New Millennium - Sample Chapter




	posca. In relationship to the drink Jesus was offered immediately before the soldiers first hammered the nails, seven times the Greek word 'oxos', has been translated 'vinegar', each time surrounding the scenario at the cross. However, though vinegar is a derivative of wine, nevertheless, it does not fit the complete evidence of the setting relating to the soldiers, whereby they had a vessel of this near the cross, as John (19:29) pointed out. The drink rather fits the description of the common drink that the Roman soldiers used to drink in those days, through which a vessel was at hand in the soldiers' possession. Jesus was offered this drink, obviously by the soldiers, on three separate occasions while He was on the cross. The first was directly before the soldiers crucified Him (Mat. 27:34; Mark 15:23), the second, was while Jesus hung on the cross (Luke 23:36), and thirdly, just before His death (Mat. 27:48; Mark 15:36; John 19:29). We have thus replaced the word 'vinegar' for the more logical, though obsolete word 'posca' [see The New Shorter Oxford Dictionary], which the soldiers had for their own benefit.*

Sample Chapter

The Gospel of the Four ISBN: 9781858453439

49 JESUS’ DEATH (pp. 452-460)

THE CONCLUDING RIDICULE

Subsequently, there were five different groups of people who ridiculed Jesus while hanging on the cross: firstly there were some of the Rulers of the People [Sanhedrin]; secondly, some of the soldiers at the cross; thirdly those that passed by (Mat. 27:39-40; Mark 15:29-30); fourthly the Chief Priests, Scribes, and Elders (Mat. 27:41-43; Mark 15:31-32a); lastly the thieves on the cross (Mat. 27:44; Mark 15:32b).
     Matthew (27:44) and Mark (15:32) had both revealed those crucified next to Jesus, followed the taunts of those at the cross.
     Moreover, Luke’s exclusive information had one of the malefactors continue with the abuse (23:39), while the other, after having repented, admitted that they had received their due reward, and asked Jesus to remember him, when He returned and had started His Kingdom (vv. 40-43).
    The context of the question, of the repentant malefactor (v. 42), and Jesus’ subsequent answer (v. 43), along with the factor that Jesus was resurrected three days afterwards, warranted moving the comma in v. 43 to its logical and natural place, as to convey its intrinsic meaning. However, in the original Greek no comma is found, and without it, the verse would still have the same meaning, as it would where we have positioned it.

[Biblical text taken and modernised from Authorised Version]

Mark 15:29 Matthew 27:39

And those who passed by raved at Him, WAGGING THEIR HEADS (Ps. 22:7; 109:25; Lam. 2:15), and said,

"Ah, You who destroys the Temple, and builds it in three days.

Mark 15:30 Matthew 27:40

Save Yourself, if You be the Son of God, and come down from the cross."

Mark 15:31 Matthew 27:41

Likewise also the Chief Priests mocking said amongst themselves with the Scribes and Elders, saying,

"He saved others; Himself He cannot save.

Mark 15:32a Matthew 27:42
Let Christ if He be the King of Israel, let Him descend now from the cross, that we may see and we will believe Him.

Matthew 27

43 HE TRUSTED IN GOD; LET HIM DELIVER Him now, IF HE WILL SAVE HIM (Ps. 22:8): for

He said, 'I am the Son of God.'"

Mark 15:32b Matthew 27:44

And the thieves also who were crucified with Him insulted Him, and hurled the same words at Him.
Luke 23

39 And one of the malefactors who hung there ranted at Him, saying,

"If You be Christ, save Yourself and us!"

40 But the other answering rebuked him, saying,

"Don't you fear God, seeing you are in the same condemnation?

41 And we indeed justly; for we receive the due reward of our deeds: but this Man has done nothing amiss."
42 And he said to Jesus,

"Lord, remember me when You come into Your Kingdom."
43 And Jesus said to him,

"Truly I say to you today, you shall be with Me in Paradise."

John had recorded two incidents which occurred during the beginning half of the crucifixion period, after 9 a.m. and before noon: the dividing of Jesus’ clothes (19:23-24), and the committing of Jesus’ mother into his care (vv. 25-27). John returns to the scenario three hours later, with further detail about the end of the crucifixion.
John Wenham in his book The Easter Enigma, [Paternoster Press], pp. 60-63, suggests John took Mary to his house during the second period of the crucifixion, i.e. noon till 3 p.m., along with Salome [Mary’s sister and John’s mother], to comfort and spare her the last hours of the crucifixion. He further relates that John returned later to witness the last minutes (vv. 28-30).

John 19
25 Now there stood by the cross His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
26 When Jesus therefore saw His mother, and the disciple standing by, whom He loved, He says to His mother,

"Woman, welcome your son!"
27 Then says He to the disciple,

"Welcome your mother!"

And from that hour that disciple took her to his own home.
Luke 23:44 Matthew 27:45 Mark 15:33

And it was about noon. Now when it was come, from noon there was darkness over all the whole land until 3 p.m.

THE STROKE OF THE SPEAR

Mark 15:34 Matthew 27:46

And at about 3 p.m. Jesus cried with a loud voice, saying,

"ELOI, ELOI, LAMA SABACHTHANI?"
Which is - that is to say, being translated,
"MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME (Ps. 22:1)?"
Mark 15:35 Matthew 27:47

And some of them who stood near by, when they heard it, said,

"Listen, this Man, He calls for Elijah."
John 19

28 After this, Jesus knowing that all things were now accomplished, that the Scriptures (Ps. 69:21) might be fulfilled, says,

"I thirst."
John 19:29 Mark 15:36 Matthew 27:48
Now there was set a vessel full of *posca: and straight away one of them ran and took a sponge, and they filled the sponge full of posca, and put it upon a hyssop-reed, and he putting it to His mouth, gave Him to drink, saying,

    "Leave alone: let us see whether Elijah will come down to take Him down."
Matthew 27
49a The rest agreeing, said,
    "Let us see whether Elijah will come to save Him."
John 19
30a When Jesus therefore had received the posca, He said,
    "It is finished."
Matthew 27
49b And another took a spear and pierced His side, and there came out water and blood.
Luke 23
45 And the sun was darkened, and the veil of the Temple was torn in the middle.
Luke 23:46 Matthew 27:50 John 19:30b Mark 15:37

And when Jesus had cried again with a loud voice, He exclaimed,

"Father, into Your hands I commend My spirit!"
And having said thus, He bowed His head, and He yielded giving up the spirit.

It is clear through the all the Synoptics, during Jesus’ concluding words, the veil of the Temple was torn (Mat. 27:51; Mark 15:38). Though Luke had referred to the start of the tearing (23:45), both Matthew and Mark had recorded the aspect of the tearing having been completed.
    John had indicated that Jesus received the posca, and then said immediately afterwards, ‘It is finished’ (19:30), directly before one of the soldiers threw a spear (v. 34).
    Jesus was dead when the other soldiers came to break His legs (v. 33), though John mentions the spearing after the breaking of the legs. Nevertheless, John in retrospect wished us naturally to understand that the spearing would have caused Jesus’ death. At which point Jesus cried out in pain, prior to exclaiming, ‘Father, into Your hands I commend My spirit!’ He then bowed His head in death, before the soldiers could break His legs. John laid great stress in the next verse after mentioning the spearing, by testifying what he wrote was true, so we might believe (v. 35). Hence, John further related the two incidents, of not having His legs broken and the spearing, to the fulfilling of two scriptures (vv. 36-37), related to Num. 9:12 and Zech. 12:10.
    Furthermore, some earlier manuscripts contain, ‘And another took a spear and pierced His side, and there came out water and blood’, directly after, ‘Let us see whether Elijah will come to save Him’ (Mat. 27:49). While this verse is unique to Matthew, the AV does not have this part of the sentence included in its verse, referring to the spearing. Nonetheless, we have included it, as it is an additional witness and conveys precisely how Jesus died.
    Moreover, with both the prophecies of Zech. 12:10 and Rev. 1:7, referring to this piercing, and the prophecy of the Servant in Is. 53, which is symbolic of the ultimate Jew - Jesus, in v. 8 there is also reference to what actually finalised Jesus’ death. Using the alternative margin translation, it reads and avers:

"HE WAS TAKEN AWAY BY DISTRESS FROM RESTRAINT AND JUDGMENT; AND WHO SHALL DECLARE HIS GENERATION? FOR HE WAS CUT OFF OUT OF THE LAND OF THE LIVING: FOR THE TRANSGRESSION OF MY PEOPLE WAS THE STROKE UPON HIM."

Hence, this prophecy, which alludes to Jesus, additionally suggests He was cut off in death by the stroke of the spear.
    Luke had revealed earlier that it was the soldiers who were in possession of the posca (23:36). Both Matthew (27:34) and Mark (15:23) had indicated that the same wine-posca, had originally been offered to Jesus before they nailed Him to the cross, but, though at that time tasting it, He did not drink it.
    Finally, and now upon the cross, one of the soldiers of the group in charge of guarding the cross, put a sponge on a reed full of posca to Jesus’ mouth (Mat. 27:48; Mark 15:36). John added that the filling of the sponge and the giving Jesus a drink involved this group (19:29), as one of the soldiers put the hyssop-reed to Jesus’ mouth with the sponge on the end.
    With the conversation between the soldier who placed the reed to Jesus’ mouth to leave Jesus alone (Mark 15:36), and the other soldiers, in seeing if Elijah would come to help Jesus, an agreement followed with the rest of the soldiers to leave Jesus alone (Mat. 27:49). Likely, it was the Centurion in charge, overseeing the situation who accepted this agreement. At that precise instance, in the heat of the moment, no doubt the Centurion, who had started to believe that Jesus was the Son of God, while the rest of the soldiers had agreed to wait, threw the spear in mercy, resulting in Jesus’ death, before the time came for the other soldiers to carry out the instructions of the next undignified spectacle of breaking the legs, as the Sabbath High Day [15th Nisan] was drawing near.
    Because the eve of the Sabbath High Day was approaching, wherein the Priests did not want any of the bodies remaining on the cross, they had requested Pilate that the legs should be broken so as to bring on a quicker death (John 19:31), as then the bodies could not hold themselves up any longer in adequately breathing. Without the spearing or the breaking of the legs, the crucifixion would normally have lasted much longer.
    The soldiers who broke the legs of the two malefactors (v. 32), when they came to Jesus they found Him dead already (v. 33), as one of the soldiers had brought about Jesus’ death a little earlier by throwing the spear in His side, at which point Jesus cried out, and the residue of blood and fluids spilled themselves out (Mat. 27:49; John 19:34), resulting in Him expiring.
    John had also placed his narration to show the reason why they broke the legs, as it was the Sabbath shortly, with mentioning Jesus’ spearing after the legs were broken. But the fact that Jesus was dead already meant that His legs did not need breaking, and that He certainly did not need spearing if He were dead anyhow. Hence, John was referring to what had already transpired (19:34), that He had been speared shortly before. Thus, we have included the verb ‘had’ in the main text, so as to confer more clarity to the complete scenario, as the verb ‘had’ was also included by the translators of the AV in John 18:24, [when wanting in the Greek] in the setting where Jesus was first taken to Annas, before being taken to Caiaphas’ palace (v. 13). However, all the Gospels parallel together again over Jesus expiring (Mat. 27:50; Mark 15:37; Luke 23:46; John 19:30).
    We considered at the beginning of this section that Luke had explained that the veil in the Temple started to tear in the middle. This would have occurred just before the very moment when Jesus cried out after being speared, and then exclaimed His last words, and breathed His last breath (23:45), transpiring directly after He had said ‘It is finished’, as the earthquake continued to exert its tension on the structure of the Temple and veil. Both Matthew (27:51) and Mark (15:38) indicate the completion of the tearing, just after Jesus expired, when the full effects of the earthquake had been felt, even though Luke and Mark do not in word, actually mention the earthquake, only its effect.

Matthew 27:51 Mark 15:38
And, immediately, the veil of the Temple was torn in two from the top to the bottom; and the earth did quake, and the rocks split;
Matthew 27
52 and the graves were opened; and many bodies of the saints who slept rose,
53 and came out of the graves after His resurrection, and went into the holy city and appeared to many.

Mark 15:39 Matthew 27:54 Luke 23:47
And now when the Centurion, who stood over against Him, saw that He cried out, and gave up the spirit, and they who were with him, watching Jesus, saw the earthquake, and those things that were done, he glorified God, and said affirming,
"Certainly this was a righteous Man - truly this Man was the Son of God!”
The others also feared greatly, saying,

"He truly was the Son of God!"
Luke 23
48 And all the people who came together to that sight, watching the things that were done, beat their chests, and returned.
John 19
31 The Jews therefore, because it was the preparation [14th Nisan], that the bodies should not remain upon the cross on the Sabbath Day, (for that Sabbath Day [15th Nisan] was a High Day,) asked Pilate that their legs might be broken, and that they might be taken away.

32 Then came the soldiers, and broke the legs of the first, and of the other who was crucified with Him.
33 But when they came to Jesus, and saw that He was dead already, they broke not His legs.

34 But one of the soldiers with a spear had pierced His side, and forthwith came out blood and water.
35 And he who saw it bore record, and his record is true: and he knows what he says is true, so you might believe.
36 For these things were done, that the Scripture should be fulfilled (Num. 9:12),
"A BONE OF HIM SHALL NOT BE BROKEN."
37 And again another Scripture (Zech. 12:10) says,
"THEY SHALL LOOK ON HIM WHOM THEY PIERCED."

Mark 15:40a Luke 23:49 Matthew 27:55
And there were all His acquaintances, and also the women who followed Jesus from Galilee, ministering to Him: stood looking afar off, watching these things:
Matthew 27:56 Mark 15:40b
among whom was Mary Magdalene, and Mary the mother of James the Less and of Joses, and Salome the mother of Zebedee’s children.
Mark 15
41 (Who also, when He was in Galilee, followed Him, and ministered to Him;) and many other women who came up with Him to Jerusalem.

JOSEPH OF ARIMATHEA

With the two Scriptures fulfilled, mentioned by John, concluding the death of Jesus, and Jesus’ acquaintances and the women having witnessed the events at the cross, all the Gospels correlate again, paralleling and dovetailing together, with the information surrounding the subsequent burial arrangements organised by Joseph of Arimathea (Mat. 27:57-58; Mark 15:42-45; Luke 23:50-52; John 19:38).
All the Gospels mention Joseph by name, with Matthew indicating him to be ‘a rich man’ (27:57), and John agreeing with Matthew that he was a disciple of Jesus (19:38). Whereas, both Mark (15:43a) and Luke (15:50) revealed he was a member of the Sanhedrin, with Luke (v. 51) showing he had nothing to do with the Court’s decision over Jesus.

John 19:38a Mark 15:42-43a Luke 23:50 Matthew 27:57
And now after this, consider, when the evening was approaching, because it was the preparation [14th Nisan], that is the day before the Sabbath [15th Nisan], there came a rich man named Joseph of Arimathea, a honourable Counsellor; and he was a good and just man, who also himself was a disciple of Jesus, but secretly for fear of the Jews.
Luke 23:51 Mark 15:43b John 19:38b
The same had not consented to the Council and deed of them; he was of Arimathea, a city of the Jews: whom was also himself waiting for the Kingdom of God.
Luke 23:52 Matthew 27:58a Mark 15:43c John 19:38c
This man, he came and went in boldly to ask Pilate, and earnestly begged that he might take away the body of Jesus:
Mark 15
44 and Pilate marvelled if He were already dead: and calling to him the Centurion, he asked him whether He had been dead a while.
Mark 15:45 John 19:38d Matthew 27:58b
And when he knew it of the Centurion, then Pilate gave him permission, commanding the body to be delivered, he granting the body to Joseph.

He came therefore, and took the body of Jesus.

Mark exclusively reveals Pilate's amazement in Jesus being dead already (15:44)
     Now, because the crucifixion took place on the preparation day before the first annual Sabbath High Day at the start of the Passover week, Pilate had agreed with the Chief Priests not to allow the bodies to remain on the crosses before the eve of that Sabbath. This agreement would have been a standing order, as any crucifixions transpiring before the eve of any of the previous Sabbaths, the Priests would have expected the same ruling, as not to have the Sabbaths tainted by the spectacle of dying men, as was in accordance with the Law, which actually applied to any day (Deut. 21:22-23).
    Pilate’s amazement on hearing that Jesus was dead, after 3 p.m. meant that there was a specific time agreed, in calculating when to break the legs and the bodies being taken down, so as to have them clear of the crosses before the Sabbath. The Priests would have agreed with Pilate as to the time.
    With Pilate’s surprised reaction to Jesus’ early death, indicated that, when Joseph arrived to see him, the time for the breaking of their legs had not transpired, otherwise Pilate would not have shown any amazement, neither would he have had to confirm Jesus’ death, knowing the deaths on the crosses would have been complete shortly after the breaking of the legs.

[Chapter 50 continued in book]