How Long Was Jesus on the Cross?
In this session, we’ll look at biblical prophecy in a concise manner. In what way are the numerous prophecies in the Bible to be read and understood? Instead of focusing on the possible function of a prophet in our time (there are many who claim to be prophets today), or on the gift of prophecy referred to in Romans 12 and 1 Corinthians 12, which is an important study in its own right, this course will focus on prophecies spoken in the Bible and how to deal with them. As a result of the Book, how do we evaluate prophecy?
This means that we must not only pay close attention to what is being said, but we must also return to the Bible in order to weigh and evaluate these assertions.
When this did not occur, he changed the date to September of 1989 to accommodate the situation.
In this case, biblical prophecy has been misunderstood and not properly heeded recently.
- Nobody, not even the angels of heaven, nor the Son, nor anyone else, but only the Father, knows what day and what time it is (Matt.
- “The Son of Man is coming at an hour you do not expect,” Jesus continued a few sentences later (v.
- It should be noted that, while some predictors have named the day and hour of Christ’s return, the majority have only named the season; however, this does not prevent them from going against Jesus’ words in the process.
- People who do not follow Jesus were warned against “‘Lo, there!’ or ‘Lo, here!’ will be said to you by the other party.
- For just as lightning bursts across the sky, illuminating the entire expanse from one side to the other, so will the Son of Man be in his day ” (Luke 17:23-24).
- 24:24; Mark 13:22).
- 24:3; Luke 21:35).
24:42; also 25:13).
In the flesh, He will appear again, just as He did two thousand years ago.
In Titus 2:13, Paul expresses his delight in “looking forward to the manifestation of the glory of our great God and Savior Jesus Christ,” while Peter advises believers to “set your faith entirely upon the grace that is coming to you at the revelation of Jesus Christ” (1 Peter 1:13).
Because “on that day, he comes to be exalted in his saints, and to be amazed at in all those who have believed,” as well (2 Thess.
No matter whatever school of prophetic interpretation we follow, our unified cry can only be “Marana tha,” which means “Come, Lord!” (1 Cor.
– For the time being, let me add a few additional points regarding the believer’s attitude and activities in light of Christ’s return.
Aiming to be ready as soon as possible According to the New Testament, one of the most common attitudes of Christian believers is one of eager anticipation.
According to what Paul writes to the Philippians, “our citizenship is in heaven, from whence we eagerly await a Savior, the Lord Jesus Christ” (3:20 nasb).
More to the point is that when Christ returns, “He will convert our humble body into something like His beautiful body” (v.
Indeed, this is a fantastic opportunity!
Immediately after, he states that he is “looking forward with great anticipation to the revelation of our Lord Jesus Christ” (1 Cor.
As a result, it appears that the greater the presence and operation of spiritual gifts in a community of believers,the greater the expectancy of the Lord’s coming.
Likewise, despite all of its wonder, the spiritual presence of Christ shown via the gifts (and, of course, in many other ways) is only a foretaste of the revelation that is still to be revealed.
Hebrews 9:28 is another another chapter from the Bible that speaks of eager waiting.
Salvation in the future no longer refers to one’s original salvation from sin, but rather to the fullness of benefits in Christ, which will be accomplished when He comes again.
1:10 of Jesus as He “who delivers us from the wrath to come,” a wrath to be poured out on a sinful and disobedient human race).
Indeed, we must be filled with a sense of keen anticipation while we wait!
Paul speaks to Timothy at the conclusion of his life and career about “the crown of righteousness,” which would be bestowed not just to himself but also to “all who have cherished his presence” (2 Tim.
The deep note of ardent anticipation for Christ’s appearance is to adore His coming.
You not only look forward to their return, but you also really like seeing them and will welcome them with delight and gladness when they do emerge on your radar.
“Be patient, brothers, till the advent of the Lord,” says James, Jesus’ younger brother (James 5:7).
It may feel as if there is an unending period of time between now and his coming.
In this case, however, Peter reminds us that “do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day”; furthermore, the Lord’s presumed delay is not a failure in His promise to return, but rather a period of time during which “all should come to repentance” (2 Peter 3:8-9).
- The day of salvation will be over when He arrives, therefore let our longing for His coming be mingled with compassion for those who have yet to find redemption in Jesus Christ.
- When it comes to self-purification, the New Testament places a strong emphasis on the necessity of doing so while we anticipate Christ’s second coming.
- Every everyone who places their faith in him purifies themselves in the same way that he is pure ” (1 John 2:28 and 3:3).
- What kind of wickedness will we be living in that, despite the fact that His advent is “our blessed hope” (which it most certainly is), we shall shudder in embarrassment when He appears?
- We will not be faultless when the Lord arrives, to be sure, but we may make preparations by attempting to “purify ourselves in the same manner he is pure,” as John says, in every way we can.
- The coming of the Lord should not make us feel ashamed because we are trying and pursuing holiness and purity in our lives.
- Preaching the gospel is number five.
- “Preach the Word.” (2 Timothy 4:1-2 niv) Every believer is bound by this precept.
- Our task is to proclaim the Wordthe message of the gospel on every hand in anticipation of Christ’s advent, and while there is still time.
- Recite God’s word loud and clear!
- Some of the facts may be unclear to us since we do not know the time.
Everything and everyone should give thanks and praise to Him. J. Rodman Williams, Ph.D., has copyright protection for the year 2003. Permission was granted to use. In the beginning, Dr. J. Rodman Williams offered a series of eight seminars on prophecy at CBN under the title “Prophecy by the Book.”
How long was Jesus on the cross?
In this session, we’ll take a quick look at biblical prophecy. What is the best way to read and understand the numerous prophecies contained within the Bible? This will not be a study on the possible function of a prophet in our time (there are many who claim to be prophets today), nor will it be a study on the gift of prophecy referred to in Romans 12 and 1 Corinthians 12 (as important as such a study may be), but rather on prophecies spoken in the Bible and how to deal with them. What criteria do we use to evaluate prophecy in the Bible?
- If this is the case, we must not only pay close attention to what is being said, but we must also return to the Bible in order to weigh and evaluate these assertions.
- In the event that this did not occur, he moved the date to September 1989.
- In this case, biblical prophecy has been misunderstood and not properly heeded.
- “No one, not even the angels of heaven, nor the Son, but only the Father, knows what day or what hour it is” (Matt.
- “The Son of Man is coming at an hour you do not expect,” Jesus continued a few words later (v.
- According to some sources, the predictors of the time of Christ’s return do not usually specify the day and hour (although some have done so); however, this does not prevent them from going against Jesus’ words.
- Those who follow Jesus were warned against doing so “will exclaim, ‘Lo, there!’ or ‘Lo, here!’ to you.
For just as lightning bursts across the sky, illuminating the entire expanse from one side to the other, so will the Son of Man be in his day ” (Luke 17:23-24).
24:24; Mark 13:22).
24:3), but he also makes it clear that His return will be unexpected.
24:42; also 25:13).
He who appeared in the flesh two thousand years ago will appear in the flesh again.
In Titus 2:13, Paul expresses his delight in “looking forward to the manifestation of the glory of our great God and Savior Jesus Christ,” and Peter encourages believers to “set your hope fully upon the grace that is coming to you at the revelation of Jesus Christ” (1 Peter 1:13).
Because “on that day, he comes to be glorified in his saints, and to be marveled at in all who have believed,” as well (2 Thess.
No matter which school of prophetic interpretation we follow, our united cry can only be “Marana tha,” which means “Our Lord has come!” (1 Cor.
– I’d like to add a couple additional points concerning the attitude and behavior of the believer in light of Christ’s return: 1.
There is a period of waiting, to be sure, but the Christian faith is marked by a sense of excitement and expectancy.
We are now spiritual residents of heaven, where Christ is currently residing, yet we long to meet Him in person, face to face.
Paul describes the church in Corinth as “without wanting any gift” in one of his letters to the Corinthians.
The presence of Jesus Christ in the gifts of the Spirit (e.g., in the word of wisdom and word of knowledge, in healing gifts and wonder performing, in prophecy and speaking in tongues) was so overwhelming that the Corinthians could barely wait for His complete personal revelation.
Come, Lord Jesus, and be glorified!
“Christ, having been sacrificed once to bear the sins of many, will arrive a second time, not to deal with sin, but to rescue those who anxiously await him” (also nasb).
This will almost certainly entail deliverance from God’s vengeance (Paul speaks in 1 Thess.
However, when Christ returns, it will be even more of a redemption from everything that remains in our life as a result of sin and death, and into a complete fulfillment.
Paul, nearing the conclusion of his life and career, writes to Timothy about “the crown of righteousness,” which would be bestowed not just to himself, but also to “all who have loved his presence” (2 Tim.
The deep note of anxious anticipation for Christ’s appearance is the love for His appearing.
You not only look forward to their return, but you also really enjoy seeing them and will greet them with joyful and happy embraces.
Ah, yeah, eagerly anticipating and adoring His appearance, but also exercising patience in the meanwhile.
It is not always easy to patiently await the Lord’s coming; at times, it may feel like an interminable wait.
However, Peter reminds us that “do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day”; furthermore, the Lord’s presumed delay is not a failure to fulfill His promise to return, but rather a period of time during which “all should come to repentance” (2 Peter 3:8-9).
- When He returns, the day of salvation will be over for all time, therefore let our longing for His coming be coupled with compassion for those who have lost their way.
- Allow us to hear from John: “Continue to trust in him so that when he emerges, we will not be afraid of him or embarrassed by his presence.
- Will we be ready when the Lord comes back to earth?
- Consider this: the Lord who comes is holy and pure; will we meet Him in our unholiness and impurity of life, or will we meet Him in our purity and holiness?
- If we are struggling and pursuing holiness and purity in our lives, we will not be ashamed when the Lord appears.
This edict is applicable to all believers.
Rather, in anticipation of Christ’s advent, and while there is still time, we are to proclaim the Wordthe message of the gospel on every hand.
Declare the truth!
We may not be aware of the moment or comprehend many of the specifics.
All honor and glory are due to Him!
J. Rodman Williams, Ph.D. is the owner of the copyright for 2003. Permission has been granted to use this phrase. Originally published as “Prophecy by the Book,” a series of eight speeches on prophecy delivered at CBN by Dr. J. Rodman Williams, originally presented as “Prophecy by the Book.”
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How long was Jesus on the cross?
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How long was Jesus on the cross?
Q. Every Lent, I’m reminded of a question concerning Jesus’ death that I’ve forgotten. What was the length of Jesus’ time on the cross? According to St. Mark’s account of the Passion, Jesus was crucified at 9 a.m. (the third hour) and died at 9 p.m. (the ninth hour) on the cross. This suggests that Jesus was crucified for six hours, rather than the three hours we typically presume and as stated in the other Gospel accounts. What is the best way to describe this? (New York, USA) One explanation for certain variations in the chronology of Good Friday in the Gospels is that the evangelists who penned them were writing about different topics and theologies.
The “darkness” that fell over the earth from midday until the ninth hour, 3 p.m., the time at which Jesus died, is mentioned in all three synoptic Gospels.
As he has done so many times before, John makes the overall image less tidy.
John informs us in 19:14 and 15 that, at the sixth hour, when Pilate presents Jesus to the Jewish leaders as king, the “top priests” reject the old commitment to God as their only monarch by stating, “We have no king but Caesar.” There appears to be little doubt that John used this chronology to relate the rejection of God and Jesus to the sixth hour, which corresponded to the hour when Jewish Passover laws entered into force.
- The time of Jesus’ crucifixion and death in John’s gospel would be substantially different from that recorded in the synoptics, but he makes no attempt to offer any more chronology in his gospel.
- Without a doubt, Jesus would have stayed on the cross for a significant period of time after his death while Joseph of Arimathea made arrangements with the authorities to take care for his body.
- When does Lent formally come to an end?
- Is that correct?
- On Holy Thursday, the season of Lent comes to a close.
- These events occurred because the big liturgies of Holy Thursday, Good Friday, and Holy Saturday were all contorted and “celebrated” in very brief and casual rites on the mornings of those days.
- The Mass commemorating the establishment of the Eucharist will henceforth be celebrated on Holy Thursday night once more, and the Easter Vigil liturgy will be celebrated once more on the night between Holy Saturday and Easter Sunday, as it has done for the last few centuries.
- In other words, Lent comes to a conclusion before the evening Mass on Holy Thursday.
- Father Dietzen, a long-time columnist for the Catholic News Service, passed away on March 27, 2011.
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How Many Hours Did Jesus Suffer on the Cross?
Generally speaking, it is believed that Jesus endured on the Cross for three hours before to His death. Although this assertion is incorrect, it is also predicated on the assumption that the testimony of the synoptic Gospels (St. Matthew, St. Mark, and St. Luke) contradicts the testimony of St. John’s Gospel. Ultimately, the goal of this article is to determine what is causing the confusion about the length of time that Jesus suffered on the Cross, to determine the actual length of time that our Lord suffered on the Cross, and to resolve the issue by demonstrating that there is no contradiction between the testimonies of St.
- It appears that there is a conflict between the Gospel of St.
- John over the date on which Jesus was crucified, which is the basis of the uncertainty.
- Mark 15:25 expressly specifies that Jesus was crucified at the “third hour,” which corresponds to 9:00 a.m.
- Saint John’s Gospel claims that Jesus was on trial and turned over to be executed at the “sixth hour,” which would be noon if St.
- As a result, because St.
- Mark 15:33-37, and St.
- John 19:14 from the Gospel of St.
- However, according to the Gospels of St.
- Mark 15:33, and St.
- For example, how is it possible that the Gospel of St.
- It appears that the synoptic Gospels are in accord on the specifics of the Crucifixion in this passage:
- When Jesus was crucified, the world went dark during the “third hour” (9:00 AM) — St.Mark 15:25
- When Jesus was hanging on the Cross, the world went dark during the “sixth hour” (12:00 PM) — St.Matthew 27:45
- When Jesus died on the Cross, the world went dark during the “ninth hour” — St.Matthew 27:46-50, St.Mark 15:33-37, and St.Luk
While the Gospel of St. John appears to be at odds with the synoptic Gospels in the following ways: It was the sixth hour of the day of preparation for the Passover, and it was the day of preparation for the Passover. “Behold your King!” he said to the assembled Jews. They chanted, “Away with him, away with him, crucify him!” they screamed out. “Do you want me to crucify your King?” Pilate inquired of them. As a response, the leading priests said, “We have no sovereign save Caesar.” Then he gave him over to them, who crucified him on the cross.
He carried his own cross to this location.
That is where he and two others were crucified alongside him with Jesus sandwiched in the middle between the two. 14-18 (St. John 19:14-18) (RSV) As a result, the assertion that Jesus suffered on the Cross for three hours must be taken to imply three things:
- In contrast to the synoptic Gospels, the Gospel of St. John appears to be at odds with them in the following ways: 1. At this point in time, it was around the sixth hour on the day of Passover preparation. “Behold your King!” he said to the Jews. He was thrown on the ground and crucified, while they yelled out. “Shall I crucify your King?” Pilate inquired of them. “We have no sovereign but Caesar,” the leading priests said. When he was finished, he handed him over to the soldiers to be crucified with them. So they grabbed Jesus and carried him out to the area known as the site of a skull, which is known in Hebrew as Gol′gotha. There he died, wearing his own cross. That is where he and two others were crucified alongside him with Jesus sandwiched in the middle of the cross. 14-18 (St. John 19:14-18). (RSV) For this reason, it is necessary to assume three things when claiming that Jesus suffered on the Cross for 3 hours.
These three fundamental assumptions, on the other hand, are extremely troublesome since the Catholic Church holds that Sacred Scripture is without error. “Since, therefore, all that the inspired authors or sacred writers affirm should be regarded as being affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, desired to be confided to the Sacred Scriptures,” states paragraph 107 of the Catechism of the Catholic Church (CCC).
- John cannot be reconciled with the testimony of the synoptic Gospels, including the specifics of the Crucifixion and the Resurrection.
- John’s witness and the testimony of the synoptic Gospels, assuming they cannot be in contradiction?
- What if St.
- What if St.
- As a result, if the synoptic Gospels are referring to Jewish time and the Gospel of John is referring to Roman time, the Gospel stories are completely consistent.
- However, because the Catholic Church claims that Sacred Scripture is without error, these three required assumptions are extremely difficult. The Catechism of the Catholic Church (CCC) states in paragraph 107 that the inspired books teach the truth. “Because all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.” In light of the fact that the Scriptures firmly, faithfully, and without mistake convey the truth, and that truth cannot contradict itself, it follows that the testimony of the Gospel of St. John cannot be reconciled with the testimony of the synoptic Gospels, including the specifics of the Crucifixion. The apparent disparities between St. John’s witness and the testimony of the synoptic Gospels must be reconciled if the Gospels cannot be seen as contradicting one another. How the term “hour” is defined is what brings the two sides back into harmony. Could it be that St. John wasn’t referring to Jewish time at all when he stated “sixth hour,” but was instead alluding to a completely different period? If St. John was referring to Roman time rather than Jewish time, what would be the implication? As a result, if the synoptic Gospels are referring to Jewish time and the Gospel of John is referring to Roman time, then the Gospel stories are entirely consistent. Look at the following timetable for further information.
With this perspective, we can clearly see that there is no conflict between the Gospel of St. John and the synoptic Gospels, and as a result, this interpretation sustains the inerrancy of Sacred Scripture, which the Church recognizes in CCC 107. Please study the following chart, which depicts the approximate link between Jewish time and Roman time, and always remember that the Gospel of St. John refers to Roman time, whilst the synoptic Gospels relate to Jewish time: Hours and Watches, for a better understanding of this.
” Recognition of these truths exposes something quite intriguing!
However, the manner in which we count hours and days differs from the manner in which the people of Jesus’ day numbered hours and days.
A counting series, on the other hand, always began with the number one. So, what precisely does that imply and imply? The distinction is as follows:
- With this view, we can clearly see that there is no contradiction between the Gospel of St. John and the synoptic Gospels, and as a result, this interpretation supports the inerrancy of Sacred Scripture, which the Church confirms in CCC 107. Please study the accompanying chart, which depicts the approximate link between Jewish time and Roman time, and always remember that the Gospel of St. John refers to Roman time, whilst the synoptic Gospels relate to Jewish time: Hours and Watches, for a better understanding. Also, it would be beneficial to spend some time looking over the following chart, which compares the four Gospel accounts of the Crucifixion one after the other, as it clearly demonstrates that there are no contradictions in the Gospel accounts of this event
- Please see the chart, “The Harmony of the Gospels: THE CRUCIFIXION.” Recognition of these truths exposes something quite intriguing! We find that Jesus suffered on the Cross for 6 hours, from 9:00 AM to 3:00 PM, when the false assertion that Jesus suffered on the Cross for 3 hours, from 12:00 PM to 3:00 PM, is replaced with an accurate knowledge of the chronology of the Crucifixion. In contrast to how the people of Jesus’ day numbered hours and days, our manner of counting hours and days is a little different. It is important to note that the people of Jesus’ day did not have the notion of a zero placeholder, which is to say, they did not have the concept of starting a counting series from zero. Instead, the first number in a counting sequence was always the one. Exactly, therefore, what does that entail? Specifically, this is where the distinction exists:
- For example, if you are counting during the time of Jesus, 9:00 AM is one hour, 10:00 AM is two hours, 11:00 AM is three hours, 12:00 PM is four hours, 1:00 PM is five hours, 2:00 PM is six hours, and 3:00 PM is seven hours.
“The History of Zero:How was zero discovered?” by Nils-Bertil Wallin provides further information on the origin of the zero placeholder. Jesus’ suffering on the Cross lasted seven hours, according to the Gospel writers and their intended audience, which is a considerable amount of time in history. Why? The reason for this is because Jesus simultaneously fulfilled the Old Covenant while also transforming it into a new covenant, and the Old Covenant was comprised of seven agreements between God and man.
- Isn’t it fascinating how God works in mysterious ways?!
- When the Gospel stories are read in their correct context, this knowledge is gained.
- Jason Hull is a musician from the United Kingdom.
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Jesus on the Cross – The Timeline of His Final Day
What transpired during Jesus’ last hours on the crucifixion and how long did he spend there is unknown. As we follow the timeline of Jesus’ crucifixion from the early morning hours to His final hours on the cross, we will learn more about His last day on earth. Scripture scriptures that correspond to the passage are offered for further reference.
Jesus on the Way to Golgotha (Before 9:00 AM)
What transpired during Jesus’ last hours on the crucifixion and how long did he spend there is unclear. Take a look at the chronology of Jesus’ crucifixion from the early morning to the late afternoon, to learn more about His last day on earth. Scripture scriptures that correspond to the passage are included for your convenience.
The First Three Hours of Jesus the Cross (9:00 AM-Noon)
Matthew 27:35-44; Mark 15:24-32; Luke 23:33-43; and John 19:18-27 are the Scriptures that apply. Notes: Jesus is nailed to a cross between two criminals. The sun is still shining. The soldiers make a bet on whether or not Jesus’ clothing will be found (in fulfillment ofPsalms 22:18). The inscription is applied amid a great deal of jeering. Jesus addresses the crowd three times: First, He addressed His heavenly Father on behalf of His tormentors, saying, “Father, forgive them.” He also said to the repentant thief, “Today you will be with me in paradise,” and he spoke to His mother and to John, “Woman, look at thy son.”
The First Three Sayings of Jesus on the Cross
Matthew 27:35-44; Mark 15:24-32; Luke 23:33-43; and John 19:18-27 are the Scriptures to consider. It should be noted that Jesus is nailed on a cross between two thieves. Light from the sun still shines through the clouds. For the clothing of Jesus, the soldiers make a bet (in fulfillment ofPsalms 22:18). After considerable jeering and jeering, the inscription is attached.
Three times, Jesus speaks: 1) To His heavenly Father on behalf of His tormentors: “Father, forgive them,” He prayed. He also said to the repentant thief, “Today you will be with me in paradise,” and he spoke to His mother and to John, “Woman, look at your son.”
“Today you will be with me in paradise”
The only people who were guilty of their crimes were the two men who were hanged next to Jesus on that dreadful day. Jesus was blameless, without sin, and was not the perpetrator of such a heinous killing. Despite the fact that both men talked to Jesus, only one would die and be welcomed into the promise of Heaven. Because Jesus told this offender that he too would enter the gates of Heaven and dwell in Paradise on that same day, Jesus’ response to this criminal was significant. We are not informed what this thief took in order to be found guilty, but whatever it was, it was deserving of the worst punishment possible.
Christians today can learn from Christ’s response to the criminal who was sitting next to Him in the crowd.
Jesus died on the cross for our transgressions, and in that forgiveness, he continues to live in our place.
Jesus recognized what was in his heart and made the guarantee that, notwithstanding the judgment imposed by the earth on this man, he would enter the gates of Heaven on the very same day.
“Woman, behold your son”
Jesus saw his mother, Mary, standing nearby and recognized her concerns and griefs, and He also saw his brother, John, standing nearby. And in order to do so, He restored the previously broken bond that existed between his adoring mother and His adoring disciple In his words to her, “Woman, see your son, for whom, from this day forward, you must have a motherly attachment,” and in his words to John, “Behold your mother, to whom you must perform a sonly duty,” As a result, from that hour on, an hour that will never be forgotten, that disciple brought her to his own residence.
He refers to her as woman rather than mother, not out of any disdain for her, but because the term mother would have been a cutting phrase to her, who was already grieving severely.
(Excerpt from Why Did Jesus Say “Woman, Behold Your Son?” Why Did Jesus Say “Woman, Behold Your Son?”
The Final Three Hours of Jesus the Cross (Noon-3:00 PM)
Scripture references include Matthew 27:45-50; Mark 15:33-37; Luke 23:44-46; and John 19:28-30. The scene is enveloped in mystical darkness, as though drawn by God. When Jesus, as the Lamb of God, is “forsaken” by the Father (i.e., judicially disfellowshipped, rejected) on behalf of fallen humanity, he suffers the pain and torture of spiritual death (that is, separation from the Father). While contemplating the crucifixion, Jesus was terrified at the idea of being separated from the Father on a spiritual level.
2) to those who are watching: “I’m thirsty!” 3) A cry of sublime victory, “It is finished,” to a breathlessly waiting world, and 4) after completing the harrowing task, “Father,” into thy hands (Jesus had something more to say, but His mouth and throat were so parched by the ordeal of crucifixion that He did not have the physical strength to say it; thus this request for moisture for His lips).
For three gloomy days, the Prince of Life chooses to give up His corporeal existence.
The Final Sayings of Jesus from the Cross
The time when he felt abandoned by the Father, I think that he glanced around and saw this procession of people coming by who were taunting him, including the top priest and rulers, I believe that he felt abandoned by the Father. The reason these criminals would make fun of me is understandable. What I don’t understand is why the people who chanted Hosanna five days ago are still saying it. So I can understand why they would abandon me. What I don’t comprehend is why these Jewish leaders would abandon me.
That’s what crushed his heart the most.
But it was that separation that crushed his heart, since he had never had a single minute of any kind of separation in his relationship with the Father before then.
Extracted from “My God, Why Have You Forsaken Me?” – Meaning and Importance of the Bible.
This may appear to be an unnecessarily straightforward approach. If you take these words and interpret them in an overly spiritualized way, you may find yourself in trouble. We may think of “thirsting” as a metaphor for Christ’s command to “hunger and thirst for righteousness” (Matthew 5:6). Yet another possible connection would be to draw a relationship between this remark and Christ’s invitation to those who are thirsty to come and drink from the fountain of life (Revelation 22:17). It is not always incorrect to draw these interpretative connections, and word-studies may be a pleasurable diversion from both Biblical meditation and Biblical study.
Mild, if not severe, dehydration would have resulted from the hours he had spent in the heat combined with the physical discomfort he was experiencing.
Jesus is physically thirsty when he is hanging on the cross.
Kyle Norman, What is the Meaning and Significance of Jesus Saying “I Thirst?”
“It is finished”
In the words “It is completed,” Jesus is stating that the debt due by man to his Creator as a result of Adam’s transgression has been fully and permanently discharged. With the words “it is finished,” Jesus is stating that not only does He take away man’s sin, but that He has now removed it as far as the east is from the west, because it has been completed, completed, signed, and sealed because of the blood of Jesus. With the words “It is finished” (John 19:30), Jesus brought all of the Old Testament prophesies, symbolic images, and foreshadowings about Himself to a close.
Throughout Scripture, from the “seed” who would crush the serpent’s head in Genesis 3:15, through the Suffering Servant, there is a theme of suffering (Isaiah 53). (This is an excerpt from Dave Jenkins’ book, The Meaning and Significance of “It is Finished”).
“Father, into your hands I commit my spirit”
When Jesus appears to be making a decision, whether or not the translation is more active, such as “gave up the ghost” or “breathed his last,” is extremely crucial to certain Christians. Given that Jesus was both entirely God and totally man, he had the ability to remove himself from the cross and continue to live while exercising His divine power. He made the decision not to do so. Because of His divine essence, He was forced to make the conscious decision to let go of his life. For those who feel that this aspect of the crucifixion is significant, the passive notion that Jesus just died on the cross as a result of his wounds, as implied by certain translations, is an inadequate reading of the passage.
- Other readers and thinkers, however, do not consider this as a detracting from Jesus’ divine essence, and instead choose the option that is most convenient for them to read or exegete.
- It is a straight quotation from the portion of Scripture in which it is found.
- “I submit my spirit into your hands; you have redeemed me, O LORD, loyal God,” I declare (Psalm 31:3-5).
- Jesus led a sinless life during his time on earth.
- Despite the fact that Jesus’ opponents believed they had beaten Him at Calvary, God provided Jesus the ultimate triumph through the gift of fresh bodily life.
- (Excerpt from “Father, into your hands I surrender my spirit,” by Bethany Verrett, “Beautiful Meaning Behind “Father, into your hands I commit my spirit”).
Physical Phenomena at the Death of Jesus
According to some Christians, whether or not the translation is more active, such as “gave up the ghost” or “breathed his last,” in which Jesus looks to be making a decision, is extremely crucial. It was possible for Jesus to remove himself from the crucifixion, stay alive, and exercise His divine authority because He was both completely God and fully man at the same time. Instead, he decided against it. The fact that He is divine means that He had to make the conscious decision to let go of his own life.
- There are no appropriate translations for the words “expired” or “died.” For others, though, this decision isn’t a slight on Jesus’ divine essence, and they choose the one that is more convenient for them to read and understand.
- It is a straight quotation from the section of Scripture in question, and it follows.
- I entrust my heart into your hands; you, O LORD, loyal God, have redeemed me” (Psalm 31:3-5).
- The life of Jesus on earth was without fault.
- Despite the fact that Jesus’ opponents believed they had beaten Him at Calvary, God handed Jesus the ultimate triumph by providing him with fresh bodily life beyond death.
And when Jesus returns, He will also have the last triumph. “Father, into your hands I surrender my spirit,” says Bethany Verrett in her book Beautiful Meaning Behind “Father, into your hands I commit my spirit.” )
How many hours was Jesus on the cross?
The Romans devised the crucifixion as a method of execution in order to murder, torment, and humiliate their victims. Some victims died after being nailed to a cross for several days. Jesus was crucified for around six hours before he was killed. The Romans began each day’s hours at the stroke of midnight. According to the Roman calendar, Jesus’ trial began about the sixth hour, or 6 a.m., according to the gospel of John (John 19:14). Every day begins at 6 a.m., according to the Jewish calendar, which the Gospel writers Matthew, Mark, and Luke follow.
- From the sixth hour to the ninth hour, or from midday to 3 p.m., according to Matthew, the day changed to nightfall (Matthew 27:45).
- A Roman soldier poked a spear into Jesus’ side to determine whether or not He was indeed dead, and He was thereafter brought down from the cross (John 19:34–38).
- to approximately 3 p.m., Jesus was hanging on the cross.
- What day of the week did Jesus die on the cross?
- What are some of the reasons why I should believe in the resurrection of Jesus Christ?
- Return to the page: The Truth About Jesus Christ.
How long was Jesus on the cross?
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The Bible record
With regard to how long Jesus was crucified for — that is, how many hours – we may go to the gospels for a response to this precise question. For almost six hours, Jesus Christ hung on the cross. In the gospels of Matthew, Mark, and Luke, time is measured according to the Jewish calendar, but the gospel of John is measured according to the Roman calendar, maybe because it was written at the end of the century and primarily for Gentile Christians. The apostle John said that Jesus’ trial before Pontius Pilate took place at “around the sixth hour,” according to the Roman system of calculating time used at the time (John 19:14).
- local time.
- When they crucified him, it was the third hour, as recorded in Mark 15:24–25.” Counting backwards from dawn, Jesus’ crucifixion began at around 9:00 a.m.
- Additionally, Matthew adds that “from the sixth hour to the ninth hour, there was darkness over all the land.” Matthew used the Jewish system of calculating time to make this statement (Matthew 27:45).
- As noted on p.
- 128) affirms that “it was midday, and darkness had descended upon all of Judaea.” Jesus had been hanging on the cross for nearly three hours at this point.
The darkness lasted from 12:00 noon to 3:00 P.M., or until Jesus succumbed to his mortal wounds (Matthew 27:50). To ensure that Jesus died, a Roman soldier “pierced His side with a spear, and instantly blood and water gushed forth” (John 19:34).
How long was Jesus on the cross?
- The gospels include the solution to the question of how long Jesus was crucified for – that is, how many hours he was crucified. It took approximately six hours for Jesus Christ to be hanged on the cross. Due to the fact that it was written at the end of a century and was primarily intended for Gentile Christians, the Gospel of John utilizes the Roman system of measuring time, whereas Matthew, Mark, and Luke use the Jewish approach. The apostle John said that Jesus’ trial before Pontius Pilate took place “around the sixth hour,” according to the Roman system of time measurement (John 19:14). Jesus’ trial began at midnight and ended at around 6:00 a.m. local time. They crucified him and divided his clothing among them by casting lots for them to choose what each should take, according to Mark’s account, which follows the Jewish way of time measurement. When they crucified Jesus, it was the third hour, according to Mark 15:24–25.” Jesus’ crucifixion began at 9:00 a.m. local time, counting backwards from dawn. Additionally, Matthew added that “from the sixth hour to the ninth hour, there was darkness over all the land.” Matthew used the Jewish system of calculating time to make this addition (Matthew 27:45). At noon, it is the sixth hour. As noted on p. 128, the non-canonical Gospel of Peter (section 5
- See also p. 128) affirms that “it was midday, and darkness had descended upon all Judaea.” For about three hours, Jesus had been hanging on the crucifixion. This period of darkness lasted from 12:00 noon to 3:00 PM till Jesus died in the garden of Gethsemane (Matthew 27:50). Afterwards, in order to ensure Jesus’ death, a Roman soldier “pierced His side with a spear, and instantly blood and water poured forth” (John 19:34).
As a result, Jesus was nailed to the cross from 9:00 a.m. until 3:00 p.m., a total of six hours on the cross.
God’s infinite love
Love is only genuine when it is put into action. God’s compassion for sinners compelled Him to offer everything He has for their redemption (Romans 5:8). The Bible says, “For God so loved the world that he gave his only begotten Son, that whoever believeth in him should not perish, but have eternal life” (John 3:16). When it comes to expressing divine love, the Father’s gift of His own Son is the highest representation, for it is through Him that we are able to be “named the sons of God” (1 John 3:1).
Sacrificing one’s self for the sake of others is the essence of love.
The Bible says that “as many as received him, to them he granted the authority to become sons of God, even to those who believe in his name” (John 1:12).
You may learn more about being born again at What does the word “born again” mean/ In His service, BibleAskTeam This post is also accessible in the following languages: (Hindi)
How do we understand the timing of the Great 3 Days?
How can we make sense of three days if Jesus died on Friday and rose from the dead on Sunday? Christians commemorate the salvific events of Jesus Christ’s suffering, death, and resurrection over the course of three days, which we refer to as the “Great Three Days” (Triduum in Latin). The gospels all confirm that Jesus rose from the grave on the first day of the week, early in the morning. Matthew 28:1 (NIV): “After the Sabbath, when the first day of the week was beginning to rise.” Mark 16:1-2 (NIV): It was “after the Sabbath had ended.
Have questions?We have answers!
Fill out the form below to ask your questions and to view further FAQs. Luke 24:1 (ASKFAQSLuke 24:1): “It was the first day of the week at the crack of dawn.” “Early on the first day of the week, while it was still dark,” says John in verse 1. Sunday is the first working day of the week. The day begins with sunset in that culture, as it does throughout the Bible, rather than with dawn or midnight. Saturday’s Sabbath came to an end at dusk. Sunday officially began just after sunset. Three days may not always equate to 72 hours.
It entails three different days, which are distinguished by the arrival and departure of the sun.
- The Last Supper and the Great Commandment will be held on Thursday. The beginning of the first day is marked by the setting of the sun (Eve of Friday). Jesus is taken into custody and tried
- Friday morning: The first day continues with the execution of Jesus, his removal from the cross, and his burial
- Friday night at sundown: The second day has begun. Friday evening/Saturday morning
- Saturday (from dawn to sunset): Jesus is laid to rest in the tomb. The third day begins at sunset on Saturday. Saturday evening
- Sunday morning: The third day continues, and Jesus is risen from the grave
From at least the third century A.D., this method of determining the beginning and end of Holy Week has remained constant in Christian practice, both East and West.
It was created by Ask The UMC, a ministry of United Methodist Communications, which may be found here.
April 3, AD 33: Why We Believe We Can Know the Exact Date Jesus Died
In our book, The Final Days of Jesus: The Most Important Week of the Most Important Person Who Ever Lived, Justin Taylor and I make an educated guess as to the date of Jesus’ crucifixion, but we do not argue for or against it. For a variety of factors, virtually all academics think that Jesus was executed in the spring of either AD 30 or AD 33, with the majority preferring the former. As a result of the astronomical data, the alternatives are reduced to AD 27, 30, 33, or 34). However, we would want to present our case for the date of Friday, April 3, AD 33, as the precise day on which Christ died in our place as atonement for our sins.
However, this does not rule out the possibility of understanding or importance.
No one makes this argument more forcefully than Luke, the Gentile physician who became a historian and inspired recorder of early Christianity.
The Year John the Baptist’s Ministry Began
In Luke’s account, John the Baptist began his public ministry soon before Jesus did, and the author provides us with a historical reference point for when the Baptist’s ministry began: “in the fifteenth year of Tiberius Caesar’s reign.” (See Luke 3:16). It is known from ancient Roman history that Tiberius succeeded Augustus as emperor on August 19, AD 14 and was approved by the Roman Senate on the same day. He reigned until the year AD 37. “The fifteenth year of Tiberius Caesar’s reign” appears to be a straightforward date, but there are some ambiguities, beginning with when one begins the calculation.
Most likely, Tiberius’ reign was measured from the day he assumed office in AD 14 or from the first day of January of the following year, AD 15 (whichever came first).
So John the Baptist’s ministry began anywhere between the middle of AD 28 and the beginning of AD 29.
The Year Jesus’s Ministry Began
Because the Gospels appear to suggest that Jesus began his ministry not long after John, the most likely date for Jesus’ baptism would be late in AD 28 at the absolute earliest, according to the calculations above. Nevertheless, it seems more likely that it occurred somewhere around the first half of the year AD 29, because a few months had probably gone between the beginning of John’s career and the beginning of Jesus’ ministry (and the year AD 30 is the latest possible date). As a result, Jesus’ career must have began somewhere between the end of AD 28 and the beginning of AD 30 at the earliest.
The most plausible dates for Jesus’ birth are 6 or 5 BC, which means he would have been roughly thirty-two to thirty-four years old in late AD 28 to early AD 30. This comes well within the range of “about thirty years of age.”
The Length of Jesus’s Ministry
To determine how long Jesus’ public ministry lasted, we must first determine how long Jesus’ public ministry lasted. If Jesus’ public ministry lasted two or more years, it appears that the spring of AD 30 cannot be considered as a plausible date for the crucifixion. The Gospel of John records that Jesus attended at least three (perhaps four) Passovers, which were held once a year in the spring and were as follows:
- To determine how long Jesus’ public ministry lasted, we must first determine how long Jesus’ public ministry lasted. If Jesus’ public ministry lasted two or more years, it would appear that the spring of AD 30 is out of the question as a viable time for the crucifixion. Jesus attended at least three (and maybe four) Passovers, which were held once a year in the spring, according to the Gospel of John.
This would make a date of a.d. 30 all but impossible as the date of Jesus’ crucifixion, even if there were only three Passovers in all. As previously stated, the earliest possible date for the beginning of Jesus’ career, according to Luke 3:1, is late in the first century AD. The first of these Passovers (which occurred at the beginning of Jesus’ ministry; John 2:13) would happen on Nisan 15 in the year 29 (since Nisan is in March/April, around the beginning of a year), which would be the first of these Passovers in the year 29.
If Jesus’ ministry corresponded with at least three Passovers, and if the first Passover occurred in AD 29, this suggests that he could not have been executed in ad 30, as previously thought.
The Passovers in the book of John would thus take place on the following dates:
|Nisan 15||AD 30||John 2:13|
|Nisan 15||AD 31||Either the unnamed feast in John 5:1 or else a Passover that John does not mention (but that may be implied in the Synoptics)|
|Nisan 15||AD 32||John 6:4|
|Nisan 15||AD 33||John 11:55, the Passover at which Jesus was crucified|
Jesus Was Crucified on the Day of Preparation for the Passover
This would make a date of a.d. 30 all but impossible as the date of Jesus’ crucifixion, even if there were only three Passovers observed. Based on Luke 3:1, the earliest possible date for the beginning of Jesus’ career is late in the first century AD. The first of these Passovers (which occurred at the beginning of Jesus’ career; John 2:13) would fall on Nisan 15 in the year 29 (since Nisan is in March/April, around the beginning of a year), making it the first Passover in the year 29. A.D. 30 would be the earliest possible date for the second event, while a.D.
If Jesus’ ministry corresponded with at least three Passovers, and if the first Passover occurred in AD 29, then suggests that he could not have been executed in ad 30, as is often believed today.
Then the Passovers in the book of John would take place on the dates listed below.
|April 2||Nissan 14||Thursday (Wednesday nightfall to Thursday nightfall)||Day of Passover preparation||Last Supper|
|April 3||Nissan 15||Friday (Thursday nightfall to Friday nightfall)||Passover; Feast of Unleavened Bread, begins||Crucifixion|
|April 4||Nissan 16||Saturday (Friday nightfall to Saturday nightfall)||Sabbath|
|April 5||Nissan 17||Sunday (Saturday nightfall to Sunday nightfall)||First day of the week||Resurrection|
The computations in the preceding section may look difficult, but in a nutshell, the reasoning goes as follows:
|Beginning of Tiberius’s reign||AD 14|
|Fifteenth year of Tiberius’s reign:Beginning of John the Baptist’s ministry||AD 28|
|A few months later:Beginning of Jesus’s ministry||AD 29|
|Minimum three-year duration of Jesus’ ministry:Most likely date of Jesus’s crucifixion||AD 33 (April 3)|
While this is, in our opinion, the most plausible scenario, it should be noted that many people think Jesus was killed in the year AD 30, rather than the year AD 33, as we have said. If, on the other hand, the beginning of Tiberius’ rule is set at the year AD 14, it becomes nearly difficult to fit fifteen years of Tiberius’ reign and three years of Jesus’ ministry between AD 14 and AD 30, as is the case. As a result, some have speculated that Tiberius and Augustus shared co-regency (combined rule) during the last few years of Augustus’ reign.
As a result, we believe that Jesus was most likely crucified on April 3, AD 33, as previously stated.
Because of this, when we celebrate Easter and walk with Jesus every day of the year, we may be certain that our faith is founded not just on subjective personal confidence, but also on solid historical evidence, which makes our faith a perfectly rational faith.
Crossway’s executive vice president and publisher for books, Justin Taylor, holds this position. Andreas Köstenberger and he have written a book together called The Final Days of Jesus: The Most Important Week in the Life of the Most Important Person Who Ever Lived (Crossway, 2014).