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Who Killed
Jesus Christ?
by Howard Davis
Many
people, particularly in North America, accept that putting an incorrigibly wicked
person to death is a justifiable act. Killing innocents, however, is universally
condemned. Only a madman or someone saturated by evil would kill his own brother
or friend. Crazy people do that sort of thing, not normal people like us.
History is full of stories of fascinating murders. Some are fictitious, such as the
myth of Oedipus Rex, the ancient Greek tragedy in which Oedipus, king of Thebes,
kills his father, Laius, unknowingly and marries his own mother. She in turn commits
suicide when she discovers his identity.
Many murders are stranger and more fascinating than any fictional scenario. Julius
Caesar was murdered in 44 B.C., assassinated by his close friend and ally, Brutus,
on the steps of the Roman senate. That slaying ended a career that had changed the
course of history. Henry VIII beheaded his second wife, Anne Boleyn, mother of Queen
Elizabeth I.
The hapless Anne was executed because, as the story goes, she did not bear Henry
a male heir. He likewise had his fifth wife, Catherine Howard, put to death.
Some medieval and Renaissance popes had political and religious rivals murdered supposedly
to preserve the peace of God-or, more likely, to assert political and religious control.
One pope hired a hit man to try to assassinate Queen Elizabeth I to bring England
back into the Catholic fold-for the peace of God, of course.
Then there is the profound account of the first murder in history. Cain, unable to
control his jealousy, killed his brother, Abel, because God said Abel was right and
Cain was wrong. Cain established an often-followed pattern for dealing with disagreements.
But no tragedy really compares with the miscarriage of justice that resulted in the
murder and execution of Jesus of Nazareth in A.D. 31. From the betrayal by a kiss
from a trusted friend to Peter's denial of even knowing Him in His greatest hour
of need, the facts of Jesus' death transcend any other in meaning and consequence.
Why did Jesus have to die? Why was He accused as a criminal? Who was responsible
for His death? What does His 2,000-year-old murder-disguised as an execution-have
to do with us?
A tragic death's tragic aftermath
The story of Jesus' murder is dramatic enough in itself. But an attempt to affix
the blame for His death leads to an account of what has to be humanity's greatest
spiritual depravity of all time.
According to the Scriptures, Jesus was both divine and human. He was both the Son
of God and the Son of Man. His mother was Jewish, but His message of love was universal.
Jesus loved His people, the Jews for whom he wept. He also loved the gentiles with
whom He dealt, breaking the taboos of some rabbis of the day. As He told Nicodemus:
"God did not send His Son into the world to condemn the world, but that the
world through Him might be saved" (John 3:17).
An outrage of history is the justification the Nazis cited for the genocide of six
million Jews less than 60 years ago. With no real respect for the teachings of Christ,
Hitler and his followers declared that the Jewish race was solely and collectively
responsible, in all generations, for killing the Son of God. This poisonous doctrine
brainwashed the Führer's followers into believing the Jews should themselves
be exterminated for murdering the Savior of mankind.
The idea of unique and total Jewish responsibility for Christ's death is not supported
by the Bible. But, sadly, this concept did not originate with the Nazis. For almost
2,000 years mainstream Christianity, Catholic and Protestant, took this same position-often
accompanied by lethal brutality.
Religions bear responsibility
Thomas Lederer, a Roman Catholic scholar, wrote in 1998 that, "whether Hitler's
unspeakably in-human acts against Jews were inspired by ethnic hatred, religious
prejudice, and/or by a heinous economic system, Catholics around the world today
are being called by Pope John Paul II to accept some accountability for the religious
pretense used by Nazi hatemongers. According to the Pope, it was much easier for
Christians to turn away from the reality of gas chambers and death camps with preconceptions
of Jewish responsibility for Christ's death coursing through the veins of those transfused
with early childhood Christian religious education.
"'In the Christian world ... the wrong and unjust interpretations of the New
Testament relating to the Jewish people and their presumed guilt circulated for too
long, contributing to feelings of hostility toward these people,' said Pope John
Paul II in an October 1997 address to theologians taking part in a Vatican symposium
on the roots of anti-Semitism in Christian teachings. 'This contributed to soothing
consciences to the point that, when a wave of persecutions swept Europe fueled by
pagan anti-Semitism ..., the spiritual resistance of many was not that which humanity
expected ...'"
("2000 Years: Relations Between Catholics and Jews Before and After Vatican
II," ).
Race hate and violence against Jews or any other ethnic group were contrary to the
doctrine of Jesus and His apostles. Far from being anti-Semitic, Jesus taught that
"salvation is of the Jews" (John 4:22). Furthermore, all over the ancient
world Jesus' disciples taught their Master's doctrine of love toward all.
They were themselves witnesses of the horrendous effects of violence. They had seen
the Messiah brutalized and killed. They remembered Jesus' teaching about fighting.
"My kingdom is not of this world," He said before the Roman governor Pilate.
"If My kingdom were of this world, My servants would fight, so that I should
not be delivered to the Jews; but now My kingdom is not from here" (John 18:36).
Deadly prejudice takes root
Within 50 years of the death of the last of the apostles, anti-Semitism had settled
comfortably into the Christianity of Rome. Many of the traditions and teachings of
Roman Christians differed from those of Jesus and the apostles. A major shift was
taking place. Early theologians set in motion the ostensible justification for nearly
2,000 years of violence toward the Jewish people.
Around 150 the theologian Justin (ca. 100-165) said of the Jews: "The tribulations
were justly imposed upon you, for you have murdered the Just One."
Sister Pista of Darmstadt, Germany, writes that "third-century Christian theologians,
including Hippolytus and Origen, elaborated on this theory" of the Jews' unique
responsibility for the crucifixion of Christ. By the fourth century "it was
to dominate Christian thinking" ("The Guilt of Christianity Towards the
Jewish People," www.kanaan.org/israel1.htm).
The proponents of virulent anti-Semitism were the intellectuals of postbiblical Roman
Catholic, and subsequently Protestant, forms of Christianity.
Theologian Lederer again writes that "what seemed to exacerbate the rift between
the Jews of the first century and Christians to a point of no return was the accusation
of 'deicide,' that by conspiring with the Romans to crucify Jesus, the Jews who did
not embrace the prophesied Messiah had actually killed God on earth" (Lederer).
The charge of killing God wasn't levied solely against those Jews who were alive
in Christ's time, but against the entire Jewish race for all time. Sister Pista quotes
the early Catholic theologian Chrysostom (344-407) as setting up the most murderous
rationale for genocide. For their alleged deicide, the Jewish people's fate in being
butchered was forever justified. For this crime there is "no expiation possible,
no indulgence, no pardon"? their "odious assassination of Christ"
had brought this fate on them.
The torch passes
Protestants, by assuming the same perspective that guilt for Christ's murder lay
exclusively in Jewish hands, often were as anti-Semitic as their Catholic predecessors.
Martin Luther (1483-1546) initially defended the Jewish people, but later stated:
"All the blood kindred of Christ burn in hell, and they are rightly served,
even according to their own words they spoke to Pilate ... Verily a hopeless, wicked,
venomous and devilish thing is the existence of these Jews, who for fourteen hundred
years have been, and still are, our pest, torment and misfortune. They are just devils
and nothing more" (Sister Pista).
In 1542 Luther wrote: "Firstly, their synagogues should be set on fire ... Secondly,
their homes should likewise be broken down and destroyed ... Thirdly, they should
be deprived of their prayer-books and Talmuds ... Fourthly, their rabbis must be
forbidden under threat of death to teach any more ...
"Fifthly, passport and travelling privileges should be absolutely forbidden
to the Jews ... Sixthly, they ought to be stopped from usury ... Seventhly, let the
young and strong Jews and Jewesses be given the flail, the axe, the hoe, the spade,
the distaff, and spindle, and let them earn their bread by the sweat of their noses
... We ought to drive the rascally lazy bones out of our system ... Therefore away
with them ..." (Sister Pista).
Sister Pista observes: "Hitler and the Nazis found in medieval Catholic anti-Jewish
legislation a model for their own, and they read and reprinted Martin Luther's virulently
anti-Semitic writings. It is instructive that the Holocaust was unleashed by the
only major country in Europe having approximately equal numbers of Catholics and
Protestants.
Both traditions were saturated with Jew-hatred."
The true Church and the Jews
Can any such views be found in the early record of the Church? Scripture records
no hint of anti-Semitism in the biblical Church of God. On the contrary, the early
Church identified deeply with Jews. The apostle Paul wrote: "I have great sorrow
and continual grief in my heart. For I could wish that I myself were accursed from
Christ for my brethren, my countrymen according to the flesh, who are Israelites,
to whom pertain the adoption, the glory, the covenants, the giving of the law, the
service of God, and the promises" (Romans 9:2-4).
If it were possible, Paul said, he would give up his eternal life if his death could
somehow convert the Israelites. Anti-
Semitism was abhorrent to Paul and the opposite of his faith and teaching.
Jesus said the law itself would not be done away "until heaven and earth pass
away" (Matthew 5:18). An anti-Semitic hatred of "Jewish" elements
of God's law came into focus only later as a new and popular form of Christianity
moved away from its biblical roots.
Paul's instructions to the gentile church in Rome ran counter to the anti-Semitic
teaching that later developed against the law God had given through Israel. Roman
bishops later hatefully labeled as "Judaizers" those who followed the approach
Paul had taken toward the law of God. Paul had written that we should keep the law
because it "is holy, and the commandment holy and just and good" (Romans 2:13; 7:12).
But, far from any hint of anti-Semitism, the teaching of the biblical Church regarding
responsibility for the death of Jesus was not focused on the Jewish people.
Notice what the Church said on this question "with one accord": "'The
kings of the earth took their stand, and the rulers were gathered together against
the LORD and against His Christ.' For truly against Your holy Servant Jesus, whom
You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of
Israel, were gathered together to do whatever Your hand and Your purpose determined
before to be done" (Acts 4:26-28).
Those "gathered together" against Jesus included Judean King Herod (who
was not Jewish by birth) and the Roman governor Pontius Pilate, representative of
the greatest power on the civilized earth, along with gentiles and "the people
of Israel." The early Church understood that gentiles were responsible for Jesus'
death as much as Jews.
In his writings Paul acknowledged that his countrymen "killed the Lord Jesus"
(1Thessalonians 2:14-15). At the same time we see he also held others responsible
for Christ's death: "... We speak the wisdom of God in a mystery,... which none
of the rulers of this age knew; for had they known, they would not have crucified
the Lord of glory" (1Corinthians 2:7-8).
To Paul, the spiritual ignorance and blindness of rulers were responsible for the
crucifixion. He referred primarily to gentile and Jewish political authorities, although
Jewish religious authorities in Jerusalem also bore responsibility. Yet he knew that
others, too, shared the guilt for the murder of the Son of God.
The biblical suory
A few weeks before the Passover in 31 Jesus supernaturally resurrected his friend
Lazarus at Bethany, a few miles from Jerusalem. Word of the miracle quickly reached
the religious establishment of Jerusalem. The leaders there considered Jesus a threat.
He had often criticized them for hypocrisy, and He had a huge number of followers,
some of whom already considered Him the promised Messiah, who would save Israel.
"Then the chief priests and the Pharisees gathered a council and said, 'What
shall we do? For this Man works many signs. If we let Him alone like this, everyone
will believe in Him, and the Romans will come and take away both our place and nation'
... Then, from that day on, they plotted to put Him to death" (John 11:47-53).
One of Christ's disciples, Judas Iscariot, betrayed Him around midnight. The mob
the chief priests had assembled took Jesus from the Garden of Gethsemane, at the
foot of the Mount of Olives.
In a series of manipulated trials in search of a crime, Jesus' accusers trumped up
charges of blasphemy against Him based on His statement that He was the Son of God.
The Jewish leaders handed Jesus to Pilate, who, after sending Him to Herod, sought
to have Him released because he could find no grounds for punishment.
But the Jewish authorities kept up the pressure. They manipulated another mob to
pressure Pilate not to release Jesus- Pilate traditionally released a prisoner each
Passover-but to have Him executed.
Pilate finally consented. He had his prisoner mercilessly scourged with whips, then
condemned to death by crucifixion, a death reserved for the lowest criminals and
enemies of Rome.
Around 9 in the morning the Roman soldiers drove spikes into Jesus' hands and feet
and raised Him upright. The people watched, many horrified, others in shock about
this turn of events. Some mocked Him as He hung for six hours in the hot sun.
Then, "about the ninth hour" (3 p.m.), as the high priest began sacrificing
the lambs for the Passover observance that evening, "Jesus cried out with a
loud voice, saying, 'Eli, Eli, lama sabachthani?' that is, 'My God, My God, why have
You forsaken Me?'" (Matthew 27:46).
A final surge of pain wracked Jesus' body. His heartbeat slowed, then stilled.
A spectacular storm erupted, with lightning and thunder accompanied by an earthquake
so great that, in the temple only a few thousand feet away, it tore the huge curtain
separating the Holy of Holies from its court. The murder of the Son of God was the
ultimate crime against humanity, by humanity and for humanity.
Why did He have to die?
The meaning of the events surrounding the death of Jesus Christ is revealed elsewhere
in the Scriptures. We all, regardless of our race or religion, share in the blame
for the death of the perfect, righteous Son of God, one who did not deserve to die.
Since all humanity shares the blame for Christ's death, anti-Semitism is entirely
unjustified. The beauty of His sacrifice is that all of the crimes of humanity are
paid for by this spectacular act of selflessness.
It is by Christ's sacrifice that the sins of every man, woman and child who has ever
lived are paid for. The only Man who ever lived a perfect life surrendered that life
for Pontius Pilate, Herod, the gentiles and all the Israelites, the Jewish people
included. He died because of every sin and for every sinner before His generation
and since. He died for Judas, who betrayed Him, Peter, who denied Him, the false
witnesses who testified against Him, the priests who condemned Him and the Romans
who tormented and executed Him. He died for all the violence, lying and hatred of
the children of Israel and gentiles alike.
All the disciples fled from Him that day. Virtually all the others who earlier had
followed Him also rejected Him that day. Most people today still reject Him. Although
the world remains ignorant and unbelieving, we should understand His sacrifice and
be moved to understanding and faith.
Who killed Jesus Christ?
In one of the most sublime prophecies of the Bible, the prophet Isaiah foretold who
is responsible for the murder of Jesus Christ -and what that ultimately means for
every human being.
"He is despised and rejected by men, a Man of sorrows and acquainted with grief.
And we hid, as it were, our faces from Him; He was despised, and we did not esteem
Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him
stricken, smitten by God, and afflicted.
|
Recommended Reading To better understand Jesus'
sacrifice and what it means for us, be sure to request your free copies of the booklets
What Is Your Destiny?, The Gospel of the Kingdom and Transforming Your Life:
The Process of Conversion. |
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Keywords: Jesus' crucifixion Christ's crucifixion Jesus, death of crucifixion crucifixion of Christ
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