Why Did God Kill Jesus? – Counseling One Another
When the prophet Isaiah foretold the suffering of Jesus Christ, he declared, “But the Lord was delighted to crush Him, bringing Him to pain” (Isaiah 53:6). (53:10). Why? What could possibly make God the Father delighted with the death of His only born Son? “If He will submit Himself as a guilt sacrifice,” the passage continues, in response to the previous query. Briefly stated, God was delighted with His Son’s willingness to bear the penalty for our sin and pay the price for it. “However, God proves His own love for us in that Christ died for us while we were yet sinners” (Rom.
Death is the only acceptable price for sin (Gen.
Jesus paid the price for our sin by dying on the cross and bearing the brunt of God’s anger against us.
The debt owed to God as a result of sin was completely discharged.
As a result, Jesus the Lord is alive and well, and He is offering eternal life to all who would repent and believe in Him as their sin-bearing Savior.
Today is a good day to turn to Him.
Sin Didn’t Kill Jesus—God Did
Isaiah 53 is devoted to the fact of Christ’s sacrificial and substitutionary death on our behalf, which lies at the core of God’s message and the major topic of his prophetic writings. The fact remains that sin did not take Jesus’ life; God was the one who did. The suffering servant’s death was nothing less than a punishment imposed by God for crimes done by others, and it was not to be taken lightly. When we talk of punitive substitutionary atonement, we are referring to this type of atonement.
- If you don’t feel uncomfortable with the notion, you probably haven’t comprehended it yet.
- (1 Cor.
- The power of God and the knowledge of God are available to those who are called, whether they are Jews or Greeks (v.
- Through the sacrifice of his Son, he completely fulfilled justice and completely removed our sin from our lives forever.
- Furthermore, it is reinforced and reaffirmed in several other chapters throughout the Scriptures (cf.
2 Cor. 5:21; Gal. 3:13; Heb. 9:28; 1 Pet. 2:24). Even though he was completely blameless, the servant of Yahweh carried the guilt of others and endured unimaginable agony in order to atone for their transgressions.
The Gospel according to God
Pastor MacArthur takes readers through the prophesy of the suffering servant in Isaiah 53, verse by verse, guiding them to the fulfillment of the text in the person and work of Jesus Christ as a result of his sacrifice on the cross.
The Necessity of Christ’s Death
Although the communication contains troubling connotations, it contains positive news. In fact, there is no more gloriously excellent news to share with you. That is why God “does not deal with us according to our sins, nor do we repay ourselves according to our iniquities,” as the Bible says (Ps. 103:10). He has not made any concessions to his own righteousness. He doesn’t just ignore our faults; he actively seeks them out. Instead, by the sacrifice of his Son, he completely satisfied justice and eternally removed our sin from our lives.
- However, no one (Jew or Gentile) is need to wait for some future event in order to repent of their sin and place their faith in Christ.
- John MacArthur has been the pastor-teacher of Grace Community Church in Sun Valley, California, since 1969, where he has served as a pastor-teacher since 1969.
- He has also authored or edited approximately four hundred books and study aids, as well as several other publications.
- In addition to their four adult children, he and his wife, Patricia, live in Southern California.
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Who Killed Jesus?
How can it be that the same God who did not spare his own Son, but gave him up for us all, will not also generously give us everything else through him? (See also Romans 8:32) Many years ago, one of my friends who used to be a priest in Illinois was speaking in a state prison during Holy Week to a group of inmates who had been sentenced to jail. After pausing for a while in his sermon, he turned to the guys and inquired as to who had murdered Jesus. Some claimed that the military did it. Some said it was the Jews who did it.
Then there was a moment of stillness, and my friend simply stated, “His Father killed him.” To put it another way, God did not spare his own Son, but rather delivered him up – to death — in the first part of Romans 8:32.
Alternatively, as Romans 3:25 states, “God offered himself up as a propitiation by his blood.” In the same way that Abraham lifted his knife to his son Isaac’s chest, but then spared his son because there was a ram in the thicket, God the Father lifted his knife to the breast of his own Son, Jesus — but did not spare him because he was the ram; he was the replacement.
The shame of our transgressions, the punishment of our iniquities, and the curse of our sin would have forced us unavoidably into the fiery depths of Hell if we had not repented.
Romans 8:32 is the most precious verse in the Bible to me because it is the foundation of God’s all-encompassing promise of future grace, because it states that the Son of God bore in his body all of my punishment and all of my guilt and all of my condemnation, as well as all of my blame and all of my fault and all of my corruption, so that I might stand before a great and holy God, forgiven, reconciled, justified, accepted, and the beneficiary of unspeakable promises of pleasure for
Did God Kill Jesus?
How can it be that the same God who did not spare his own Son, but gave him up for us all, will not also generously give us everything through him and through him? In the book of Romans, verse 32 says that Many years ago, one of my friends who used to be a priest in Illinois was speaking at a state prison during Holy Week to a group of inmates who were being held in the facility. After pausing for a while in his sermon, he turned to the men and inquired as to who had slain Jesus. Several people asserted that the military were responsible.
- Pilate was mentioned by a few people.
- ‘This Jesus was handed up in accordance with God’s predetermined plan and foreknowledge,’ says the Bible.
- It was the desire of the Lord to crush him; he (his Father!) has put him to pain” (Isa.
- (Isaiah 53:4, 10).
- The same way that Abraham raised his knife to his son Isaac’s chest, but then spared his son because there was a ram in the bush, God the Father lifted his knife to the chest of his own Son, Jesus — but did not spare him because he was the ram; he was the replacement.
- It was inevitable that the shame of our trespasses, the penalty of our iniquities, and the curse of our sin would lead us unavoidably to hell’s fiery wrath.
Romans 8:32 is the most precious verse in the Bible to me because it is the foundation of God’s all-encompassing promise of future grace, because it states that the Son of God bore in his body all of my punishment and all of my guilt and all of my condemnation, as well as all of my blame and all of my fault and all of my corruption, so that I might stand before a great and holy God, forgiven, reconciled, justified, accepted, and the beneficiary of unspeakable promises of pleasure forever
Who was responsible for Christ’s death? Who killed Jesus?
QuestionAnswer The solution to this question has a number of different sides. In the first place, there is little question that the religious leaders of Israel were directly or indirectly responsible for Jesus’ killing. “The chief priests and the elders of the people convened in the palace of the high priest, whose name was Caiaphas, and they devised a plan to secretly capture Jesus and murder him,” according to Matthew 26:3–4. The Jewish authorities asked that Jesus be put to death from the Romans (Matthew 27:22–25).
- (John 11:53).
- It was a Roman form of execution approved and carried out by the Romans under the authority of Pontius Pilate, the Roman governor who sentenced Jesus to death on the cross.
- The people of Israel were also participants in Jesus’ execution, as was the Roman Empire.
- Crucify him!” “Crucify him!” the crowd chanted as He faced trial before Pilate (Luke 23:21).
When Peter told the men of Israel in Acts 2:22–23, he was confirming their suspicions: “You, with the assistance of evil men, put him to death by nailing him on the cross.” As it turned out, the murder of Jesus was part of an elaborate conspiratorial scheme that involved the Roman Empire, Herod’s Jewish leaders, and the Jewish people themselves, a diverse group of people who had never worked together before or since, but who came together this one time to plot and carry out an unthinkable act: the assassination of the only begotten Son of God.
- At the end of the day, and maybe quite astonishingly, it was God Himself who executed Jesus.
- Jesus’ sacrifice on the cross insured the redemption of untold millions of people and offered the sole means by which God could forgive sin without compromising His holiness and flawless righteousness, which was otherwise impossible.
- As opposed to being a win for Satan, or a needless tragedy, as some have indicated, it was the most gracious act of God’s grace and mercy, the greatest manifestation of the Father’s love for sinners.
- As the Bible says, “God caused him who had no sin to be sin for us, so that through him, we may become the righteousness of God” (2 Corinthians 5:21).
- He died in order to pay the price for our sins (Romans 5:8; 6:23).
He did it this way to serve as a constant reminder to himself and everyone else that it was our faults that condemned Jesus to death on the cross. Questions regarding Jesus Christ (return to top of page) Who was to blame for the killing of Jesus Christ? Who was responsible for Jesus’ death?
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Did God Kill Jesus?: Searching for Love in History’s Most Famous Execution: Jones, Tony: 9780062297976: Amazon.com: Books
In order to completely appreciate the meaning of Christ’s death, Christians struggle. To help readers make sense of the cross and its consequences for our lives today, Tony Jones has created an honest and vital book that everyone should read. ‘Every Christian should read this book,’ says the author. The author of Making Sense of the Bible, Adam Hamilton, says it best: ‘This vital, intelligent, accessible, and ultimately beautiful book enables this generation to reclaim the crucifixion as the location of God’s deepest love rather than the place of our worst humiliation,’ says the author.
This book is one of my favorites, not because I agree with everything in it, but because I agree with Jesus, and it has helped me see him more clearly.
author, activist, and disciple of Jesus Christ who was crucified and resurrected from the dead, Shane Claiborne “Did God Kill Jesus?
As Jones draws to a close, Julian of Norwich experiences God’s presence and recognizes the Cross as a source of peace, just as you will.” Winning God” by Lauren F.
Having the opportunity to ponder with a passionate, inspirational theologian who writes with clarity, intensity, and unrelenting curiosity will be a valuable learning experience.” The author Brian McLaren, author of A New Kind of Christianity, says it best: It is necessary to read Did God Kill Jesus?
author Peter Enns (The Bible Tells Me So) says it best: “Did God Kill Jesus?, an engaging and accessible book written with the correct balance of humility and conviction, challenges readers to struggle with some of the most important questions regarding Christianity.
A compelling historical voyage through the death of Jesus, filled with insights that are biblically accurate, culturally savvy, and relevant to the times in which they were written.” Jones challenges us to rethink our old ways of understanding God, sin, Christ, and one another, leaving us with an indelible new sense of the significance of the cross.” Jones’s book is available on Amazon.
The following is an excerpt from Sun Kim, Ph.D.’s Embracing the Other and Colonialism, Han, and the Transformative Spirit, both published by Georgetown University Press.
Some believe that all of the concerns concerning atonement have been answered long ago, but for Jones and a growing number of serious Christians, “faithfulness to the God of the present means that we must occasionally betray the God of the distant past.” Mr.
Ryan Meeks, founding pastor of EastLake Church, has said the following:
From the Back Cover
So, how did we get from believing that “God is love” to believing that we are “Sinners in the Hands of an Angry God”?
Who Killed Jesus?
In 1965, as part of the Second Vatican Council, the Catholic Church issued the much-anticipated proclamation Nostra Aetate, which took a fresh look at the subject of Jewish blame for the execution of Jesus Christ. That modern-day Jews could not be held responsible for Jesus’ crucifixion, and that not all Jews who were alive at the time of Jesus’ execution were guilty of the crime, according to the arguments in the paper. In the history of Christian views toward Jews, this was a significant step forward, as Christian anti-Semitism has long been predicated on the assumption that Jews were responsible for Jesus’ crucifixion.
When Jesus was crucified, they thought that the Church would come out and claim that the Jews had had no role in his execution.
Jews Lacked A Motive for Killing Jesus
Indeed, most historians believe that it would have been more rational to place the responsibility for Jesus’ execution on the Romans. Crucifixion was a common form of punishment among the Romans, not among the Jews. At the time of Jesus’ execution, the Romans were enforcing a harsh and ruthless occupation on the Land of Israel, and the Jews had been rebellious at times throughout the occupation. The Romans would have had good cause to desire to silence Jesus, who had been dubbed “King of the Jews” by some of his disciples and was well-known as a Jewish upstart miracle worker at the time of his death.
The many factions of the Jewish society at the period — including the Pharisees, Sadducees, Essenes, and others — had numerous differences with one another, but none of the organizations orchestrated the death of the leaders of the other purportedly heretical sects.
READ: The History of the Land of Israel Under Roman Control Nonetheless, the notion that Jews murdered Jesus can be found in Christian foundational literature dating back to the early days of the Jesus movement, and it is unlikely that it will be readily abandoned simply because of historians’ arguments.
The New Testament Account
The notion that Jews assassinated Jesus is parodied in this 1896 cartoon, which substitutes Uncle Sam for the historical figure. (Image courtesy of Wikimedia Commons) “The Jews who killed the Lord, Jesus,” Paul writes in his writings, which are considered by historians to be the earliest works of the New Testament (written 10 to 20 years after Jesus’ death), and he addresses them very briefly: “the Jews who slaughtered the Lord, Jesus” (I Thessalonians 2:14-15). While the idea that the Jews bear primary responsibility for Jesus’ death is not central to Paul’s understanding of Jesus’ life and death, the idea that the Jews bear primary responsibility for Jesus’ death is more prominent in the four gospels, Matthew, Mark, Luke, and John, each of which presents a slightly different account of Jesus’ life.
Eventually, the high priest comes to the conclusion that Jesus is guilty of blasphemy and petitions the Jewish council for guidance on how to punish him.
Matthew’s account of Jesus’ suffering and death on the cross (referred to by Christians as “Jesus’ “passion”) has served as the inspiration for numerous books, plays, and musical compositions over the years, and it is a prominent part of Christian liturgy, particularly during the celebration of Easter.
It is said that Pontius Pilate, the Roman ruler of Judea, was fundamentally sympathetic to Jesus, but that he was unable to overcome the pressure from the Jews, who demanded that Jesus be put to death.
When Pilate arrives, the gathering members of the Jewish community tell him, “His blood be on us and on our children,” which is the most contentious verse in all of the passion accounts (Matthew 27:25).
According to Christian doctrine, succeeding generations of Jews are also guilty of deicide, the crime of murdering God, which was committed by their forefathers.
Church Fathers and Thereafter
An etching from 1845 portraying King Herod and Pontius Pilate exchanging handshakes. (Photo by F.A. Ludy courtesy of Wellcome Images/Wikimedia Commons) With even more clarity and power, this allegation emerges in the works of the Church Fathers, who are considered to be the most authoritative Christian theologians who lived after the New Testament period. After explaining to his Jewish interlocutor why the Jews had experienced exile and the destruction of their Temple, Justin Martyr (mid-second century) concludes that these “tribulations were justly placed on you since you have assassinated the Just One” (Jesus Christ) (Dialogue with Trypho, chapter 16).
- A historical King Solomon addresses the Jews in “The Mystery of Adam,” a religious drama from the 12th century that prophesies that they would eventually slay the son of God, as depicted in the play.
- This statement is subject to verification.
- The masters of the law will be the ones who do this.
- They’ll descend from a tremendous height, and may they be comforted in their bereaved state of affairs.
- In recent times, passion plays — large-scale outdoor theater events that dramatize the end of Jesus’ life and frequently feature hundreds of actors — have continued to spread this notion, as have other forms of religious expression.
In the Talmud
It’s worth noting that the notion that the Jews assassinated Jesus may be found in Jewish religious literature as well. Against the evidence of theBabylonian Talmud, on folio 43a of tractateSanhedrin, aberaita (a doctrine dating back to before the year 200 C.E.) says that Jesus was executed by a Jewish tribunal for the crimes of sorcery and insurrection. For this reason, there is a blank area near the bottom of that folio in normal Talmuds from Eastern Europe — or in American Talmuds that simply copied from them — since the possibly offending text has been omitted.
This section has been restored in a number of recent Talmudic versions.) When the Talmud claims that the incident occurred on the eve of Passover, it follows the timeline given in the gospel of John, which is supported by historical evidence.
Responsibility for the killing of Jesus is also given to the Jews in Jewish folk literature, such as the popular scurrilous Jewish biography of Jesus,Toledot Yeshu (which may be as old as the fourth century), and in Christian folk fiction.
From the first through the nineteenth century, the degree of hostility between Jews and Christians was such that both parties believed the accusation that the Jews were responsible for the death of Jesus.
People who believe the tales of the New Testament (or of the Talmud) to be credible historical sources should not be shocked if this belief prevails. You may read this article in Spanish (leer en espaol) if you want to learn more about who killed Jesus.
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Did God Kill Jesus?
Tony Jones, one of the architects of the Emergent Church movement, provides a framework for the overall issue in “American Gospel: Christ Crucified” by saying: My most recent book is titled “Did God Kill Jesus?” and it is available on Amazon. Which I used because it was a conundrum I was personally experiencing, as well as something I’d heard from a number of people, who were struggling with their understandings of the cross and Jesus’ death on the cross, in which it appeared as if God needed to exact some sort of retribution or payment from Jesus.
- It is referred to as the “Payment” paradigm of atonement in my writings.
- Or, to put it more bluntly: “Did God assassinate his son, Jesus?” Christ Crucified (American Gospel: Christ Crucified) by Tony Jones Tony is opposed to the notion that Jesus’ death on the cross was the result of God’s purpose and intention.
- Author William Paul Young, who wrote the novel The Shack, holds a similar point of view, as explained by Alisa Childers: “William Paul Young, the author of The Shack, has written a book titled “Lies We Believe About God,” which is available on Amazon.
- And if that’s the case, then He’s nothing more than a “cosmic abuser,” according to others.
- Christ Crucified, American Gospel: Christ Crucified, Alisa Childers The following is how the film explains the controversy over the cross: “I don’t believe God assassinated Jesus!
- No!” -Voddie Baucham, Christ Crucified: The American Gospel, p.
THE GOSPEL COALITION REVIEW
Interspersed among these factual assertions, however, are a few of others that unduly cloud the picture on this critical issue. For example, in the film, Voddie Baucham states, “Yeah, God slaughtered Jesus.” Was Jesus, on the other hand, compelled to go to the cross? No”. What the video eventually points out is that God’s decision to ordain Christ’s death is not the same as the act of murdering Jesus himself: “He was given over by God’s predetermined plan and foreknowledge, and you, by the hands of lawless men, put him to death by nailing him to the cross” (Acts 2:23).
- What Progressives Miss About the Gospel, according to Caleb Wait’s ‘American Gospel: Christ Crucified’: What Progressives Miss About the Gospel, The Gospel Coalition We believe that Caleb, the critic, failed to take into consideration the context of Voddie Baucham’s comment inside the film.
- His statement is made in the context of the question, “Does God have a hand in the crucifixion?” (As Tony Jones’ explanation above explains.) “Was the crucifixion a part of God’s everlasting purpose and will?” asks the questionator.
- I’m confident that Caleb would respond affirmatively to each of these questions.
- To Tony’s explanation of his opposition to the concept that “God slaughtered Jesus,” Justin Peters responded with the following: “It makes God the creator of a horribly unfair society!
- And the answer is, of course, “both!” This man, referring to Jesus, was delivered over by the predestined plan and foreknowledge of God, yet you nailed Him on the cross by the hands of godless men and put Him to death, according to Peter’s sermon recorded in Acts chapter 2.
- It is here that we witness the conflict between God’s sovereignty and the human duty and accountability.
- Justin Peters explains the film’s point of view by stating that the answer is “both” (both God and man killed Jesus).
Do you think it’s scriptural to declare, “God murdered Jesus?” Take a look at the following verses: We considered him to be afflicted, struck by God, and afflicted by the devil (Isaiah 53:4) Nevertheless, it was the LORD’s desire to crush him; he has brought him to pain (Isaiah 53:10)
|“Awake, O sword, against my shepherd, against the man who stands next to me,” declares the LORD of hosts.”Strike the shepherd,and the sheep will be scattered” (Zechariah 13:7)For God so loved the world, that he gave his only Son,that whoever believes in him should not perish but have eternal life.(John 3:16)|
Christ Jesus, whom God offered up as a propitiation via his own blood (Romans 3:24-25) As it is stated, “Cursed is everyone who hangs on a tree,” Christ rescued us from the curse of the law by becoming a curse for us. After all, “Cursed is everyone who hangs on a tree” (Galatians 3:13) He who did not spare his own Son, but gave him up for the sake of all mankind (Romans 8:32) My Father, if it is possible, please take this cup away from me; nevertheless, not according to my desire, but according to yours.
- (Matthew 27:46; Mark 1:15) God executed Jesus in the traditional sense.
- Is this an instance of “cosmic child abuse?” No!
- The Son is sent by the Father as a gesture of love for the Son and His people.
- Jesus is likewise completely and completely God, as well as completely and completely man.
- The concept of “cosmic child abuse” is a straw man argument that overlooks the Trinity by putting the members of the Godhead against one another.
GOD’S SOVEREIGNTYMAN’S RESPONSIBILITY
Our obligation is to preserve a healthy tension between God’s sovereignty and man’s accountability. In the cross, God demonstrates his sovereignty and goodness by being the primary cause, and by being intimately involved in its accomplishment (without sin). The crucifixion is a secondary cause, yet man is free and accountable for his acts during the crucifixion. God’s intervention does not take away human freedom and accountability, and human acts do not overrule God’s sovereignty over the cross, as some have claimed.
- Job replies to Satan’s activity (the secondary cause) by attributing it to the Lord (the first cause), but Job does not accuse God of wrongdoing: “Job responds to Satan’s conduct by attributing it to the Lord.” “I sprang from my mother’s womb nude, and I intend to return there naked as well.
- “Blessed be the name of the Lord!” says the prophet.
- 1-Job 1:22-122 – In Jeremiah chapter 51, we learn that God refers to the country of Babylon as his “war-club,” and that He intends to use it as a weapon of His justice to shatter the nations.
- “You are My war-club, My instrument of war; and with you, I break countries, and with you, I demolish kingdoms,” he declares emphatically.
However, the Lord declares in Jeremiah 51:20, “But I will recompense Babylon and all the residents of Chaldea for all the evil that they have done in Zion in your presence.” -Jeremiah 51:24 (NASB)
DID GOD KILL JESUS? – QUOTES
“O, can you comprehend the depth of that love that moved the eternal God to not only place his Son on the altar, but to really perform the deed and plunge the sacrificial knife into the heart of his Son? Is it possible to comprehend just how great God’s love for the human race must have been when he achieved in deed what Abraham had only intended to do in deed? Examine the spot where his only Son died on the cross, a bleeding victim of awakened justice, and you will see the location where his only Son died.
- The Reverend Charles Spurgeon ( “Isaiah 53:6,10 explains that the sufferings of the Saviour were not only natural, but also the consequence of a positive act on God’s part. It was the death of the Saviour that brought about the culmination of His agony. On the Mediator’s behalf, God enforced the penalty of death on him through the courts. The sentence of Pilate was also the sentence of God, albeit on wholly different reasons than the sentence of Pilate was “in addition to this, if you have any questions, please don’t hesitate to contact me at [email protected]
- Louis Berkhof’s Systematic Theology (pages 338-339) is a good place to start.
“But, before I close, let me to share with you this exact remark, which actually informs us that God was the one who was doing this act on Calvary: The Bible says in Isaiah 53:6 that “we have all gone astray like sheep,” that “we have turned every one to his own path,” and that “the Lord has put on him the sin of us all.” Has it ever occurred to you, though, that John 3:16 states this? He was given to death on the crucifixion by God because “God so loved the world, that he gave his only born Son” – it is God who delivered Him to death on the cross.
Alternately, Romans 8:32 reads, “He who did not spare his own Son, but offered him up for us all, how can he not with him also freely give us all things?” “He spared not His own Son, but delivered Him” – it was God who carried out this act of mercy.
- In Martin Lloyd-Jones’ Great Doctrines of the Bible, Volume One, Substitution, ‘The Necessity of the Atonement,’ (pages 317-337), Crossway Books published a book titled “The Necessity of the Atonement.”
For he had been executed by his own Father.
- Martyn Lloyd-Jones’ book The Cross was published by Crossway Books in Wheaton, Illinois, in 1986. (page 82), ( (((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((( “When God displayed him publicly, or set him forth as a sacrifice, on the cross, this is referred to as the hilasterion, which means “publicly displayed.” The fact that God, rather than man, is the one who initiates the process of salvation should not be overlooked. According to P. T. Forsyth, “God was the primary perpetrator of Christ’s death.” “in addition to this, if you have any questions, please don’t hesitate to contact me at [email protected]
- Douglas Moo’s Romans Commentary on Romans 3:25 (page 231) is an excellent resource.
“Who was the one who handed Jesus over to be crucified? The Father, not Judas for the money, not Pilate for the fear, not the Jews for the envy, but the Father for the love of his children!”
- Octavius Winslow’s No Condemnation in Christ Jesus is available online (page 367) ( (((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((( “If your sins brought Christ to his knees (as they did in the garden) before God in the form of an angry judge, they may well bring you to your knees as well if you do not repent. And whether he is viewed as a lamb or a shepherd, we discover that God was angry with him while he was bearing our sins, to the point that he is said to have smitten this shepherd with his sword, and smitten him unto death “in addition to this, if you have any questions, please don’t hesitate to contact me at [email protected]
- In Thomas Goodwin’s Christ Our Mediator, published by Sovereign Grace Publishers in 1971, page 370 is cited.
The Bible says, “. God condemned sin in his flesh and punished him with the accursed death on the cross, and that through him we now obtain reconciliation and forgiveness, righteousness and life, and ultimately whole and complete redemption.” Herman Bavinck’s Reformed Dogmatics, Vol. 3, is a good place to start (page 398) It is not just because of what mankind did to Christ on the cross that a believer is saved, but rather because of what God did to Christ: He crushed Him beneath the entire power of His anger against us.”
- The Gospel’s Power and Message (Paul Washer, The Gospel’s Power and Message, page 192)
“The terrifying thunder of God’s vengeance then breaks the deafening stillness. In fulfilling the words of Isaiah the prophet, the Father takes the knife, draws back His arm, and slays “His Son, His only Son, whom He loves,” thus fulfilling the words of the prophet: “Surely He has borne our griefs and carried our sorrows; yet we considered Him afflicted, struck by God, and afflicted.” However, He was wounded for our trespasses, and He was bruised for our iniquities; the chastisement for our peace was laid on Him, and it is by His stripes that we are restored to wholeness.
Nevertheless, it pleased the LORD to bruise Him, and He has brought Him to anguish.'” (Isaiah 53:4-5; Isaiah 53:10)
- The book The Gospel: Its Power and Message (page 194) by Paul Washer
“According to Scriptures such as Isaiah 53:10, John 3:16, Romans 8:32, and the Lord Jesus’ prayer in Gethsemane and his lament from the cross, the Father purposefully sacrificed his Son for our sake. What is the Father’s justification for what he accomplished on the cross? What gave him the authority to offer up his own Son as a sacrifice? There are two issues that should be stressed. First and foremost, the Bible depicts God the Father acting as a priest and sacrificing his only Son as a sacrifice as a show of his love, justice, and righteousness.
These three persons, acting as one God in accordance with their manner of personal relations, operate as the one God to redeem us.” In the same way that Abraham put his knife to his son Isaac’s breast but then spared his son because there was a ram in the bush, so God the Father lifted his knife to his own Son, Jesus — but did not spare him because he was the ram; he was the substitution.
- by John Piper (“Who Killed Jesus?”) Ultimately, the issue is: Who was it that executed Jesus?
- They all got together and decided to go along with it.
- That’s the secondary reason behind the problem.
- So, the final question is: who murdered Jesus?
- “It delighted the Lord to hurt Him,” according to Isaiah 53:10, which I read previously.
Romans are to blame for death of Jesus
Among religious specialists and laypeople alike, the soon-to-be-released Mel Gibson film “The Passion of the Christ” is causing quite a commotion in the media. Many people believe the film contains anti-Semitic implications. Although the Jews are often believed to have been involved in Jesus’ death, according to Dr. Frank K. Flinn of Washington University in St. Louis’ department of religious studies, the Romans are truly to blame for the death of Jesus. Frank Flinn is a songwriter and musician from the United Kingdom.
“Crucifications could only be authorized by the Roman authorities, and they frequently did so on a brutal, mass scale.” In the opinion of Flinn, an expert on Catholicism, Gibson’s film appears to merge all of the gospel stories about the Passion into one epic, a made-for-the-big-screen story that fails to show how opinions about the Jews’ role in the crucifixion have changed dramatically over time, as has been shown in other films about the Passion.
- The author points out that our oldest accounts of the crucifixion, such as the Gospel of Mark, which was written about 60-70 C.E., make it apparent that Pilate was the one who ordered Christ’s execution.
- “Matthew, most likely as a result of inter-Jewish competition, places the ultimate responsibility fully on the shoulders of the Jewish leadership,” Flinn explained.
- When it came to Jewish persecution and murder throughout the Middle Ages, the label “Christ-killers” became a rhetorical club to legitimize the ghettoization, persecution, and slaughter of Jews.
- A Guide to Taking in the Show Mel Gibson’s next film Written by Frank K.
- In his books The Jewish War and Jewish Antiquities, Josephus, the Jewish historian, records several incidents.
- Only the Roman authorities had the authority to order crucifixions, and they did it on a brutal and enormous scale on a regular basis.
- The first Galilean disciples of Jesus regarded him as a prophet similar to Elijah, who wandered the Galilean hills healing the sick and reviving the dead, as did the prophet Elijah.
- Sadducees and Pharisees were among the Jewish leaders who owed their positions to their patron-client relationship with the Roman rulers (notice the word “some”).
- In addition to the teachers and prophets in rural Galilee and the Dead Sea Scrolls community at Qumran, other Jewish groups and individuals either rejected or rebelled against the corrupt relationship between Jerusalem and Rome.
- Along with the Temple tax, this tax was collected for Rome by the Temple officials, who distributed it to tax farmers.
- Due to the annual ordinance of Jubilee, it should have been possible for the rich in Jerusalem to restore this territory to the original tribes, but they failed to do so.
According to Leviticus 19:4, “render unto Caesar” means “return to Caesar” his own coin with Caesar’s image on it (a blasphemy to the pious Jew!) and “return to God” what is God’s, which is the land itself, which God ultimately owns and which God gave directly to Israel in the covenant (Joshua 24:13)!” The message of Jesus was both spiritually and politically dangerous, first to the Roman rulers and then, secondary, to their client appointees in Jerusalem, who were first threatened by it.
- The Gospel of Mark, the earliest Gospel we know, was written between 60 and 70 CE.
- Matthew and Luke were written considerably later, in the year 80-95, and show a wide range of interests and points of view.
- Aside from his status as a Jewish disciple of Jesus (Antioch being the site of the first use of the term “Christian”), Matthew also comments on the era following the fall of Jerusalem in 70 CE, when tensions broke out between rabbinic Yavneh Jews and Jewish followers of Jesus.
- It’s possible that the rabbis weren’t all that successful.
- (I constantly point out to my pupils that a Christian may attend any Jewish Sabbath service and participate fully in all of the prayers with complete religious commitment.) Matthew goes to great lengths to disassociate himself from the actions of the Roman authority.
- Perhaps as a result of intra-Jewish competition, the phrase “His blood be upon us and our offspring” is added to place the ultimate responsibility squarely on the shoulders of the Jewish leadership (Matthew 24:25).
- The Gospel of Luke and the Book of Acts should be read together as a single piece of literature.
We can now use the name “Christian,” which appears for the first time in Acts 11:26, but the term was probably definitely coined as a derogatory slur in its original context.
Against the backdrop of Roman criticism, Luke is attempting to defend Christianity against the charge of “superstition” leveled against it.
The paragraphs about Jesus being crowned with thorns and being mocked have been omitted.
“But Jesus hedelivered over to theirwill,” says Luke, elaborating on Pilate’s guilt (Luke 23:26).
In its present form (ca.
100-110 CE) is that John does not place the blame for Jesus’ death solely on Pilate, or Pilate’s Jewish authorities, or even the Jewish authorities alone, but on “Jews” collectively (John 19:12).
The stage is laid for the later, tragic accusation that “the Jews murdered Jesus,” despite the fact that John does not state so explicitly.
It was not until after Constantine established a complete break with Judaism as such that the term “Christ-killers” was coined to describe these individuals.
Bishop John Chrysostom of Constantinople (ca.
By the Middle Ages, the label “Christ-killers” had evolved into a linguistic club used to legitimize the ghettoization, persecution, and death of Jews around the world, particularly in Europe.
My argument establishes a chronological order for determining who was responsible for Jesus’ killing, as well as the appropriate terminology for each stage: Romans Leaders of the Romans and Jews The High Priest, the Scribes, and the Elders/Romans Chief Priest, Scribes, Elders, and the general populace/Pilate (sort of) Jews are a group of people who live in a community that is surrounded by other Jews (in general) “Stiff-necked Individuals” “Christ-killers.” According to what I’ve read about Mel Gibson’s movie in published accounts, it appears to be similar to many other films about Jesus in that it combines all of the gospel tales about the passion into a single narrative.
As I’ve demonstrated above, the different gospels express very different messages.
This makes it seem eerily similar to the infamous traditional Catholic Oberammergau Passion Play in Germany, which was in its original form grossly stereotyped and anti-Semitic in its content.
Most crucially, the inclination in virtually all Christian interpretations of Jesus’ death is to adopt as one’s frame of reference, not the first phrase in the sequence I listed above, but the last term in the series. But, to be fair, we’ll have to wait till the film is out before we can find out.