Having
given Jesus over to the will of the Jewish leaders, Pilate delivers Him to the
Roman soldiers to be crucified. The
mockery of these men was not mere words; it was brutal. The entirety of the soldiers on duty at
Antonia Fortress (as we believe was the location of this Praetorium) was called
to participate. The idea of Jesus being
a King gave them much fodder for their sport as they hit Him on the head and
face and spit on Him. This was in
addition to the scourging and the
crown of thorns that had taken place prior to the judgment by Pilate. Note that the ridicule was directed at Jesus’
claim to be …
·
The Prophet (that Moses promised would come), Mk.
14:65.
·
The King, Mk. 15:16-20.
·
The Son of God, Mk. 15:29-32.
Jesus
bore His own cross to bear to a place outside the city known as place of the skull or Golgotha. Luke 23:33 calls the place Calvary
which means skull (Grk. cranion) which the other Gospel writers employ
in the phrase place of a skull. Golgotha
Aramean roots and also means skull. Thayer’s Greek Lexicon says the place was so called because its form resembled a skull. Other things we are told in Scripture about
the location include the following which we believe uniquely fits the area commonly
called Gordon’s Calvary.
·
At Jerusalem (Matt. 16:21) but near the city,
outside the gate, in the place of impurities (Hebrews 13:12).
·
By a busy road (John 19:20). This was typical of the Romans, wanting as
many people as possible to see the pain and shame of criminals.
·
Near a garden with a tomb (John 19:41). This tomb was part of a cemetery, as the
angel said: why do you seek the living among
the dead.
·
As sin offerings involving an animal from the flock were always to be
killed north of the altar many assume the place of the Messiah’s sacrifice
would be north of the temple (Leviticus 1:10-11).
·
The story of Abraham and Isaac seems to indicate
the place would be in the mountain of the
Lord, which is Mt. Moriah (Gen. 22:14)
The route Jesus and
the multitude that accompanied Him followed to the cross is traditionally
called the Via Dolorosa or way of suffering. The Bible does not use this name, nor does
the Bible speak of the Stations of the
Cross on the Via Dolorosa that are celebrated by various branches of
Christianity, nor does the Bible identify the actual route. The city has been rebuilt and reworked over
the centuries after it was destroyed in 70AD, although the main north/south and
east/west avenues across the city have been discovered.
The only actual events
the Bible speaks of that occurred between the Praetorium and Golgotha are the
carrying of the cross by Simon of Cyrene and Jesus words to the weeping women. There is no Biblical indication Jesus and
Simon had any conversation; it was the Romans who enlisted the help of this Hellenistic
Jew from Northern Africa. It is
fascinating that we learn of the names of his sons; perhaps they became
believers and were known to the first century Church. (Paul does mention a Rufus in Rom. 16:13.) We are
told there was a large crowd that accompanied.
Jesus’ encounter with
the daughters of Jerusalem fits the
Jesus we see throughout the Gospels. His
concern is for others and His words are true, even if they are difficult. He is saying that if they treat me in this
way, being blameless (the green wood)
what will they do with the guilty nation.
Jesus had spoken often of the coming destruction of Jerusalem (cf. Lk.
5:35; 13:34-35; 17:22; 19:43-44; 21:20-24; 23:28-30). Yet now, in His trial, His concern is for His
own, those who will experience God’s judgment.
We should remember
this. Judgment to come is a reality and
we need to clearly warn people. But we
should let them know, as Jeremiah said, that God does not afflict willingly (Lam. 3:33). His mercies are new every morning for those
who will put their hope in Him (Lam. 3:22-24).
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