at last the bodily forces were exhausted and the victim sank to unconsciousness and death.
This suffering of our Lord at Calvary excites great sympathy, and, herein, lays the pathos of the Gospel message. It is intended to touch the heart, and it does. However, there is much more to the death of the cross than the pitiable image of Jesus hanged at Calvary.
A Cursed Death
Both the Jew and the Roman looked upon crucifixion as a detestable thing. Roman citizens were exempted—it being reserved for foreigners, slaves, insurrectionists and traitors. Of it Cicero said, “Let the very name of the cross be far away not only from the body of a Roman citizen, but even from his thoughts, his eyes, his ears.” The Jews placed crucifixion in the same class with capital punishment under the Law: “Cursed is everyone that hangeth upon a tree” (Galatians 3:13; cf. Deuteronomy 21:23). This explains why they had no problem in delivering Jesus to Pilate to be crucified (John 19:7). It also clarifies Paul’s statement, “We preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness.” In the mind of a Jew Jesus was accursed of God, or else He would not have allowed Him to die in that fashion (Galatians 3:13). In the mind of a Greek, it was simply absurd to suggest that the Universal Sovereign and Son of God died like a common slave or a petty thief.
An Atoning Death
Paul says that Jesus by dying at Calvary “redeemed us from the curse of the law, having become a curse for us” (Galatians 3:13). Peter expresses it as “the just for the unjust, that he might bring us to God, being put to death in the flesh” (I Peter 3:18). Jesus died for me, and He died for you (cf. Galatians 2:20).
The effect of His death for those who trust in Him is atonement or propitiation (I John 4:10; Romans 3:25). Jesus’ death satisfies God’s sense of justice and assuages His wrath against the sinner (Isaiah 52:12). By His death sin is expiated, remitted and forgiven (Matthew 26:28; John 1:29; Colossians 1:14).
This is difficult for some to accept. Paul said that in the mind of many it was just foolishness (I Corinthians 1:18), to others it is an offence (I Peter 2:8). However, it is not difficult to understand—if one will only reason about it a bit.
God is just. He cannot overlook sin, nor can He allow the guilty to go free and unpunished (Exodus 34:7). However, neither does God take any pleasure in the destruction of the wicked (Ezekiel 33:11). God’s justice requires punishment; His mercy demands grace. Therefore, God devised a plan whereby He could maintain the just requirement of His Law while fulfilling the desires of His heart (Romans 3:26). This is the great dilemma which is resolved at Calvary. God accepted the death of His sinless Son as satisfaction for the sins of the whole world (I John 2:1–2). When Jesus cried, “It is finished,” God said, “It is enough!”
A Forsaken Death
Jesus was forsaken in His death by the disciples (Matthew 26:56), His family (John 7:5), His nation (John 1:10–11) and by the world (I Corinthians 2:8). Seemingly, He was forsaken of God (Matthew 27:46). This was certainly the opinion of the Jews regarding Him (Matthew 27:43; cf. Psalm 22:6–8).
In what sense was Jesus forsaken? Certainly not in any sense that concludes Jesus was a sinner (II Corinthians 5:21; Hebrews 7:26–27).
Rather, the only sense in which Jesus could be said to have been forsaken was in the sense that God allowed Him to die for our sins. It was not that God could not look on a sinner, but, rather, He was able to save Him but would not (Hebrews 5:7; Luke 23:35; Matthew 26:53). This is the great irony of the cross, God who could save His Son, would not, in order that those who were not could become His sons (John 1:10–12).
Will you forsake Him now?
