BaptistWay: The Crucifixion and Death of the King

• The BaptistWay lesson for Feb. 21 focuses on Matthew 27:32-54.

image_pdfimage_print

• The BaptistWay lesson for Feb. 21 focuses on Matthew 27:32-54.

This passage details Christ’s suffering and death. A man named Simon, from the North African town of Cyrene, is compelled to carry the cross (Matthew 27:32). While for the Romans, this likely was an attempt to expedite their tortuous work that day, Simon will be linked to Jesus’ story from this point forward. For instance, he is remembered as part of the traditional Stations of the Cross and mentioned in all three Synoptic Gospels (See Mark 15:21-22 and Luke 23:26).

Arriving at the place where Jesus will meet his fate, Jesus is placed on the cross between two criminals. Matthew describes them as “rebels,” reminding us crucifixion is reserved for a certain type of violation (Matthew 27:38). Rome wanted to make an example of those who did not fall in line. Moreover, Jesus is marked with a sign declaring his charge: “This is Jesus, the King of the Jews” (27:37). In short, he is charged with treason, claiming an allegiance to an authority other than Rome. As a result, he is killed by Rome.

Jesus’ cruel treatment does not end once he ends up on the cross. Passersby insult him, and the chief priests mock him, each asking for Jesus to give them a sign of his authority. Jesus had been confronted with this demand before. In fact, this is the devil’s request of Jesus in the wilderness: “If you are the Son of God … throw yourself down” (4:6). In all those situations, and even here, he does not offer to prove his power by the display of an amazing sign of self-preservation. In truth, he proves his own power by his death at this moment. That is, his crucifixion is the sign.

With this scene in view, we see the climactic events of Jesus’ death. Darkness appears at midday (27:45). Jesus, sensing not only his alienation from the bystanders but also his abandonment by God, quotes Psalm 22:1, “My God, my God, why have you forsaken me?” (27:46). Even this cry falls on deaf ears, as those nearby who hear Jesus’ statement think he is calling to Elijah and not God (27:47). Then Jesus dies, crying loudly out of his loneliness (27:50).

In Georgia O’Keeffe’s painting, “Black Cross, New Mexico,” we find a depiction of the gravity of this event. Initially, a large dark cross that stands in the foreground captures attention. This cross, based on many O’Keeffe saw during her travels to New Mexico, obscures much of the landscape behind. In fact, approximately two-thirds of the canvas is simply black. All that can be seen around the edges of the cross are hints of a sunset over barren rolling hills. Upon further inspection, though, the viewer can see the ways in which the cross blocks out all light and color in the painting, almost as if it were an object eclipsing our vision in real time. Finally, we focus on the center of the cross, which with its size now opens in our imagination to show an immense abyss that threatens to swallow the remaining light. This painting, with its simple depth, reveals the weight of the cross. It stands not merely as one event among many in Jesus’ life, but as the signal episode that shapes our understanding of his life as a whole. Recall that Jesus continually reminded his disciples this was his final destination (16:21; 20:19; 26:2).

According to one New Testament scholar, “Jesus’ death shakes the very foundations of the world.” We see this as the temple curtain is torn in two (27:51). Oftentimes, this event is used to say we have direct access to God, as if the Divine Presence stayed sequestered in the temple, awaiting visitors. Instead, we should see the rending of the temple curtain as an indication the Divine Presence has moved out into the world, no longer tied to one static location. This should not surprise us since Jesus is the Word who “became flesh and made his dwelling (i.e., tabernacle) among us” (John 1:14). As the Incarnated One, Jesus was mobile, and his death does not end such a mode of presence; rather, it is only intensified.

Further, as if the cosmos itself also wastorn, an earthquake occurs, one that later produces the resuscitation of many people who had died (Matthew 27:52). Indeed, the world is being turned upside down, so the usual ways of living are countered by the way of the gospel. In other words, the path of violence and death is defeated by Jesus’ suffering and death, opening the possibility the path of peace. To affirm this observation, everyone (not only the centurion) who witnesses these events—“the earthquake and all that had happened”—says of Jesus, “Surely he was the Son of God” (27:54).

We would do well to recognize Matthew’s Gospel, one that centers on discipleship, does not show us any of the 12 disciples at Jesus’ crucifixion. These men had been chosen by Jesus, but they ultimately failed to follow him, scattering when he was arrested (26:56) or denying him while observing his trial from a distance (26:69-75). However, we are not without praiseworthy disciples here at the end. Matthew tells us “many women were there,” and “they had followed Jesus from Galilee to care for his needs (27:55). These women—Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons—are the last followers of Jesus, the final disciples. This means we should remember—in our desire to be faithful disciples—we, like these women, must follow Jesus all the way to the cross. In short, as Matthew shows us in his Gospel, these women are our models and exemplars even more than Peter and the apostles.


Sign up for our weekly edition and get all our headlines in your inbox on Thursdays



We seek to connect God’s story and God’s people around the world. To learn more about God’s story, click here.

Send comments and feedback to Eric Black, our editor. For comments to be published, please specify “letter to the editor.” Maximum length for publication is 300 words.

More from Baptist Standard