One of my most memorable moments in seminary was when my New Testament professor displayed the Alexamenos graffiti: an image found in Rome around the third century. The graffiti displays a human with a donkey head being crucified on a cross with a devoted follower worshiping him below where he hangs. The additional inscription, “Alexamenos worships his god,” is telling of the mockery this image is meant to convey. While the work is crass in its ridicule of the Messiah of the nations, it is an insightful depiction of the shame associated with being crucified on a cross in Graeco-Roman culture. Not just from a pagan or anti-Christianity standpoint was it true that death on the cross was a shame ridden thing, however. The prophecies of the Old Testament speak of the curse of the cross, too. In understanding the reputation connected with those hung on a cross or tree, the great love of our Savior in becoming a curse for us shines forth (Gal. 3:13).
Cursed Death of the Cross
Israel as a nation had no distinction between their political and religious life. All of their actions and lives were governed by the civil laws instituted by God. While some laws seem bizarre to us now, these laws were a way of orienting their lives to the Lordship of their covenant God. One law instructs what to do when a person commits a crime punishable by death. The commandment is clear, but blunt: the person is to be “put to death, and you hang him on a tree” (Deut. 21:22). Despite this serious action, the display of the body was limited: “his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God” (Deut. 21:23a). Israel follows these instructions on several occasions (Josh. 8:29; 10:26–27).
This was grave. Old Testament scholar Meredith G. Kline writes, “the man hung on a tree was an expression of the ultimate curse of God on the fallen race.” Given this curse and that this ritual was done several times to pagan kings, it is shocking to see the righteous Son of God dying such a cursed death of the cross. Yet, Christ did this in order to redeem his people by taking the curse that we and our sins deserved on himself: “Christ redeemed us from the curse of the law by becoming a curse for us” (Gal. 3:13; cf Phil. 2:8, WSC 27).
In Order That Scripture Might Be Fulfilled
In addition to the instrument of Christ’s cursed death being revealed, several other books foreshadow the specific suffering of Christ. Especially in John’s passion narrative, Christians are alerted to the prophecies that Christ’s crucifixion fulfills. As Jesus hangs on the cross, the soldiers take and divide Jesus’ garments and cast lots to decide who will keep them (John 19:23–24). This depicts the cruelty of the soldiers who valued the garments more than the actual person. But the soldiers were actually fulfilling a prophecy from Psalm 22:18: “They divided my garments among them, and for my clothing they cast lots.”
As Jesus neared death, he was aware of his fulfillment of the Scriptures. For this reason, he uttered, “I thirst” (John 19:28). This is an allusion to Psalm 69:21. David, in his time of need, is treated poorly by his enemies because “they gave me poison for food, and for my thirst they gave me sour wine to drink.” In his time of physical agony, Jesus wasn’t relieved with water, but instead with sour wine (John 19:29). This particular drink would've extended Jesus’ suffering rather than alleviated it. New Testament professor, D. A. Carson states, “Far from being a sedative, it would prolong life and therefore prolong pain.” Having fulfilled these Scriptures, Christ, for the sake of his people, triumphantly utters, “It is finished” (John 19:30).
Even after Jesus’ death, further prophecies are fulfilled through God’s providential guidance of the soldiers. First is that none of Jesus’ bones were broken (John 19:36). This was to fulfill Exodus 12:46 and Numbers 9:12, both of which give instructions regarding not breaking the legs of the Passover lamb. In referencing these, John keys us in on the wonderful truth that Christ is our Passover Lamb (1 Cor. 5:7; 1 Pet. 1:19). Second, that Jesus’ side was pierced (John 19:37) fulfills a prophecy found in Zechariah 12:10, “They will look on him whom they have pierced.” The ones who pierced the side of the crucified Son of God then looked at him on the cross—not only the soldiers who drew his blood but all whose sins held him there (Isa. 53:5).
The Son of Man Must Suffer
The foreshadowing of Christ’s work on the cross demonstrates the unity of Scripture, and, moreover, the purpose of Christ’s coming: to die on the cross for the sake of his people so that they might live through him (1 Tim. 1:15; 1 John 4:9). Aware of the Old Testament prophecies, Jesus’ resolve to suffer on the cross for the sake of his people demonstrates his great love for them (Matt. 16:21; Mark 8:31; Luke 9:21–22, 51). Not even the shame of the cross could hold him back from loving his people by giving himself for them, and so, “for the joy that was set before him [he] endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb. 12:2). For this great love, let God’s people wonder and praise the name of their risen and triumphant Savior.
Footnotes
Meredith G. Kline, Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary (Eugene: Wipf and Stock Publishers, repr. 2012), 109.
D. A. Carson, The Gospel According to John, The Pillar New Testament Commentary, ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Company, 1991), 620.
