Difference between revisions of "187:1 On the Way to Golgotha"
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187:1.1 Before leaving the [[courtyard]] of the [http://en.wikipedia.org/wiki/Praetorium praetorium], the [[soldiers]] placed the [[Cross|crossbeam]] on [[Jesus]]' shoulders. It was the [[custom]] to [[compel]] the [[condemned]] man to carry the crossbeam to the site of the [[crucifixion]]. Such a [[condemned]] man did not carry the whole cross, only this shorter timber. The longer and upright pieces of timber for the [[three]] [[crosses]] had already been [[transported]] to [http://en.wikipedia.org/wiki/Calvary Golgotha] and, by the time of the arrival of the [[soldiers]] and their [[prisoners]], had been firmly implanted in the [[Soil|ground]]. | 187:1.1 Before leaving the [[courtyard]] of the [http://en.wikipedia.org/wiki/Praetorium praetorium], the [[soldiers]] placed the [[Cross|crossbeam]] on [[Jesus]]' shoulders. It was the [[custom]] to [[compel]] the [[condemned]] man to carry the crossbeam to the site of the [[crucifixion]]. Such a [[condemned]] man did not carry the whole cross, only this shorter timber. The longer and upright pieces of timber for the [[three]] [[crosses]] had already been [[transported]] to [http://en.wikipedia.org/wiki/Calvary Golgotha] and, by the time of the arrival of the [[soldiers]] and their [[prisoners]], had been firmly implanted in the [[Soil|ground]]. | ||
| − | 187:1.2 According to [[custom]] the [http://en.wikipedia.org/wiki/Centurion captain] led the [[procession]], carrying small white boards on which had been written with charcoal the [[names]] of the criminals and the nature of the [[crimes]] for which they had been [[condemned]]. For the [[two]] [[thieves]] the [http://en.wikipedia.org/wiki/Centurion centurion] had notices which gave their [[names]], underneath which was [[written]] the one [[word]], " [[Brigand]]. " It was the [[custom]], after the [[victim]] had been nailed to the [[Cross|crossbeam]] and hoisted to his place on the upright timber, to nail this notice to the top of the [[cross]], just above the head of the criminal, that all [[witnesses]] might know for what [[crime]] the [[condemned]] man was being [[crucified]]. The [[legend]] which the [http://en.wikipedia.org/wiki/Centurion centurion] carried to put on the [[cross]] of [[Jesus]] had been written by [http://en.wikipedia.org/wiki/Pilate Pilate] himself in [[Latin]], [[Greek]], and [http://en.wikipedia.org/wiki/Aramaic Aramaic], and it read: " [[Jesus]] of [[Nazareth]]—the [[King]] of the [[Jews]]. "[ | + | 187:1.2 According to [[custom]] the [http://en.wikipedia.org/wiki/Centurion captain] led the [[procession]], carrying small white boards on which had been written with charcoal the [[names]] of the criminals and the nature of the [[crimes]] for which they had been [[condemned]]. For the [[two]] [[thieves]] the [http://en.wikipedia.org/wiki/Centurion centurion] had notices which gave their [[names]], underneath which was [[written]] the one [[word]], " [[Brigand]]. " It was the [[custom]], after the [[victim]] had been nailed to the [[Cross|crossbeam]] and hoisted to his place on the upright timber, to nail this notice to the top of the [[cross]], just above the head of the criminal, that all [[witnesses]] might know for what [[crime]] the [[condemned]] man was being [[crucified]]. The [[legend]] which the [http://en.wikipedia.org/wiki/Centurion centurion] carried to put on the [[cross]] of [[Jesus]] had been written by [http://en.wikipedia.org/wiki/Pilate Pilate] himself in [[Latin]], [[Greek]], and [http://en.wikipedia.org/wiki/Aramaic Aramaic], and it read: " [[Jesus]] of [[Nazareth]]—the [[King]] of the [[Jews]]. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_19] |
| − | 187:1.3 Some of the [[Jewish]] [[authorities]] who were yet present when [http://en.wikipedia.org/wiki/Pilate Pilate] wrote this legend made vigorous [[protest]] against calling [[Jesus]] the " [[king]] of the [[Jews]]. " But [http://en.wikipedia.org/wiki/Pilate Pilate] reminded them that such an [[accusation]] was part of the [http://en.wikipedia.org/wiki/Charge_(law) charge] which led to his [[condemnation]]. When the [[Jews]] saw they could not prevail upon [http://en.wikipedia.org/wiki/Pilate Pilate] to [[change]] his [[mind]], they [[Beggar|pleaded]] that at least it be [[modified]] to [[read]], " He said, `I am the [[king]] of the [[Jews]].' " But [http://en.wikipedia.org/wiki/Pilate Pilate] was [[Steadfast|adamant]]; he would not alter the [[writing]]. To all further supplication he only replied, " What I have [[written]], I have written. "[ | + | 187:1.3 Some of the [[Jewish]] [[authorities]] who were yet present when [http://en.wikipedia.org/wiki/Pilate Pilate] wrote this legend made vigorous [[protest]] against calling [[Jesus]] the " [[king]] of the [[Jews]]. " But [http://en.wikipedia.org/wiki/Pilate Pilate] reminded them that such an [[accusation]] was part of the [http://en.wikipedia.org/wiki/Charge_(law) charge] which led to his [[condemnation]]. When the [[Jews]] saw they could not prevail upon [http://en.wikipedia.org/wiki/Pilate Pilate] to [[change]] his [[mind]], they [[Beggar|pleaded]] that at least it be [[modified]] to [[read]], " He said, `I am the [[king]] of the [[Jews]].' " But [http://en.wikipedia.org/wiki/Pilate Pilate] was [[Steadfast|adamant]]; he would not alter the [[writing]]. To all further supplication he only replied, " What I have [[written]], I have written. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_john#Chapter_19] |
187:1.4 [[Ordinarily]], it was the [[custom]] to [[journey]] to Golgotha by the longest road in order that a large [[number]] of [[persons]] might view the [[condemned]] [[criminal]], but on this day they went by the most direct route to the [http://en.wikipedia.org/wiki/Damascus_gate Damascus gate], which led out of the [[city]] to the north, and following this road, they soon arrived at [http://en.wikipedia.org/wiki/Calvary Golgotha], the official [[crucifixion]] site of [[Jerusalem]]. Beyond [http://en.wikipedia.org/wiki/Calvary Golgotha] were the villas of the [[wealthy]], and on the other side of the road were the [[tombs]] of many well-to-do [[Jews]]. | 187:1.4 [[Ordinarily]], it was the [[custom]] to [[journey]] to Golgotha by the longest road in order that a large [[number]] of [[persons]] might view the [[condemned]] [[criminal]], but on this day they went by the most direct route to the [http://en.wikipedia.org/wiki/Damascus_gate Damascus gate], which led out of the [[city]] to the north, and following this road, they soon arrived at [http://en.wikipedia.org/wiki/Calvary Golgotha], the official [[crucifixion]] site of [[Jerusalem]]. Beyond [http://en.wikipedia.org/wiki/Calvary Golgotha] were the villas of the [[wealthy]], and on the other side of the road were the [[tombs]] of many well-to-do [[Jews]]. | ||
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187:1.5 [[Crucifixion]] was not a [[Jewish]] mode of punishment. Both the [[Greeks]] and the [[Romans]] [[learned]] this [[method]] of [[execution]] from the [http://en.wikipedia.org/wiki/Phoenicia Phoenicians]. Even [http://en.wikipedia.org/wiki/Herod_Antipas Herod], with all his [[cruelty]], did not resort to [[crucifixion]]. The [[Romans]] never [[crucified]] a [[Roman]] [[citizen]]; only [[slaves]] and subject peoples were subjected to this dishonorable mode of [[death]]. During the [[siege]] of [[Jerusalem]], just forty years after the [[crucifixion]] of [[Jesus]], all of [http://en.wikipedia.org/wiki/Calvary Golgotha] was covered by thousands upon thousands of [[crosses]] upon which, from day to day, there perished the [[Acme|flower]] of the [[Jewish]] [[race]]. A terrible [[harvest]], indeed, of the [[seed]]-sowing of this day. | 187:1.5 [[Crucifixion]] was not a [[Jewish]] mode of punishment. Both the [[Greeks]] and the [[Romans]] [[learned]] this [[method]] of [[execution]] from the [http://en.wikipedia.org/wiki/Phoenicia Phoenicians]. Even [http://en.wikipedia.org/wiki/Herod_Antipas Herod], with all his [[cruelty]], did not resort to [[crucifixion]]. The [[Romans]] never [[crucified]] a [[Roman]] [[citizen]]; only [[slaves]] and subject peoples were subjected to this dishonorable mode of [[death]]. During the [[siege]] of [[Jerusalem]], just forty years after the [[crucifixion]] of [[Jesus]], all of [http://en.wikipedia.org/wiki/Calvary Golgotha] was covered by thousands upon thousands of [[crosses]] upon which, from day to day, there perished the [[Acme|flower]] of the [[Jewish]] [[race]]. A terrible [[harvest]], indeed, of the [[seed]]-sowing of this day. | ||
| − | 187:1.6 As the [[death]] [[procession]] passed along the narrow streets of [[Jerusalem]], many of the tenderhearted [[Jewish]] [[women]] who had heard [[Jesus]]' [[words]] of [[good]] [[cheer]] and [[compassion]], and who knew of his life of [[loving]] [[ministry]], could not refrain from [[weeping]] when they saw him being led forth to such an ignoble [[death]]. As he passed by, many of these [[women]] bewailed and [[lamented]]. And when some of them even [[dared]] to follow along by his side, [[the Master]] turned his head toward them and said: " Daughters of [[Jerusalem]], weep not for me, but rather [[weep]] for yourselves and for your [[children]]. My work is about done—soon I go to [[the Father|my Father]]—but the times of terrible trouble for [[Jerusalem]] are just beginning. Behold, the days are coming in which you shall say: [[Blessed]] are the barren and those whose [[breasts]] have never suckled their young. In those days will you pray the rocks of the hills to fall on you in order that you may be [[delivered]] from the [[terrors]] of your troubles. "[ | + | 187:1.6 As the [[death]] [[procession]] passed along the narrow streets of [[Jerusalem]], many of the tenderhearted [[Jewish]] [[women]] who had heard [[Jesus]]' [[words]] of [[good]] [[cheer]] and [[compassion]], and who knew of his life of [[loving]] [[ministry]], could not refrain from [[weeping]] when they saw him being led forth to such an ignoble [[death]]. As he passed by, many of these [[women]] bewailed and [[lamented]]. And when some of them even [[dared]] to follow along by his side, [[the Master]] turned his head toward them and said: " Daughters of [[Jerusalem]], weep not for me, but rather [[weep]] for yourselves and for your [[children]]. My work is about done—soon I go to [[the Father|my Father]]—but the times of terrible trouble for [[Jerusalem]] are just beginning. Behold, the days are coming in which you shall say: [[Blessed]] are the barren and those whose [[breasts]] have never suckled their young. In those days will you pray the rocks of the hills to fall on you in order that you may be [[delivered]] from the [[terrors]] of your troubles. "[https://nordan.daynal.org/wiki/index.php?title=Gospel_of_Luke#Chapter_23] |
187:1.7 These [[women]] of [[Jerusalem]] were indeed [[courageous]] to [[manifest]] [[sympathy]] for [[Jesus]], for it was strictly against the [[law]] to show [[friendly]] [[feelings]] for one who was being led forth to [[crucifixion]]. It was [[permitted]] the [[Mob|rabble]] to jeer, [[mock]], and ridicule the [[condemned]], but it was not allowed that any [[sympathy]] should be [[expressed]]. Though [[Jesus]] [[appreciated]] the [[manifestation]] of [[sympathy]] in this [[dark]] hour when his [[friends]] were in [[hiding]], he did not want these kindhearted [[women]] to incur the displeasure of the [[authorities]] by [[daring]] to show [[compassion]] in his behalf. Even at such a time as this [[Jesus]] thought little about himself, only of the terrible days of [[tragedy]] ahead for [[Jerusalem]] and the whole [[Jewish]] [[nation]]. | 187:1.7 These [[women]] of [[Jerusalem]] were indeed [[courageous]] to [[manifest]] [[sympathy]] for [[Jesus]], for it was strictly against the [[law]] to show [[friendly]] [[feelings]] for one who was being led forth to [[crucifixion]]. It was [[permitted]] the [[Mob|rabble]] to jeer, [[mock]], and ridicule the [[condemned]], but it was not allowed that any [[sympathy]] should be [[expressed]]. Though [[Jesus]] [[appreciated]] the [[manifestation]] of [[sympathy]] in this [[dark]] hour when his [[friends]] were in [[hiding]], he did not want these kindhearted [[women]] to incur the displeasure of the [[authorities]] by [[daring]] to show [[compassion]] in his behalf. Even at such a time as this [[Jesus]] thought little about himself, only of the terrible days of [[tragedy]] ahead for [[Jerusalem]] and the whole [[Jewish]] [[nation]]. | ||
| − | 187:1.8 As [[the Master]] trudged along on the way to the [[crucifixion]], he was very [[weary]]; he was nearly [[exhausted]]. He had had neither [[food]] nor [[water]] since the [ | + | 187:1.8 As [[the Master]] trudged along on the way to the [[crucifixion]], he was very [[weary]]; he was nearly [[exhausted]]. He had had neither [[food]] nor [[water]] since the [https://nordan.daynal.org/wiki/index.php?title=Paper_179 Last Supper] at the [[home]] of [[John Mark|Elijah Mark]]; neither had he been [[permitted]] to enjoy one [[moment]] of [[sleep]]. In addition, there had been one [http://en.wikipedia.org/wiki/Hearing_(law) hearing] right after another up to the hour of his [[condemnation]], not to mention the [[abusive]] [http://en.wikipedia.org/wiki/Scourge scourgings] with their accompanying [[physical]] [[suffering]] and loss of [[blood]]. [[Superimposed]] upon all this was his [[extreme]] [[mental]] anguish, his acute [[spiritual]] [[tension]], and a terrible [[feeling]] of [[human]] [[loneliness]]. |
187:1.9 Shortly after passing through [http://en.wikipedia.org/wiki/Damascus_gate the gate] on the way out of the [[Jerusalem|city]], as [[Jesus]] staggered on bearing the crossbeam, his [[physical]] [[strength]] momentarily gave way, and he fell beneath the weight of his heavy burden. The [[soldiers]] shouted at him and kicked him, but he could not arise. When the [http://en.wikipedia.org/wiki/Centurion captain] saw this, knowing what [[Jesus]] had already [[endured]], he commanded the [[soldiers]] to desist. Then he ordered a passerby, one Simon from Cyrene, to take the crossbeam from Jesus' shoulders and compelled him to carry it the rest of the way to Golgotha. | 187:1.9 Shortly after passing through [http://en.wikipedia.org/wiki/Damascus_gate the gate] on the way out of the [[Jerusalem|city]], as [[Jesus]] staggered on bearing the crossbeam, his [[physical]] [[strength]] momentarily gave way, and he fell beneath the weight of his heavy burden. The [[soldiers]] shouted at him and kicked him, but he could not arise. When the [http://en.wikipedia.org/wiki/Centurion captain] saw this, knowing what [[Jesus]] had already [[endured]], he commanded the [[soldiers]] to desist. Then he ordered a passerby, one Simon from Cyrene, to take the crossbeam from Jesus' shoulders and compelled him to carry it the rest of the way to Golgotha. | ||
| − | 187:1.10 This man Simon had come all the way from [http://en.wikipedia.org/wiki/Cyrene,_Libya Cyrene], in [http://en.wikipedia.org/wiki/Northern_Africa northern Africa], to attend the [[Passover]]. He was stopping with other [http://en.wikipedia.org/wiki/Cyrene Cyrenians] just outside the [http://en.wikipedia.org/wiki/Walls_of_Jerusalem city walls] and was on his way to [http://en.wikipedia.org/wiki/Second_temple the temple] services in the [[city]] when the [http://en.wikipedia.org/wiki/Centurion Roman captain] commanded him to carry [[Jesus]]' [[Cross|crossbeam]]. Simon lingered all through the hours of [[the Master]]'s [[death]] on the cross, talking with many of his [[friends]] and with his [[enemies]]. After the [[resurrection]] and before leaving [[Jerusalem]], he became a [[valiant]] [[believer]] in the [[gospel]] of [[the kingdom]], and when he returned [[home]], he led his [[family]] into [[the heavenly kingdom]]. His two sons, Alexander and [ | + | 187:1.10 This man Simon had come all the way from [http://en.wikipedia.org/wiki/Cyrene,_Libya Cyrene], in [http://en.wikipedia.org/wiki/Northern_Africa northern Africa], to attend the [[Passover]]. He was stopping with other [http://en.wikipedia.org/wiki/Cyrene Cyrenians] just outside the [http://en.wikipedia.org/wiki/Walls_of_Jerusalem city walls] and was on his way to [http://en.wikipedia.org/wiki/Second_temple the temple] services in the [[city]] when the [http://en.wikipedia.org/wiki/Centurion Roman captain] commanded him to carry [[Jesus]]' [[Cross|crossbeam]]. Simon lingered all through the hours of [[the Master]]'s [[death]] on the cross, talking with many of his [[friends]] and with his [[enemies]]. After the [[resurrection]] and before leaving [[Jerusalem]], he became a [[valiant]] [[believer]] in the [[gospel]] of [[the kingdom]], and when he returned [[home]], he led his [[family]] into [[the heavenly kingdom]]. His two sons, Alexander and [https://nordan.daynal.org/wiki/index.php?title=Paper_130#130:6._THE_YOUNG_MAN_WHO_WAS_AFRAID Rufus], became very [[effective]] [[teachers]] of the new [[gospel]] in [http://en.wikipedia.org/wiki/Northern_Africa Africa]. But Simon never knew that [[Jesus]], whose burden he bore, and the [[Jewish]] [[tutor]] who once befriended his [[injured]] son, were the same [[person]]. |
187:1.11 It was shortly after nine o'clock when this [[procession]] of [[death]] arrived at [http://en.wikipedia.org/wiki/Calvary Golgotha], and the [[Roman]] [[soldiers]] set themselves about the task of nailing the two [[brigands]] and the [http://en.wikipedia.org/wiki/Son_of_Man Son of Man] to their respective [[crosses]]. | 187:1.11 It was shortly after nine o'clock when this [[procession]] of [[death]] arrived at [http://en.wikipedia.org/wiki/Calvary Golgotha], and the [[Roman]] [[soldiers]] set themselves about the task of nailing the two [[brigands]] and the [http://en.wikipedia.org/wiki/Son_of_Man Son of Man] to their respective [[crosses]]. | ||
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_187 Go to Paper 187]</center> |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center> |
[[Category:Paper 187 - The Crucifixion]] | [[Category:Paper 187 - The Crucifixion]] | ||
Revision as of 21:25, 12 December 2020
187:1.1 Before leaving the courtyard of the praetorium, the soldiers placed the crossbeam on Jesus' shoulders. It was the custom to compel the condemned man to carry the crossbeam to the site of the crucifixion. Such a condemned man did not carry the whole cross, only this shorter timber. The longer and upright pieces of timber for the three crosses had already been transported to Golgotha and, by the time of the arrival of the soldiers and their prisoners, had been firmly implanted in the ground.
187:1.2 According to custom the captain led the procession, carrying small white boards on which had been written with charcoal the names of the criminals and the nature of the crimes for which they had been condemned. For the two thieves the centurion had notices which gave their names, underneath which was written the one word, " Brigand. " It was the custom, after the victim had been nailed to the crossbeam and hoisted to his place on the upright timber, to nail this notice to the top of the cross, just above the head of the criminal, that all witnesses might know for what crime the condemned man was being crucified. The legend which the centurion carried to put on the cross of Jesus had been written by Pilate himself in Latin, Greek, and Aramaic, and it read: " Jesus of Nazareth—the King of the Jews. "[1]
187:1.3 Some of the Jewish authorities who were yet present when Pilate wrote this legend made vigorous protest against calling Jesus the " king of the Jews. " But Pilate reminded them that such an accusation was part of the charge which led to his condemnation. When the Jews saw they could not prevail upon Pilate to change his mind, they pleaded that at least it be modified to read, " He said, `I am the king of the Jews.' " But Pilate was adamant; he would not alter the writing. To all further supplication he only replied, " What I have written, I have written. "[2]
187:1.4 Ordinarily, it was the custom to journey to Golgotha by the longest road in order that a large number of persons might view the condemned criminal, but on this day they went by the most direct route to the Damascus gate, which led out of the city to the north, and following this road, they soon arrived at Golgotha, the official crucifixion site of Jerusalem. Beyond Golgotha were the villas of the wealthy, and on the other side of the road were the tombs of many well-to-do Jews.
187:1.5 Crucifixion was not a Jewish mode of punishment. Both the Greeks and the Romans learned this method of execution from the Phoenicians. Even Herod, with all his cruelty, did not resort to crucifixion. The Romans never crucified a Roman citizen; only slaves and subject peoples were subjected to this dishonorable mode of death. During the siege of Jerusalem, just forty years after the crucifixion of Jesus, all of Golgotha was covered by thousands upon thousands of crosses upon which, from day to day, there perished the flower of the Jewish race. A terrible harvest, indeed, of the seed-sowing of this day.
187:1.6 As the death procession passed along the narrow streets of Jerusalem, many of the tenderhearted Jewish women who had heard Jesus' words of good cheer and compassion, and who knew of his life of loving ministry, could not refrain from weeping when they saw him being led forth to such an ignoble death. As he passed by, many of these women bewailed and lamented. And when some of them even dared to follow along by his side, the Master turned his head toward them and said: " Daughters of Jerusalem, weep not for me, but rather weep for yourselves and for your children. My work is about done—soon I go to my Father—but the times of terrible trouble for Jerusalem are just beginning. Behold, the days are coming in which you shall say: Blessed are the barren and those whose breasts have never suckled their young. In those days will you pray the rocks of the hills to fall on you in order that you may be delivered from the terrors of your troubles. "[3]
187:1.7 These women of Jerusalem were indeed courageous to manifest sympathy for Jesus, for it was strictly against the law to show friendly feelings for one who was being led forth to crucifixion. It was permitted the rabble to jeer, mock, and ridicule the condemned, but it was not allowed that any sympathy should be expressed. Though Jesus appreciated the manifestation of sympathy in this dark hour when his friends were in hiding, he did not want these kindhearted women to incur the displeasure of the authorities by daring to show compassion in his behalf. Even at such a time as this Jesus thought little about himself, only of the terrible days of tragedy ahead for Jerusalem and the whole Jewish nation.
187:1.8 As the Master trudged along on the way to the crucifixion, he was very weary; he was nearly exhausted. He had had neither food nor water since the Last Supper at the home of Elijah Mark; neither had he been permitted to enjoy one moment of sleep. In addition, there had been one hearing right after another up to the hour of his condemnation, not to mention the abusive scourgings with their accompanying physical suffering and loss of blood. Superimposed upon all this was his extreme mental anguish, his acute spiritual tension, and a terrible feeling of human loneliness.
187:1.9 Shortly after passing through the gate on the way out of the city, as Jesus staggered on bearing the crossbeam, his physical strength momentarily gave way, and he fell beneath the weight of his heavy burden. The soldiers shouted at him and kicked him, but he could not arise. When the captain saw this, knowing what Jesus had already endured, he commanded the soldiers to desist. Then he ordered a passerby, one Simon from Cyrene, to take the crossbeam from Jesus' shoulders and compelled him to carry it the rest of the way to Golgotha.
187:1.10 This man Simon had come all the way from Cyrene, in northern Africa, to attend the Passover. He was stopping with other Cyrenians just outside the city walls and was on his way to the temple services in the city when the Roman captain commanded him to carry Jesus' crossbeam. Simon lingered all through the hours of the Master's death on the cross, talking with many of his friends and with his enemies. After the resurrection and before leaving Jerusalem, he became a valiant believer in the gospel of the kingdom, and when he returned home, he led his family into the heavenly kingdom. His two sons, Alexander and Rufus, became very effective teachers of the new gospel in Africa. But Simon never knew that Jesus, whose burden he bore, and the Jewish tutor who once befriended his injured son, were the same person.
187:1.11 It was shortly after nine o'clock when this procession of death arrived at Golgotha, and the Roman soldiers set themselves about the task of nailing the two brigands and the Son of Man to their respective crosses.
