The Passion of Christ
If any event that has transpired on this planet is too high and too holy for us to comprehend, it is the passion of Christ—His death, His atonement, and His forsakenness by the Father. We would be totally intimidated to speak of it at all were it not for the fact that God in His Word has set before us the revelation of its meaning. In this section, I want to focus on the biblical interpretation of Christ’s death on the cross.
Any time we discuss a historical event, we review the facts, and sometimes we argue about what really took place, what was said, what was observed. However, once we agree on the facts (or agree to disagree), we are still left with the most important question we can ask: What is the meaning of the event?
The people who witnessed Christ stumbling toward Golgotha, who saw Him delivered to the Romans, and who watched His crucifixion, understood the significance of this event in a variety of ways. There were those present who thought that they were viewing the just execution of a criminal. Caiaphas, the high priest, said that Christ’s death was expedient and that He had to die for the good of the nation. He saw the crucifixion as an act of political appeasement. A centurion who watched how Jesus died said, “Truly this was the Son of God!” (Matt. 27:54). Pontius Pilate, the two thieves who were crucified next to Jesus—everyone, it seems, had a different understanding of what the cross signified.
The cross has been a favorite theme of theological speculation for two thousand years. If we would peruse the various theological schools of thought today, we would find a multitude of competing theories as to what really happened on the cross. Some say it was the supreme illustration of sacrificial love. Others say it was the supreme act of existential courage, while still others say it was a cosmic act of redemption. The dispute goes on.
However, we have not only the record of the events in the Scriptures, primarily in the Gospels, but we also have God’s interpretation of those events, primarily in the Epistles. In Galatians 3:13, Paul discusses the meaning of the cross, summarizing the entire teaching of the chapter in a single verse: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree.’”
This curse motif would have been understood clearly by a knowledgeable Jew in the ancient world, but in our day it has a foreign sound to it. To us, the very concept of “curse” smacks of something superstitious. When I hear the word curse, I think of Oil Can Harry in The Perils of Pauline, who says, “Curses, foiled again” when the hero saves the heroine from his clutches. Someone else may think of the behavior of primitive tribes who practice voodoo, in which tiny replica dolls are punctured by pins as a curse is put on an enemy. We may think of the curse of the mummy’s tomb in Hollywood horror movies with Vincent Price and Bela Lugosi. A curse in our day and age is considered something that belongs in the realm of superstition.
In biblical categories, a curse has quite a different meaning. In the Old Testament, the curse refers to the negative judgment of God. It is the antonym, the opposite, of the word blessing. Its roots go back to accounts of the giving of the law in the book of Deuteronomy when the covenant was established with Israel. There was no covenant without sanctions attached to it, provisions for reward for those who kept the terms of the covenant and punishment for those who violated it. God said to His people, “See, I am setting before you today a blessing and a curse—the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods which you have not known” (Deut. 11:26–28, NIV). The curse is the judgment of God on disobedience, on violations of His holy law.
The meaning of the curse may be grasped more fully by viewing it in contrast with its opposite. The word blessed is often defined in Hebrew terms quite concretely. In the Old Testament, after fellowship with God was violated in Eden, people could still have a proximate relationship with God, but there was one absolute prohibition. No one was allowed to look into the face of God. That privilege, the beatific vision, was reserved for the final fulfillment of our redemption. This is the hope that we have, that someday we will be able to gaze unveiled directly into the face of God. We are still under the mandate, “man shall not see [God] and live” (Ex. 33:20). It was always the Jewish hope, however, that someday this punishment for the fall of man would be removed. The Hebrew benediction illustrates this:
The Lord bless you and keep you;
The Lord make his face to shine upon you and be gracious to you;
The Lord lift up his countenance upon you and give you peace.
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