Truth Magazine

By Mike Willis

The events of the previous twenty-four hours had been incredible to the disciples. Following the observance of the Passover, they had accompanied Jesus to the Garden of Gethsemane. There Judas brought the soldiers who arrested Jesus. From there he was taken for trial to Annas (Jn. 18:13), Caiaphas (Jn. 18:13) for a private investigation and then with the scribes and elders gathered (Matt. 26:57). At this trial, Jesus was condemned to die. The Sanhedrin reconvened early the next morning to ratify the judgment of the previous night (Lk. 22:66). Afterwards he was taken for examination before Pilate, Herod, and then again before Pilate where sentence was given that Jesus be crucified.

Jesus was taken to Golgotha where he was crucified. In shocked amazement, the disciples witnessed the death of the one whom they supposed would be the Messiah. No doubt they shared the contemporary idea that he would become king of Israel and overthrow the Roman government dominating them. Those hopes were dashed.

In a state of shock, the disciples left others to take care of Jesus’ dead body and departed from Golgotha. The next day was the Sabbath, so little or no activity occurred on that day. No doubt their broken hearts were trying to mend as they tried to pull together their shattered hopes. The following morning, Sunday morning, would forever change their lives.

The Body Is Missing (Matt. 28:1-10; Mk. 16:1-11; Lk. 23:56-24:12; Jn. 20:1-18)

The women who had followed Joseph of Arimathaea and Nicodemus to see where they buried Jesus (Jn. 19:38-42) prepared spices to anoint his dead body. Early on Sunday morning, when the sun was risen, Mary Magdalene, Mary the mother of James, Joanna and Salome went to the tomb. There was a great earthquake. An angel descended from heaven and rolled away the stone. Those who were guarding the tomb became as dead men. When the woman arrived, the angel announced, “Fear not ye: for I know that ye seek Jesus, which hath been crucified. He is not here; for he is risen, as he said. . . . And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him” (Matt. 28:57).

Mary Magdalene (Jn. 20:1-2) ran and told Simon Peter that the soldiers had removed Jesus’ body and she did not know where they had taken him. Peter and John ran to the tomb. They found the tomb empty; the burial garments were there but the body was missing.

Jesus’ Appearance To Mary Magdalene (Matt. 28:9-10; Mk. 16:9-11; Jn. 20:11-18)

Mary Magdalene stood outside the tomb weeping. When she stooped to look inside, she saw two angels who asked her why she was weeping. She explained that she was weeping because they had taken away the body of Jesus. When she turned around, Jesus was there. Supposing him to be the gardener, she asked where they had taken Jesus’ body. Jesus said, “Mary.” Recognizing his voice, she replied, “Master.” Apparently the other women were also present (Matt. 28:9). They fell at Jesus’ feet and clung to him. Jesus told them to turn loose for he must ascend to his father. He told them to go tell the disciples that he was ascending unto the father. When the women reported what they had seen, the disciples did not believe it (Mk. 16:11).

Report of the Guard (Matt. 28:11-15)

The Roman soldiers went to the chief priests and reported what had occurred. The Sanhedrin assembled. They bribed the soldiers not to tell what had happened but to report that Jesus’ disciples had stolen the body while they were asleep.

Appearance to Simon Peter (Lk. 24:34; 1 Cor. 15:5)

Sometime during the day, Jesus appeared to Simon Peter. Reference is made to this appearance but the circumstances of it are not recorded.

Appearance to Two on the Road to Emmaus (Mk. 16:12-13; Lk. 24:13-35)

Later that day, two disciples (one named Cleopas) were traveling from Jerusalem to Emmaus. While they were talking about the events which had transpired, Jesus joined them. “But their eyes were holden that they should not know him.” As Jesus inquired of the disciples, they related the circumstances of his death, the disappearance of the body, and the words of the angels announcing the resurrection. Jesus began teaching the two as they traveled, opening their minds that they might understand the Scriptures. As they drew near the village, they asked Jesus to abide with them and he consented. As they sat to eat, their eyes were opened so that they recognized Jesus. He vanished out of their sight. They immediately returned to Jerusalem and told the eleven disciples, who had gathered together, what had happened.

Appearance To The Eleven In Jerusalem (Mk. 16:14; Lk. 24:3642; Jn. 20:19-25)

At the end of this same Sunday, the eleven (with Thomas absent) assembled together, probably to discuss the events which had transpired. The doors were locked for fear of the Jews. Suddenly Jesus appeared to them. They were afraid, supposing him to be a ghost. Jesus said, “Why are ye troubled? And wherefore do reasonings arise in your heart? See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having.” Their hearts could barely comprehend what had occurred. While they were still stunned, Jesus took a piece of broiled fish and ate it.

A spirit of joy filled the disciples. When Thomas arrived, he refused to believe that Jesus was raised from the dead. He said, “Except I shall see in his hands the print of the nails, and putray finger into the print of the nails, and put my hand into his side, I will not believe.”

Appearance To The Eleven (Jn. 20:26-29)

The following Sunday, the eleven were again assembled together with Thomas among them. The doors were locked. Jesus appeared to them and said, “Peace be unto you.” Speaking to Thomas, he said, “Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing.” Thomas replied, “My Lord and my God.” Jesus said, “Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”

Appearance to Seven Disciples By The Sea of Galilee (Jn. 21:1-24)

Enough time transpired for the disciples to return to Galilee from Jerusalem. They tried to sort through the things which had transpired. Peter, Thomas, Nathanael, James, John and two other disciples decided to go fishing – to return to their jobs. They fished all night and caught nothing. When day began to break, Jesus stood on the beach but the disciples. did not recognize him. He asked if they had caught anything and they replied that they had not. He said, “Cast the net on the right side of the boat, and ye shall find.” They did what he said and could not draw in the fish for the catch was so large.

John said to Peter, “It is the Lord.” Peter put on some clothes and jumped into the sea to see Jesus. The other disciples came ashore in the boat dragging out the 153 fish which they had caught. Jesus ate with them.

Appearance to the Eleven on a Mountain in Galilee (Matt. 28:18-20; Mk. 16:15-18)

On another occasion Jesus appeared to the disciples on a mountain. Perhaps this is the reference mentioned in I Corinthians 15:6 where 500 were gathered. If so, he separated the eleven and gave them the Great Commission. “Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned.”

Appearance to James (1 Cor. 15:7)

Paul referred to an appearance to James, the brother of the Lord. The circumstances of this appearance are not mentioned. However its impact is shown by the fact that the brother of Jesus who previously did not believe on him Qn. 7:5) became one of the leaders in the church at Jerusalem.

Jesus’ Final Appearance to the Twelve and Ascension (Lk. 24:44-53; Acts 1:1-11)

Jesus appeared to his disciples again in Jerusalem and instructed them to tarry in the city until they were clothed with power from on high. They walked with him out of Jerusalem toward Bethany until he came to the Mount of Olives. After he finished speaking, he ascended out of their sight into heaven to await his second coming. This appearance occurred 40 days after his resurrection (Acts 1:3).

Jesus’ Appearance to Paul (Acts 9,22,26)

The final appearance of Jesus was to the infamous persecutor of the church, Saul of Tarsus. Jesus appeared to him on the road to Damascus. From seeing the resurrected Jesus, Saul became convinced that Jesus was the Lord and Christ. He obeyed the gospel and devoted himself to preaching it to the world. He became known as the apostle Paul.

Observations

These are the resurrection appearances of Jesus. With these facts before us, let us make these conclusions.

1. The Lord’s resurrection was a bodily resurrection, a miracle. There is no doubt that the text states that the body which was crucified died, was buried, and was raised from the dead. Nothing but a miracle, the miracle of the resurrection of the body, can explain the meaning of the text. The physically resurrected body was seen by more than 500 people. The historical record stands unimpeachable. The resurrection of Jesus is not some myth invented by delusioned men; it is a fact of history.

2. The resurrection confirmed the deity of Jesus. Jesus was declared to be the Son of God with power by the resurrection from the dead (Rom. 1:4). His resurrection proved that he was both Lord and Christ (Acts 2:36). The resurrection demonstrated that his claims were not the claims of an impostor.

3. The resurrection of Jesus demonstrates his victory over sin and death (Rom. 4:25; 5:10). Jesus entered into the domain of Satan, the house of the strong man, and spoiled his goods (Matt. 12:29). His resurrection proves that he triumphed over the devil, destroyed the power of sin and the grave.

4. The resurrection assures me that Jesus ever lives to make intercession for me (Heb. 7:25). His resurrection confirms that he has ascended to the right hand of God and serves as an Advocate to the Father in behalf of his children (1 Jn. 2:2).

5. The resurrection of Jesus assures me of my resurrection. There can be no doubt that Jesus is the resurrection and the life (Jn. 11:25); this was not only demonstrated by his power to raise Lazarus, the son of the widow of Nain, and Jairus’ daughter, but also by his own resurrection. Jesus was raised as the first fruits of them that sleep (1 Cor. 15:20). “In Christ shall all be made alive” (1 Cor. 15:22). He is my guarantee that my natural body which is sown in corruption, dishonor, and weakness will be raised as a spiritual body in incorruption, glory, and power (1 Cor. 15:42-44). Consequently, I can sing, “Death is swallowed up in victory. 0 death, where is thy sting? O grave, where is thy victory.”

“We look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20-21).

Conclusion

The knowledge that Jesus was raised transformed that small band of disciples who witnessed his death. Their cowardness was changed to boldness; their weakness to strength; their doubt to assurance; their despair to hope. After that little band which met in a room behind locked doors became convinced of the resurrection, they boldly preached the gospel of Jesus Christ at the Temple, defying the threats of Jewish authorities. They were convinced that their fate was better to die preaching Christ than to live in disobedience to him.

Belief in the resurrection has also changed me. My belief that Jesus died on the cross for the remission of my sins and was raised from the dead on the third day moved me to obey his command to “repent and be baptized for the remission of my sins” (Acts 2:38). His word has caused me to cast aside the old man of sin and to put on the new man created in his likeness. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20). “Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain” (Phil. 1:20-21).

Consequently, I anticipate seeing Jesus “whom not having seen I love.” My life is filled with confident expectation because that grave was empty, because the Lord Jesus Christ was raised from the dead. Praise God for he is risen!

Guardian of Truth XXXI: 20, pp. 632-634
October 15, 1987

By Hoyt H. Houchen

And when they came unto the place which is called the Skull, there they crucified him, and the malefactors, one on the right hand and the other on the left” (Lk. 23:33).

Picture this event which took place almost two thousand years ago. Many scenes of the crucifixion have been portrayed by artists. We can imagine ourselves just outside the gate of old Jerusalem. On the hill of “Calvary” (Latin), also known as The Skull, were three crosses. Jesus was hanging on the middle cross and on each side of him was a cross upon which a malefactor was hanging. While we usually focus our attention upon the middle cross, there are valuable lessons to be learned from all three. On the center cross we behold “the Lamb of God,” but on the other two were sinners who were being executed for the crimes which they had committed. As we view these three crosses we see three different characters; though all were dying by crucifixion as the means of Roman execution, the circumstances surrounding their deaths were different.

The Cross of Rejection

On one side of Jesus our Lord was a victim who was scoffing at him. “And one of the malefactors railed on him saying, Art not thou the Christ? Save thyself and us” (Lk. 23:39). Jesus had only done good throughout his sojourn upon this earth (Acts 10:38). He had done nothing to deserve the venom that was being spewed from the mouth of this hostile malefactor. The sarcasm in the words of this dying impenitent man depicts the enmity of many toward Jesus today. It reflects the impudence of infidelity. This ingrate did not plead for mercy, but rather he chose to blaspheme the precious Son of God in his dying breath. For one to die in this condition is a tragedy indescribable of human lips. It is difficult to imagine a creature of God Almighty denying deity at any time, but to express his rejection in the moments of death is incredible. It is on this cross that many others have perished and are perishing today.

The Cross of Repentance

On the other side of Jesus was another dying thief. In writhing pain he looks to the center cross, but with an entirely different attitude than that of his fellow malefactor. He did not scoff at Jesus, but rather he turned to him in penitence. He had a contrite spirit and a humble heart. This law violator rebuked the other criminal when he said, “Dost thou not even fear God, seeing thou art in the same condemnation?” (Lk. 23:40) Both men may have at first joined in with the rulers and the people in hurling reproaches at Jesus, but we see a different man now. He is penitent as he looks to Jesus. He gave his crime partner a scathing rebuke for not fearing God.

A very valuable lesson is learned from this dying man which is very needful today in a society in which criminals seek to blame others for their misdeeds. He realized that he and the other wrong doer deserved to die. We are sickened today by a society which seeks to exonerate every criminal on the basis of emotional frustrations, inhibitions, being misunderstood, and mental disturbances. As one faithful gospel preacher expressed it so well: “It is hard to find an old fashioned sinner anymore!” Sin is labeled by about everything but what is it – sin. The Bible does not “white wash” or cover up sin. It is the violation of God’s law (1 Jn. 3:4). It cannot be minimized by such labels as “a mistake,” “a slip,” and other identities which contribute to wiping out any consciousness of it. This thief did not try to side-step or excuse his crime. He said: “for we receive the due reward of our deeds: but this man hath done nothing amiss” (Lk. 23:41). He came to the defense of Jesus, declaring his innocence before those present in those crucial moments. He refused to blame anyone but himself for his punishment. He acknowledged that he and the other man were getting what they deserved, but the one on the middle cross did nothing to deserve such treatment. It is significant that men recognize sin for what it is and acknowledge it. This is a prerequisite in coming to Christ. When man realizes and acknowledges that he is a sinner, he has taken the first step to recovery.

One cannot refrain from being emotionally moved by this dying robber. Actually, he brings tears to the eyes of this writer upon hearing the words. After confessing that he was dying for his unlawful deeds, he then said to Jesus: “Remember me when thou comest in thy kingdom” (Lk. 23:42). He had some knowledge, at least, of Christ’s kingdom. Now we hear him as he speaks to Christ, “Remember me.” He did not ask to be saved, but only to be remembered. “When you come into your kingdom, just have a thought for me; remember that thief who was crucified on one side of you.” These words may well have expressed the feeling of this penitent man. But Jesus did more than this for him. He said to him: “Verily I say unto thee, Today shalt thou be with me in Paradise” (Lk. 23:43). Paradise is a state of bliss where the righteous rest after death. It is separate from torments where the wicked are by a great gulf (Lk. 16:23,26). There is nothing to be gained by arguing that the thief was not saved.

Needless to say, the thief on the cross is frequently referred to as an example of one who was saved without baptism. It is amazing what people will do in their efforts to deny the essentiality of baptism in order to be saved. Whether or not the thief had been baptized, we do not know. But the issue is not whether or not he was baptized, nor whether or not he was saved. In the first place, it is a mystery why people always refer to the thief on the cross and not other similar examples. They exclaim: “What about the thief on the cross? He was saved and he was not baptized.” There are other instances in the ministry of Christ, of people whose sins Jesus forgave and without their being baptized. There is the case of the man who was sick of the palsy. Jesus spoke to him, “Son, thy sins are forgiven” (Mk. 2:5). Also, Jesus told the woman in Luke 7:48, “Thy sins are forgiven.

Much preaching has been done on the thief on the cross, but let us for a moment observe this summary. We cannot be saved today like the thief on the cross was saved. This is the issue. (1) He was not saved in the name of Christ. It was not until after the death of Christ that repentance and remission of sins in his name were preached (Lk. 24:46,47). This is one reason that those men at Ephesus who had been baptized into John’s baptism were “baptized into the name of the Lord Jesus” (Acts 19:5). Apollos had continued to preach John’s baptism after baptism in the name of Christ because it had not yet been established. It came into existence on the day of Pentecost (Acts 2) after Christ’s death. The new birth puts us into the kingdom (Jn. 3:5). (3) He did not obey the gospel of Christ. For the gospel was in preparation, but its facts were not yet proclaimed until after Jesus died (1 Cor. 15:1-4). The gospel is to be believed and obeyed (Mk. 16:16). (4) He was not saved under the covenant of Christ other side of Jesus was a penitent man. Here was a man (Heb. 8:7). His covenant became operative after his death (Heb. 9:16,17). Jesus exerted his power as he willed upon earth, but now we must submit to the conditions of salvation as prescribed in the New Testament (Rom 10:17; Heb. 11:6; Acts 17:30,31; Acts 8:37; Rom. 6:3,4; Gal. 3:27; etc.).

The Middle Cross

Here we see the cross of redemption. It was the cross of suffering upon which the redeemer of the world was dying. He was dying for the sins of the world, and while he had never committed a sin, he suffered the penalty for sin in all of its aspects – he paid the full price! “God sending his own Son in the likeness of sinful flesh and for sin” (“or, as an offering for sin,” footnote in ASV; Rom. 8:4). Sin separates (Isa. 59:1,2) and Jesus even paid this penalty when with a dry throat and parched lips he broke the silence of the darkest hour and cried out: “My God, my God, why hast thou forsaken me?””(Matt. 27:46) He was our lamb and perfect sacrifice. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him striken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed” (Isa. 53:4,5). Thus we behold the vicarious suffering and death of our Lord. It is one thing for one to die for those he loves, but it is another matter for one to die for his enemies. This Jesus did. “For scarcely for a righteous man will one die: for peradventure for the good man some would even dare to die. But God commendeth his own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:7,8) The middle cross was the cross of suffering but it represents redemption – it is the cross of hope. The Jewish leaders said in derision: “He saved others; himself he cannot save . . . let him now come down from the cross” (Matt. 27:41, 42). We can be thankful to God that he did not come down from the cross, else we would be groping about in darkness, hopeless and helpless sinners. The death of our Lord upon that cross was God’s plan from eternity. “. . . the Lamb slain from the foundations of the world” (Rev. 18:8).

“Upon the cross of Jesus mine can see

The very dying form of One who suffered there for me;

And from my smitten heart with tears two wonders I confess,

The wonders of His glorious love and my unworthiness.”

Conclusion

In this study we see a man on one side of Jesus who was rebellious and derogatory. Hence was a man dying in sin. On the other side of Jesus was a penitent man. Here was a man dying to sin. As we look to the middle cross we see our Redeemer who was dying for sin.

It has been well stated that the first malefactor was Jesus only as a man, while the other saw him as Lord. The first saw him as a mock king, but the second saw him as “King of Kings.” The first saw Jesus as a sinner, but the other saw him as a Savior.

The two men, one on each side of Jesus, represent the reactions of the world to our Savior’s life and teaching. Truth divides. Jesus said, “I came not to bring peace, but a sword” (Matt. 10:34). When Paul concluded h is eloquent address on Mars Hill in the city of Athens, the response was divided. “Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again . . . But certain men clave unto him and believed” (Acts 17:32, 34). The testimony of Jesus today produces acceptance on one side and rejection on the other.

While we focus our eyes upon the middle cross and the significance of what it means to us, may we not forget the lessons which are also to be learned from the other two. There were three crosses on Calvary.

Guardian of Truth XXXI: 20, pp. 618-619
October 15, 1987

By Raymond E. Harris

“Redeemed – How I love to proclaim it! Redeemed by the Blood of the Lamb; Redeemed thro’ His infinite mercy, His child and forever, I am. Redeemed … Redeemed … Redeemed by the Blood of the Lamb; Redeemed . . . Redeemed . . . His Child, and forever, I am.”

Such are the words of the first verse and chorus of the beloved song, by Fanny J. Crosby. They beautifully express the feelings of one duly impressed by the marvelous sacrifice of Jesus.

Because of sin, the whole human race deserved to be eternally separated from God. Man had literally sold his eternal soul for a few fleeting pleasures of this life. But wait, behold the grace of God! With his life, Jesus paid the ransom, the fine and Divine Justice was satisfied.

Hear the Scriptures as they speak of this remarkable event:

Blessed be the Lord God of Israel; For he hath visited and redeemed his people (Luke 1:68).

For there is one God, and One Mediator between God and men the man Christ Jesus; who gave Himself a ransom for all, to be testified in due time (1 Tim. 2:5-6).

Who (Jesus) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works (Titus 2:14).

Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb with blemish and without spot (1 Pet. 1:18-19).

. . . for thou wast slain, and hast redeemed us to God by the blood out of every kindred, and tongue, and people, and nation (Rev. 5:9).

Yes, Jesus paid the price! He died to give one and all the opportunity of having eternal life with God. However, we must add at once that this was not universal and unconditional salvation. Truly, God wants to be at peace with man. God wants man to be reconciled to Him. God longs to forgive man, but man must desire and seek after this peace, reconciliation, and forgiveness! In allowing Jesus to die for you, God has shown his infinite love. What has your reaction been? Have you with humility, gratitude and joy, accepted the sacrifice of Jesus and demonstrated your sincere appreciation by complete obedience to the Gospel! My friend, anything short of such obedience is an outrageous insult to God. Jehovah is offering life eternal! All who reject it are scoffing at God and “walking on the grave” of Jesus.

Also the writer of the Hebrew letter tells us that a person who has become a Christian and then turns away, has nothing to look forward to but “judgment and fiery indignation. ” He explains that all, such as turn away, have trodden under foot the Son of God, counted the blood of the covenant an unholy thing and outraged the Holy Spirit.

Redemption is in Christ (Rom. 3:24; Eph. 1:7) and we get into Christ by baptism (Gal. 3:27). Why would anyone hesitate? “The Lord redeemeth the soul of His servants; and none of them that trust in him shall be desolate” (Psa. 34:22).

Guardian of Truth XXXI: 19, p. 597
October 1, 1987

By Homer Hailey

Immediately following the sins of Adam and Eve, Jehovah made the first promise that looked to Calvary. The seed of the woman would bruise the head of the serpent, but in the conflict his (the seed’s) heel would be bruised. This was fulfilled in the cross of Christ where figuratively his heel was bruised in comparison to the crushing of Satan’s head or power (Gen. 3:15). This promise was followed by a symbolic act: instead of fig leaf aprons made by man, Jehovah provided coats of skins for man’s covering (Gen. 3:21), which required the death of animals. An adequate covering for sinful man would necessitate the death of a redeemer. The Old Testament is God’s history of the coming of this one; all animal sacrifices pointed to a supreme sacrifice.

Of the many prophets and their word to which appeal could be made, three will suffice: David (Psa. 2 and 22), Isaiah (Isa. 52:13-53:12) and Zechariah (Zech. 12,13).

David (Psalms 2, 22)

Psalm 2 tells of the conspiracy of the nations and peoples to break asunder the bond between Jehovah and his anointed by putting the anointed to death (vv. 1-3; Acts 4:25-28). But death could not break the bond or thwart God’s purpose; Jehovah would laugh at their efforts, setting the king of his choice upon the throne in Zion (vv. 4-6). God would raise him from the dead (v. 7; Acts 13:33), give him the nations for an inheritance, which he would rule over and break in pieces as one would smash a potter’s vessel with an iron rod (vv. 8,9; Rev. 12:5). That this glory of kingship and rule should be attained through the cross is clearly set forth in Psalm 22, Isaiah and Zechariah.

Whatever the occasion in David’s life that prompted the writing of Psalm 22, the prophet looked beyond it and saw the suffering and victory of his seed. Peter’s word must govern our interpretation of such passages, who said, “Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them to whom it was revealed, that not unto themselves, but unto you did they minister these things” (1 Pet. 1:10-12).

David’s cry, “My God, my God, why hast thou forsaken me?” (v. 1), was the Savior’s cry from the cross (Mt. 27:46). The people laugh him to scorn, shoot out the lip, shake their heads in derision, and taunt him, saying, “Commit thyself to Jehovah; let him deliver him” (vv. 7,8; Mt. 27:39,43).

Fierce, insensitive, brutish men, acting as wild bulls, beset him round about (v. 12); as roaring lions they were ready to leap upon their prey (v. 13). Enduring such inhuman treatment, the suffer’s physical power ebbed from him; he became as water poured out, and heart melted as wax. His strength dried up, and in the agonizing thirst of the hour, his tongue cleaved to his jaws (v. 15), but they responded to his cry of thirst by giving him vinegar to drink, which he refused (Psa. 69:21; John 19:28-30). As a pack of vicious dogs, unclean scavengers of the alleys, a company of evildoers, they hounded him to his death (v. 16).

This cry for his death and the people’s mistreatment is followed by a cry from the sufferer, “They pierced my hands and my feet” (v. 16). “Pierced” is from a Hebrew word meaning “violence” as of a young lion, which has led some to reject the translation as it stands, thereby avoiding the concept of crucifixion. However, from the following, “I may count all my bones” (v. 17a), it may be concluded that the picture is one of crucifixion in which the hands and feet are pierced with nails or spikes driven through them into the wooden cross, thereby stretching the body to such an extent that the bones of the thorax may be easily counted. “Thy look and stare upon me,” “they part my garments among them, and upon my vesture do they cast lots” (v. 18; John 19:23,24). This description of suffering and humiliation is followed by one of victory and glory (vv. 22-3 1). The entire picture is too vivid and complete in detail to be anything other than that of Christ on the cross of Calvary. It is revelation by God that when fulfilled, the people would be compelled to recognize it as divinely pre-determined.

Isaiah (Isa. 52:13-53:12)

When we reach Isaiah’s description of the suffering Servant some three hundred years after David, Jehovah sees fit to reveal the purpose and goal of Calvary, which the Servant-Son must achieve through sacrifice. “He shall be exalted and lifted up, and shall be very high” (52:13), but before this, he must stoop to the cross with all of its degradation, dishonor and disgrace, which the prophet proceeds to describe.

Having been horribly mistreated at his trials and by his crucifixion, there would be no physical beauty or royal attractiveness in him by which to draw the people. Instead, he would repel them. The spiritual beauty of his character and the reflections of divine being in his demeanor were blindly overlooked (53:1-3). Isaiah sees him as a vicarious sufferer, bearing the sins of others, wounded and bruised “for our transgressions” – those who were putting him to death – with Jehovah laying “on him the iniquity of us all” (vv. 4-6). The prophet sees the Servant’s judicial trials as a mockery, a total miscarriage of justice, his death as a sacrificial lamb being offered for transgressions of the people, and his being “cut off out of the land of the living” by a violent death. He saw the Servant’s grave being made with the wicked, and with a rich man in his death (vv. 7-9; Mt. 27:57-60); all of which was fulfilled in Jesus and Calvary.

Yet his death was not a defeat but a victory. He became an offering for sin; his life was not terminated on the cross, for, “He shall see his seed; he shall prolong his days,” which points to the resurrection and what would follow. He should carry on Jehovah’s work: “the pleasure of Jehovah shall prosper in his hand.” By the knowledge of himself many shall be justified, for “he shall bear their iniquities.” In his victory through suffering and death, he would bind Satan and “divide the spoil with (him) the strong; because he poured out his soul (life) unto death” (vv. 10-12; cf. Matt. 12:29; Lk. 11:21,22, where Jesus points to the binding of the strong man, Satan, and dividing the spoil with him; also Heb. 2:14; Col. 2:15). Truly, not Abraham only, but the prophets also rejoiced to see his day, “and (they) saw it, and (were) glad” (John 8:56), because it meant their own redemption.

Zechariah (Zech. 12,13)

Approximately two centuries after Isaiah, the Spirit advanced a step further in revealing the mystery of Calvary. There would come a day when Jehovah would pour upon the house of David, and upon the inhabitants of Jerusalem, “the spirit of grace and of supplication; and they shall look upon me whom they have pierced” (12:10). Jehovah here identifies himself with the one pierced (whom having pierced, they would look unto), for the one coming would be called “Immanuel – God with us” (Isa. 7:14; Mt. 1:23). So, whether “me” or “him” (some mss.), the prophecy is fulfilled in Jesus on the cross (John 19:37). “In the day” – the day when they should look on Him whom they pierced -“there shall be a fountain opened . . . for sin and for uncleanness (13:1). The sword (death) falls upon the shepherd and the sheep will be scattered (13:7; Mt. 26:31). This occurred at Calvary where the God-man was pierced, the fountain for sin and uncleanness was opened, the sword fell and the sheep were scattered; but under the new call (the gospel) they were gathered unto the Lord.

Conclusion

From Eden to a hill outside Jerusalem, Jehovah was carrying out and revealing his purpose for human redemption in the cross of his only begotten Son. Suffering must precede glory. From the sacrificial Lamb, Jesus became the Lion of the tribe of Judah who should reveal and carry out God’s scheme of redemption in his eternal purpose (Rev. 5). So also our glory must rest on our suffering with an for him (Rom. 8:16,17).

Guardian of Truth XXXI: 20, pp. 610, 643
October 15, 1987