The King on the Cross - Reactions to the Crucifixion. (Luke 23:26-38)
Over the years, I've had the opportunity to be present during various crises. One particular incident that comes to mind is witnessing someone being attacked and seriously injured. I've encountered other situations as well. What I find interesting in these moments is observing how people respond. Sometimes, I've got involved and had to act immediately. Other times, I've had the chance to step back and observe other more qualified than me to deal with the crisis.
In some cases, individuals recognize the gravity of the situation and spring into action right away. Others may start panicking, even before fully understanding what's happening. And then there are those who simply observe, taking in the scene, much like bystanders at an accident who gather, and watch and try to make sense of the situation.
But today I’d like to turn our focus to a crisis that isn't often viewed as such.
As we've been journeying through the Gospel of Luke, we've arrived at the crucifixion. While we may obviously perceive it in religious, theological or historical terms, however if we had been there at the time, we might have seen it as just an enormous crisis.
Interestingly, when Luke recounts the event, he doesn't dwell on the crucifixion itself. Instead, he focuses on the reactions surrounding it and the events connected to it.
So welcome to today episode of TBPDP, which I have entitled, “The King on the Cross - Reactions to the Crucifixion”.
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So, let's soberly look into the crucifixion and specifically explore the reactions to it at the time it happened
Clearly this is the mountain top of profound spiritual events described for us in the bible so we can assume important lessons are to be gleaned here. With that in mind, let's turn to Luke chapter 23, beginning with verse 26.
26: Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus. 27: And a great multitude of the people followed Him, and women who also mourned and lamented Him. 28: But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. 29: For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ 30: Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!” ’ 31: For if they do these things in the green wood, what will be done in the dry?” 32: There were also two others, criminals, led with Him to be put to death. 33 And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. 34 Then Jesus said, “Father, forgive them, for they do not know what they do.” And they divided His garments and cast lots. 35: And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.” 36: The soldiers also mocked Him, coming and offering Him sour wine, 37: and saying, “If You are the King of the Jews, save Yourself.” 38: And an inscription also was written over Him in letters of Greek, Latin, and Hebrew:
THIS IS THE KING OF THE JEWS.
As we examine the passage today, we can see several individuals and groups reacting to the events unfolding. The first group, mentioned in verse 26, concerns the one person with carrying the cross. Before looking in detail at this, it's essential to understand the background here.
When someone was to be crucified, it was customary for them to carry their own cross. However, in Jesus' case, after enduring a night of relentless beatings, he physically collapsed under the weight of the cross.
In this case, a man named Simon of Cyrene, who was coming into Jerusalem from the country was drafted from the crowd to carry Jesus’ cross.
This drafting of individuals was a common practice among Roman soldiers. You may recall Jesus' reference to this practice in the Sermon on the Mount, where he spoke about going the extra mile when compelled to carry a soldier's pack.
This illustrated for us the Roman law which allowing soldiers to conscript civilians for such tasks as helping carry things. Similarly, in this instance, Simon was compelled to carry the cross.
So, the text simply states that they placed the cross on Simon so that he might carry it after Jesus. So, an innocent bystander is drafted into to provide support in carrying the cross. While the text doesn't reveal this hear, reading across the New Testament we can add depth to this encounter, which I find fascinating.
For example, Mark mentions that Simon was the father of two boys, Alexander, and Rufus. Now, why would Mark include such a detail? It seems odd at first glance. However, Bible scholars have pieced together some clues and concluded that Mark wrote his gospel primarily to the Romans in Rome.
Later, Paul also wrote his letter to the church in Rome, which we now call the book of Romans. In chapter 16 of that book, Paul sends greetings to Rufus. Scholars believe that the Rufus mentioned in Mark 15 is the same Rufus mentioned in Romans 16.
So, Mark likely pointed out that Simon of Cyrene’s sons, Alexander and Rufus, because the Roman audience would have known Simon’s son Rufus because he was a member of the church there.
The question then arises: how did Simon and his family end up in Rome? The suggestion is that Simon became a Christian as a result of this event, leading his sons to Christ as well.
Years later, when Paul wrote Romans, he greeted them by name. This conclusion is supported by a writing from outside of the New Testament that Simon went to Africa as a missionary.
So, this seemingly insignificant figure mentioned in passing in Luke 23 ended up impacting people on two continents for Christ—Europe and Africa.
Another group in this event, mentioned in verse 27, is a great multitude of people who followed Jesus, along with women who mourned and lamented him. This group represents the emotional response to the crucifixion. It's would have been natural for some to be emotionally effected by these events.
They're crying, showing their grief. However, it seems that's although they cried, they didn't fully understand what was happening.
So, Jesus them addresses them, saying, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children." He warns them about the impending days of hardship and suffering. The days are coming when they will long for the mountains to fall on them and the hills to cover them.
There's more to what Jesus said, which we'll explore shortly, but let's pause here for a moment. He's essentially telling the people of Jerusalem, "You don't understand. Your tears are misplaced. You're weeping for me but you should really be weeping over yourselves and for the end times fate of Jerusalem."
He then prophesies the destruction of Jerusalem, advising them to pray they're not mothers with small children when it happens because they'll need to flee quickly.
Then, to emphasize the severity of the situation, he uses a metaphor, saying, "If they do these things in the Green valley, think what it will be like in the deserts, the dry places.
Essentially, if the innocent are treating this way, think what will happen to the guilty when judgment comes? That's the gist of verse 31. But their reaction remains unchanged, they just keep weeping as an emotional response to what they see, they don't grasp the spiritual significance of what's happening at all.
Many people over the years have watch movie versions off the life of Jesus, Christians and non-Christians alike. Yet, just like the people in Jerusalem, many have cried at the crucifixion seen but have still walked away without truly understanding the deeper meaning behind the events depicted.
They didn't have the context of belief, the spiritual insight to comprehend it fully.
Similarly, those in Jerusalem, although their tears are genuine, were misplaced, they were just an emotional response without true understanding.
Moving forward in the passage, we encounter two other individuals, criminals, led with Jesus to be executed.
Interestingly, this fulfils prophecy, as Isaiah 53:12 foretold, "He was numbered with the transgressors." So, Jesus finds himself crucified alongside these criminals, fulfilling yet another aspect of prophecy.
They arrived at the place called Calvary, where Jesus and the criminals were crucified together, one on the right and the other on the left. It's intriguing to note one thief dying in his sin, the other dying to sin, by finding salvation.
Jesus' crucifixion at Calvary, alongside criminals, is significant because despite being innocent, he was treated as a criminal.
Remarkably, this moment marks the first of Jesus' seven sayings on the cross. He utters, "Father, forgive them, for they know not what they do." Bible scholars have pondered whom Jesus addresses with these words, perhaps the soldiers, the Jewish leaders, or all present.
Regardless, it's evident that Jesus appeals to God for forgiveness on behalf of all those responsible for his crucifixion. His concern for their ignorance and his plea for their forgiveness reveals his profound compassion and selflessness.
Reflecting on Jesus' seven sayings, across all the gospel accounts we observe a pattern. The first three statements concern others: forgiveness, for his executioners, as well as assurance of salvation to a repentant criminal, and care for the care of his mother. Even amid his excruciating suffering, Jesus prioritizes the needs and welfare of others.
The subsequent three utterances, though centered on his own anguish and accomplishment, still resonate with broader implications for humanity. Finally, in his last saying, Jesus commits his spirit to the Father, completing his earthly mission with unwavering trust and submission.
It's incredibly moving that amidst his own agony and humiliation, Jesus' initial thoughts are directed towards others. This selflessness epitomizes his love and compassion, even in the face of profound suffering.
As we reflect on the events surrounding the crucifixion shown here, we already see a spectrum of reactions from those present that day.
Some merely stood and looked on, their curiosity piqued by the spectacle before them. It's reminiscent of how people often react in moments of crisis, some observing from a distance without fully engaging or understanding.
Then there was other there who mocked Jesus, echoing the disdain initiated by the religious leaders. They sneered, scoffing at Jesus' claim to be the Christ, the chosen of God.
The soldiers, too, joined in the derision, taunting him to save himself if he truly was the King of the Jews. Their even created a mocking sign putting a title above his head in multiple languages.
In considering all these reactions, it's evident that the crucifixion evoked a range of responses, much like any significant event or indeed the preaching of the cross today.
Some grasp its significance, others dismiss it, and some merely observe without understanding, and some even laugh at it.
Yet, amidst these varied responses, the central point remains: the profound significance of the cross.
Regardless of how people react, whether in understanding, disbelief, or indifference, the message of Christ's sacrifice endures and it challenges us to contemplate our own response to the cross, urging us to move beyond mere observation or mockery to a deeper understanding and acceptance of its transformative power.
The reaction of Christ amidst his crucifixion is truly remarkable. While he was enduring unimaginable suffering and mockery, he uttered words of forgiveness, saying, "Father, forgive them, for they do not know what they do."
This aspect of Christ's character is something we should deeply contemplate and seek to react to in a positive way by emulating it in our own lives.
Because to truly be like Jesus Christ, one must learn to forgive.
Forgiveness is often one of the most challenging aspects of being a Christian, as human nature tends towards bitterness, anger, and resentment. However, Ephesians chapter four provides clear guidance on this matter:
"Let all bitterness, wrath, anger, clamour, and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you."
(Ephesians 4: 31)
It's natural for us to feel hurt and react defensively when we're wronged. But the supernatural response, the response that reflects the character of Christ, is forgiveness.
Even when we're facing our own crucifixion, metaphorically speaking, we're called to forgive those who wrong us.
Consider the depth of Christ's forgiveness. He forgave those who were crucifying him while he was in the middle of it, in the midst of excruciating pain and facing death.
If Jesus could forgive under such extreme circumstances, then surely, we can find it within ourselves to forgive others in our own lives, no matter how deeply we've been hurt.
Forgiveness doesn't mean denying the hurt or the wrong that was done to us. It means releasing the bitterness and resentment, letting go of the desire for revenge, and choosing to extend grace and mercy to those who have wronged us. It's about taking on the debt of hurt and pain ourselves, just as Christ did for us on the cross.
So, if we want to truly be like Christ, we must learn to forgive even when it seems impossible.
We need to cultivate kindness, tender-heartedness, and a willingness to forgive, no matter the depth of the hurt.
It's actually a supernatural response that reflects the love and grace of our Savior, and it's something we're all capable of, but only with the help of the Holy Spirit dwelling within us.
At some point, we must also cry out to the Father, acknowledging the struggle we face in forgiving others. We need a massive, immediate dose of grace to enable us to extend forgiveness, especially in the face of deep hurt.
The spiritual lesson embedded in this passage is profound: amidst the crucible of the cross and the varied reactions of people, is that Jesus responded with divine grace and forgiveness.
Forgiveness is an issue many grapple with. One common question that arises is: How do you know when you've truly forgiven someone?
It's important to understand that forgiveness doesn't mean forgetting; it means releasing the bitterness and resentment from our hearts. One indicator of genuine forgiveness is the state of our hearts, are they tender or hardened?
That verse from Ephesians 4 exhorts us to be tenderhearted, so God’s grace can be complete in us.
There are I believe five signs that indicate you've truly forgiven someone:
1. You no longer obsess over the offense day and night.
2. You don't feel compelled to discuss it incessantly.
3. Revenge is no longer a driving force.
4. Bitterness and anger no longer consume you.
5. You can genuinely wish God’s revelation for those who hurt you.
This aligns perfectly with the instruction in Ephesians.
Forgiveness lies at the heart of Christianity. It's about receiving forgiveness from God and extending that same forgiveness to others, just as Christ forgave us.
It's the ultimate test of our spirituality, requiring us to overcome deep wounds and betrayals. Stories abound of individuals responding to hurt with grace and forgiveness, embodying the essence of Christ's teachings.
One such story I heard of dates back some years ago, involving a Korean exchange student named Ing Ho who was tragically killed by a gang teenagers in Philadelphia. Despite their profound grief, Ing Ho's parents chose to extend forgiveness and seek the salvation of their son's murderers.
Their response, marked by grace and compassion, exemplifies the transformative power of forgiveness, and reflects the heart of Christ's teachings.
The whole family of the Korean student decided to save money to start a fund to be used for the religious education and social guidance of the boys when they are released from prison.
That's incredible. That's Christianity That's forgiveness, and that is the gospel.