Matthew part 48
The Crucifixion
Simon and Jesus | Matthew 27:32-44
As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. And when they came to a place called Golgotha (which means Place of a Skull), they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. And when they had crucified him, they divided his garments among them by casting lots. Then they sat down and kept watch over him there. And over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.” Then two robbers were crucified with him, one on the right and one on the left. And those who passed by derided him, wagging their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.” So also the chief priests, with the scribes and elders, mocked him, saying, “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’” And the robbers who were crucified with him also reviled him in the same way.
Matthew 27:32-44
As we read Matthew’s description of the crucifixion, we may miss some of the important details if we read too quickly. In fact, as we consider this passage, we must also note the fulfillment of Old Testament prophecy in it.
The crucifixion of the Messiah was foretold in the Old Testament and fulfilled by Jesus further emphasizing the identity of Jesus of Nazareth as the Messiah.
One of the clearest examples is found in an Old Testament book that isn’t normally considered prophetic, yet take a look at Psalm 22.
Psalm 22 is 31 verses, so we won’t read the whole chapter, but let’s note the parallels between it and Matthew 27. First are verses 6-8:
But I am a worm and not a man,
scorned by mankind and despised by the people.All who see me mock me;
they make mouths at me; they wag their heads;“He trusts in the Lord; let him deliver him;
let him rescue him, for he delights in him!”Psalm 22:6-8
This same mockery is found in the taunts from the chief priests, scribes and elders—as well as the soldiers. Speaking of the soldiers, skipping down to verse 12 we read:
Many bulls encompass me;
strong bulls of Bashan surround me;they open wide their mouths at me,
like a ravening and roaring lion.Psalm 22:12-13
The phrase “bulls of Bashan” is a Hebrew idiom lost in the English translation. Bashan was an area known for its great pastures and healthy animals. The cattle could grow much larger and stronger than in other places. But much more than mere cattle, the phrase became synonymous with oppressive figures to the Hebrew nation—both physical and spiritual. Some historians have even found connections with the phrase to the Samaritan areas that continued to worship gods shaped like bulls. While it may not be possible to know exactly which interpretation David means in his psalm, we do know the phrasing is more about oppression than cattle. And as we compare to Jesus’ crucifixion, we can see Jesus surrounded by oppressive enemies, both physical (Jews and Romans) and spiritual. As Jesus died on the cross, many in the Early Church taught demonic forces would have witnessed the act believing they had conquered over the Messiah.
Skipping down further, we read:
For dogs encompass me;
a company of evildoers encircles me;
they have pierced my hands and feet—I can count all my bones—
they stare and gloat over me;they divide my garments among them,
and for my clothing they cast lots.Psalm 22:16-18
“Dogs,” of course, is a term of derision we still know today, but look at the clear description of crucifixion in these verses. The hands and feet are pierced. The bones are exposed. And the victim’s garments are divided and gambled over. All of which we see in Matthew. But there is something even more wild in this prophetic psalm. The act of crucifixion was invented by the Persians sometime after 400 BC. Psalm 22 is believed to be a pre-Exilic poem that would have been written before the Babylons destroyed Jerusalem in 587 BC—meaning psalm 22 predates the act of crucifixion by at least 200 years.
Now, I have only given 3 prophecies from Psalm 22, but many commentators have numbered over 300 individual prophecies about the Messiah. I have not listed them myself, but I did find this list of 15 that helps illustrate the fact Jesus really did fulfill ancient prophecy God would send a Messiah to save humanity.
Messiah is to be born in Bethlehem. See Micah 5:2; fulfilled in Matt. 2:1-7; John 7:42; Luke 2:4-7
Messiah is to be preceded by a Messenger. See Isaiah 40:3; Malachi 3:1; fulfilled in Matthew 3:1-3; 11:10; John 1:23; Luke 1:17
Messiah is to enter Jerusalem on a donkey. See Zechariah 9:9; fulfilled in Luke 35-37; Matthew 21:6-11
Messiah is to be betrayed by a friend. See Psalms 41:9; 55:12-14; fulfilled in Matthew 10:4; 26:49-50; John 13:21
Messiah is to be sold for 30 pieces of silver. See Zechariah 11:12; fulfilled in Matthew 26:15; 27:3
The money for which Messiah is sold is to be thrown “to the potter” in God’s house. See Zechariah 11:13; fulfilled in Matthew 27:5-7
Messiah is to be born of a virgin. See Isaiah 7:14; fulfilled in Matthew 1:18-2:1; Luke 1:26-35
Messiah is to be hated without cause. See Isaiah 49:7; Psalm 69:5; fulfilled in John 15:24-25
Messiah is to be silent before His accusers. See Isaiah 53:7; fulfilled in Matthew 27:12
Messiah is to be executed by crucifixion, by having His hands and feet pierced. See Psalm 22:16; fulfilled in John 19:28
Messiah is to be given vinegar to quench His thirst. See Psalm 69:21; fulfilled in Matthew 27:34
Messiah is to be executed without having a bone broken. See Exodus 12:46; Psalm 34:21; fulfilled in John 19:33-36
Messiah is to be buried with the rich when dead. See Isaiah 53:9; fulfilled in Matthew 27:57-60
Messiah is to be raised from the dead. See Isaiah 53:9-10; Psalm 2:7; 16:10; fulfilled in Matthew 28:1-20; Acts 2:23-36;13;33-37; 1 Corinthians 11:4-6
Messiah is to be executed by crucifixion as a thief. See Psalm 22:16; Zechariah 12:10; Isaiah 53:5, 12; fulfilled in Luke 23:33; John 20:25; Matthew 27:38; Mark 5:27, 28
These prophetic fulfillments cannot be disregarded as mere coincidence. The probability of accidentally fulfilling these prophecies is an inconceivable number. Mathematician Peter Stoner counted the probability of one person fulfilling even a small number of them. And he concluded, the chance of a single man fulfilling “just” 48 of the prophecies found in the Tanakh (Old Testament) would be one in (10 followed by 157 zeros)! Taking just these 15 prophecies leaves us with 1052 which is still considered a scientific impossibility. And, thanks to my math teacher wife, I was told I didn’t truly calculate that properly because statistical probability is not an exact match to fractional ratios. But putting the math aside, the point is still the same:
It is a scientific and statistical impossibility that Jesus accidentally fulfilled prophecy.
The Death of Jesus | Matthew 27:45-56
Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” And some of the bystanders, hearing it, said, “This man is calling Elijah.” And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. But the others said, “Wait, let us see whether Elijah will come to save him.” And Jesus cried out again with a loud voice and yielded up his spirit.
And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”
There were also many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him, among whom were Mary Magdalene and Mary the mother of James and Joseph and the mother of the sons of Zebedee.
Matthew 27:45-56
In this next passage, we see further fulfillment of prophecy, but rather than belabor the statistics, take a look at what Jesus cries out again. He asks the God why he is forsaken. This question has a two-fold impact.
First, theologically, it demonstrates the moment when Jesus took on the sin of the world. The Father and Son have been One the entirety of Jesus’ life. Jesus has walked with the Father, listened to the Father’s voice, and carried out the mission of the Father. But now, the Father has forsaken him. Why would God forsake his own Son? Well, he doesn’t in any real sense, but as Jesus takes on the sin, the Father is unable to have the same connection. This is the first time Jesus experiences separation from God.
Jesus is forsaken by the Father on the cross because this is the moment he takes on the sin of the world.
Second, Jesus not only cries out for help, but he does so quoting the very psalm we looked at a minute ago. Psalm 22 begins, “My God, my God, why have you forsaken me?” For the Jewish leaders and scribes witnessing the execution, they would have immediately recalled Psalm 22. Notice Matthew does not say “the scribes and Pharisees” believed Jesus was calling Elijah; he says “some bystanders”. Why would Matthew not specify the religious leaders as he did many times before? It is because the bystanders are not the religious leaders. Now, Matthew does not tell us their reaction to this realization, but surely it must have given them pause.
And for those who were in the temple, they saw something else to give them pause. The temple curtain is ripped from top to bottom. The significance of this event cannot be understated. The temple curtain was the physical separation between the Holy of Holies (the holiest area of the temple that only the High Priest could enter just once a year) and the rest of the temple. It signified the separation between earth and heaven. The Bible’s instructions and Josephus’ history describe the veil as 200 square meters of fabric woven from blue, purple, crimson, and white thread embroidered with cherubim and a panorama of the heavens. As far as the priests were concerned, this curtain was the veil between earth and heaven.
The curtain tears announcing the door to heaven has been opened for all the world because Jesus has paid the price of entry.
Matthew then records a series of commotions that continued even after Jesus’ resurrection. The dead from nearby tombs rise and make themselves known among the city. An earthquake shakes the foundations of the city. Even a Roman centurion has to confess Jesus must be the Son of God. And then Matthew tells us many of the women who followed Jesus, even the mothers of some of the disciples, watched and ministered to him.
These women would not be out of place as far as crucifixion customs, but Matthew’s remarks tell us while the women and mothers were bold enough to stand with Jesus during his crucifixion, it would appear the male disciples were not so bold. They are apparently absent, though we know from other gospels John was, at least, present.
These events further prove the accuracy of the story of Jesus. The events are so bizarre, and are recorded so close to their occurrence, that anyone reading it remotely near Jerusalem at the time could have stepped up and said, “This is nonsense! None of that happened.” Sometimes skeptics will (wrongfully so) say only the Bible records these events and the Bible is only a faith book, so it can’t be trusted. And yet, what else would someone do who witnesses such powerful, supernatural events except write down sacred Scripture?!? Furthermore, if they wanted to have a solid argument in the ancient world they would leave out the parts that were socially awkward or counter to legal standards—i.e. not include women as the primary witnesses and the male disciples as cowardly.
The Bible’s so-called "problematic historicity” is only a problem for the modern world, and the style of the writing in the gospels further enforces the accuracy of the story in light of ancient biographies.
What do I mean by that? The ancient biographers did not include the more awkward and socially unacceptable details of their subjects like the gospel writers do. Matthew, as well as Mark, Luke, and John, freely admit their faults and failures in the story. They freely include women as reliable witnesses. They include details lost to history until only in recent centuries. Entire books can be written on this particular part of studying the gospels, and in fact, there have been! Two of the better ones out there, that I’ve read, are The Case for Christ and Evidence that Demands a Verdict.
Matthew’s account of the crucifixion continues the same purpose as his entire gospel book.
Matthew wants his readers to understand Jesus truly is the Messiah promised by God to bring salvation to humanity and open the door to heaven.
As we consider this point and its implications, I would like to return to a character introduced to us in Matthew 27:32.
Simon’s Legacy | Matthew 27:32
As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross.
Matthew 27:32
Who is this Simon? We know he is from Cyrene, and we know from Mark’s account he had two sons, Rufus and Alexander. This doesn’t seem like much, except Cyrene is mentioned specifically in Acts 6 when Stephen is antagonized because of the wonders he is doing. It may be that Simon is compelled to carry the cross, and then goes and tells his fellow Cryrenians about the events. But it may also be that Simon witnessed the resurrection. We don’t know his travel plans, but if he was there to celebrate Passover, the earliest he could have left was the Sunday Jesus arose. But what if he didn’t leave too quickly?
While some may say we can’t know for certain, it is noteworthy that Mark includes the names of Simon’s boys. It is a meaningless and wasteful detail unless these boys grew to be noteworthy. But, it just so happens a Rufus and Alexander are named in Paul’s writings. They are not mentioned with a large amount of charity, but the fact remains they are disciples of Christ. It would appear that Simon’s legacy goes beyond merely carrying a cross. His family become believers who carry on the story of Christ, despite their later conflicts with Paul.
Simon’s part of the story reminds us each of us who follow Christ will leave a legacy of faith to those who follow—whether good or bad.
And I end on this note, because the story of Christ compels us to respond. We cannot just sit back and hear the gospel without responding. What shall we do with the truths of Christ? Do we deny them and take the route of the skeptics and Pharisees? Or do we take them to heart and teach them to others?
Each of us must give an account of our response to Christ. We can dismiss him as a criminal, or we must bow to him as Lord. There is no in-between.