I'm Coming Out

(slide 1) Theme

(slide 2) Subtopic/Text

(slide 3) Title-I’M COMING OUT

(slide 4) I. He is Crucified (27:35)

“Crucifixion seems to have been designed to be as shocking a means of execution by torture as lent itself to public display. On the whole, the concern seems to have been to prolong the death agony. The sources suggest that there were many different ways in which victims were crucified: various kinds of preliminary torture, different kinds of crosses, different postures on the cross (impaled, cruciform, upside down).…” [Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2005. Print. New International Greek Testament Commentary.]

“...his feet nailed together at his ankles at the bottom of a vertical pole, his hands nailed at the wrists to either end of the crossbeam.

Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2005. Print. New International Greek Testament Commentary.

...his feet nailed together at his ankles at the bottom of a vertical pole, his hands nailed at the wrists to either end of the crossbeam. Crucifixion was undoubtedly one of the most gruesome forms of torture and death humans have ever invented. It involved prolonged suffering for up to several days. The final cause of death was usually asphyxiation, since the victim finally became too weak to lift his head far enough off his chest to gasp for air.77 The soldiers, as usual, cast lots (perhaps variously marked pebbles), just as we might roll dice, for the victim’s clothes. Does Matthew see a fulfillment of , as in John 19:2478 It is not clear if Jesus was left totally naked or allowed some kind of covering over his private parts. The soldiers kept watch lest anyone should try to come and forcibly rescue Jesus (v. 36). Also, as was customary, the charge of Jesus’ crime was inscribed on a titulus (a wooden placard), which was nailed to the top of the cross (v. 37). The wording of the charge drips with irony, making it appear as if the Romans believed that Jesus was the King of the Jews. The irony increases when we recognize that, rightly interpreted, the sign proclaimed the truth. elaborates on this irony even further.

Crucifixion was undoubtedly one of the most gruesome forms of torture and death humans have ever invented. It involved prolonged suffering for up to several days.

The final cause of death was usually asphyxiation, since the victim finally became too weak to lift his head far enough off his chest to gasp for air.

The soldiers, as usual, cast lots (perhaps variously marked pebbles), just as we might roll dice, for the victim’s clothes.

The soldiers kept watch lest anyone should try to come and forcibly rescue Jesus (v. 36).

Also, as was customary, the charge of Jesus’ crime was inscribed on a titulus (a wooden placard), which was nailed to the top of the cross (v. 37). The wording of the charge drips with irony, making it appear as if the Romans believed that Jesus was the King of the Jews. The irony increases when we recognize that, rightly interpreted, the sign proclaimed the truth. [77 On the details of the method, see esp. M. Hengel, Crucifixion (Philadelphia: Fortress, 1977); for the theological significance, cf. esp. J. R. W. Stott, The Cross of Christ (Downers Grove: InterVarsity, 1986); and L. Morris, The Cross of Jesus (Grand Rapids: Eerdmans, 1988). On the issues of sources and redaction, see esp. J. B. Green, The Death of Jesus: Tradition and Interpretation in the Passion Narrative (Tübingen: Mohr, 1988). 78 A few important and/or early manuscripts (Δ, Θ, f1, f13, Italic, Vulgate, and Syriac) insert material from here, referring to the fulfillment of . The evidence for its inclusion, however, is very weak. It is surprising the NIV even allows it a marginal reference, given how many other marginal readings are entirely omitted and given that even the UBSGNT itself omits even a mention of this textual variant (itself a somewhat surprising omission). Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.]

77 On the details of the method, see esp. M. Hengel, Crucifixion (Philadelphia: Fortress, 1977); for the theological significance, cf. esp. J. R. W. Stott, The Cross of Christ (Downers Grove: InterVarsity, 1986); and L. Morris, The Cross of Jesus (Grand Rapids: Eerdmans, 1988). On the issues of sources and redaction, see esp. J. B. Green, The Death of Jesus: Tradition and Interpretation in the Passion Narrative (Tübingen: Mohr, 1988).

78 A few important and/or early manuscripts (Δ, Θ, f1, f13, Italic, Vulgate, and Syriac) insert material from here, referring to the fulfillment of . The evidence for its inclusion, however, is very weak. It is surprising the NIV even allows it a marginal reference, given how many other marginal readings are entirely omitted and given that even the UBSGNT itself omits even a mention of this textual variant (itself a somewhat surprising omission).

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

(slide 5) II. He Died (27:50)

““Gave up his spirit” is simply idiomatic for physical death because Jews believed that one’s spirit departed the body after one had stopped breathing. But the text may also be hinting that Jesus in his human nature chooses the moment voluntarily to relinquish his struggle for life. Even in death he is in some kind of control (cf. )”

“Gave up his spirit” is simply idiomatic for physical death because Jews believed that one’s spirit departed the body after one had stopped breathing. But the text may also be hinting that Jesus in his human nature chooses the moment voluntarily to relinquish his struggle for life. Even in death he is in some kind of control (cf. )

[Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.]

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

(slide 6) III. He was Buried (27:59-60)

The Pillar New Testament Commentary: The Gospel according to Matthew 3. The Burial, 27:57–66

59–60. Joseph then took the body (John says that he was accompanied by Nicodemus, who brought spices for the burial, John 19:39), which presumably means that he took it down from the cross (Mark and Luke say explicitly that he took it down, Mark 15:46; Luke 23:53). He wrapped it in clean linen; Mark and Luke say that the body was wrapped in linen, but only Matthew specifies, what the others presumably left to be understood, that it was clean linen, which “suggests the respect and reverence with which he performed the burial” (Filson); it probably means that this linen had not been used before. The tomb was Joseph’s own new tomb (only Matthew tells us that it was his own and that a big stone was needed to close it). This did not mean of itself that Joseph would have had to have another tomb hewn out for himself, for a rock tomb was normally large enough to hold several bodies. But since Jesus had been condemned as a criminal, Jews would not allow other bodies to be buried there; therefore Joseph would in fact have had to have another tomb made for himself. Matthew says that the tomb was new, and both Luke and John add that nobody had been buried in it. The burial was completed by rolling a big stone to the door of the tomb, the normal way of closing a rock tomb.

“59–60. Joseph then took the body (John says that he was accompanied by Nicodemus, who brought spices for the burial, ), which presumably means that he took it down from the cross (Mark and Luke say explicitly that he took it down, ; ).

59–60. Joseph then took the body (John says that he was accompanied by Nicodemus, who brought spices for the burial, ), which presumably means that he took it down from the cross (Mark and Luke say explicitly that he took it down, ; ). He wrapped it in clean linen; Mark and Luke say that the body was wrapped in linen, but only Matthew specifies, what the others presumably left to be understood, that it was clean linen, which “suggests the respect and reverence with which he performed the burial” (Filson); it probably means that this linen had not been used before. The tomb was Joseph’s own new tomb (only Matthew tells us that it was his own and that a big stone was needed to close it). This did not mean of itself that Joseph would have had to have another tomb hewn out for himself, for a rock tomb was normally large enough to hold several bodies. But since Jesus had been condemned as a criminal, Jews would not allow other bodies to be buried there; therefore Joseph would in fact have had to have another tomb made for himself. Matthew says that the tomb was new, and both Luke and John add that nobody had been buried in it. The burial was completed by rolling a big stone to the door of the tomb, the normal way of closing a rock tomb.

Filson F. V. Filson, A Commentary on the Gospel according to St. Matthew (London, 1960)

He wrapped it in clean linen; Mark and Luke say that the body was wrapped in linen, but only Matthew specifies, what the others presumably left to be understood, that it was clean linen, which “suggests the respect and reverence with which he performed the burial” (Filson); it probably means that this linen had not been used before.

Morris, Leon. The Gospel according to Matthew. Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992. Print. The Pillar New Testament Commentary.

The tomb was Joseph’s own new tomb (only Matthew tells us that it was his own and that a big stone was needed to close it). This did not mean of itself that Joseph would have had to have another tomb hewn out for himself, for a rock tomb was normally large enough to hold several bodies.

But since Jesus had been condemned as a criminal, Jews would not allow other bodies to be buried there; therefore Joseph would in fact have had to have another tomb made for himself. Matthew says that the tomb was new, and both Luke and John add that nobody had been buried in it. The burial was completed by rolling a big stone to the door of the tomb, the normal way of closing a rock tomb.”

[Filson F. V. Filson, A Commentary on the Gospel according to St. Matthew (London, 1960) Morris, Leon. The Gospel according to Matthew. Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992. Print. The Pillar New Testament Commentary.]

(slide 7) IV. He is Coming Out (62-66)

(63) Jesus predicts His resurrection

The religious leaders did not anticipate an actual resurrection; inasmuch that the disciples or other would come and steal the body of Jesus, saying that Jesus really did rise!

Some of us have been buried with depression, addiction, abusive relationship, debt, fear...

Somebody is coming out depression

Somebody is coming out of drug addiction

Somebody is coming out of that abusive relationship

Somebody is coming out debt

Somebody is coming out fear of sharing your faith

As Bishop Jakes would say, “When I come out, I’m bringing my family out with me!”

Since I’m coming out I have determined to praise the Lord!