On The Physical Death of Jesus Christ

From the Departments of Pathology (Dr. Edwards) and Medical Graphics (Mr. Hoamer), Mayo Clinic, Rochester, Minn.; and the Homestead United Methodist Church, Rochester, Minn., and the West Bethel United Methodist Church, Bethel, Minn. (Pastor Gabel).

Reprint requests to Department of Pathology, Mayo Clinic, Rochester, MN 55905 (Dr. Edwards)

* Jesus of Nazareth underwent Jewish and Roman trials, was flogged, and was sentenced to death by crucifixion. The scourging produced deep stripelike lacerations and appreciable blood loss, and it probably set the stage for hypovolemic shock, as evidenced by the fact that Jesus was too weakened to carry the crossbar (patibulum) to Golgotha. At the site of crucifixion, his wrists were nailed to the patibulum and, after the patibulum was lifted onto the upright post (stipes), his feet were nailed to the stipes. The major pathophysiologic effect of crucifixion was an interference with normal respirations. Accordingly death resulted primarily from hypovolemic shock and exhaustion asphyxia. Jesus' death was ensured by the thrust of a soldier's spear into his side. Modern medical interpretation of the historical evidence indicate that Jesus was dead when taken down from the cross.

The life and teachings of Jesus of Nazareth have formed the basis for a major world religion (Christianity), have appreciably influenced the course of human history, and, by virtue of a compassionate attitude towards the sick, also have contributed to the development of modern medicine. The eminence of Jesus as a historical figure and the suffering and controversy associated with his death have stimulated us to investigate, in an interdisciplinary manner, the circumstances surrounding his crucifixion. Accordingly, it is our intent to present not a theological treatise but rather a medically and historically accurate account of the physical death of the one called Jesus Christ.

The source material concerning Christ's death comprises a body of literature and not a physical body or its skeletal remains. Accordingly, the credibility of any discussion of Jesus' death will be determined primarily by the credibility of one's sources. For this review, the source material includes the writings of ancient Christian and non-Christian authors, the writings of modern authors, and the Shroud of Turin. (1-40) Using the legal-historical method of scientific investigation, (27) scholars have established the reliability and accuracy of the ancient manuscripts. (26,27,29,31)

The most extensive and detailed descriptions of the life and death of Jesus are to be found in the New Testament gospels of Matthew, Mark, Luke, and John. (1) The other 23 books of the New Testament support but do not expand on the details recorded in the gospels. Contemporary Christian, Jewish, and Roman authors provide additional insight concerning the first-century Jewish and Roman legal systems and the details of scourging and crucifixion. (5) Seneca, Livy, Plutarch, and others refer to crucifixion practices in their works. (8,28) Specifically, Jesus (or his crucifixion) is mentioned by the Roman historians Cornelius Tacitus, Pliny the Younger, and Suetonius, by non-Roman historians Thallus and Phlegon, by the satirist Lucian of Samosata, by the Jewish Talmud, and by the Jewish historian Flavius Josephus, although the authenticity of portions of the latter is problematic. (26)

The Shroud of Turin is considered by many to represent the actual burial cloth of Jesus, (22) and several publications concerning the medical aspects of his death draw conclusions from this assumption. (5,11) The Shroud of Turin and recent archaeological findings provide valuable information concerning Roman crucifixion practices. (22-24) The interpretations of modern writers, based on a knowledge of science and medicine not available in the first century, may offer additional insight concerning the possible mechanisms of Jesus' death. (2,17)

When taken in concert, certain facts -- the extensive and early testimony of both Christian proponents and opponents, and their universal acceptance of Jesus as a true historical figure; the ethic of the gospel writers, and the shortness of the time interval between the events and the extant manuscripts; and the confirmation of the gospel accounts by historians and archaeological findings (26,27) -- ensure a reliable testimony from which a modern medical interpretation of Jesus' death may be made.

After Jesus and his disciples had observed the Passover meal in an upper room in a home in southwest Jerusalem, they traveled to the Mount of Olives, northeast of the city. (Owing to various adjustments in the calendar, the years of Jesus' birth and death remain controversial. (29) However, it is likely that Jesus was born in either 4 or 6 BC and died in 30 AD. (11,29) During the Passover observance in 30 AD, the last Supper would have been observed on Thursday, April 6 [Nisan 13], and Jesus would have been crucified on Friday, April 7 [Nisan 14]. (29) ) At nearby Gethsemane, Jesus, apparently knowing that the time of his death was near, suffered great mental anguish, and, as described by the physician Luke, his sweat became like blood. (1)

Although this is a very rare phenomenon, bloody sweat (hematidrosis or hemohidrosis) may occur in highly emotional states or in persons with bleeding disorders. (18,20) As a result of hemorrhage into the sweat glands, the skin becomes fragile and tender. (2,11) Luke's descriptions supports the diagnosis of hematidrosis rather than eccrine chromidrosis (brown or yellow-green sweat) or stigmatization (blood oozing from the palms or elsewhere). (18,21) Although some authors have suggested that hematidrosis produced hypovolemia, we agree with Bucklin (5) that Jesus' actual blood loss probably was minimal. However, in the cold night air, (1) it may have produced chills.

Soon after midnight, Jesus was arrested at Gethsemane by the temple officials and was taken first to Annas and then to Caiaphas, the Jewish high priest for that year. (1) Between 1 AM and daybreak, Jesus was tried before Caiaphas and the political Sanhedrin and was found guilty of blasphemy. (1) The guards then blindfolded Jesus, spat on him, and struck him in the face with their fists. (1) Soon after daybreak, presumably at the temple, Jesus was tried before the religious Sanhedrin (with the Pharisees and the Sadducees) and again was found guilty of blasphemy, a crime punishable by death. (1,5)

Since permission for an execution had to come from the governing Romans, (1) Jesus was taken early in the morning by the temple officials to the Praetorium of the Fortress of Antonia, the residence and governmental seat of Pontius Pilate, the procurator of Judea. However, Jesus was presented to Pilate not as a blasphemer but rather as a self-appointed king who would undermine the Roman authority. (1) Pilate made no charges against Jesus and sent him to Herod Antipas, the tetrarch of Judea. (1) Herod likewise made no official charges and then returned Jesus to Pilate. (1) Again, Pilate could find no basis for a legal charge against Jesus, but the people persistently demanded crucifixion. Pilate finally granted their demand and handed over Jesus to be flogged (scourged) and crucified. (McDowell (25) has reviewed the prevailing political, religious, and economic climates in Jerusalem at the time of Jesus' death, and Bucklin (5) has described the various illegalities of the Jewish and Roman trials.)

The rigors of Jesus' ministry (that is, traveling by foot throughout Palestine) would have precluded any major physical illness or a weak general constitution. Accordingly, it is reasonable to assume that Jesus was in good physical condition before his walk to Gethsemane. However, during the 12 hours between 9 PM Thursday and 9 AM Friday, he had suffered great emotional stress (as evidenced by hematidrosis), abandonment by his closest friends (the disciples), and a physical beating (after the first Jewish trial). Also, in the setting of a traumatic and sleepless night, had been forced to walk more than 2.5 miles (4.0 km) to and from the sites of the various trials. These physical and emotional factors may have rendered Jesus particularly vulnerable to the adverse hemodynamic effects of the scourging.

Flogging was a legal preliminary to every Roman execution, (28) and only women and Roman senators or soldiers (except in cases of desertion) were exempt. (11) The usual instrument was a short whip (flagrum or flagellum) with several single or braided leather thongs of variable lengths, in which small iron balls or sharp pieces of sheep bones were tied at intervals. Occasionally, staves also were used. (8,12) For scourging, the man was stripped of his clothing, and his hands were tied to an upright post. (11) The back, buttocks, and legs were flogged either by two soldiers (lictors) or by one who alternated positions. (5,7,11,28) The severity of the scourging depended on the disposition of the lictors and was intended to weaken the victim to a state just short of collapse or death. (8) After the scourging, the soldiers often taunted their victim. (11)

As the Roman soldiers repeatedly struck the victim's back with full force, the iron balls would cause deep contusions, and the leather thongs and sheep bones would cut into the skin and subcutaneous tissues. (7) Then, as the flogging continued, the lacerations would tear into the underlying skeletal muscles and produce quivering ribbons of bleeding flesh. (27,25) Pain and blood loss generally set the stage for circulatory shock. (12) The extent of blood loss may well have determined how long the victim would survive on the cross. (3)

At the Praetorium, Jesus was severely whipped. (Although the severity of the scourging is not discussed in the four gospel accounts, it is implied in one of the epistles (1 Peter 2:24). A detailed word study of the ancient Greek text for this verse indicates that the scourging of Jesus was particularly harsh. (33) ) It is not known whether the number of lashes was limited to 39, in accordance with Jewish law. (5) The Roman soldiers, amused that this weakened man had claimed to be a king, began to mock him by placing a robe on his shoulders, a crown of thorns on his head, and a wooden staff as a scepter in his right hand. (1) Next, they spat on Jesus and struck him on the head with the wooden staff. (1) Moreover, when the soldiers tore the robe from Jesus' back, they probably reopened the scourging wounds. (7)

The severe scourging, with its intense pain and appreciable blood loss, most probably left Jesus in a preshock state. Moreover, hematidrosis had rendered his skin particularly tender. The physical and mental abuse meted out by the Jews and the Romans, as well as the lack of food, water, and sleep, also contributed to his generally weakened state. Therefore, even before the actual crucifixion, Jesus' physical condition was at least serious and possibly critical.

Crucifixion probably first began among the Persians. (34) Alexander the Great introduced the practice to Egypt and Carthage, and the Romans appear to have learned of it from the Carthaginans. (11) Although the Romans did not invent crucifixion, they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering. (10,17) It was one of the most disgraceful and cruel methods of execution and usually was reserved only for slaves, foreigners, revolutionaries, and the vilest of criminals. (3,25,28) Roman law usually protected Roman citizens from crucifixion, (5) except perhaps in the case of desertion by soldiers.

In its earliest form in Persia, the victim was either tied to a tree or was tied to or impaled on an upright post, usually to keep the guilty victim's feet from touching holy ground. (3,11,30,34,38). Only later was a true cross used; it was characterized by an upright post (stipes) and a horizontal crossbar (patibulum), and it had several variations (11). Although archaeological and historical evidence strongly indicates that the low Tau cross was preferred by the Romans in Palestine at the time of Christ, (2,7,11) crucifixion practices often varied in a given geographic region and in accordance with the imagination of the executioners, and the Latin cross and other forms also may have been used. (26)

It was customary for the condemned man to carry his own cross from the flogging post to the site of crucifixion outside the city walls. (8,11,30) He was usually naked, unless this was prohibited by local customs. (11) Since the weight of the entire cross was probably well over 300 lb. (136 kg), only the crossbar was carried. (11) The patibulum, weighing 75 to 125 lb. (34 to 57 kg), (11,30) was placed across the nape of the victim's neck and balanced along both shoulders. Usually, the outstretched arms then were tied to the crossbar. (7,11) The processional to the site of crucifixion was led by a complete Roman military guard, headed by a centurion. (3,11) One of the soldiers carried a sign (titulus) on which the condemned man's name and crime were displayed. (3,11) Later, the titulus would be attached to the top of the cross. (11) The Roman guard would not leave the victim until they were sure of his death. (9,11)

Outside the city walls was permanently located the heavy upright wooden stipes, on which the patibulum would be secured. In the case of the Tau cross, this was accomplished by means of a mortise and tenon joint, with or without reinforcement by ropes. (10,11,30) To prolong the crucifixion process, a horizontal wooden block or plank, serving as a crude seat (sedile or sedulum), often was attached midway down the stipes. (3,11,16) Only very rarely, and probably later than the time of Christ, was an additional block (suppedaneum) employed for transfixion of the feet. (9,11)

At the site of execution, by law, the victim was given a bitter drink of wine mixed with myrrh (gall) as a mild analgesic. (7,17) The criminal was then thrown to the ground on his back, with his arms outstretched along the patibulum. (11) the hands could be nailed or tied to the crossbar, but nailing apparently was preferred by the Romans. (8,11) The archaeological remains of a crucified body, found in an ossuary near Jerusalem and dating from the time of Christ, indicate that the nails were tapered iron spikes approximately 5 to 7 in (13 to 18 cm) long with a square shaft 3/8 in (1 cm) across. (23,24,30) Furthermore, ossuary findings and the Shroud of Turin have documented that the nails commonly were driven through the wrists rather than the palms. (22-24,30)

After both arms were fixed to the crossbar, the patibulum and the victim, together, were lifted onto the stipes. (11) On the low cross, four soldiers could accomplish this relatively easily. However, on the tall cross, the soldiers used either wooden forks or ladders. (11)

Next, the feet were fixed to the cross, either by nails or ropes. Ossuary findings and the Shroud of Turin suggest that nailing was the preferred Roman practice. (23,24,30) Although the feet could be fixed to the sides of the stipes or to a wooden footrest (suppedaneum), they usually were nailed directly to the front of the stipes. (11) To accomplish this, flexion of the knees may have been quite prominent, and the bent legs may have been rotated laterally (23-25,30)

When the nailing was completed, the titulus was attached to the cross, by nails or cords, just above the victim's head. (11) The soldiers and the civilian crowd often taunted and jeered the condemned man, and the soldiers customarily divided up his clothes among themselves. (11,25) The length of survival generally ranged from three or four hours to three or four days and appears to have been inversely related to the severity of the scourging. (3,11) However, even if the scourging had been relatively mild, the Roman soldiers could hasten death by breaking the legs below the knees (crurifragium or skelokopia). (3,11)

Not uncommonly, insects would light upon or burrow into the open wounds or the eyes, ears, and nose of the dying and helpless victim, and birds of prey would tear at these sites. (16) Moreover, it was customary to leave the corpse on the cross to be devoured by predatory animals. (3,11,12,28) However, by Roman law, the family of the condemned could take the body for burial, after obtaining permission from the Roman judge. (11)

Since no one was intended to survive crucifixion, the body was not released to the family until the soldiers were sure that the victim was dead. By custom, one of the Roman guards would pierce the body with a sword or lance. (3,11) Traditionally, this had been considered a spear wound to the heart through the right side of the chest -- a fatal wound probably taught to most Roman soldiers. (11) The Shroud of Turin documents this form of injury. (5,11,22) Moreover, the standard infantry spear, which was 5 to 6 ft (1.5 to 1.8 m) long (30) could easily have reached the chest of a man crucified on the customary low cross. (11)

With a knowledge of both anatomy and ancient crucifixion practices, one may reconstruct the probably medical aspects of this form of slow execution. Each wound apparently was intended to produce intense agony, and the contributing causes of death were numerous.

The scourging prior to crucifixion served to weaken the condemned man and, if blood loss was considerable, to produce orthostatic hypotension and even hypovolemic shock. (8, 12) When the victim was thrown to the ground on his back, in preparation for transfixion of his hands, his scourging wounds most likely would become torn open again and contaminated with dirt. (2,14) Furthermore, with each respiration, the painful scourging wounds would be scraped against the rough wood of the stipes. (7) As a result, blood loss from the back probably would continue throughout the crucifixion ordeal.

With arms outstretched but not taut, the wrists were nailed to the patibulum. (7,11) It has been shown that the ligaments and bones of the wrist can support the weight of a body hanging from them , but the palms cannot. (11) Accordingly, the iron spikes probably were driven between the radius and the carpals or between the two rows of carpal bones, (2,10,11,30) either proximal to or through the strong bandlike flexor retinaculum and the various intercarpal ligaments. Although a nail in either location in the wrist might pass between the bony elements and thereby produce no fractures, the likelihood of painful periosteal injury would seem great. Furthermore, the driven nail would crush or sever the rather large sensorimotor median nerve. (2,7,11) The stimulated nerve would produce excruciating bolts of fiery pain in both arms. (7,9) Although the severed median nerve would result in paralysis of a portion of the hand, ischemic contractures and impalement of various ligaments by the iron spike might produce a clawlike grasp.

Most commonly, the feet were fixed to the front of the stipes by means of an iron spike driven through the first or second intermetatarsal space, just distal to the tarsometatarssal joint. (2,5,8,11,30) It is likely that the deep peroneal nerve and branches of the medial and lateral plantar nerves would have been injured by the nails. Although scourging may have resulted in considerable blood loss, crucifixion per se was a relatively bloodless procedure, since no major arteries, other than perhaps the deep plantar arch, pass through the favored anatomic sites of transfixion. (2,10,11)

The major pathophysiologic effect of crucifixion, beyond the excruciating pain, was a marked interference with normal respiration, particularly exhalation. The weight of the body, pulling down on the outstretched arms and shoulders, would tend to fix the intercostal muscles in an inhalation state and thereby hinder passive exhalation. (2,10,11) Accordingly, exhalation was primarily diaphragmatic, and breathing was shallow. It is likely that this form of respiration would not suffice and that hypercarbia would soon result. The onset of muscle cramps or tetanic contractions, due to fatigue and hypercarbia, would hinder respiration even further. (11)

Adequate exhalation required lifting the body by pushing up on the feet and by flexing the elbows and adducting the shoulders. (2) However, this maneuver would place the entire weight of the body on the tarsals and would produce searing pain. (7) Furthermore, flexion of the elbows would cause rotation of the wrists about the iron nails and cause fiery pain along the damaged median nerves. (7) Lifting of the body would also painfully scrape the scourged back against the rough wooden stipes. (2,7) Muscle cramps and paresthesias of the outstretched and uplifted arms would add to the discomfort. (7) As a result, each respiratory effort would become agonizing and tiring and lead eventually to asphyxia. (2,3,7,10)

The actual cause of death by crucifixion was multifactorial and varied somewhat with each case, but the two most prominent causes probably were hypovolemic shock and exhaustion asphyxia. (2,3,7,10) Other possible contributing factors included dehydration, (7,16) stress-induced arrhythmias, (3) and congestive heart failure with the rapid accumulation of pericardial and perhaps pleural effusions. (2,7,11) Crucifracture (breaking the legs below the knees), if performed, led to an asphyxic death within minutes. (11) Death by crucifixion was, in every sense of the word, excruciating (Latin, excruciatus, or "out of the cross").

After the scourging and the mocking, at about 9 AM, the Roman soldiers put Jesus' clothes back on him and then led him and two thieves to be crucified. (1) Jesus apparently was so weakened by the severe flogging that he could not carry the patibulum from the Praetorium to the site of the crucifixion one third of a mile (600 to 650 m) away (1,3,5,7) Simon of Cyrene was summoned to carry Christ's cross, and the processional then made its way to Golgotha (or Calvary), an established crucifixion site.

Here, Jesus' clothes, except for a linen loincloth, again were removed, thereby probably reopening the scourging wounds. He then was offered a drink of wine mixed with myrrh (gall) but, after tasting it, refused the drink. (1) Finally, Jesus and the two thieves were crucified. Although scriptural references are made to nails in the hands (1), these are not at odds with the archaeological evidence of wrist wounds, since the ancients customarily considered the wrist to be a part of the hand. (7,11) The titulus was attached above Jesus' head. It is unclear whether Jesus was crucified on the Tau cross or the Latin cross; archaeological findings favor the former (11) and early tradition the latter. (38) The fact that Jesus later was offered a drink of wine vinegar from a sponge placed on the stalk of the hyssop plant (1) (approximately 20 in, or 50 cm long) strongly supports the belief that Jesus was crucified on the short cross.

The soldiers and the civilian crowd taunted Jesus throughout the crucifixion ordeal, and the soldiers cast lots for his clothing. (1) Christ spoke seven times from the cross. (1) Since speech occurs during exhalation, these short, terse utterances must have been particularly difficult and painful. At about 3 PM that Friday, Jesus cried out in a loud voice, bowed his head, and died. (1) The Roman soldiers and onlookers recognized his moment of death. (1)

Since the Jews did not want the bodies to remain on the crosses after sunset, the beginning of the Sabbath, they asked Pontius Pilate to order crucifracture to hasten the deaths of the three crucified men. (1) The soldiers broke the legs of the two thieves, but when they came to Jesus and saw that he was already dead, they did not break his legs. (1) Rather, one of the soldiers pierced his side, probably with an infantry spear, and produced a sudden flow of blood and water. (1) Later that day, Jesus' body was taken down from the cross and placed in a tomb. (1)

Two aspects of Jesus' death have been the source of great controversy, namely, the nature of the wound in his side (4,6) and the cause of his death after only several hours on the cross. (13-17).

The gospel of John describes the piercing of Jesus' side and emphasizes the sudden flow of blood and water. (1) Some authors have interpreted the flow of water to be ascites (12) or urine, from an abdominal midline perforation of the bladder. (15) However, the Greek word (pleura (32,35,,36) used by John clearly denoted laterality and often implied the ribs. (6,32,36)

Therefore, it seems probable that the wound was in the thorax and well away from the abdominal midline.

Although the side of the wound was not designated by John, it traditionally has been depicted on the right side. (4) Supporting this traditions is the fact that a large flow of blood would be more likely with a perforation of the distended and thin-walled right atrium or ventricle than the thick-walled and contracted left ventricle. Although the side of the wound may never be established with certainty, the right seems more probable than the left.

Some of the skepticism in accepting John's description has arisen from the difficulty in explaining, with medical accuracy, the flow of both blood and water. Part of this difficulty has been based on the assumption that the blood appeared first, then the water. However, in the ancient Greek, the order of words generally denoted prominence and not necessarily a time sequence. (37) Therefore, it seems likely that John was emphasizing the prominence of blood rather than its appearance preceding the water.

Therefore, the water probably represented serous pleural and pericardial fluid, (5-7,11) and would have preceded the flow of blood and been smaller in volume than the blood. Perhaps in the setting of hypovolemia and impending acute heart failure, pleural and pericardial effusions may have developed and would have added to the volume of apparent water. (5,11) The blood, in contrast, may have originated from the right atrium or the right ventricle or perhaps from a hemopericardium. (5,7,11)

Jesus' death after only three to six hours on the cross surprised even Pontius Pilate. (1) The fact that Jesus cried out in a loud voice and then bowed his head and died suggests the possibility of a catastrophic terminal event. One popular explanation has been that Jesus died of cardiac rupture. In the setting of the scourging and crucifixion, with associated hypovolemia, hypoxemia, and perhaps and altered coagulable state, friable non-infective thrombotic vegetations could have formed on the aortic or mitral valve. These then could have dislodged and embolized into the coronary circulation and thereby produced an acute transmural myocardial infarction. Thrombotic valvular vegetations have been reported to develop under analogous acute traumatic conditions. (39) Rupture of the left ventricular free wall may occur, though uncommonly, in the first few hours following infarction. (40)

However, another explanation may be more likely. Jesus' death may have been hastened simply by his state of exhaustion and by the severity of the scourging, with its resultant blood loss and preshock state. (7) The fact that he could not carry his patibulum supports this interpretation. The actual cause of Jesus' death, like that of other crucified victims, may have been multifactorial and related primarily to hypovolemic shock, exhaustion asphyxia, and perhaps acute heart failure. (2,3,5-7,10,11) A fatal cardiac arrhythmia may have accounted for the apparent catastrophic terminal event.

Thus, it remains unsettled whether Jesus died of cardiac rupture or of cardiorespiratory failure. However, the important feature may be not how he died but rather whether he died. Clearly, the weight of historical and medical evidence indicates that Jesus was dead before the wound to his side was inflicted and supports the traditional view that the spear, thrust between his right ribs, probably perforated not only the right lung but also the pericardium and heart and thereby ensured his death. Accordingly, interpretations based on the assumption that Jesus did not die on the cross appear to be at odds with modern medical knowledge.

1. Matthew 26:17-27:61, Mark 14:12-15:47, Luke 22:7-23:56, John 13:1-19:42, the "The Holy Bible" (New International Version). Grand Rapids, Mich. Zondervan Bible Publishers, 1978.

2. Lumpkin R: The physical suffering of Christ. "J Med Assoc Ala" 1978;47:8-10,47.

3. Johnson CD: Medical and cardiological aspects of the passion and crucifixion of Jesus, the Christ. "Bol Assoc Med PR" 1978;70:97-102.

4. Barb AA: The wound in Christ's side. "J Warbury Courtauld Inst" 1971;34:320-321.

5. Bucklin R: The legal and medical aspects of the trial and death of Christ. "Sci Law" 1970; 10:14-26.

6. Mikulicz-Radecki FV: The chest wound in the crucified Christ. "Med News" 1966;14:30-40.

7. Davis CT: The crucifixion of Jesus: The passion of Christ from a medical point of view. "Ariz Med" 1965;22:183-187.

9. Bloomquist ER: A doctor looks at crucifixion. "Christian Herald", March 1964, pp 35 46-48.

11. Barbet P: "A Doctor at Calvary: The Passion of Our Lord Jesus Christ as Described by a Surgeon", Earl of Wicklow (trans). Garden City, NY, Doubleday Image Books, 1953, pp 12-18, 37-147, 159-175, 187-208.

12. Primrose WB: A surgeon looks at the crucifixion. "Hibbert J" 1949, pp 382-388.

14. Whitaker JR: The physical cause of the death of our Lord. "Cath Manchester Guard" 1937;15:83-91.

15. Clark CCP: What was the physical cause of the death of Jesus Christ? "Med Rec" 1890; 38:543.

17. Shroud W: "Treatise on the Physical Cause of the Death of Christ and Its Relation to the Principles and Practice of Christianity" ed 2. London, Hamilton & Adams, 1871, pp 28-156, 489-494.

18. Allen AC: "The Skin: A Clinicopathological Treatise", ed 2. New York, Grune & Stratton Inc, 1967, pp 745-747.

19. Sutton RL Jr: "Diseases of the Skin", ed 11. St Louis, CV Mosby Co, 1956, pp 1393-1394.

23. Tzaferis V: Jewish tombs at and near Giv'at ha-Mivtar, Jerusalem. "Israel Explor J" 1970;20:38-59.

24. Haas N: Anthropological observations on the skeletal remains from Giv'at ha-Mivtar. "Israel Explor J" 1970;20:38-59.

25. McDowell J: "The Resurrection Factor" San Bernardino, Calif, Here's Life Publishers, 1981, pp 20-53, 75-103.

26. McDowell J: "Evidence That Demands a Verdict: Historical Evidence for the Christian Faith." San Bernardino, Calif, Here's Life Publishers, 1979, pp 39-87, 141-263.

27. McDowell J: "More Than a Carpenter" Wheaton, Ill, Tyndale House Publishers, 1977, pp 36-71, 89-100.

28. Hengel M: "Crucifixion in the Ancient World and the folly of the Message of the Cross" Bowden J (trans) Philadelphia, Fortress Press, 1977, pp 22-45, 86-90.

29. Ricciotti G: "The Life of Christ" Zizzamia AI (trans). Milwaukee, Bruce Publishing Co, 1947, pp 29-57, 78-153, 161-167, 586-647.

30. Pfeiffer CF, Vos HF, Rea J (eda): "Wycliffe Bible Encyclopedia." Chicago Moody Press, 1975, pp 149-152, 404-405, 713-723, 1173,1174, 150-1523.

31. Greenleaf S: "An Examination of the Testimony of the four Evangelists by the Rules of Evidence Administered in the Courts of Justice." Grand Rapids, Mich, Baker Book House, 1965, p. 29.

32. Hatch E, Redpath HA: "A Concordance to the Septuagint and the Other Greek Versions of the Old Testament (Including the Apocryphal Books) Graz, Austria, Akademische Druce U Verlagsanstalt, 1975, p 1142.

33. Wuest KS: "Wuest Word Studies From the Greek New Testament for the English Reader." Grand Rapids, Mich. WB Eerdmans Publisher, 1973, vol 1, p 280.

34. Friedrich G: "Theological Dictionary of the New Testament", Bremiley G (ed-trans). Grand Rapids, Mich. WB Eerdmans Publisher, 1971, vol 7, pp 572,573,632.

35. Aradt WF, Gingrich FW: "A Greek-English Lexicon of the New Testament and Other Early Christian Literature." University of Chicago Press, 1057, p 673.

36. Brown F, Driver SR, Briggs CA: "A Hebrew and English Lexicon of the Old Testament With an Appendix Containing the Biblical Aramaic." Oxford, England, Clarendon Press, 1953, pp 841, 854.

37. Robertson AT: "A Grammar of the Greek New Testament in Light of Historical Research." Nashville, Tenn, Broadman Press, 1931, pp 417-427.

38. Jackson SM (ed): "The New Schaff-Herzog Encyclopedia of Religious Knowledge." New York, Funk & Wagnalls, 1909, pp 312-314.

39. Kim H-S, Suzuki M, Lie JT, et al: Nonbacterial thrombotic endocarditis (NBTE) and disseminated intravascular coagulation (DIC): Autopsy study of 36 patients. "Arch Pathol Lab Med" 1977;101:65-68.

40. Becker AE, van Mantgem J-P: Cardiac tamponade: A study of 50 hearts. "Eur J Cardiol" 1975;3:349-358.

How the Passover Reveals Jesus Christ

by Rich Deem

Introduction

The festival of the Passover has been celebrated by Jews for thousands of years. It is the retelling of the great story of how God redeemed the Jewish nation from enslavement in Egypt.¹ The celebration itself was given to the Jews while they were still in Egypt.² The original celebration centered around the Passover lamb, which was sacrificed and its blood put over the doorposts as a sign of faith, so that the Lord passed over the houses of the Jews during the last plague poured out on the Egyptians - the killing of every firstborn.³ To a large degree, the Passover lamb has been eliminated from the Passover festival (with the only remnant being the roasted lamb shank bone).⁴ The New Testament says that Jesus is our sacrificial Lamb.⁵ The Passover lamb was to be a "male without defect,"⁶ which is the same description given to Jesus.⁷ In addition, when the lamb was roasted and eaten, none of its bones were to be broken.⁸ This fact was also prophesized for the Messiah, whose bones were not to be broken.⁹ It was customary during crucifixion to break the leg bones of the person after a few hours in order to hasten their death. The only way a person could breathe when hanging on a cross was to push up with his legs, which was very exhausting. By breaking the legs, death followed soon by asphyxiation. However, in the case of Jesus, they broke the legs of the other two men, but did not break His, since He was already dead.¹⁰

Passover symbolism

Much of the symbolism of Jesus' last Passover week is lost to us because we are unaware of the customs of the time. For example, Jesus came into the city of Jerusalem five days before the lamb was killed in the temple as the Passover sacrifice for the sins of the people of Israel. Five days before the lamb was to be sacrificed, it was chosen. Therefore, Jesus entered Jerusalem on lamb selection day as the lamb of God.¹¹ The people did not understand the significance of this, since they greeted Him with palm branches¹² and hailed Him as King,¹³ shouting "Hosanna,"¹⁴ which means "save us." However, they were not looking for a spiritual Savior, but a political savior. Palm branches were a symbol of freedom and defiance, since Simon Maccabeus had entered Jerusalem with that symbolism.¹⁵ Jesus' reaction was to weep,¹⁶ since He realized that they did not understand the Messiah's purpose in coming.

Passover sacrifice

Good Friday was the day of the Passover celebration and the day that the Passover lamb was to be sacrificed. For the previous 1,200 years, the priest would blow the shophar (ram's horn) at 3:00 p.m. - the moment the lamb was sacrificed, and all the people would pause to contemplate the sacrifice for sins on behalf of the people of Israel. On Good Friday at 3:00,¹⁷ when Jesus was being crucified, He said, "It is finished"¹⁸ - at the moment that the Passover lamb was sacrificed and the shophar was blown from the Temple. The sacrifice of the lamb of God was fulfilled at the hour that the symbolic animal sacrifice usually took place. At the same time, the veil of the Temple (a three-inch thick, several story high cloth that demarked the Holy of Holies¹⁹) tore from top to bottom²⁰ - representing a removal of the separation between God and man. Fifty days later, on the anniversary of the giving of the law (Pentecost), God left the earthly temple to inhabit those who call on the name of Jesus through His Holy Spirit.²¹

Burial

The festival of unleavened bread began Friday evening (at sunset). As part of the festival, the Jews would take some of the grain - the "first fruits" of their harvest - to the Temple to offer as a sacrifice. In so doing, they were offering God all they had and trusting Him to proved the rest of the harvest. It was at this point that Jesus was buried - planted in the ground - as He said right before His death.²² Paul refers to Jesus as the first fruits of those raised from the dead in 1 Corinthians.²³ As such, Jesus represents the fulfillment of God's promise to provide the rest of the harvest - resurrection of those who follow the Messiah.

Resurrection

Christian symbolism in the Passover occurs early in the Seder (the Passover dinner). Three matzahs are put together (representing the Father, Son, and Holy Spirit). The middle matzah is broken,²⁴ wrapped in a white cloth, and hidden, representing the death and burial of Jesus.²⁵ The matzah itself is designed to represent Jesus, since it is striped and pierced, which was prophesized by Isaiah,²⁶ David,²⁷ and Zechariah.²⁸ Following the Seder meal, the "buried" matzah is "resurrected," which was foretold in the prophecies of David.²⁹

Christian communion

It was during a Passover seder³⁰ that Jesus proclaimed that the meal represented Himself and that He was instituting the New Covenant, which was foretold by Jeremiah, Ezekiel, and Isaiah.³¹ The celebration of this covenant has become the ordinance of communion in the Christian Church. At the end of the meal, Jesus took the unleavened bread, broke it, and said that it represented His body.³² Then He took the cup of wine, which would have been the third cup of the Seder - the cup of redemption. He said that it was the new covenant in His blood "poured out for you."³³ It is through the sacrificial death and resurrection of Jesus Christ that we are declared clean before God, allowing those of us who choose to accept the pardon, to commune with Him - both now and forevermore through the eternal life He offers.

Conclusion

If you are a Christian, I encourage you to celebrate the Passover with your friends and neighbors. Our family has been doing this for the last six years and have used the celebration as a way of sharing the gospel of Christ in a fun and non-threatening manner. For more information on how you can celebrate your own Passover Seder, see the related pages below.

References

1. The entire story can be read in the book of Exodus

2. See Exodus chapter 12.

3. Then Moses summoned all the elders of Israel and said to them, "Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning. When the LORD goes through the land to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down. (Exodus 12:21-23)

4. The Passover lamb was still sacrificed in the first century, as indicated in the New testament - Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed. (Luke 22:7)

5. Get rid of the old yeast that you may be a new batch without yeast--as you really are. For Christ, our Passover lamb, has been sacrificed. (1 Corinthians 5:7)

The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world! (John 1:29)

When he saw Jesus passing by, he said, "Look, the Lamb of God!" (John 1:36) For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. (1 Peter 1:18-19)

I answered, "Sir, you know." And he said, "These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. (Revelation 7:14)

"And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even to death. (Revelation 12:11)

6. The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats. (Exodus 12:5)

7. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. (1 Peter 1:18-19)

8. "It must be eaten inside one house; take none of the meat outside the house. Do not break any of the bones. (Exodus 12:46)

9. He keeps all his bones; not one of them is broken. (Psalm 34:20)

10. The soldiers therefore came, and broke the legs of the first man, and of the other man who was crucified with Him; but coming to Jesus, when they saw that He was already dead, they did not break His legs;... For these things came to pass, that the Scripture might be fulfilled, "Not a bone of Him shall be broken." (John 19:32, 33, 36)

11. The next day he saw Jesus coming to him, and said, "Behold, the Lamb of God who takes away the sin of the world! (John 1:29)

12. On the next day the great multitude who had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went out to meet Him, and began to cry out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel." (John 12:12-13) And most of the multitude spread their garments in the road, and others were cutting branches from the trees, and spreading them in the road. (Matthew 21:8)

13. saying, "BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!" (Luke 19:38)

And the multitudes going before Him, and those who followed after were crying out, saying, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" (Matthew 21:9)

14. And the multitudes going before Him, and those who followed after were crying out, saying, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" (Matthew 21:9) And those who went before, and those who followed after, were crying out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Blessed is the coming kingdom of our father David; Hosanna in the highest!" (Mark 11:9-10)

15. Simon Maccabeus entered the Akra at Jerusalem after its capture, “with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel” (1 Maccabees 13:51) (see also 2 Maccabees 10:7).

16. And when He approached, He saw the city and wept over it, (Luke 19:41)

17. And about the ninth hour [3:00 p.m.] Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAST THOU FORSAKEN ME?"... And Jesus cried out again with a loud voice, and yielded up His spirit. (Matthew 27:46, 50) (see also Mark 15:34-37, Luke 23:44-46)

18. When Jesus therefore had received the sour wine, He said, "It is finished!" And He bowed His head, and gave up His spirit. (John 19:30)

19. And behind the second veil, there was a tabernacle which is called the Holy of Holies, (Hebrews 9:3)

20. And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split, (Matthew 27:51) And the veil of the temple was torn in two from top to bottom. (Mark 15:38) the sun being obscured; and the veil of the temple was torn in two. (Luke 23:45)

21. Acts chapter 2.

22. And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies, it bears much fruit. (John 12:23-24)

23. But now Christ has been raised from the dead, the first fruits of those who are asleep. (1 Corinthians 15:20)

24. And when He had given thanks, He brake it, and said, "Take, eat: this is My body, which is broken for you: this do in remembrance of Me." (1 Corinthians 11:24)

25. And so they took the body of Jesus, and bound it in linen wrappings with the spices, as is the burial custom of the Jews. (John 19:40)

26. But he was pierced through for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and by his stripes we are healed. (Isaiah 53:5)

27. For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. (Psalm 22:16)

28. "And I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him, like the bitter weeping over a first-born. (Zechariah 12:10)

29. For Thou wilt not abandon my soul to Sheol; Neither wilt Thou allow Thy Holy One to undergo decay. (Psalm 16:10)

O LORD, Thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit. (Psalm 30:3)

But God will redeem my soul from the power of Sheol; for He will receive me. Selah. (Psalm 49:15)

I shall not die, but live, And tell of the works of the LORD. (Psalm 118:17)

30. And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; (Luke 22:15)

31. "Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people. (Jeremiah 31:31-33)

"And I shall give them one heart, and shall put a new spirit within them. And I shall take the heart of stone out of their flesh and give them a heart of flesh, that they may walk in My statutes and keep My ordinances, and do them. Then they will be My people, and I shall be their God. (Ezekiel 11:19-20)

"I am the LORD, I have called you in righteousness, I will also hold you by the hand and watch over you, And I will appoint you as a covenant to the people, As a light to the nations, (Isaiah 42:6)

32. While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take and eat; this is my body." Then he took the cup, gave thanks and offered it to them, saying, "Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins." (Matthew 26:26-28)

33. In the same way, after the supper He took the cup, saying, "This cup is the new covenant in My blood, which is poured out for you. (Luke 22:20)

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