{"id":310,"date":"2018-01-10T16:23:14","date_gmt":"2018-01-10T15:23:14","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=310"},"modified":"2018-01-10T16:35:02","modified_gmt":"2018-01-10T15:35:02","slug":"the-death-and-burial-of-the-messiah","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/10\/the-death-and-burial-of-the-messiah\/","title":{"rendered":"The Death and Burial of the Messiah"},"content":{"rendered":"
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And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why have you forsaken me?<\/em><\/p>\n

Matthew 27:46<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

This study on The Death and Bu<\/span>rial of the Messiah will be discussed in three parts. The first part will be a study of the history of the death of the Messiah. The second and third parts will deal with the theological implications, significances, and results o<\/span>f His death and His burial.<\/p>\n<\/div>\n<\/div>\n

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I. The History of the Death and Burial of the Messiah<\/p>\n

The history will begin with His procession to Calvary and end with the sealing of the tomb. It contains a total of thirty-two stages. Each of these stages will be enumerated and elaborated upon. To understand the full picture, all four Gospel accounts must be studied and an example from at least one Gospel will be given for each of the thirty-two specific stages.<\/p>\n<\/div>\n<\/div>\n

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A. The Procession to Calvary<\/p>\n

The procession covers the period from the time that Yeshua (Jesus) left the palace of Pontius Pilate until his arrival at the place of crucifixion.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The First Stage: The Messiah Carried His Cross\u2014John 19:16\u201317<\/a><\/p>\n

Then therefore he delivered him unto them to be crucified. They took Jesus therefore: and he went out, bearing the cross for himself, un<\/em><\/span>to the place called The place of a skull, which is called in Hebrew Golgotha \u2026<\/em><\/p>\n

In the first stage, the procession began with Yeshua carrying His own cross. This was the normal procedure for people bei<\/span>ng taken to be crucified. Under normal circumstances, however, a person condemned to crucifixion was not scourged beforehand. Because Pilate had previously tried to release Yeshua by offering the peop<\/span>le a compromise of scourging; He underwent the Roman scourge. But this attempt to have Him released did not succeed. Eventually, Pilate passed the Roman sentence of crucifixion. Because He was already greatly weakened by the Roman scourge, He could carry His own cro<\/span>ss only a certain distance; then He could carry it no farther.<\/p>\n<\/div>\n<\/div>\n

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2. The Second Stage: Simon of Cyrene Carried the Messiah\u2019s Cross\u2014Mark 15:21<\/a><\/p>\n

And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them<\/em>, that he might bear his cross.<\/em><\/p>\n

In the second stage, Simon of Cyrene was compelled to carry the cross the rest of the way for Jesus. Matthew 27:32<\/a> and Luke 23:26<\/a> also record the fact that Simon of Cyrene was compelled by the Romans to carry the cross of Yeshua, but only Mark points out that Simon of Cyrene was the father of Alexander and Rufus.<\/p>\n

Cyrene is located in North Africa, so it is obvious that Simon came to Jerusalem for the purpose of observing the Passover. It shows him to be a spiritually-minded Jew obeying the Law of Moses. This was the first day of Passover, which followed the first night of Passover. Simon would have eaten the paschal meal the night before, the same night that Jesus did. During the time of the Passover, tent-cities were erected outside the walls for Jews coming from all over the world to observe the feast. After the meal, Simon went to the place where he was staying outside the walls of the city. As he was coming back into Jerusalem the next morning for the observance of the morning Passover sacrifice, the Romans suddenly grabbed him and forced him to bear the cross of Yeshua.<\/p>\n

It is obvious that this particular incident led to the conversion of Simon of Cyrene as well as his family. As mentioned, only Mark, whose Gospel was written to Romans, pointed out that Simon was the father of Alexander and Rufus. In Paul\u2019s letter to the Romans, he mentions the wife of Simon and Rufus as well (Rom. 16:13<\/a>). Some time after this experience, the family traveled to the city of Rome for one reason or another. It is known from chapter 1<\/a> of Paul\u2019s letter to the Romans, that the Church of Rome was not founded by an apostle; it was founded by Jewish believers who had come to Rome. Apparently, one of these Jewish believers turned out to be Simon of Cyrene and his family.<\/p>\n

Normally, when a condemned person was on his way to be crucified, he would be yelling curses against the people and his tormentors. The cursing and swearing increased with the nailing. In fact, records from ancient history show that in order to stop a person\u2019s cursing, the Roman soldiers often cut out his tongue. Yet Jesus responded totally differently from the normal procedure for someone going to be crucified. He said such things as, \u201cDon\u2019t weep for me,\u201d and, forgive them for they know not what they do.<\/em> It was obvious to Simon of Cyrene that Jesus acted totally differently from the others being taken to be crucified. Recognizing this difference, meditating on the scene, and probably asking all the right questions, he became a believer in the Messiahship of Jesus.<\/p>\n<\/div>\n<\/div>\n

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3. The Third Stage: The Messiah\u2019s Lament over Jerusalem\u2014Luke 23:27\u201331<\/a><\/p>\n

And there followed him a great multitude of the people, and of women who bewailed and lamented him. But Jesus turning unto them sa<\/span>id, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.<\/span> For if they do these things in the green tree, what shall be done in the dry?<\/span><\/p>\n

The third stage was the Messiah\u2019s lament over Jerusalem. As He was being led to His Crucifixion and after the cross was taken from Him by Simon of Cyrene, He was joined by professional mourne<\/span>rs and lamenters following behind. This was a common practice of that day for professional mourners to follow a condemned person, bewailing what was about to befall a fellow-Jew. These were not the many women who came with Him from Galilee. As they were mourning, bewailing, and lamenting Him, Yeshua turned to them and said: <\/span>Daughters of Jerusalem<\/em> Jewish women of the city of Jerusalem, weep not for<\/em><\/span> me, but weep for yourselves, and for your children<\/em> because of the days that are coming. This is in accordance with the curse, which they took upon themselves during His trial when they said: his bloo<\/em><\/span>d be upon us and upon our children<\/em> (Mat. 27:25<\/a>). Now He said: weep for yourselves, and for your children<\/em> (v. 28<\/a>).<\/p>\n

In a.d. 70, forty years after these words were spoken; the judgment came upon them and<\/span> their children. The judgment was the destruction of Jerusalem; the tearing down of the Temple and the worldwide dispersion of the Jewish people. While the a.d. 70 judgment was severe for the whole co<\/span>untry, it was especially severe for Jerusalem. The idiomatic statement in verse 31<\/a>, For if they do these things in the green tree, what shall be done in the dry?<\/em> was a figure of speech which means, \u201cI<\/span>f they treat me this badly when I am innocent, what will happen to you, or how much greater will you suffer, you who are guilty indeed?\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Fourth Stage: The Arrival at Golgotha\u2014Mark 15:22<\/a><\/p>\n

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.<\/em><\/p>\n

The fourth stage was the arrival at Golgotha. Not<\/span> one of the Gospels states that this place looked like a skull. They merely state that it was the place of a skull<\/em>. This simply meant that it was a place of execution, a place of crucifixion. This is <\/span>similar to a place in Dodge City, Kansas, called Boot Hill. The hill does not look like a boot. It is called Boot Hill because the people who were buried there \u201cdied with their boots on.\u201d This particular place was called \u201cthe place of a skull,\u201d not because it looked like a skull: but b<\/span>ecause it was a place where people were crucified. The popular picture of the cliffside which has the form of the skull is most likely not the site of the crucifixion. The holes that make it look like a skull were dug out in <\/span>the 1800s, for it is in a place, which was then a rock quarry.<\/p>\n<\/div>\n<\/div>\n

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5. The Fifth Stage: The Wine Mixed with Gall and Myrrh<\/p>\n

Mark 15:23<\/a>: And they offered him wine mingled with myrrh: but he received it not.<\/em><\/p>\n

The Matthew 27:34<\/a> account states: \u2026 they gave him wine to drink<\/em> mingled with gall: and when he had tasted it, he would not drink.<\/em><\/p>\n

The fifth stage is the Messiah\u2019s refusal to drink the wine mingled with gall and myrrh. This mixture was used as a stupefying drink given to someone just before being nailed to the cross to help kill the pain. But this would also make one very light-headed, similar to what some medicines do today in order to help fight pain. Because Yeshua had to have full control of His senses, He refused to drink of the wine mingled with gall and myrrh. And because He refused it, He felt the full effects of the physical pain.<\/p>\n<\/div>\n<\/div>\n

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B. The First Three Hours on the Cross<\/p>\n

Jesus hung on the cross a total of six hours that particular day. During those first three hours, from 9:00 a.m. until 12:00 noon on Friday, He suffered the wrath<\/span> of man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Sixth Stage: The Crucifixion\u2014Mark 15:24<\/a><\/p>\n

And they crucify him, and part his garments among them, casting lots upon them, what each should take.<\/em><\/p>\n

The sixth stage was the Crucifixion. The wording i<\/span>s simply put: they crucify him<\/em>; yet there are a number of things involved in crucifixion. At the crucifixion site, the cross was laid down on the ground and the victim was placed on top of it. Three n<\/span>ails were used: one for each hand and one for both feet. The nails put in the hands did not go through the palm as is often pictured in many paintings because the bone structure within the palm is not strong enough to support the weight of a human body. Rather, the nails went through the wrists, where the bone structure is stronger. One nail went through one wrist and<\/span> the other nail went through the other wrist. The feet were placed one on top of the other, and one nail was put through both feet. Underneath the feet, a small wedge was placed for reasons to be explained later in this study. Once all this was done, the cross was lifted up and dropped into a hole in the ground. When the cross was dropped, all the bones in the body would be pulled out of joint, causing greater pain and grief. This is basically, what happened to Yeshua at the point of His Crucifixion.<\/span><\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Seventh Stage: The Messiah\u2019s Prayer for His Executioners: The First Sentence from the Cross<\/p>\n

The seventh stage came while Jesus was actually being nailed to the cross and He pronounced the first<\/span> of seven sentences from the cross. In Luke 23:34<\/a>: And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.<\/em><\/p>\n

At this point, He asked fo<\/span>r forgiveness for the ones crucifying Him. This prayer for forgiveness excluded people such as Pilate, Herod Antipas, Judas, Annas, Caiaphas, and other Jewish leaders. It did include the Roman soldiers who actually nailed Him <\/span>to the cross and many other Jewish leaders who did so in ignorance. The point of offering forgiveness for those who acted in ignorance is reiterated in Acts 3:17<\/a> and 1 Corint<\/span>hians 2:8<\/a>.<\/p>\n<\/div>\n<\/div>\n

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3. The Eighth Stage: The Parting of the Messiah\u2019s Garments\u2014John 19:23\u201324<\/a><\/p>\n

The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also<\/em> the coat: now the coat was without seam, woven from the top throughout. They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which says, They parted my garments among them, And upon my vesture did they cast lots.<\/em><\/p>\n

The eighth stage was the parting or dividing of the garments of Yeshua The average Jewish male in first century Israel wore five pieces of clothing. First, the upper-garment; secondly, the under-garment; thirdly, a head covering of some kind; fourthly, a pair of shoes or sandals; and, fifth, an outer robe or coat. Normally, four soldiers would be in charge of a crucifixion. Because a person was crucified naked, the soldiers would get as spoil the clothing of the victim. Virtually every painting of Yeshua being crucified shows Him wearing a loincloth; however, in reality, people were crucified totally naked. Since there were five garments, one soldier would get the upper-garment; a second solider, the under-garment; a third soldier, the head covering; a fourth soldier, the shoes or sandals.<\/p>\n

The biggest piece of clothing was the outer robe or coat. The soldiers normally tore this largest piece of clothing into four equal parts so that each person would have a piece of the cloth from the outer garment. However, it was obvious to the soldiers that the coat Jesus wore was a very well made and expensive coat; it was without seam and totally woven from top to bottom. It seemed a shame to them to have to rip such a beautiful coat into four parts. Instead, they chose to cast lots to see which soldier would receive the coat intact, not realizing that by so doing, they were fulfilling an Old Testament messianic prophecy that predicted this was exactly what the Roman soldiers would do (Ps. 22:18<\/a>).<\/p>\n<\/div>\n<\/div>\n

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4. The Ninth Stage: The Superscription\u2014John 19:19\u201322<\/a><\/p>\n

And Pilate wrote a title also, and put it on the cross. And there was written, JESUS OF NAZARETH, THE KING OF THE JEWS. This title therefore read m<\/em><\/span>any of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.<\/em><\/span><\/p>\n

The ninth stage was the nailing of the superscription. The normal practice was t<\/span>o put a superscription over the head of the person being crucified, stating the specific crime of that person. But the way Pilate worded this superscription, it was more like a title than an accusation. And, to drive the point home, Pilate wrote the inscription in three languages<\/span>: Hebrew, for the Jews; Latin, for the Romans; Greek, for everyone else. The leadership of Israel recognized this, so they asked Pilate to change the wording. He refused and thereby had his private revenge against the Jewish leaders.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Tenth Stage: The Crucifixion with the Two Rebels\u2014Matthew 27:38<\/a><\/p>\n

Then are there crucified with him two robbers, one on the right hand and one on the left.<\/em><\/p>\n

The tenth stage was the crucifixion of t<\/span>wo other people with Yeshua. One was hung on His right side and one on the other on His left side with Yeshua in the center, literally being \u201cnumbered with the transgressors,\u201d in fulfillment of Isaiah<\/span> 53:12<\/a>. However, the word robbers is not an accurate word because stealing was not punishable by crucifixion under Roman law. A better translation would be \u201crebels.\u201d These were people who, with Barabb<\/span>as, had rebelled against Roman authority and were captured. But Barabbas was released in place of Jesus. These two were not so fortunate, they were guilty of the very crime of which Jesus was accused\u2014sedition against Rome.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. The Eleventh Stage: The Mockery from the Passers-by\u2014Mark 15:29\u201330<\/a><\/p>\n

And they that passed by railed on him, wagging their heads, and saying, Ha! you that destroys the temple, and builds it in three da<\/em><\/span>ys, save yourself, and come down from the cross.<\/em><\/p>\n

The eleventh stage was the first mockery by those passing by. The place of crucifixion was close to the walls of Jerusalem and people going in and out <\/span>of the city would pass by the site. Those who simply happened to be passing by noticed Yeshua hanging on the cross and the title over His head. It was obvious that these people had heard that He underwent the trial of the Sanhedrin, during which He was charged with disrespect for the Temple. Now that accusation was being thrown against Him.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>7. The Twelfth Stage: The Mockery from the Jewish Leaders\u2014Mark 15:31\u201332<\/a><\/p>\n

In like manner also the chief priests mocking him among themselves with the scribes said, He saved others; himself he cannot sav<\/em><\/span>e. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. And they that were crucified with him reproached him.<\/em><\/p>\n

The twelfth event, the second mockery, was commi<\/span>tted by the Jewish leaders who also mocked His claims to be the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>8. The Thirteenth Stage: The Mockery from the Roman Soldiers\u2014Luke 23:36\u201337<\/a><\/p>\n

And the soldiers also mocked him, coming to him, offering him vinegar, and saying, If you are the King of the Jews, save your<\/em><\/span>self.<\/em><\/p>\n

The thirteenth stage, the third mockery, was committed by the Roman soldiers who mocked His claim to be the King of the Jews in competition with Caesar.<\/p>\n<\/div>\n<\/div>\n

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9. The Fourteenth Stage: The Mockery from the Two Rebels\u2014Matthew 27:44<\/a><\/p>\n

And the robbers also that were crucified with him cast upon him the same reproach.<\/em><\/p>\n

The fourteenth stage was the fourth mockery, committed by the two robbers, or rebels, who were co-crucified with Yeshua.<\/p>\n

The eleventh, twelfth, thirteenth, and fourteenth stages were four mockeries by four different groups: those passing by, the Jewish leaders, the Roman soldiers, and the two robbers or rebels. There were two common elements in all four of these mockeries. First, all four mockeries mocked His messianic claims. Secondly, all challenged Him to come down from the cross to prove those messianic claims. Here, in these four mockeries, is Satan\u2019s last attempt to keep Yeshua from the cross. While Satan wanted Him to die, he did not want Him to die at this time\u2014the Passover; nor did he want Him to die in this way\u2014by crucifixion.<\/p>\n

If Jesus had died at any other time than at the Passover, in any other way than by crucifixion, there would have been no atonement. It was not only the death of the Messiah that was necessary for the atonement. For then He could have simply been killed along with the others as a baby in Bethlehem. But it would not have been sufficient for the death of atonement. For the death of the Messiah to be the death for the atonement, He had to die at the proper time\u2014the Jewish Passover, and in the proper way\u2014by means of crucifixion. Throughout the life and ministry of Jesus, attempts were made to have Him killed prematurely\u2014before the Passover, or in a wrong manner\u2014by sword or stoning. All such attempts failed with the statement: \u201cHis hour was not yet come.\u201d Now His hour had come, and He was dying\u2014at the proper time and in the proper way\u2014in the very time and way that Satan did not want Him to die.<\/p>\n

In the second common element in all four mockeries, Yeshua was challenged to come down from the cross to prove His messianic claims. This was Satan\u2019s final attempt to keep the Messiah from the cross. However, if He had responded and had shown His messianic power by coming down from the cross, it would have proven Him to be a false Messiah. He would not have died in accordance with the way predicted of Him in the Old Testament. His failure to come down from the cross did not negate His claims but, in fact, are evidence of it. The fact that He remained hanging on the cross until His death is evidence for His Messiahship, not evidence against it.<\/p>\n<\/div>\n<\/div>\n

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10. The Fifteenth Stage: The Conversion of One Rebel\u2014Luke 23:39\u201342<\/a><\/p>\n

And one of the malefactors that were hanged railed on him, saying, Are not you the Christ? save yourself and us. But the other answer<\/em><\/span>ed, and rebuking him said, Do you not even fear God, seeing you are in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss. And he said, Jesus, remember me when you come in your kingdom.<\/em><\/span><\/p>\n

The fifteenth stage was the conversion of one of the two rebels. As noted earlier, initially, both rebels participated in the mockery. But a<\/span>s one of them continued to look and reflect upon the scene, like Simon of Cyrene, he, too, realized that the One being mocked was indeed the Messiah. As he reflected and meditated, he developed a theology that contains four points. First, he recognized that he himself was a sinner; no one realizes his need for a Savior until he recognizes<\/span> his own sinfulness. Secondly, he recognized that Jesus was sinless. Although Jesus was being crucified for a specific crime, this rebel realized that Jesus was not guilty of that crime nor any other sin. <\/span>Thirdly, he recognized that Jesus could save him. Fourt<\/span>hly, he recognized that Yeshua, although now dying, would come into His Kingdom in the future. The rebel requested that he might be remembered when that glorious event takes place.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>11. The Sixteenth Stage: The Messiah\u2019s Acceptance of the Rebel\u2019s Faith: The Second Sentence from the Cross\u2014Luke 23:43<\/a><\/p>\n

And he said unto him, Verily I say unto you, To-day shall you be with me in Paradi<\/em><\/span>se.<\/em><\/p>\n

The sixteenth stage was the second of the seven sentences He spoke from the cross. In this second sentence from the cross, He accepted the repentance and faith of the rebel. The rebel simply asked<\/span> to be remembered when Yeshua comes into His Kingdom, which will occur at the Second Coming. Now he is told that while he will indeed be remembered at the Second Coming, his experience with Yeshua would not wait until then, but would begin that very day. On that day, both of them will die and go to the same section of Sheol or Hades. Both of them would descend to the place where Paradise was l<\/span>ocated at that point of history. The truth of what Yeshua said, that on that very day both of them would go to Paradise, will prove that He is the Messiah, the Son of God, the very point all the others had challenged.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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12. The Seventeenth Stage: The Messiah\u2019s Charge to John: The Third Sentence from the Cross\u2014John 19:25\u201327<\/a><\/p>\n

These things therefore the soldiers did. But there were standing by the cross of Jesus his moth<\/em>er, and his mother\u2019s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by whom he loved, he said unto his mother, Woman, behold your son! Then said he to the disciple, Behold, your mother! And from that hour the disciple took her<\/em> unto his own home.<\/em><\/p>\n

The seventeenth stage was the third sentence from the cross. At this point four women came to the cross of Jesus. One of these was His mother, Mary, or Miriam. Secondly, there was His mother\u2019s sister, His aunt. The third woman was Mary, or Miriam, the wife of Clopas. Clopas was one of the two disciples on the Emmaus road. The fourth woman was Mary, or Miriam, of Magdalene.<\/p>\n

By comparing John 19:25\u201327<\/a> with Mark 15:40<\/a> and Matthew 27:56<\/a>, other details concerning these four women can be deduced along with their identities. In John 19:25<\/a>, one of the women is called Mary, the wife of Clopas. In Mark and Matthew, it is learned that Mary, the wife of Clopas, was also the mother of James and Joses, who were two disciples of the Messiah. There is a tradition that Clopas was the brother of Joseph, the stepfather of the Messiah. If so, it would make these two brothers, James and Joses, cousins of Yeshua by marriage. The first two cousins are somewhat questionable because the claim is based upon a Church tradition.<\/p>\n

Mark 15:40<\/a> mentions Salome. Matthew 27:56<\/a> states that Salome was the mother of the two sons of Zebedee, James and John. John 19:25<\/a> refers to her as the sister of Mary, the mother of Yeshua. Therefore, the mother of James and John, the sons of Zebedee, was also the sister of Mary and, therefore, His aunt, and makes James and John, His cousins. These last two cousins are not questionable; James and John were definitely first cousins of Yeshua.<\/p>\n

While these four women stood at the cross of Jesus, attention was directed to one in particular, Mary His mother. As Mary saw her Son hanging on the cross, He spoke the third sentence from the cross: Woman, behold, your so<\/em>n! Behold, your mother!<\/em> When Yeshua said to Mary, \u201cBehold, your son,\u201d He did not refer to Himself, but to John. In the same way, when He said to John, \u201cBehold, your mother,\u201d He did not mean John\u2019s mother, He meant His own mother, Mary.<\/p>\n

What He did was to carry out the obligation of the firstborn son under the Mosaic Law which makes the firstborn son responsible for the welfare of his aged parents. Besides Jesus, Mary had four other sons, who were His half-brothers. However, at this point, all four of these sons, were unbelievers and Jesus would not place the welfare of His mother into the hands of unbelievers. Instead, He placed her welfare upon the Apostle John. Since Jesus was dying, although He would be resurrected, forty days later He would leave the planet. Therefore, \u201cWoman, behold your son,\u201d Mary was now to look upon John as fulfilling the role of the firstborn son. When Jesus said, \u201cBehold, your mother,\u201d He obligated John as His disciple to take over the role of the firstborn son and to take over the welfare of Mary, His mother. John was to look upon Mary as if she were his own mother. By so doing, Yeshua fulfilled the responsibilities of the firstborn son. And, from that hour John took Mary unto his own home and took care of her until the day of her death.<\/p>\n

Postscript: This stage completed the first three hours on the cross, during which time Jesus suffered the wrath of man.<\/p>\n<\/div>\n<\/div>\n

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C. The Second Three Hours on the Cross<\/p>\n

The second three hours on the cross lasted from 12:00 noon until 3:00 p.m. on Friday. During these three hours, Jesus suffered the wrath of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Eighteenth Stage: The Three Hours of Darkness\u2014Luke 23:44\u201345<\/a><\/p>\n

And it was now about the sixth hour, and a darkness came over the whole land until the ninth hour, the sun\u2019s light failing: and the v<\/em><\/span>eil of the temple was rent in the midst.<\/em><\/p>\n

The eighteenth stage was three hours of darkness over the whole, inhabited earth. The Greek word translated land is oikumenel, from which the English word \u201cecu<\/span>menical\u201d is derived. This Greek word means \u201cthe inhabited world.\u201d Everywhere and anywhere, the earth was inhabited by humanity that is how far this darkness stretched. It was a thick, unusual darkness that lasted for three hours and marked the spiritual death of the Messiah.<\/span><\/p>\n

It would be assumed that if this darkness extended over the whole, inhabited world, there would be other records of this dar<\/span>kness, and there are. Archaeologists have discovered a record written by Dionysius, a Greek scientist living in Egypt. He reported seeing this very phenomenon in the Egyptian city of Heliopolis. Another Greek scientist named Niogenes, also living in Egypt, wrote: \u201cA solar darkness of such like that either the deity Himself<\/span> suffered at that moment or sympathized with one who did.\u201d Niogenes was a pa<\/span>gan, and yet he had some spiritual insight. He recognized from this darkness that \u201ceither the deity Himself suffered or sympathized with one who did.\u201d Both statements turned out to be true. God the Son indeed suffered at that m<\/span>oment. God the Father and God the Holy Spirit sympathized with the One who did.<\/p>\n

A third record is by Phlegon of Tralles, a freedman of Emperor Adrian in Asia Minor, which is<\/span> now Turkey, who wrote: \u201cIn the fourth year of the 202nd Olympiad that there was a great and remarkable eclipse of the sun above any that had happened before. At the sixth hour, the day was turned into the darkness of night so that the stars were seen in heaven. There was a great earthquake a<\/span>t Bythinia which overthrew many of the houses in Nicea.\u201d These are records of this darkness available from both sides of Israel; Egypt in the south, and Asia Minor in the north. Along with this darkness came an earthquake, and there was an earthquake at the point of Messiah\u2019s death.<\/span><\/p>\n

This darkness marked th<\/span>e three hours of the spiritual death of the Messiah. Previous to His death, He went through the agony of Gethsemane in which He prayed for the cup to be taken away from Him if it was the Father\u2019s will. The cup represented s<\/span>piritual death. But it was the Father\u2019s will that He suffer, and, for these three hours, Yeshua drank the cup of wrath. During these three hours, Yeshua was spiritually dead and separated from God the Father.<\/span><\/p>\n

Throughout the Scriptures, darkness was often a sign of divine judgment. There was a darkness in Genesis 1:2<\/a> because of the fall of Satan. One of the ten plagues upon E<\/span>gypt was the plague of darkness. And, with the sins of the world placed on Yeshua, the wrath of God was poured out upon Him in judgment, and this darkness was the visible evidence of it.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Nineteenth Stage: The Cry for Help: The Fourth Sentence from the Cross<\/p>\n

The nineteenth stage was the fourth sentence from the cross, and it is recorded in both the Aramaic and Hebrew form. The A<\/span>ramaic form is in Mark 15:34<\/a>: And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why have you forsaken me?<\/em><\/p>\n

The Hebrew versi<\/span>on is in Matthew 27:46<\/a>: And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why have you forsaken me?<\/em><\/p>\n

This fourth sentence from the cro<\/span>ss comes at the end of the three hours of darkness. It is a quotation of Psalm 22:1<\/a>, where it is a cry for help. The spiritual death of the Messiah lasted for a total of three hours. At the end of the<\/span> three hours of spiritual death, there is this cry for help: My God, my God, why have you forsaken me?<\/em> This is the only time in the Gospels that Jesus ever referred to the Deity as, \u201cMy God, my God.\u201d <\/span>At least 170 times He addressed God as Father and 21 other times it was more specific: \u201cMy Father.\u201d The only time He ever addressed the Father as \u201cMy God\u201d was at the end of the three hours of darkness, at the end of three hours of spiritual death.<\/span><\/p>\n

Because of His spiritual death, Yeshua no longer had a paternal relationship with God but a judicial one. He was suffering the wrath of God; He was drin<\/span>king the cup He agonized over in Gethsemane. Although He prayed that He would not have to drink it, it was God the Father\u2019s will that He would drink it. Because of the drinking of the cup, the wrath of God was poured out upon Him and He was spiritually dead. Consequently, He no longer had a paternal relationship with God the Father, rather, He had a <\/span>judicial relationship with Him; and so it is My <\/em><\/span>God<\/em>. This cry for help was answered because, at that point, Yeshua was resurrected spiritually and fellowship with the Father was fully restored after three hours of separation. Yeshua both died spiri<\/span>tually and was resurrected spiritually before He ever died physically.<\/p>\n<\/div>\n<\/div>\n

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3. The Twentieth Stage: The Reaction to the Messiah\u2019s Cry for Help\u2014Matthew 27:47\u201349<\/a><\/p>\n

And some of them that stood there, when they heard it, said, This man calls Elijah. And straightway one of them ran,<\/em> and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. And the rest said, Let be; let us see whether Elijah comes to save him.<\/em><\/p>\n

The twentieth stage was the reaction to the fourth sentence of Jesus by those standing by. Many of them misunderstood what He had just said on the cross. They assumed He was calling for Elijah the Prophet to come and save Him. One ran to offer Him vinegar, but the others stopped him from going any further and told him to wait in order to see if Elijah will indeed come and save Him.<\/p>\n<\/div>\n<\/div>\n

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4. The Twenty-first Stage: The Messiah\u2019s Thirst: The Fifth Sentence from the Cross\u2014John 19:28<\/a><\/p>\n

After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, said<\/em>, I thirst.<\/em><\/p>\n

The twenty-first stage was the fifth sentence from the cross. This response by Yeshua is significant. In the story of the rich man and Lazarus in Luke 16:22\u201324<\/a>, after the rich man had suffered the wrath of God through the pangs of Hell, his response was, \u201cI thirst.\u201d For three hours, Yeshua suffered the wrath of God, and His response was the same: I thirst. It is the natural response after suffering the wrath of God.<\/p>\n<\/div>\n<\/div>\n

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5. The Twenty-second Stage: The Drinking of Vinegar\u2014John 19:29<\/a><\/p>\n

There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to his mouth.<\/em><\/p>\n

The twenty-second stage was the drinking of vinegar. This drink was not stupefying, so Jesus did not need to reject it. He needed to drink something because His mouth was very dry. He needed to moisten His mouth so that the next two sentences from the cross\u2014the most important ones\u2014could be said clearly and distinctly.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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6. The Twenty-third Stage: The Victory Cry: The Sixth Sentence from the Cross\u2014John 19:30<\/a><\/p>\n

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his <\/em><\/span>spirit.<\/em><\/p>\n

The twenty-third stage was the sixth sentence from the cross. Our three English words, It is finished<\/em>, are a translation of only one Greek word: tetelestai<\/span>. In English, it implies a cry of def<\/span>eat as is often said in English, \u201cBoy, I\u2019m finished,\u201d or \u201cIt\u2019s over with.\u201d In actuality, this is a cry of victory in the hour of seeming defeat.<\/p>\n

Several years ago, archaeologists were digging in Egypt<\/span> and uncovered what turned out to be the office of an ancient C.P.A. There they discovered a stack of bills. Across each bill was this one Greek word: tetelestai<\/span>, meaning, \u201cpaid in full.\u201d It is finish<\/em><\/span>ed<\/em>, because it is paid in full. The point being made is that the animal sacrifices were merely \u201cinstallment payments.\u201d However, the death of the Messiah and the shedding of better blood\u2014Messiah\u2019s bloo<\/span>d\u2014meant that the penalty and price for sin was now paid in full. The penalty for sin was to be paid in full with His death, which was to come in the next few minutes.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>7. The Twenty-fourth Stage: The Messiah\u2019s Spiritual Resurrection: The Seventh Sentence from the Cross\u2014Luke 23:46<\/a><\/p>\n

And Jesus, crying with a loud voice, said, Father, into your hands I commend my spirit:<\/em><\/span> and having said this, he gave up the ghost.<\/em><\/p>\n

The twenty-fourth stage was the seventh sentence from the cross. Crying with a loud voice refers to the sixth sentence, It is finished<\/em>\u2014tetelestai<\/span>. And Fath<\/em><\/span>er, into your hands I commend my spirit<\/em>. He now addressed the Deity not as My God, but as Father. The paternal relationship was restored a few moments earlier; He was spiritually resurrected and was s<\/span>piritually alive once again.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>8. The Twenty-fifth Stage: The Messiah\u2019s Physical Death<\/p>\n

Mark 15:37<\/a>: And Jesus uttered a loud voice, and gave up the ghost.<\/em><\/p>\n

Luke 23:46<\/a>: \u2026 and having said this, he gave up the ghost.<\/em><\/p>\n

John 19:30<\/a>: \u2026 and h<\/em><\/span>e bowed his head, and gave up his spirit.<\/em><\/p>\n

The twenty-fifth stage was the physical death of the Messiah. The Greek in Luke literally reads, \u201cHe dismissed His spirit.\u201d Yeshua dismissed His spirit from H<\/span>is body, showing the voluntary character of His death. Had He wanted to, He could have hung on that cross forever! He chose when He would die.<\/p>\n

In the normal procedure, death takes place first and then<\/span> the head falls. The opposite took place here according to John 19:30<\/a>. He first bowed His head down, and then dismissed His spirit from His body. The bowing of the head preceded His actual death showi<\/span>ng again that His death was voluntary.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>9. The Twenty-sixth Stage: The Signs Accompanying Messiah\u2019s Death\u2014Matthew 27:51\u201353<\/a><\/p>\n

And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks<\/em><\/span> were rent; and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many.<\/em><\/span><\/p>\n

The twenty-sixth stage was the signs, which accompanied the death of Messiah. All together, three things occurred.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Earthquake<\/p>\n

The first sign was a tremendous earthquake that shook the Land.<\/p>\n<\/div>\n<\/div>\n

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b. The Resurrection of Many Saints<\/p>\n

A second thing that occurred on this occasion was the resurrection of many of the saints who had recently died. While they did not come out of the tombs until after the Messiah\u2019s own Resurrection, they were resurrected at the time of His death. This clear wording is sometimes missed and it is often taught that the resurrection of these saints occurred after Messiah\u2019s Resurrection. But that is not the way the passage reads.<\/p>\n

In verse 52<\/a>, when Jesus died two things happened. First, the tombs were opened.<\/em> Many of the tombs opened up as a result of the earthquake. Secondly, many bodies of the saints that had fallen asleep were raised.<\/em> At that point, many were resurrected from the dead. Verse 53<\/a> states that they did not come out of the opened tombs until after <\/em>his resurrection<\/em> and then went into Jerusalem and were seen by many.<\/p>\n

Some have interpreted this verse as recording the resurrection of the Old Testament saints, but that cannot be. There cannot be a resurrection to eternity before the Messiah\u2019s own Resurrection. According to 1 Corinthians 15:20\u201324<\/a>, Jesus is the first-fruits of the eternal resurrection. But these saints were resurrected at the point of Messiah\u2019s death. This is not a resurrection of Old Testament saints into eternal life and existence, but, as with all previous resurrections, this was only a restoration back to natural life. These are just some of the saints who had recently died and then were resurrected by a restoration back to natural life, not a resurrection to eternal life.<\/p>\n

The difference is that if one is raised from the dead into resurrection life, he will live from then on physically forever. So far, only Jesus has received this type of resurrection. The kind of resurrection being spoken of in this passage is a resurrection back to natural life, which means that these people would die again later.<\/p>\n<\/div>\n<\/div>\n

c. The Rending of the Veil<\/p>\n

The third sign was the rending of the veil. The veil that was rent was the thick veil that separated the Holy of Holies from the Holy Place in the Temple. Only the High Prie<\/span>st was allowed to go into the Holy of Holies through this thick veil. Even then he was allowed to enter only on one day of the year: Yom Kippur, the Day of Atonement. This veil was sixty feet long and thirty feet wide and had the thickness of a palm\u2019s breadth; that is, it had the thickness of the palm of a man\u2019s hand. But in spite of its thickness, it was torn from top t<\/span>o bottom!<\/p>\n

The significance <\/span>of the rending of the veil is taught by the Book of Hebrews: with the death of the Messiah, a separation came to an end. No longer is the presence of God available to only one man, out of one family, out of one tribe,<\/span> out of one nation of all the nations in the world. Now it is available to all. By faith, everyone has access to the presence of God Himself. By faith, everyone can approach the throne of God boldly. It is no longer necessary to go through the Jewish High Priest only, as it was heretofore.<\/span><\/p>\n

There is no record in Jewish writings of this same period that documents the rending of the <\/span>veil. This could have been kept a secret because only a few men ever had access into the entrance of the Temple where the torn veil was visible. Therefore, only a few men would have known about the rending of the veil, <\/span>and perhaps these could have been sworn to secrecy. However, Jewish writings of this period do admit that something significant happened in conjunction with the Temple at that time. A number of Jewish legends originate from this period, all in conjunction with the Temple, and all dated the same way: forty years before the Temple was destroyed. The Temple was destroyed in <\/span>a.d. 70<\/span> and subtracting forty years gives the date of a.d. 30: the year of the crucifixion.<\/p>\n

Of the many Jewish legends originating in a.d. 30 in conjunction with the Temple, four things should be mentioned.<\/p>\n

<\/span>First, Josephus mentions that there was a mysterious extinction of the chief light of the golden lampstand. This lampstand had seven lamps, with the chief lamp being the middle one. Suddenly the light<\/span> of that lamp went out inexplicably forty years before the Temple was destroyed.<\/p>\n

Secondly, another event recorded by both Josephus and the Talmud is that the very heavy Temple gates suddenly swung ope<\/span>n of their own accord forty years before the Temple was destroyed, although they had been closed until then.<\/p>\n

A third legend says that the lintel of the Temple broke and fell in the year a.d. 30, forty<\/span> years before the Temple was destroyed.<\/p>\n

The fourth and by far the most interesting legend is recorded in the Talmud and is called \u201cThe Legend of Azazel\u201d The Hebrew word Azazel means \u201cremoval.\u201d It is t<\/span>he official name for the scapegoat.<\/p>\n

According to Leviticus 16<\/a>, on the Day of Atonement two goats were presented before the High Priest. The High Priest would cast lots to decide which goat would die a<\/span>nd which one would live. The goat chosen to die would be slaughtered and the blood taken into the Holy of Holies and sprinkled upon the Mercy Seat. The High Priest would come out, lay his hands upon the second live goat and confess the sins of Israel. The goat was then sent out into the wilderness. The point was that after the shedding o<\/span>f blood there comes the removal of Israel\u2019s sins into the wilderness.<\/span><\/p>\n

Because of a statement made in Isaiah 1:18<\/a>: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool<\/em>, it became a Jewish custom t<\/span>o tie a red ribbon around the live goat before it was sent out into the wilderness. As the goat went out, that red ribbon turned white, symbolizing that God had forgiven the sins of Israel. The legend of Azazel claims that the re<\/span>d ribbon stopped turning white forty years before the Temple was destroyed. As of a.d. 30, God was no longer forgiving the sins of Israel by means of the two goats of the <\/span>Day of Atonement. The reason was that the final sacrifice for sin had been made that very year by the death of the Messiah. It was tetelestai<\/span>. Only by His death can Israel receive forgiveness of sin, <\/span>for, \u201cwhere the remission of these sins and iniquities is, there is no more offering for sin\u201d (Heb. 10:18<\/a>).<\/p>\n

So there are many Jewish stories verifying that something significant happened in conjunctio<\/span>n with the Temple in the year a.d. 30, though the rending of the veil itself is not mentioned.<\/p>\n

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d. Results of the Accompanying Signs<\/p>\n

There were two results from these accompanying signs. First, there was the faith of a Gentile. Matthew 27:54<\/a> records that the centurion, probably the one in charge<\/span> of the Messiah\u2019s Crucifixion, suddenly recognized the truth and said: Truly this was the Son of God<\/em>. A Gentile Roman centurion exercised faith.<\/p>\n

The second result was fear among the Jews, in particula<\/span>r the Jewish leaders. Luke 23:48<\/a> states: And all the multitudes that came together to this sight, when they beheld the things that were done, returned smiting their breasts.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>10. The Women at the Cross<\/p>\n

Watching all these events were certain women who had come from Galilee to Jerusalem with Yeshua. According to Mark 15:40\u201341<\/a>: And there were also women beholding from afar: a<\/em><\/span>mong whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; who, when he was in Galilee, followed him, and ministered unto him; and many other women that came up with him unto Jerusalem.<\/em><\/span><\/p>\n

Matthew 27:56<\/a> also mentions Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee, whose name, according to Mark\u2019s account, was Salome.<\/p>\n

L<\/span>uke 23:49<\/a> simply states: And all his acquaintance, and the women that followed with him from Galilee, stood afar off, seeing these things.<\/em><\/p>\n

While Jesus was still alive on the cross, four women appeared<\/span> at the cross in the seventeenth stage. At this point, only three of these women were still there. The one missing was Mary, His mother. The reason she was missing is because, while He was still on the cross, He had instructed John to take her home to be under <\/span>his care from then on. By this time, she was removed and only these three women remained.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Burial of the Messiah<\/p>\n<\/div>\n<\/div>\n

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1. The Twenty-seventh Stage: The Piercing of the Messiah\u2014John 19:31\u201337<\/a><\/p>\n

The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. The soldiers therefore came, and broke the legs of the first, and of the other that was crucified with him: but when they came to Jesus, and saw that he was dead already, they broke not his legs: howbeit one of the soldiers with a spear pierced his side, and straightway there came out blood and water. And he that has seen has borne witness, and his witness is true: and he knows that he says true, that ye also may believe. For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken. And again another scripture says, They shall look on him whom they pierced.<\/p>\n

The twenty-seventh stage was the breaking of the bones of the two rebels and the piercing of Yeshua. The day He was crucified on was a Friday and the Sabbath would begin at sundown. The Jewish Sabbath was from sundown Friday until sundown Saturday. This particular Sabbath was also the second day of the Feast of the Passover, and the first day of the Feast of Unleavened Bread. Whenever a Sabbath fell on a holy day or feast day, that Sabbath was a \u201cHigh Sabbath.\u201d That is what is meant in verse 31<\/a>: for the day of that sabbath was a high day<\/em>; for this was the second day of the Passover and the first day of the Feast of Unleavened Bread. It would violate Jewish law to have dead bodies exposed over the Sabbath in general, but in particular, over a High Sabbath, so they asked Pilate to speed up their deaths.<\/p>\n

The means of speeding death was by breaking the legs. The way a person died in crucifixion was by suffocation. As mentioned earlier, when a person was nailed to the cross, they also nailed a wooden ledge at the bottom of the person\u2019s feet. The way a person hung from a cross would keep him from being able to breathe. The wooden ledge was added so that a person could lift himself up in order to be able to breathe. This process continued as long as the victim still had the strength to lift himself up in order to breathe. Sometimes it took days for a person to die. Eventually he would become too weak to lift his body up on the ledge and would die from suffocation. In order to speed up the death process, they broke the legs of the two rebels crucified with Jesus so that they were not able to lift themselves up to breathe, and they died soon after.<\/p>\n

Since Yeshua had already dismissed His spirit in the twenty-fifth stage, they did not bother breaking His legs, unwittingly fulfilling another prophecy that the Passover Lamb of God was not to have any bones broken (Ex. 12:46<\/a>). But in order to verify His death, a soldier took his spear and pierced the side of Yeshua, fulfilling yet another messianic prophecy (Zech. 12:10<\/a>).<\/p>\n

When He was pierced, blood and water came out. There has been a lot of discussion as to what this meant physically. Some medical doctors have written articles teaching that blood and water were the sign of a ruptured heart and thus Jesus died of a \u201cbroken heart.\u201d Other medical doctors have written articles disputing this point. So I have no idea what this means physically. Nor is that the issue that the writer, John, is concerned about. John was an eyewitness of the piercing of Yeshua and the coming out of blood and water, and he is the only Gospel writer to record it. Later, when John wrote his First Epistle, he interprets the blood and water as evidence that God has provided eternal life (1 Jn. 5:8\u201312<\/a>). The blood and the water were a witness that Messiah died and, by that means, God provided salvation and eternal life. The coming out of blood and water was evidence that the Messiah died, and the death of the Messiah was absolutely essential for the atonement.<\/p>\n<\/div>\n<\/div>\n

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2. The Twenty-eighth Stage: The Request for the Messiah\u2019s Body\u2014Mark 15:42\u201343<\/a><\/p>\n

And when even was now come, because it was the Preparation, that is, the day before the sabbath, there came Joseph of Arima<\/em><\/span>thaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.<\/em><\/p>\n

The twenty-eighth stage was the reques<\/span>t for the body of Jesus. At this point, two men, Joseph of Arimathaea and Nicodemus, who were secret disciples of Jesus, came forward and requested His body. Concerning Joseph of Arimathaea, the Gospels make eight statements about him. Fi<\/span>rst, he was of honorable estate. Secondly, he was a rich man (Mat. 27:57<\/a>). Thirdly, he was a good man (Lk 23:53<\/a>). Fourthly, he was a righteous man (Lk. 23:53<\/a>). Fi<\/span>fth, he was looking for the kingdom of God and so was a member of the believing Remnant of that day. Sixth, he was a secret disciple. Seventh, he was a councillor or a Sanhedrin member. Eighth, he was not <\/span>present to vote on the execution of Jesus (Lk 23:51<\/a>). Neither he nor Nicodemus were there to vote on His execution. Until now, these two men had been secret disciples of Yeshua, but now they came<\/span> out openly and asked Pilate for His body. Mark 15:43<\/a> and John 19:39<\/a> emphasize their boldness: he boldly went in unto Pilate, and asked for the body of Jesus<\/em>, in sharp contrast to his previous fear.<\/p>\n

E<\/span>ven Pilate was surprised that Jesus had died so soon (Mk. 15:44\u201345<\/a>) and asked that the facts be investigated. The centurion who was in charge, saw, and believed, was the same one who verified that He <\/span>was dead. Pilate then commanded that the body be given to Joseph of Arimathaea and Nicodemus (Mat. 27:58<\/a>).<\/p>\n

3. The Twenty-ninth Stage: The Removal of the Messiah\u2019s Body\u2014John 19:38\u201340<\/a><\/p>\n

And after these things Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate th<\/span>at he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took away his body. And there came also Nicodemus, he who at the first came to him by night, bringing a mixture of myrrh and aloes, about a hundred pounds. So they took the body of Jesus, and bound it in linen cloths with the spices, <\/span>as the custom of the Jews is to bury.<\/p>\n

The twenty-ninth stage was the remova<\/span>l of the Messiah\u2019s body from the cross and wrapping it in linen cloths. It should be noted that linen cloths (v. 40<\/a>) is plural. Literally, it means \u201cstrips of linen.\u201d Like a mummy is wrapped in strips<\/span> of linen, even so, the body of the Messiah was wrapped in strips of linen.<\/p>\n

In light of the evidence of Scripture, whatever the Shroud of Turin may be, it is not the shroud of the Messiah. The most th<\/span>at could ever be proven about the Shroud of Turin is that it may date from the first century, but even this is doubtful. But even if it is from the first century, it still does not prove that it is th<\/span>e shroud of the Messiah. Since it is known that many others were crucified in the first century, it might be the burial shroud of someone else.<\/p>\n

The biblical evidence militates against the Shroud of Tu<\/span>rin being the shroud of the Messiah because it is one single sheet. While adherents claim that this was the single sheet over the strips of cloth, the Bible never mentions any such sheet; all it menti<\/span>ons is that His body was wrapped in strips of linen cloth. Furthermore, it is known from the Resurrection accounts that the piece around the head was totally separated from the strips of cloth covering the body, but the Shroud of Turin shows it as all one piece of cloth. Furthermore, if such a thing occurred, at le<\/span>ast one of the four Gospels would have mentioned it, just as they mentioned the rending of the veil, but none of them mentions an image forming upon a shroud. When the apostles were preaching the Resurrection and people were disputing that the Resurrection occurred, the apostles never produced a shroud as evidence of the Resurrection.<\/span><\/span><\/p>\n

The Shroud of Turin first appeared in history in the Middle Ages. Even one of the evidences which people use to show that it is the shroud of the M<\/span>essiah actually militates against it. One of the favorite proofs is to point out that there are images of coins on the eyes of the person\u2019s image on the Shroud of Turin, which are first century Roman <\/span>coins with the inscription of Caesar. But Yeshua was buried by two Jewish Pharisees who would never have used Roman coins on Jewish eyes! They would have used the Jewish shekel. It is impossible that the Shr<\/span>oud of Turin is the shroud of the Messiah.<\/p>\n

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4. The Thirtieth Stage: The Burial of the Messiah<\/p>\n

The thirtieth stage is the burial of the Messiah in Joseph of Arimathaea\u2019s brand new tomb.<\/p>\n

Mark 15:46<\/a>: And he bought a linen cloth, and taking him dow<\/em><\/span>n, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door of the tomb.<\/em><\/p>\n

Matthew 27:60<\/a>: \u2026 and laid it in his own new tomb, which h<\/em><\/span>e had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed.<\/em><\/p>\n

Luke 23:53<\/a>: And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in<\/em><\/span> stone, where never man had yet lain.<\/em><\/p>\n

John 19:41\u201342<\/a>: Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid. There then because of the <\/em><\/span>Jews\u2019 Preparation (for the tomb was nigh at hand) they laid Jesus.<\/em><\/p>\n

Jesus was buried in Joseph\u2019s tomb, a tomb hewn out of a rock. Joseph was from Arimathaea, which is many miles northwest of Jerusalem.<\/span> Being a righteous and spiritual man, Joseph had the typical Jewish desire to be buried in the area of Jerusalem. He purchased a garden and arranged to have a cave dug, which was to be his burial cave. But Jesus was the first one to use it, and it is not known if Joseph ever did.<\/span><\/p>\n

Normally, when a person died a criminal\u2019s death, as Yeshua did, he would be buried in a criminal\u2019s grave. But with Yesh<\/span>ua, there was a special exception. Two members of the Sanhedrin requested the body from Pilate, who gave it to them. As a result, He was not buried in a common criminal\u2019s grave, but in a brand new tomb located in a private garden, owned by a rich man, thereby fulfilling the prophecy of <\/span>Isaiah 53:9<\/a>. This passage prophesied that while the Messiah would be assigned a criminal\u2019s grave, He would nevert<\/span>heless be buried in a rich man\u2019s tomb.<\/p>\n

The theological significance of the burial of Jesus is twofold. First, it marked the end of His period of Humiliation that began with His Incarnation in two ways<\/span>: it is the death of the God-Man, and, none of those who were close to Him were involved in the burial. These two actions marked the end of His Humiliation. Secondly, it marked the beginning of His Exaltation, which ended with His entrance into Heaven in two ways: first, He was buried in a brand new, unused, rich man\u2019s tomb; and secondly, He was buried in a g<\/span>arden, not a cemetery. This will be covered in more detail in Part III of this study.<\/span><\/p>\n<\/div>\n<\/div>\n

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5. The Thirty-first Stage: The Preparation for the Embalming<\/p>\n

The thirty-first stage was the preparation for the embalming by the women from Galilee.<\/p>\n

Mark 15:47<\/a>: And Mary Magdalene and Mary the mother <\/em>of Joses beheld where he was laid.<\/em><\/p>\n

Matthew 27:61<\/a>: And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.<\/em><\/p>\n

Luke 23:55\u201356<\/a>: And the women, who had come with him out of Galil<\/em>ee, followed after, and beheld the tomb, and how his body was laid. And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment.<\/em><\/p>\n

The fact that they were preparing to have Him embalmed after the Sabbath shows that they were not expecting the Resurrection. Two of the women, Mary Magdalene and Mary, the mother of Joses, took careful note of where Jesus was buried. They even sat over against the sepulchre for a few minutes, probably in mourning, so they had clear knowledge of the exact sepulchre where He was buried. They went home and prepared the spices for embalming, then rested during the Sabbath day, intending to embalm the body as soon as the Sabbath was over.<\/p>\n<\/div>\n<\/div>\n

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6. The Thirty-second Stage: The Sealing of the Tomb\u2014Matthew 27:62\u201366<\/a><\/p>\n

Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, saying, Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. Pilate said unto them, Ye have a guard: go, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them.<\/p>\n

The thirty-second stage was the sealing of the tomb. The Jewish leaders approached Pilate and pointed out that Yeshua had predicted that He would be resurrected on the third day and they wanted to make sure that His disciples would not steal the body and then claim a resurrection. In verse 63<\/a>, they went to Pilate and said: Sir, we remember that that deceiver said<\/em>, refusing even to use His name! They asked Pilate to guarantee against the removal of the body. Pilate responded by releasing the Roman guard to the Jewish leaders. This was the Roman guard and not the Jewish Temple guard. If this had been the Jewish Temple guard, there would have been no need for the Jewish leaders to go to Pilate with this request, they could have sent the Jewish guard directly. But they wanted a Roman guard; therefore, they had to request one from Pilate.<\/p>\n

At this point, the tomb is officially sealed with the Roman seal. The sealing of the tomb was done in several steps. First, a strong rope was placed around the stone at the door of the tomb. Secondly, the two ends were drawn to the side of the door on the outer wall of the tomb. Thirdly, a wax or clay seal was placed on the rope where it crossed itself in front of the stone and where the rope touched the two sides of the tomb. It would be impossible to move the stone without breaking the seal. To break the Roman seal was punishable by death. This occurred on Saturday. Jesus was laid in the tomb on Friday and, on Saturday; the Roman guard was placed to make sure that the body would not be stolen out of the tomb.<\/p>\n

These are the thirty-two stages, which occurred in the course of the death of Messiah from the procession until the sealing of the tomb.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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E. Postscript: Two Questions About the Death of the Messiah<\/p>\n

In concluding the history of the death of Messiah, two specific questions should be answered.<\/p>\n<\/div>\n<\/div>\n

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1. \u201cWhen Did the Messiah Die?\u201d<\/p>\n

The first question is: \u201cOn what day did He die?\u201d Because Gentiles do not always know how Jewish people reckon time and because of a misunderstanding of what constitutes three days, people have often moved the Crucifixion to either Thursday, Wednesday, or Tuesday, depending on just how they begin counting off the three 24-hour periods.<\/p>\n

The evidence of the Gospels is that Yeshua was killed on a Friday and placed in the tomb before sundown on Friday. There is no need to take the term Sabbath any other way than the usual Sabbath, which is from sundown Friday until sundown Saturday. This is the emphasis of Scripture.<\/p>\n

For example, John 19:31<\/a> states: The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (<\/em>for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away.<\/em><\/p>\n

The day of preparation was always Friday. On this day, the Jewish people prepared the Sabbath meal in advance because they were not allowed to prepare any food on the Sabbath day. A Sabbath is called a High Sabbath when it falls on a Jewish holiday. In this case, it was the second day of the Passover, and the first day of the Feast of Unleavened Bread.<\/p>\n

Mark 15:42<\/a> reads: And when even was now come, because it was the Preparation, that is, the day before the sabbath \u2026<\/em><\/p>\n

In Jewish terminology, the \u201cday of preparation\u201d or the day before the sabbath is always Friday.<\/p>\n

Luke 23:54<\/a> adds: And it was the day of the Preparation, and the sabbath drew on.<\/em><\/p>\n

The day of the Preparation was Friday; the sabbath drew on meant that the sun was beginning to set on Friday. The Sabbath officially begins once three stars have appeared in the sky.<\/p>\n

Matthew 27:62<\/a> reads: Now on the morrow, <\/em>which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate \u2026<\/em><\/p>\n

The day after the Preparation is Saturday morning, following Friday night; it is Sabbath morning following Sabbath night. Just from these statements alone, it is clear that Yeshua died around three o\u2019clock in the afternoon on Friday. He was placed in the tomb before three stars appeared in the sky, which is the official Jewish reckoning that the Sabbath begins.<\/p>\n

Besides the Gospels, ancient Jewish records also give Friday as the day the Messiah died. The Talmud points out that He died on a Friday during the Passover: \u201cThere is a tradition on the eve of the sabbath and Passover they hung Jesu. The heralds went forth crying, \u2018Jesu goes to be executed because he practiced sorcery and seduced Israel and estranged them from their God. Let anyone who can bring forward a justifying plea for him, come and give information concerning him.\u2019 But no justifying plea was found for him. So they hung Jesu on the eve of the sabbath and the Passover.\u201d<\/p>\n

This is a Talmudic quote referring to the trial of Yeshua and His execution. Certain things should be noted. First, twice in this quote it is emphasized that He was executed on the eve of the Sabbath, which is Friday. Secondly, twice it is mentioned that it was at the Passover, which is why John 19:31<\/a> stated that the Sabbath was a High Sabbath because it fell during a Jewish festival week. Thirdly, this quote reveals that the exact charge against Jesus was: \u201che practiced sorcery and seduced Israel and estranged them from their God.\u201d This is a reflection of Matthew 12<\/a>, where Yeshua was officially rejected on the grounds of being demon possessed; they claimed that He performed His miracles by the power of Beelzebub.<\/p>\n

It is interesting that the rabbis of this period never denied that Jesus performed real miracles. In this particular quote, they admit that He performed miracles. But in Matthew 12:24<\/a>, they explained away His miracles by claiming He performed them by the power of Beelzebub, the prince of demons. In this quote, they say, \u201che practiced sorcery,\u201d reflecting the Matthew 12<\/a> account. But the main import of this quote is that Yeshua indeed died on a Friday before the Sabbath, and during the week of the Passover and the Feast of Unleavened Bread. To try to move His death to either a Thursday, Wednesday, or Tuesday because of a Gentile misconception of the Jewish reckoning of time violates not only the clear statements of the Gospels, it also violates the actual historical evidence recorded much closer to the time when these things happened.<\/p>\n<\/div>\n<\/div>\n

2. \u201cHow Long Was the Messiah in the Tomb?\u201d<\/p>\n

The second question is: \u201cHow long was He in the tomb?\u201d Because of the mention of the three days and three nights, some have tried to move the Crucifixion to <\/span>an earlier day in the week. Some have felt that the above statement requires three full 24-hour periods, so they try to place Him in the tomb for three 24-hour periods.<\/p>\n

If this position is thought thr<\/span>ough, it actually creates more problems than it solves. For example, if Yeshua were in the tomb three full 24-hour periods, and resurrected only one second after the third 24-hour period, what day would it have been? It would not b<\/span>e the third day, but the fourth day. Another example is when He met the two disciples on the Emmaus road. By then, many hours had transpired since the Resurrection. The two relate to Yeshua the events of the trial and crucifixion and point out that it was three days since these things happened! If He had been in the tomb three full 24-hour periods, then certainly it would have been the fourth day since His death.<\/span><\/span><\/p>\n

Actually, if all the statements of Jesus are considered, they seem to be contradictory. For example, sometimes He said: on the third day<\/em> the Resurrectio<\/span>n would occur (Mat. 16:21<\/a>; 17:23<\/a>; 20:19<\/a>; 27:64<\/a>; Lk. 9:22<\/a>; 18:33<\/a>; 24:7<\/a>, 21<\/a>, 46<\/a>; Acts 10:40<\/a>; 1 Cor. 15:4<\/a>). Sometimes He said: after three days<\/em>, meaning the fourth day (Mat. 26:61<\/a>; 27:40<\/a>, 63<\/a>; Mk. 8:31<\/a>; 9<\/span>:31<\/a>; 10:34<\/a>; 14:58<\/a>; 15:29<\/a>; Jn. 2:19\u201320<\/a>). A third statement He made was the expression: three days and three nights<\/em> (Mat. 12:39\u201340<\/a>).<\/p>\n

While these three statements appear to be contradictory in Gentile re<\/span>ckoning of time, they are not so in Jewish reckoning of time. In Jewish reckoning of time, part of a day counts for the whole day, just as part of a year counts for a whole year. Yeshua was in the tomb part of Friday. In Jewish reckoning of time, that counted for all o<\/span>f Friday. He was also in the tomb Saturday and part of Sunday, which counts for all of Sunday. All three seemingly contradictory statements can be reconciled from a Jewish reckoning of time.<\/span><\/p>\n

First, the Resurrection was to be on the third day<\/em>. The first day in the tomb was Friday; the second day in the tomb was Saturday; the third<\/span> day in the tomb was Sunday. On that same day, He was resurrected; so, He was resurrected on the third day.<\/p>\n

Secondly, the Resurrection was to be after three days<\/em> because part of the day counted for th<\/span>e whole day. Since He was in the tomb part of Friday, that counted for all of Friday. He was also in the tomb all of Saturday. Since He was in the tomb part of Sunday, that counted for all of Sunday. Therefore, from a Jewish point of view,<\/span> counting the two partial days as whole days, Jesus was not only resurrected on the third day, He was also resurrected after three days.<\/p>\n

Thirdly, the expression <\/span>three days and three nights<\/em> can also be reconciled, for this is simply a Jewish figure of speech meaning \u201cany period of time that touches three days.\u201d Since the period of time Yeshua spent in the tomb<\/span> touched Friday, it counted for all of Friday, including day and night. He was in the tomb both day and night on Saturday. Since He was also in the tomb part of Sunday, it counted for all of Sunday, both day and night. In fact, the statement, three days and three nights, <\/span>is used in the Old Testament several times (Gen. 42:17\u201318<\/a>; 1 Sam. 30:12\u201313<\/a>; 1 Kg. 20:29<\/a>, for seven days; 2 Chr. 10:5<\/a>, 12<\/a>; Esth. <\/span>4:16<\/a> in comparison with 5:1<\/a>). If the context is looked at carefully, it will show that this expression cannot possibly mean three full 24-hour periods. Contextually, although three days and three nigh<\/span>ts are mentioned, it does not mean three full 24-hour periods. Sometimes the action was committed on the third day before it went very far into that day, yet it was reckoned as three days and three nights.<\/span><\/p>\n

Again, there is absolutely no need to try to move the Crucifixion earlier into the week. It must be remembered that the Gospels were written by Jews with a Jewish frame of reference and Jewish r<\/span>eckoning of time. In keeping with the Jewish frame of reference, Jewish terminologies and Jewish reckoning of time, Yeshua was buried on Friday before sundown and before the Sabbath began. He was resurrected some time after the Sabbath, on Saturday night after sundown. From a Jewish perspective, the Sabbath had already ended and Sunday, the first day of the week, had already begun.<\/span><\/p>\n

This completes <\/span>the history of the death of Messiah in thirty-two stages.<\/p>\n

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II. The Theological Implications, Significances and Results of the Death of the Messiah<\/p>\n

The theological implications, significances and results of the death of Messiah will be studied in four areas.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Importance of the Death of the Messiah<\/p>\n

The importance of the death of the Messiah is evident in six ways.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Old Testament Predictions of the Messiah\u2019s Death<\/p>\n

First, the Old Testament predicted the death of the Messiah in some detail in two key passages.<\/p>\n

The first is Psalm 22:1\u201321<\/a>, which described even<\/span>ts that could only be fulfilled in terms of a crucifixion, although stoning was the Jewish mode of execution, not crucifixion. This passage, predicting the death of the Messiah, emphasizes the \u201chow\u201d of Messiah\u2019s death: He <\/span>would die by means of crucifixion.<\/p>\n

The second passage is Isaiah 52:13\u201353:12<\/a>, giving many details concerning the Messiah\u2019s death. The emphasis of the second passage is on the subs<\/span>titutionary nature of His death: that He died in our stead.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Gospels are Devoted to the Messiah\u2019s Death<\/p>\n

Secondly, the importance of the death of Yeshua can be seen in the fact that one-third of the Gospels are devoted to it. The four Gospels give us four<\/span> biographies. If the material of the four biographies is combined, a total of one-third of the Gospels as a whole deals with the death of the Messiah. Matthew devoted eight chapters, which is 33 percent of his Gospel; Mark devoted six chapters, which is 37 percent of his Gospel; Luke devoted five and one-half chapters, which <\/span>is 25 percent of his Gospel; John devoted nine and one-half chapters, whi<\/span>ch is 42 percent of his Gospel. Combined, one-third of the Gospels are concerned with His death.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Purpose of the Incarnation<\/p>\n

Thirdly, the death of Jesus is important, for it was the purpose of the Incarnation. It was by means of the Incarnation that the Second Person became a man. It is by <\/span>this means that He was born of a woman. Whereas the rest of humanity is born to live, this One was born to die. The purpose of His Incarnation and His birth was to die. This purpose is brought out in <\/span>Matthew 20:28<\/a>; Mark 10:45<\/a> and Hebrews 2:9<\/a>, 14<\/a> and 16<\/a>.<\/p>\n<\/div>\n<\/div>\n

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4. The Theme of the Gospel<\/p>\n

Fourthly, the death of the Messiah is important because it is the theme of the gospel. In 1 Corinthians 15:1\u20134<\/a>, Paul spelled out precisely what the content of the gospel is, stating what one must believe in order to be saved. He pointed out three things which one must believe: first: Christ died for our sins according to the scriptures<\/em>; secondly: he was buried<\/em>, which was the evidence of His death; and, thirdly: He rose again on the third day according to the scriptures<\/em>. The death of Yeshua is the first of the three key points of the gospel itself. In order to be saved, one must not merely believe that He died, but that He died for our sins.<\/p>\n<\/div>\n<\/div>\n

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5. Essential to Salvation<\/p>\n

Fifth, the death of Jesus is essential to salvation. If He had not died, there would have been no salvation (Jn. 3:14\u201315<\/a>; 12:24<\/a>). Some assume that if Israel had accepted Him <\/span>as the Messiah, it would mean that He would not have had to die. Quite the contrary: His death was inevitable. Even if Israel had accepted Him as the Messiah, He still would have had to die, though the circumstances of His death would have been di<\/span>fferent. What would have happened is that the Jewish people would have proclaimed Yeshua to be the Messiah, the King of the Jews; the Romans would have taken this as an act of rebellion against Rome; they would have arrested, tried, and crucified Him, and He would have been buried. After He arose on the third day, He would then have destroyed the Roman Empire and set up His Messianic Kingdom rather than departing for a duration of time. The de<\/span>ath of Jesus was inevitable; it was absolutely necessary because it is essential to salvation.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. Its Importance to Heaven<\/p>\n

Sixth, the death of Yeshua is supremely important to Heaven itself (Lk. 9:30\u201331<\/a>; Rev. 5:8\u201312<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Prominence of the Death of the Messiah<\/p>\n

The second thing concerning the theological significance of the death of the Messiah is its prominence throughout the writings of the New Testament. The d<\/span>eath of Jesus is mentioned a total of 175 times in the New Testament.<\/p>\n<\/div>\n<\/div>\n

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1. In the Synoptic Gospels<\/p>\n

In the synoptic Gospels, Matthew, Mark and Luke, there are three specific predictions of His death. The first prediction is in Matthew 16:21<\/a>; Mark 8:31<\/a> and Luke 9:22<\/a>. The second prediction is in Matthew 17:22<\/a>; Mark 9:30\u201332<\/a> and Luke 9:43\u201345<\/a>. The third prediction is in Matthew 20:17\u201319<\/a>; Mark 10:32\u201334<\/a> and Luke 18:31\u201334<\/a>.<\/p>\n<\/div>\n<\/div>\n

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2. In the Gospel of John<\/p>\n

In the Gospel of John, the death of Yeshua is mentioned a number of times both prophetically and historically. The concept is that a lamb would die.<\/p>\n

John 1:29<\/a> states: On the m<\/em><\/span>orrow he saw Jesus coming unto him, and said, Behold, the Lamb of God, that takes away the sin of the world!<\/em><\/p>\n

In John 3:14<\/a>, He said must the Son of Man be lifted up;<\/em><\/p>\n

In John 6:51<\/a>, He said the bread whi<\/em><\/span>ch I will give is my flesh, for the life of the world.<\/em><\/p>\n

In John 10:11<\/a> the good shepherd lays down his life for the sheep.<\/em><\/p>\n

In John 11:49\u201352<\/a>, one man is to give his life for the nation.<\/p>\n

In John 12:24<\/a>, He<\/span> is like the grain that must fall and die.<\/p>\n

In John 15:13<\/a>, He lays down His life for His friends.<\/p>\n<\/div>\n<\/div>\n

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3. In the Book of Acts<\/p>\n

In the Book of Acts, the prominence of the death of Yeshua is seen in the apostolic preaching of the cross.<\/p>\n<\/div>\n<\/div>\n

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4. In the Epistles<\/p>\n

In the Epistles of Paul, the death of Jesus is mentioned in Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 1 Timothy and Titus. In the majority<\/span> of his writings, Paul mentioned His death. The death of Yeshua is also mentioned in the other Epistles such as Hebrews, 1 Peter, and 1 John.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. In the Book of Revelation<\/p>\n

The Book of Revelation also mentions the death of Jesus a number of times. The death of Yeshua is very prominent throughout the writings of the New Testament. If the menti<\/span>on of His death were removed from, the New Testament\u2014if the 175 references were taken away\u2014the New Testament would simply not hold together; it would no longer have any meaning.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Significance of the Death of the Messiah Through Old Testament Types<\/p>\n

The significance of the death of the Messiah can be illustrated through nine Old Testament types, which portrayed, in one wa<\/span>y or another, His death.<\/p>\n<\/div>\n<\/div>\n

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1. The Melchizedekian Priesthood<\/p>\n

The first Old Testament type is the Melchizedekian Priesthood (Gen. 14:18\u201320<\/a>; Ps. 110:4<\/a>). The concept of priesthood emphasizes the concept of offering sacrifice. Indeed, the death of the Messiah was an offering of messianic blood; it was a sacrifice.<\/p>\n<\/div>\n<\/div>\n

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2. The Passover<\/p>\n

The second Old Testament type is the Passover (Ex. 12:1\u201351<\/a>). The Passover emphasized salvation through blood. There are two stages comprising the Passover. The first stage was the shed<\/span>ding of the blood of the lamb. If the Jewish people had merely shed the blood of the lamb and had done no more, the firstborn son of every Jewish family would have died. There had to be the second stage\u2014the application of the blood. They had to apply the blood upon the lintel and the two door-posts of each home. The applicat<\/span>ion of the blood that had been shed brought them their physical salvation from the last plague, the plague of the death of the firstborn son.<\/span><\/p>\n

The death of Yeshua is described as the death of the Lamb of God, the paschal lamb. When He died, He died as a Passover sacrifice. W<\/span>ith the death of Yeshua, there was the shedding of the blood of the Lamb and this fulfilled the first stage. As with the lamb in Egypt, the mere shedding of the blood is insufficient, for there must also be the application of the blood. It is only those individual Jews and Gentiles who personally apply the blood who will receive s<\/span>piritual salvation through that blood. The way the blood is applied is by believing that He died for our sins, was buried, and rose again. With this act of faith, the second stage is fulfilled. While the blood of the Lamb of God was shed for the sins of the whole world, that by itself will save no one. There must be the second step of the application of the blood, which is done by those who believe. The Passover emphasizes salvation through blood, which is what the death of Yeshua attained.<\/span><\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Brazen Altar<\/p>\n

The third Old Testament type that pictures the death of Jesus was the Brazen Altar (Ex. 27:1\u20138<\/a>). It was on the Brazen Altar that the sacrifice was slaughtered and the blood was she<\/span>d. This typifies the cross (Heb. 13<\/a>). The cross was the anti-type of the Brazen Altar where the blood of the lamb was shed. The Brazen Altar also portrays the death of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Laver<\/p>\n

The fourth Old Testament type was the Laver (Ex. 30:17\u201321<\/a>). The Laver emphasized cleansing. A priest had to cleanse himself before and after the offering of blood. Blood was always connec<\/span>ted in some way with the washing of the Laver. The picture here is the believer\u2019s continuous cleansing from sins because of the death of Yeshua. When one accepts and applies the blood of Yeshua\u2014at that point\u2014one is forgiven of all his sins and given spiritual salvation. He is regenerated and enters into God\u2019s family.<\/span><\/p>\n

Although one is now a child of God, he still sins and gets himself dirty as a res<\/span>ult of his sin. He then has to cleanse the sins he commits as a believer. The means of cleansing a believer\u2019s sins is by means of the confession of 1 John 1:9<\/a>: If we confess our sins, he is faithful a<\/em><\/span>nd righteous to forgive us our sins, and to cleanse us from all unrighteousness.<\/em> It was the blood of Yeshua that laid the basis for the believer\u2019s continuous cleansing from his sin. His death not only<\/span> provides \u201csalvation forgiveness,\u201d it is also the basis for \u201cfamily forgiveness.\u201d This is what the Laver typifies.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Blood-Sacrifices<\/p>\n

The fifth Old Testament type is the blood-sacrifices themselves (Lev. 1:1\u20136:7<\/a>). The blood-sacrifices emphasized justification through blood. Justification does not mean, \u201cjust <\/span>as if I never sinned.\u201d Justification means, \u201cto be declared righteous.\u201d When one has the blood of Jesus applied to him, one is justified through His blood. One is not \u201cmade righteous,\u201d but \u201cdeclared righteous,\u201d because the righteousness of Jesus the Messiah is imputed to the believer.<\/span><\/p>\n<\/div>\n<\/div>\n

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6. The Yom Kippur Goats<\/p>\n

The sixth Old Testament type is the two goats of Yom Kippur, the Day of Atonement, which emphasized forgiveness through blood (Lev. 16:1\u201334<\/a>). This passage teaches that every year on the Day of Atonement, two goats were brought before the High Priest. Lots were cast to see which goat would live and which goat would die. The goat that was chosen to die would be slaughtered on the altar of sacrifice. The High Priest then took the blood of the first goat into the Holy of Holies of the Tabernacle or the Temple and sprinkled it upon the Mercy Seat of the Ark of the Covenant. The High Priest then came out and laid his hands upon the live goat and confessed the sins of Israel. The second goat was sent into the wilderness, carrying Israel\u2019s sins away. The point was that after the shedding of the blood of the first goat, there was the removal of sins by the second goat.<\/p>\n

The two goats of the Day of Atonement emphasized forgiveness through blood. The same thing is true for believers. A believer\u2019s sins cannot be forgiven without the shedding of blood, \u201cfor apart from the shedding of blood there is no remission of sin\u201d (Heb. 9:22<\/a>). With the shedding of the blood of Yeshua and the application of the blood to the believer\u2019s heart, mind, and life, at that point, his sins are carried away. Therefore, he receives the forgiveness through blood.<\/p>\n<\/div>\n<\/div>\n

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7. The Sacrificial Blood<\/p>\n

The seventh type is the sacrificial blood itself, which emphasized atonement through blood (Lev. 17:11<\/a>). There was one kind of atonement in the Old Testament and another in th<\/span>e New Testament. The atonement provided by animal blood in the Old Testament was a temporary atonement that only covered but did not remove sins. With the shedding of the blood of the Lamb of God and the final blood-sacrifice for sin, there is a permanent atonement, not a <\/span>temporary one because the sins are removed, not merely covered.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>8. The Kinsman-Redeemer<\/p>\n

The eighth type is the kinsmen-redeemer, which emphasized redemption by a substitute (Lev. 25:47\u201349<\/a>). Indeed, since Yeshua died in the believer\u2019s place as his substitute, He is<\/span> the kinsmen-redeemer. This is the point of Hebrews 2<\/a>. Believers have received redemption by virtue of a substitute.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>9. The Red Heifer<\/p>\n

The ninth type is the red heifer, which emphasized purification (Num. 19:1\u201322<\/a>). It was by means of the ashes of the red heifer that purification was made. Hebrews 9\u201310<\/a> emphasizes tha<\/span>t the believer is purified by means of the blood of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Accomplishments or Results of the Death of the Messiah<\/p>\n

All together, there are eleven specific accomplishments or results of the death of Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Satisfaction<\/p>\n

The first accomplishment is that of satisfaction. By His death, Jesus accomplished a satisfaction. Theologically, \u201csatisfaction\u201d means \u201ca full, legal equivalent of wrong done.\u201d The poi<\/span>nt is that the Law has been satisfied for what it demanded concerning the wrong done. His death answered all the demands of God\u2019s Law and justice against the sinner. The Law no longer condemns the sinner who believes in Jesus; for such there can be now no condemnation (<\/span>Rom. 8:1<\/a>). With His death, there was a satisfaction of the justice of God, a satisfaction of divine Law. The Law required satisfac<\/span>tion (Lev. 17:11<\/a>). It was predicted that the Messiah would satisfy the demands of the Law (Is. 53:10\u201312<\/a>). And this is exactly what Jesus did by His death (Rom. 3:3\u20134<\/a>; Gal. 1:4<\/a>; Eph. 5:2<\/a>). Therefore, H<\/span>is death is a satisfaction of what the penalty of the Law demanded.<\/p>\n<\/div>\n<\/div>\n

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2. Redemption<\/p>\n

The second accomplishment of the death of Yeshua is redemption. By way of definition, \u201credemption\u201d means that His death paid the price of the penalty of sin. There are seven different Greek words that are translated by the English word \u201credemption.\u201d One Greek word simply means \u201cto buy\u201d; the second, \u201cto buy out of the market\u201d; the third, \u201cto acquire by purchase\u201d; the fourth, \u201ca ransom\u201d; the fifth, \u201ca redemption\u201d; the sixth, \u201cto redeem, to be liberated because of the payment of a ransom\u201d and the seventh, \u201ca full or complete redemption that was effected by the payment of a ransom.\u201d Combining these seven Greek words, redemption emphasizes that believers have been purchased out of the slave market of sin and set free.<\/p>\n

Furthermore, believers have been redeemed in five specific areas. First, those who are Jewish believers have been redeemed from the penalty of the Law (Gal. 3:13<\/a>). Secondly, Jewish believers are also redeemed from the Law itself; they are no longer obligated to keep the 613 commandments of the Law of Moses (Rom. 6:14<\/a>; 7:24<\/a>; Gal. 4:4\u20135<\/a>). Thirdly, all believers, both Jew and Gentile, have been redeemed from the power of sin (Rom. 5:18\u201319<\/a>; 6:6<\/a>, 14<\/a>). Fourthly, there has also been a redemption from the power of Satan; a believer is no longer obligated to obey Satan (Gal. 2:15<\/a>; Heb. 2:15<\/a>). Fifth, believers are guaranteed a future, final redemption from all evil; a redemption that will occur with the resurrection of the body (Lk. 21:28<\/a>; Rom. 8:23<\/a>; Eph. 1:14<\/a>; 4:30<\/a>).<\/p>\n<\/div>\n<\/div>\n

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3. Propitiation<\/p>\n

A third accomplishment was propitiation. \u201cPropitiation\u201d means that \u201cGod is satisfied with what the death of Messiah accomplished\u201d (1 Jn. 2:2<\/a>). In its very basic meaning, to propitiate means, \u201cto appease the wrath of God.\u201d The wrath of God which was revealed \u2026 against all ungodliness and unrighteousness of men<\/em> (Rom. 1:18<\/a>), has now been appeased by the death of Jesus, because now God is satisfied with what His death accomplished. Propitiation does not mean His death merely satisfied a vengeful God, but it satisfied a God who is just, righteous, and holy. The same God who demands satisfaction also shows His mercy in that He sent His Son to be a propitiation.<\/p>\n<\/div>\n<\/div>\n

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4. Reconciliation<\/p>\n

A fourth accomplishment is that the death of Jesus also resulted in a reconciliation. By way of definition, \u201creconciliation\u201d means \u201cto change the relationship of one person to another person,\u201d \u201cto change from enmity to friendship.\u201d There are four different Greek words translated into the English word \u201creconciliation,\u201d but they all emphasize the same point: the position of the world was changed by the death of Jesus so that all men are now able to be saved; His death rendered the whole world savable. This does not mean that the whole world will be saved, because salvation is only applied to those who believe. While on one hand, God is said to be propitiated; on the other hand, man is said to be reconciled.<\/p>\n

Biblical reconciliation can be explained as follows: Originally, when God created man, man and God were \u201cface to face.\u201d When man sinned, he turned his back on God. As a result, God turned His back on man. Then came the death of Yeshua, God was propitiated and the Law satisfied. God has now turned again to face man with outstretched arms. It is now the responsibility of each individual person to turn and face God by accepting the substitution, which He has provided.<\/p>\n

Some key passages on reconciliation include the following: Romans 5:10<\/a> teaches that men were reconciled back to God while they were His enemies. Colossians 1:20<\/a> states that through the death of Jesus God reconciled all things unto Himself. In 2 Corinthians 5:19<\/a>: God was in Christ reconciling the world unto himself<\/em>. Romans 11:15<\/a> also speaks about the reconciliation of the world. 2 Corinthians 5:18<\/a> teaches that because reconciliation has been provided, believers have the ministry of reconciliation<\/em>. In 2 Corinthians 5:19<\/a>, believers are to preach the word<\/em> and admonish people to be reconciled to God since He has now been propitiated.<\/p>\n

While the whole world has been reconciled thereby rendering all men savable, there still needs to be a personal reconciliation by faith, for only then is salvation applied to the individual.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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5. Ransom<\/p>\n

The fifth accomplishment concerning the death of the Messiah is a ransom (Mat. 20:28<\/a>; 1 Tim. 2:6<\/a>). What is meant by \u201cransom\u201d is that \u201cthe blood of Messiah was the price that had to be paid f<\/span>or the penalty of sin.\u201d In earlier Church history, some misunderstood the concept of ransom in the death of Messiah and taught that the ransom was paid to Satan. While it is very true that the Bible teaches that His death was a ransom, it does not say that the ransom was paid <\/span>to Satan. On the contrary, God owed Satan nothing! Rather, the ransom was paid to the holy Law of God. It was to the Law th<\/span>at men were bound. The demands of a righteous Law given by God had to be righteously and justly met, and His death did that. The blood and death of the Messiah is a ransom paid to the holy Law of God.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. The Proof of God\u2019s Love for Sinners<\/p>\n

The sixth accomplishment of the death of the Messiah is that it proved God\u2019s love for sinners. Some have taught that God does not love all sinners; only believer<\/span>s who have had their sins forgiven and removed. It is true that God never loves the sin. But it is clear from Scripture that God loves sinners even in their unbelieving, sinful state. The evidence of God\u2019s love for sinners is the death of Yeshua in that He died for the world in its sinful state, not in its redeemed state.<\/span><\/p>\n

John 3:16<\/a> declares: For God so loved the world, that he gave his only begott<\/em><\/span>en Son, that whosoever believes on him should not perish, but have eternal life.<\/em><\/p>\n

This verse teaches that God loved the \u201ccosmos\u201d world, the unbelieving world, the world-system that is contrary to Him. <\/span>Even more clear is Romans 5:8<\/a>, which emphasizes that He died for men long before they became believers in that while we were yet sinners, Christ died for us<\/em>. That proved God\u2019s love for sinners accordi<\/span>ng to Romans 5:1<\/a>. This is also affirmed in 1 John 3:16<\/a> and 4:9<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>7. The Judgment of the Sin-Nature<\/p>\n

The seventh accomplishment of Messiah\u2019s death was the judgment of the sin-nature (Rom. 6:1\u201310<\/a>). The sin-nature is not removed when one believes, but it is judged and <\/span>condemned. It is destined to be obliterated either through the believer\u2019s death or at the Rapture, when the believer is perfected. Because the sin-nature has been judged by the death of the Messiah, there is no obligation to obey it whatsoever. If one sins by giving in to <\/span>his sin-nature, it is because he has chosen to do so, not because he had to do so. And human that we are, we will sin. But the point is that the believer is not under the obligation to do so.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>8. The End of the Law of Moses<\/p>\n

The eighth accomplishment of the death of the Messiah was that it marked the end of the Law of Moses. Believers are no longer under the Law of Moses, but under a new law<\/span>, the Law of the Messiah (Rom. 10:4<\/a>; Col. 2:14<\/a>; Heb. 7:11\u201319<\/a>; Eph. 2:11\u20133:6<\/a>; Gal. 3:17\u201319<\/a>).<\/p>\n

2 Corinthians 3:7\u201311<\/a> teaches that even the Ten Commandments have been done away with. The Law of Moses has c<\/span>ome to an end as a result of the death of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>9. The Basis for Continuous Cleansing<\/p>\n

The ninth accomplishment was that the death of Jesus is the grounds or basis for the believer\u2019s continuous cleansing from sin (1 Jn. 1:7\u20139<\/a>). Not only did His deat<\/span>h accomplish a redemption by which the believer has been redeemed from the penalty of sin\u2014salvation forgiveness; it continues to be the basis for the removal of sins committed since one believed\u2014family forgiveness.<\/span><\/p>\n<\/div>\n<\/div>\n

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10. The Basis for the Removal of Pre-Cross Sins<\/p>\n

The tenth accomplishment of the death of Yeshua is the removal of pre-cross sins. When He died, He not only died for the sins to be committed from then on, but also for all the sins of the world committed before His death. As Hebrews 10:1\u20134<\/a> emphasizes, animal blood was not sufficient to take away sins; animal blood was able to cover sin but not remove sin. Only the death of the Messiah could accomplish that. While the sins of the Old Testament saints were covered, when Yeshua died, He removed the sins of the Old Testament saints; His death was the basis for the removal of pre-cross sins (Acts 17:30<\/a>; Rom. 3:25<\/a>; Heb. 9:15<\/a>).<\/p>\n<\/div>\n<\/div>\n

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11. The Judgment of Satan and his Hosts<\/p>\n

The eleventh accomplishment of the death of the Messiah is that it is the basis for the judgment of Satan and his hosts. When the Great White Throne judgment takes place after the Kingdom, Satan and every fallen angel or demon will be judged. The basis for their judgment is the death of the Messiah (Jn. 12:31<\/a>; Col. 2:15<\/a>).<\/p>\n<\/div>\n<\/div>\n

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III. The Theological Implications, Significances, and Results of the Burial of the Messiah<\/p>\n

The burial of the Messiah, while not as important as either the death or Resurrection of the Messiah is nevertheless important. It is important enough that every Gospel records it (Mat. 27:57\u201366<\/a>; Mk. 15:42\u201347<\/a>; Lk. 23:50\u201356<\/a>; Jn. 19:31\u201342<\/a>).<\/p>\n

The history of the burial was discussed earlier in this manuscript. But what about its theological significance? Three points should be noted.<\/p>\n<\/div>\n<\/div>\n

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A. The Last Act of the Messiah\u2019s Humiliation<\/p>\n

First, it was the last act of His Humiliation. Theologians speak of the \u201cHumiliation of Jesus,\u201d in that He came in the form and likeness of sinful flesh It is a period of time that began with the Incarnation and terminates with His burial.<\/p>\n

The burial marks the last step of His Humiliation in two ways. First, the burial meant the death of the God-Man. The whole concept of the Messiah, the perfect, sinless One, having to die the death of a sinner was humiliating. The burial was the evidence of that death. Secondly, none of those who were close to Him were involved in the burial; not His eleven disciples who remained loyal to Him after the betrayal by Judas; not any of the women who had followed Him all the way from Galilee; not Mary and Martha who were living nearby in Bethany; not even His own mother, Mary, who was in Jerusalem on this occasion. Instead, Yeshua was buried by two men who were Pharisees and, up to that point, were secret believers. One was Nicodemus and the other was Joseph of Arimathaea. His burial marked the end of the period of His Humiliation.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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B. The Exaltation of the Messiah<\/p>\n

The second theological significance is that the burial of the Messiah marked the beginning of His Exaltation. Just as theologians speak of His Humiliation which began <\/span>with the Incarnation and ended with His burial, they also speak of His Exaltation, which began with the burial and ended with His being seated at the right hand of God the Father. The Exaltation of Jesus includes the events of the Resurrection, by which He became the firstborn of the dead, as wel<\/span>l as the Ascension, when He was crowned with glory and honor and received a name above every name. Just as the burial marked the last stage of His Humiliation, it also marked the first stage of His Exaltation in two ways.<\/span><\/p>\n

First, He was buried in a new, unused, rich man\u2019s tomb, the tomb of Joseph of Ari<\/span>mathaea. Thanks to the intervention of Joseph and Nicodemus, Yeshua was not buried in a criminal\u2019s grave, but in a new, unused and rich man\u2019s tomb.<\/p>\n

The second way the burial of Jesus marked the first <\/span>act of His Exaltation is that although He was buried in a tomb, that tomb was not in a cemetery, but in a private garden owned by Joseph of Arimathaea. The significance should not be missed. Centuries earlier, in another garden, the Garden of Eden, the<\/span> First Adam brought physical and spiritual death. Centuries later, in this garden, the Last Adam brought physical and spiritual life.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Burial is a Part of the Gospel<\/p>\n

The third theological significance of the burial of the Messiah, too, is part of the gospel. According to 1 Corinthians 15:1\u20134<\/a>, the content of the gospel contains<\/span> three points: first, He died for our sins according to the Scriptures; secondly, He was buried; thirdly, He rose on the third day according to the Scriptures. That is the full gospel and there is no more to the gospel than that; any ad<\/span>dition to it is a false addition. The burial of Yeshua is very much part of the gospel, for it is the evidence of His death. True, the burial is not as important as the death and Resurrection, but the burial is the transition for both. The death is evidenced by the burial. Out of His burial came the Resurrection.<\/span><\/p>\n

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<\/div>\n","protected":false},"excerpt":{"rendered":"

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why have you forsaken me? Matthew 27:46 Introduction This study on The Death and Burial of the Messiah will be discussed in three parts. The first part will be a study of the … <\/p>\n

\u201eThe Death and Burial of the Messiah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-310","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/310","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=310"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/310\/revisions"}],"predecessor-version":[{"id":315,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/310\/revisions\/315"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=310"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=310"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}