The King and the Cross
Jesus truly dies so thta we all may truly live
What is the Messiah?
In the NT, Jewish expectations of a deliverer are echoed at Lk. 24:21 and Acts 1:6, and at Mt. 2:2–4 where, using the absolute form not found in early Judaism, he is called ‘the Christ’ (AV) or ‘the Messiah’ (modern translations commonly render the word thus where the Greek has a definite article, and leave it as ‘Christ’ where there is no such article). The expectation that this deliverer would be descended from David is present in the Bethlehem tradition (cf. Lk. 2) and more directly in the Christological titles ‘Son of David’ (Mk. 10:47 f., more frequently in Mt., and cf. Lk. 1:32, Acts 2:30–6, Rom. 1:3, Rev. 5:5, 22:16), ‘King of Israel’ (Mk. 15:32, Mt. 27:42, Jn. 1:49, 12:13), and the non-Christian title ‘King of the Jews’
The term denotes a person invested by God with special powers and functions. It was rendered into Greek by χριστός (from χρίω, ‘anoint’), from which the title ‘*Christ’ derives
Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16) this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the anointed one, par excellence, who would eventually come to bring salvation to Israel.
There were also two others, criminals, led with Him to be put to death. And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.
35 And the people stood looking on. But even the rulers with them sneered, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God.”
36 The soldiers also mocked Him, coming and offering Him sour wine, 37 and saying, “If You are the King of the Jews, save Yourself.”
38 And an inscription also was written over Him in letters of Greek, Latin, and Hebrew:
THIS IS THE KING OF THE JEWS
Because He is the fulfillment of Scriptures (verses 33-34)
Because of His great Love for Us (Verse 35)
Because He is the King of Kings (Verse 37-38)
He is the only man to ever live without sin (Verse 41)
His death was a (verse 43)
He was recognized by the one who feared God
Two groups: the watchers and the mockers (Verse 35-37)
The term for watching, θεωρῶν (theōrōn), comes from Ps. 22:7 [21:8 LXX], the same “righteous sufferer” psalm cited in the previous verse. In the psalm the same people both watch and mock. They are hostile to the sufferer. Luke’s separation of “watchers” from “mockers” suggests that the people who watch are curious (3 Macc. 5:24) rather than neutral or mourning (against Plummer 1896: 532, who sees them as hostile). They want to see the outcome of their demand for Jesus’ death (Luke 23:21, 23). Their actions are not as severe as the leaders, but neither are they supportive of Jesus
A Placard reveals the charge “This is the King of the Jews” (Verse 38)
Jesus is hanging between two criminals (verse 39-42)
summarizes the verse nicely: “Some saw Jesus raise the dead, and did not believe. The robber sees Him being put to death, and yet believes.” p 1857 The robber is an example of one who finally confesses when he confronts his inevitable death. He wants to follow Jesus even into glory.