Crucifixion.

(Mat. 27:33-44; Mark 15:22-32; Luke 23:33-38; John 19:18-24)

In accordance with all 4 Evangelists, the Lord was brought to a place called Golgotha, meaning “place of execution” and was crucified between two robbers. Saint Luke writes that they too were led with the Lord to their death. Golgotha, or “place of execution,” was a small hill toward the northwest and situated outside the walls of Jerusalem. It is uncertain as to why this hill carried such a name. It is thought that perhaps because it either resembled a skull, or because it was littered with numerous skulls of executed people. According to ancient tradition, the last remains of the father of mankind — Adam — reposed here. In his Epistle to the Jews, Saint Apostle Paul points out the special meaning that “Jesus….suffered outside the gate.” When they brought Jesus to Golgotha, they gave Him drink. According to Saint Mark 15:23, it was wine mixed with myrrh, while according to Saint Matthew 27:34, it was vinegar mixed with gall. This drink, which stupefied and dulled the senses, was given to people condemned to crucifixion, so as to somewhat reduce the painful sufferings. The Romans called him “soporific.” According to the Jewish rabbis’ eyewitness, this wine was mixed with crushed resin, which dulled the senses of the condemned and thereby alleviated his sufferings. Myrrh is one form of resin — which is why Saint Mark mentions it. The mixing of wine and myrrh gave it a tart and bitter taste. That’s why Saint Matthew calls it “gall,” and the wine “vinegar,” which apparently is what you call wine that had gone sour. “But when He had tasted it, He would not drink” — the Lord did not partake of this drink, wanting fully conscious to bear the whole cup of sufferings to the end.

“Now it was the third hour, and they crucified Him” — thus Saint Mark narrates (15:25). This would appear to contradict Saint John’s witness, that at six o’clock, the Lord was still at Pilate’s trial (John 19:14). However, it must be understood that as with night, that was divided into 4 watches — three hours in each — so was the day divided into 4 sections, each one referred to as the last hour of each watch: the third hour, the sixth hour and the ninth hour. Assuming that that the final judgment was passed by Pilate from the rostrum at the end of the third hour (by current times — early 9 am), then Saint John was quite entitled to say that it was the 6^th hour, because the second section of the day comprised of the 4^th, 5^th and 6^th hours, to which the Jews referred as the last hour i.e. 6^th. On the other hand, Saint Mark could state that it was the third hour, because in the sense of the second section of the day, the 6^th hour was just commencing and only the third hour of the first quarter had elapsed.

“And they crucified Him” — the crosses were of several forms and crucifixions varied. Sometimes, the person was nailed to the cross while it was lying on the ground, and then raised into the ground vertically; sometimes the cross was first raised into the ground, and then the condemned man was nailed to it. Sometimes the crucifixion was upside down (as was the case with Apostle Peter — at his own request). Sometimes the hands and feet were nailed to the cross, while other times, they were simply tied to it. The body of the crucified individual hung helplessly in terrifying convulsions; all the muscles arched from excruciating spasms; wounds inflicted by nails, tore under the weight of the body; as a result of nail-wounds and loss of blood, the victim was tormented with unbearable thirst Because the sufferings of the crucified were so great and incredibly agonizing, and added to that — protracted (sometimes the crucified hung on the cross for three days and longer), this form of execution was applied to only the most serious offenders and was regarded as the most horrifying and ignominious of all the executions. So that the nailed hands did not tear prematurely, sometimes a foot-rest/crossbar was nailed at the bottom, on which the condemned could stand. On top of the remaining free end of the cross, a board was nailed horizontally, detailing the crime of the condemned individual.

Among the indescribable sufferings, the Lord did not remain completely silent: He spoke seven times from the cross. The first time He said a prayer for His crucifiers, the second time He bestowed Heavenly joy to the repentant criminal, the third time — placing His Pure Mother into the care of Saint Apostle John, His fourth time was an exclamation: “My God, My God, why have You forsaken Me?” His fifth utterance was — “I thirst,” sixth — “It is finished,” seventh — “Father, into Your hands I commit My spirit.”

The Lord’s first utterance was a prayer for His executioners, which is brought by Saint Luke (23:24): “Father forgive them, for they know not what they do.” None of those who were crucifying Jesus was aware that He was the Son of God. “For had they known, they would not have crucified the Lord of glory” (1 Cor. 2:8), states Apostle Paul. He even spoke of this to the Hebrews in his second sermon, during the healing of a lame person: “I know that you did it in ignorance, as did also your rulers” (Acts 3:17). Of course, the Roman soldiers were not aware that they were crucifying the Son of God; being so blinded by their hatred and having sentenced the Lord to death, the Jews really did not think that they were crucifying the Messiah. However, this unawareness doesn’t justify their crime, because they had the opportunity and means to know. The Lord’s prayer testifies to the greatness of His spirit and serves as an example, so that we too do not seek retribution against our enemies, but pray for them.

“Now Pilate wrote a title…” Saint John testifies that by Pilate’s orders (as was normally accepted), a small wooden plaque was issued indicating the Lord’s guilt (John 19:19-22). Wishing to once again hurt the Sanhedrin, Pilate ordered the following to be inscribed: “Jesus of Nazareth, the King of the Jews.” Because the members of the Sanhedrin accused the Lord of appropriating for Himself this regal honor, Pilate decreed to their shame, that this be written as His guilt; the Jewish king, crucified at the insistence of the representatives of the Jewish people. Contrary to custom, the plaque was inscribed in three languages: local/national Jewish, Greek and the prevalent Roman tongue of the conqueror. The aim of this was to allow every person to read this inscription. Not realizing it, Pilate fulfilled a higher providential purpose: at the moment of His lowest point of humiliation, the Lord Jesus Christ was announced to the entire world as King. The Lord’s accusers took this to be a cruel mockery, and insisted that Pilate change the inscription. The proud Roman brusquely refused them, letting them feel his authority.

“Then they crucified Him, and divided His garments, casting lots…” Roman law decreed that the clothes of the condemned person belonged to the soldiers that crucified him. According to the eyewitness of Philon, there were four soldiers that carried out the crucifixion. Saint John — who was more detailed than the others in describing the division of the Lord’s clothing — attests that the outer garments were torn into 4 parts, “To each soldier a part,” while the undergarment — tunic — was not stitched but woven, or knitted (from the top down), starting at the opening for the head. If this tunic was to be torn apart, the parts would have no value. That’s why the soldiers cast lots with the winner getting the tunic whole. According to tradition, the Blessed Mother of God wove this tunic. In carrying out this act, the soldiers unconsciously fulfilled the ancient prophecy on the Messiah in Psalm 21:19, which is presented by Saint John: “They divided My garments among them, and for My clothing they cast lots.”

Further on, the first three Evangelists narrate on the mockery and blasphemy that the Lord was subjected to by the soldiers, as well as His pedestrian enemies among the people. And of course, the high priests, Scribes, elders and Pharisees. These blasphemies had the one, mutual basis in the comparison of the past with the present. In recalling everything that the Lord said and did, they pointed to His current helplessness, and derisively suggested He perform a miracle that is evident and clear to all — come down from the cross, (promising hypocritically — of course) in which case they would believe in Him. According to Saint Matthew’s words, both robbers, crucified on His right and left, participated in this blasphemy.