By Dr. C. Truman Davis
About a decade ago, reading Jim Bishop’s The Day Christ Died, I realized that I had for years taken the Crucifixion more or less for granted — that I had grown callous to its horror by a too easy familiarity with the grim details and a too distant friendship with our Lord. It finally occurred to me that, though a physician, I didn’t even know the actual immediate cause of death. The Gospel writers don’t help us much on this point, because crucifixion and scourging were so common during their lifetime that they apparently considered a detailed description unnecessary.
So we have only the concise words of the Evangelists: “Pilate, having scourged Jesus, delivered Him to them to be crucified — and they crucified Him.” I have no competence to discuss the infinite psychic and spiritual suffering of the Incarnate God atoning for the sins of fallen man. But it seemed to me that as a physician I might pursue the physiological and anatomical aspects of our Lord’s passion in some detail.
What did the body of Jesus of Nazareth actually endure during those hours of torture?
This led me first to a study of the practice of crucifixion itself; that is, torture and execution by fixation to a cross. I am indebted to many who have studied this subject in the past, and especially to a contemporary colleague, Dr. Pierre Barbet, a French surgeon who has done exhaustive historical and experimental research and has written extensively on the subject.
Apparently, the first known practice of crucifixion was by the Persians. Alexander and his generals brought it back to the Mediterranean world — to Egypt and to Carthage. The Romans apparently learned the practice from the Carthaginians and (as with almost everything the Romans did) rapidly developed a very high degree of efficiency and skill at it. A number of Roman authors (Livy, Cicer, Tacitus) comment on crucifixion, and several innovations, modifications, and variations are described in the ancient literature. For instance, the upright portion of the cross (or stipes) could have the cross-arm (or patibulum) attached two or three feet below its top in what we commonly think of as the Latin cross. The most common form used in our Lord’s day, however, was the Tau cross, shaped like our T.
In this cross, the patibulum was placed in a notch at the top of the stipes. There is archeological evidence that it was on this type of cross that Jesus was crucified. Without any historical or biblical proof, Medieval and Renaissance painters have given us our picture of Christ carrying the entire cross. But the upright post, or stipes, was generally fixed permanently in the ground at the site of execution and the condemned man was forced to carry the patibulum, weighing about 110 pounds, from the prison to the place of execution.
Many of the painters and most of the sculptors of crucifixion, also show the nails through the palms. Historical Roman accounts and experimental work have established that the nails were driven between the small bones of the wrists (radial and ulna) and not through the palms. Nails driven through the palms will strip out between the fingers when made to support the weight of the human body. The misconception may have come about through a misunderstanding of Jesus’ words to Thomas, “Observe my hands.” Anatomists, both modern and ancient, have always considered the wrist as part of the hand.
A titulus, or small sign, stating the victim’s crime was usually placed on a staff, carried at the front of the procession from the prison, and later nailed to the cross so that it extended above the head. This sign with its staff nailed to the top of the cross would have given it somewhat the characteristic form of the Latin cross.
But, of course, the physical passion of the Christ began in Gethsemane. Of the many aspects of this initial suffering, the one of greatest physiological interest is the bloody sweat. It is interesting that St. Luke, the physician, is the only one to mention this. He says, “And being in agony, He prayed the longer. And His sweat became as drops of blood, trickling down upon the ground.” Every ruse (trick) imaginable has been used by modern scholars to explain away this description, apparently under the mistaken impression that this just doesn’t happen. A great deal of effort could have been saved had the doubters consulted the medical literature. Though very rare, the phenomenon of Hematidrosis, or bloody sweat, is well documented. Under great emotional stress of the kind our Lord suffered, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process might well have produced marked weakness and possible shock.
After the arrest in the middle of the night, Jesus was next brought before the Sanhedrin and Caiphus, the High Priest; it is here that the first physical trauma was inflicted. A soldier struck Jesus across the face for remaining silent when questioned by Caiphus. The palace guards then blind-folded Him and mockingly taunted Him to identify them as they each passed by, spat upon Him, and struck Him in the face.
In the early morning, battered and bruised, dehydrated, and exhausted from a sleepless night, Jesus is taken across the Praetorium of the Fortress Antonia, the seat of government of the Procurator of Judea, Pontius Pilate. You are, of course, familiar with Pilate’s action in attempting to pass responsibility to Herod Antipas, the Tetrarch of Judea. Jesus apparently suffered no physical mistreatment at the hands of Herod and was returned to Pilate.
It was then, in response to the cries of the mob, that Pilate ordered Bar-Abbas released and condemned Jesus to scourging and crucifixion. There is much disagreement among authorities about the unusual scourging as a prelude to crucifixion. Most Roman writers from this period do not associate the two. Many scholars believe that Pilate originally ordered Jesus scourged as his full punishment and that the death sentence by crucifixion came only in response to the taunt by the mob that the Procurator was not properly defending Caesar against this pretender who allegedly claimed to be the King of the Jews. Preparations for the scourging were carried out when the Prisoner was stripped of His clothing and His hands tied to a post above His head. It is doubtful the Romans would have made any attempt to follow the Jewish law in this matter, but the Jews had an ancient law prohibiting more than forty lashes. The Roman legionnaire steps forward with the flagrum (or flagellum) in his hand. This is a short whip consisting of several heavy, leather thongs with two small balls of lead attached near the ends of each. The heavy whip is brought down with full force again and again across Jesus’ shoulders, back, and legs.
At first the thongs cut through the skin only. Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. The small balls of lead first produce large, deep bruises which are broken open by subsequent blows. Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue. When it is determined by the centurion in charge that the prisoner is near death, the beating is finally stopped. The half-fainting Jesus is then untied and allowed to slump to the stone pavement, wet with His own blood.
The Roman soldiers see a great joke in this provincial Jew claiming to be king. They throw a robe across His shoulders and place a stick in His hand for a scepter. They still need a crown to make their travesty complete. Flexible branches covered with long thorns (commonly used in bundles for firewood) are plaited into the shape of a crown and this is pressed into His scalp. Again there is copious bleeding, the scalp being one of the most vascular areas of the body.
After mocking Him and striking Him across the face, the soldiers take the stick from His hand and strike Him across the head, driving the thorns deeper into His scalp. Finally, they tire of their sadistic sport and the robe is torn from His back. Already having adhered to the clots of blood and serum in the wounds, its removal causes excruciating pain just as in the careless removal of a surgical bandage, and almost as though He were again being whipped the wounds once more begin to bleed. In deference to Jewish custom, the Romans return His garments. The heavy patibulum of the cross is tied across His shoulders, and the procession of the condemned Christ, two thieves, and the execution detail of Roman soldiers headed by a centurion begins its slow journey along the Via Dolorosa.
In spite of His efforts to walk erect, the weight of the heavy wooden beam, together with the shock produced by copious blood loss, is too much. He stumbles and falls. The rough wood of the beam gouges into the lacerated skin and muscles of the shoulders. He tries to rise, but human muscles have been pushed beyond their endurance. The centurion, anxious to get on with the crucifixion, selects a stalwart North African onlooker, Simon of Cyrene, to carry the cross. Jesus follows, still bleeding and sweating the cold, clammy sweat of shock, until the 650 yard journey from the fortress Antonia to Golgotha is finally completed. Jesus is offered wine mixed with myrrh, a mild analgesic mixture. He refuses to drink. Simon is ordered to place the patibulum on the ground and Jesus quickly thrown backward with His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly, he moves to the other side and repeats the action, being careful not to pull the arms to tightly, but to allow some flexion and movement. The patibulum is then lifted in place at the top of the stipes and the titulus reading, “Jesus of Nazareth, King of the Jews,” is nailed in place.
The left foot is now pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The Victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating pain shoots along the fingers and up the arms to explode in the brain — the nails in the wrists are putting pressure on the median nerves.
As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail through His feet. Again there is the searing agony of the nail tearing through the nerves between the metatarsal bones of the feet. At this point, as the arms fatigue, great waves of cramps sweep over the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by his arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically, he is able to push Himself upward to exhale and bring in the life-giving oxygen.
It was undoubtedly during these periods that He uttered the seven short sentences recorded:
The first, looking down at the Roman soldiers throwing dice for His seamless garment, “Father, forgive them for they know not what they do.”
The second, to the penitent thief, “Today thou shalt be with me in Paradise.”
The third, looking down at the terrified, grief-stricken adolescent John — the beloved Apostle — he said, “Behold thy mother.” Then, looking to His mother Mary, “Woman behold thy son.”
The fourth cry is from the beginning of the 22nd Psalm, “My God, my God, why has thou forsaken me?”
Jesus experienced hours of limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain where tissue is torn from His lacerated back as He moves up and down against the rough timber. Then another agony begins — a terrible crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. One remembers again the 22nd Psalm, the 14th verse: “I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted in the midst of my bowels.”
It is now almost over. The loss of tissue fluids has reached a critical level; the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissue; the tortured lungs are making a frantic effort to gasp in small gulps of air. The markedly dehydrated tissues send their flood of stimuli to the brain. Jesus gasps His fifth cry, “I thirst.” One remembers another verse from the prophetic 22nd Psalm: “My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou has brought me into the dust of death.” A sponge soaked in posca, the cheap, sour wine which is the staple drink of the Roman legionaries, is lifted to His lips. He apparently doesn’t take any of the liquid.
The body of Jesus is now in extremes, and He can feel the chill of death creeping through His tissues. This realization brings out His sixth words, possibly little more than a tortured whisper, “It is finished.” His mission of atonement has completed. Finally He can allow his body to die.
With one last surge of strength, he once again presses His torn feet against the nail, straightens His legs, takes a deeper breath, and utters His seventh and last cry, “Father! Into thy hands I commit my spirit.”
The rest you know. In order that the Sabbath not be profaned, the Jews asked that the condemned men be dispatched and removed from the crosses. The common method of ending a crucifixion was by crurifracture, the breaking of the bones of the legs. This prevented the victim from pushing himself upward; thus the tension could not be relieved from the muscles of the chest and rapid suffocation occurred. The legs of the two thieves were broken, but when the soldiers came to Jesus they saw that this was unnecessary.
Apparently, to make doubly sure of death, the legionnaire drove his lance through the fifth interspace between the ribs, upward through the pericardium and into the heart. The 34th verse of the 19th chapter of the Gospel according to St. John reports: “And immediately there came out blood and water.” That is, there was an escape of water fluid from the sac surrounding the heart, giving postmortem evidence that Our Lord died not the usual crucifixion death by suffocation, but of heart failure (a broken heart) due to shock and constriction of the heart by fluid in the pericardium.
Thus we have had our glimpse — including the medical evidence — of that epitome of evil which man has exhibited toward Man and toward God. It has been a terrible sight, and more than enough to leave us despondent and depressed. How grateful we can be that we have the great sequel in the infinite mercy of God toward man — at once the miracle of the atonement (at one ment) and the expectation of the triumphant Easter morning.
Are you moved by what Jesus did for you on the cross? Do you want to receive the salvation Jesus purchased for you at Calvary with His own blood? Pray this prayer with me:
Dear Lord Jesus,
I know that I am a sinner and need your forgiveness. I believe that You died on the cross for my sins and rose from the grave to give me life. I know You are the only way to God so now I want to quit disobeying You and start living for You. Please forgive me, change my life and show me how to know You. In Jesus’ name. Amen.
Yesterday morning we returned to our series entitled, “The Queen and I,” a study through the book of Esther. We were in chapter 3, where we were introduced to a new character named Haman. He is the Hitler of the Old Testament. We saw how dangerous the emotion of anger can be when it is not kept in check. We saw that Israel was in for a terrible holocaust, but remember God is in the shadows. His name isn’t mentioned in the book, but He is behind the scenes orchestrating His will to be done. He has everything in place. You can listen to this message by following this link: Haman, Hitler, and Hatred, or visit our sermons page.
On Sunday, we continued our series entitled, “The Queen and I.” We were in chapter two where we are introduced for the first time to Esther. She is our title character, but not the main character. Who do you think is the main character? Is it the king? Is it Mordecai or Haman? No, the main character is God. Although He is not mentioned specifically, God is all over the place in the book of Esther. Though He isn’t on center stage, in the spot-light, He is behind the scenes, queuing the lights and prompting the lines. You can listen to this message by following this link or visit our sermons page.
Think for just a minute, “What do I want for Christmas?”
I read a sermon from Mark Adams and he replied in song to that same question…
“Well, since you asked, what I really want is …
“Chestnuts roasting on an open fire, Jack Frost nipping at your nose. Yuletide carols being sung by a choir and folks dressed up like Eskimos. Everybody knows some turkey…” that’s true … everybody does know some turkey.”
How about you, honey? What do you want for Christmas? “I’ve just one wish on this Christmas Eve. I wish I were with you. I wish I were with you. Merry Christmas, darling.”
What do you want for Christmas, little boy? “All I want for Chrithmas is my two front teeth, my two front teeth, yeah, my two front teeth. Gee, if I could only have my two front teeth, then I could with you Merry Chrithmiths.”
And you? “I’m dreaming of white Christmas … just like the ones I used to know, where the treetops glisten and children listen to hear sleigh bells in the snow.”
Soldier, what do you want for Christmas? “That’s pretty obvious, isn’t it? Christmas Eve will find me where the love-light gleams. I’ll be home for Christmas … if only in my dreams.”
How ’bout you dude? What do you want for Christmas? “Man, what I want is … … voices singing ‘let’s be jolly, deck the halls with boughs of holly.’ Rocking around the Christmas tree at the Christmas party hop.”
Mr. Retail-store-owner, what do you want? “Silver and gold, silver and gold. Everyone wishes for silver and gold … don’t they?”
What do you want for Christmas? From teeth to turkey to tinsel, I think it’s clear that songwriters over the decades have captured the desires of our hearts when it comes to Christmas. When it comes right down to it, what most people want out of Christmas is to have a good time, the best time, “the most wonderful time of the year.”
And I couldn’t agree more. Christmas ought to be … “the hap-happiest season of all.”
In my family we had certain traditions that were associated with Christmas. We would read the Christmas story, the one about Mary and Joseph and Jesus, not the one about “The Night Before Christmas.” We were allowed to open one present on Christmas Eve. We would head to my grandparents house for a turkey dinner. When Joanna and I were first married, we would make the trek to Terre Haute, Indiana to her parent’s house. For the first nine years, we saw snow eight of those years. Joanna’s family has a tradition of each year watching Irving Berlin’s White Christmas, a Christmas classic. Interestingly, even though Berlin was born in Russia and lived in New York, he headed south to Florida during his winters, as often as he could. Maybe, his wish was just a pull on our sentimental heart strings. It doesn’t matter to me though. I find myself each Christmas longing for snow. Even now, while writing this I find myself crooning along with Bing Crosby, “may all your Christmases be white.”
“I’m Dreaming of White Christmas,” not just for me, but for you also.
In Isaiah 1:18, God says “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Consider with me what the Bible has to say.
1. I’m Dreaming of the Whiteness of a Pure Heart
The picture is a courtroom scene. God addresses Israel specifically, but this is also addressed to each one of us that find ourselves in a permanent sinful condition. When God uses the word “scarlet,” He is describing a permanent condition, like a permanent stain that cannot be removed. He is saying that He wants to give us the whiteness of a pure heart. He wants to remove the stain and restore us, just as if wool could be restored to its original whiteness.
How can this happen? We have to go back to the very beginning and understand that when Adam and Eve fell into sin they plunged the entire human race into sin. (Rom. 3:10; 3:23) We have a permanent stain of sin. Because of Sin, mankind must be separated from a holy God, the payment for sin is death (Rom. 6:23); mankind is hopeless and in no way can save himself, but Christ came to the world to die for the whole world (John 3:16).
What must I then do to be saved? John 3:16 says For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3:36 says He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. The key phrase is “believe on” or “believeth in.” It is easy to see that this is talking about much more than an intellectual assent to a fact, but a complete trust.
Several years ago, my daughter Abby was stuck in a neighbors tree house. She was about eight feet in the air and she didn’t want to come down the rope. I told her to jump to Daddy. She stood there wobbling in the tree house. She looked like she wanted to jump, but she really didn’t want to jump. I said, “Abby, don’t you believe Daddy will catch you.” She replied, “Yes Daddy, I believe you will catch me.” She was still standing in the tree house, looking down in terror. I said, “Abby, Daddy wouldn’t let you get hurt, would he?” “No, Daddy, you wouldn’t let me get hurt.” She still wouldn’t jump. Finally, I said sternly, “Abby, jump!” I think Abby is a picture of where many of us are in our relationship to God. We believe that Jesus is God. We believe He was born in Bethlehem and was laid in a manger. We believed He lived a sinless life and worked many miracles. We believe that He died on the cross for our sins. We even believe that He rose again. But for many of us it is just an intellectual belief. We are like Abby wobbling up in the tree house saying “Yes, I believe,” but we have never actually jumped into Jesus’ arms. That is what it means to “believe upon,” we must take the leap of faith into Jesus arms, placing our complete trust in Him.
This time of the year when the world focuses upon the birth of Christ – let’s remember that Christ is our Savior, that mankind had no hope, other than the little boy that was laid in a manger.
In the next post I’ll continue the thought of a white Christmas.
This old house once knew my children
This old house once knew my wife
This old house was home and shelter
as we fought the storms of life,
This old house once rang with laughter,
This old house heard many shouts,
Now she trembles in the darkness
when the lightnin’ walks about.
Ain’t gonna need this house no longer,
Ain’t gonna need this house no more,
Ain’t got time to fix the shingles
Ain’t got time to fix the floor,
Ain’t got time to oil the hinges,
Nor to mend the window pane,
Ain’t gonna need this house no longer,
I’m getting ready to meet the saints
Stuart Hamblen, the cowboy songwriter and actor one time was out on a hunting trip in the mountains with a buddy. The two of them came up on an old house, a dilapidated old house. The shingles had been blown off the roof, some of the windowpanes had been broken, there was a rickety old fence and a gate hanging on one hinge. In the yard was a bony old hound dog. They decided they would investigate. Stuart and his buddy went up to this old house and went up the splintery old steps and the door was unlatched, a little ajar, and they pushed aside and went in. That’s when they found him–the old man who had lived in that house. He was dead; they surmised he probably died in the midst of a recent storm. Stuart Hamblen then wrote that old song that used to be sung back in the 50′s and 60′s, “This Old House.”
I think it’s a good old song, maybe not gramatically correct, but theologically, he was right on the money. You see, Stuart Hamblen didn’t come upon that idea of our bodies being an old house, that’s right here in the word of God. Our text this evening was from 2 Corinthians 4:7-5:9, where Paul compares our earthly bodies to “jars of clay,” and “tents.”