The Ironies of The Cross

A Study of Matthew 27:27-51

D.A Carson @ Mars Hill Church
December 7, 2008

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Matthew 27:27-51 ESV

(27) Then the soldiers of the governor took Jesus into the governor's headquarters, and they gathered the whole battalion before him. (28) And they stripped him and put a scarlet robe on him, (29) and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, "Hail, King of the Jews!" (30) And they spit on him and took the reed and struck him on the head. (31) And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him. (32) As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. (33) And when they came to a place called Golgotha (which means Place of a Skull), (34) they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. (35) And when they had crucified him, they divided his garments among them by casting lots. (36) Then they sat down and kept watch over him there. (37) And over his head they put the charge against him, which read, "This is Jesus, the King of the Jews." (38) Then two robbers were crucified with him, one on the right and one on the left. (39) And those who passed by derided him, wagging their heads (40) and saying, "You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross." (41) So also the chief priests, with the scribes and elders, mocked him, saying, (42) "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. (43) He trusts in God; let God deliver him now, if he desires him. For he said, 'I am the Son of God.'" (44) And the robbers who were crucified with him also reviled him in the same way. (45) Now from the sixth hour there was darkness over all the land until the ninth hour. (46) And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" (47) And some of the bystanders, hearing it, said, "This man is calling Elijah." (48) And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. (49) But the others said, "Wait, let us see whether Elijah will come to save him." (50) And Jesus cried out again with a loud voice and yielded up his spirit. (51) And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.

There was a king who had nearly everything a king could want. One day, he saw something else he wanted, a beautiful married woman, married to one of his top thirty warriors, basically one of his commanders or generals. The king lusted after her, had her brought to him, and he lay with her. When she revealed to him that she was pregnant, he compounded his sin by calling the warrior-husband home from the front lines of the war (that he had been fighting for the king), so that the man might lay with his wife and think the child was his. But the general was honorable, and did not want to have a conjugal visit with his wife while his own men were still out fighting, so he slept a night in the king’s court with the king’s servants. The king was taken aback at this and bade him stay another night, and got him drunk, but still the man did not go home to lay with his wife.

So the king writes a letter setting up the general’s death in battle, and with some irony has the man carry the letter (without knowing its contents) to another general, who sets in place the general’s death.

Of course, this is all of Kind David and Bathsheba and Uriah, as recorded in 2 Samuel 11. And in 2 Samuel 12, David speaks an ironic statement against himself.

2 Samuel 12:1-7 ESV

(1) And the LORD sent Nathan to David. He came to him and said to him, "There were two men in a certain city, the one rich and the other poor. (2) The rich man had very many flocks and herds, (3) but the poor man had nothing but one little ewe lamb, which he had bought. And he brought it up, and it grew up with him and with his children. It used to eat of his morsel and drink from his cup and lie in his arms, and it was like a daughter to him. (4) Now there came a traveler to the rich man, and he was unwilling to take one of his own flock or herd to prepare for the guest who had come to him, but he took the poor man's lamb and prepared it for the man who had come to him." (5) Then David's anger was greatly kindled against the man, and he said to Nathan, "As the LORD lives, the man who has done this deserves to die, (6) and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." (7) Nathan said to David, "You are the man!

David’s words are ironic self-condemnation. Of course, after he hears of this, he finally repents, resulting (in part) in writing Psalm 51 to the Lord.

DA Carson says, “Irony expresses meaning by using words that normally convey exactly the opposite of what is actually being said.”

“We all know that irony has the potential, especially in narrative, for bringing to crisp focus exactly what is going on. So that words are being used to say something, which in fact are the exact opposite of what the words actually convey.

Irony (according to Merriam-Webster)

1: a pretense of ignorance and of willingness to learn from another assumed in order to make the other's false conceptions conspicuous by adroit questioning —called also Socratic irony

2 a: the use of words to express something other than and especially the opposite of the literal meaning b: a usually humorous or sardonic literary style or form characterized by irony c: an ironic expression or utterance

3 a (1): incongruity between the actual result of a sequence of events and the normal or expected result (2): an event or result marked by such incongruity b: incongruity between a situation developed in a drama and the accompanying words or actions that is understood by the audience but not by the characters in the play —called also dramatic irony tragic irony

In the NT, the two writers that are most given to irony are Matthew and John. And in this context, Matthew unpacks for us the cross of Jesus Christ, but he does so by telling it with profound irony.

Matthew uses four huge ironies in Matthew 27.

IRONY 1

The Man Who Is Mocked As King, IS King.

Verses 27-29, in which Jesus is mocked as “king” and beat more, after being flogged nearly to death.

While many criminals were flogged and beaten, this goes beyond the usual treatment, and is extraordinarily cruel. They dress him as a king, with a kingly robe and a rod and a crown, but certainly don’t treat him like one.

Also, in verse 37, the sign Pilate has made pronounces Jesus “King,” not only mocking Jesus, but also mocking the Jews.

And over his head they put the charge against him, which read, "This is Jesus, the King of the Jews."

Evidence that Jesus IS King, the King of Kings, is recognized elsewhere in scripture.

When Salome, the mother of James and John, asks Jesus that her sons sit at places of honor in “kingdom,” note that she kneels before him.

Matthew 20:20-21 ESV

(20) Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. (21) And he said to her, "What do you want?" She said to him, "Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom."

The passage continues, with some irony packed in as well, for the brothers and their mother do not know what they are asking, or how they are answering regarding drinking Jesus’ cup.

Matthew 20:22-28 ESV

(22) Jesus answered, "You do not know what you are asking. Are you able to drink the cup that I am to drink?" They said to him, "We are able." (23) He said to them, "You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father." (24) And when the ten heard it, they were indignant at the two brothers. (25) But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. (26) It shall not be so among you. But whoever would be great among you must be your servant, (27) and whoever would be first among you must be your slave, (28) even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many."

James became the first apostolic martyr, and John was banished to exile on Patmos.

It is certainly noteworthy of our Savior, that he often both acted with authority and stated his kingly position: “All authority is given to me.” He told them, “Do what I say.”

Some passages on Authority:

Matthew 7:28-29 ESV

(28) And when Jesus finished these sayings, the crowds were astonished at his teaching, (29) for he was teaching them as one who had authority, and not as their scribes.

Matthew 9:4-6 ESV

(4) But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? (5) For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? (6) But that you may know that the Son of Man has authority on earth to forgive sins"--he then said to the paralytic--"Rise, pick up your bed and go home."

Matthew 10:1 ESV

And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction.

Matthew 28:18 ESV

And Jesus came and said to them, "All authority in heaven and on earth has been given to me."

Mark 1:25-27 ESV

(25) But Jesus rebuked him, saying, "Be silent, and come out of him!" (26) And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. (27) And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him."

John 5:26-27 ESV

(26) For as the Father has life in himself, so he has granted the Son also to have life in himself. (27) And he has given him authority to execute judgment, because he is the Son of Man.

John 10:18 ESV

No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father."

Jesus has authority as King, yet he credits the Father for giving him the authority, and that the authority is not his but the Father’s.

And noting that submission to the Father, we see in revisiting the passage regarding Salome and the sons of Thunder, Jesus not only had authority, he also set an example by himself doing. He had authority but came as a servant, and referenced authority and serving.

Matthew 20:25-28 ESV

(25) But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. (26) It shall not be so among you. But whoever would be great among you must be your servant, (27) and whoever would be first among you must be your slave, (28) even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many."

Jesus is a Servant King, serving all the way to the cross.

Even at his birth he is noted as King. In Matthew 1 Jesus in his genealogy is first called the “Son of David.” And in Matthew 2 the magi refer to him as “King of the Jews.”

Jesus is accused of blasphemy, a charge which doesn’t concern Pilate. But when it is also noted that Jesus is accused of Treason (among other things), for proclaiming to be Messiah and the Son of God (and thus, King of the Jews), his being a king presents Pilate with a political dilemma.

Matthew 27:11 ESV

Now Jesus stood before the governor, and the governor asked him, "Are you the King of the Jews?" Jesus said, "You have said so."

Mark 15:4-5 ESV

(4) And Pilate again asked him, "Have you no answer to make? See how many charges they bring against you." (5) But Jesus made no further answer, so that Pilate was amazed.

John goes deeper into this exchange.

John 18:33-38 ESV

(33) So Pilate entered his headquarters again and called Jesus and said to him, "Are you the King of the Jews?" (34) Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" (35) Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?" (36) Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world." (37) Then Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this purpose I was born and for this purpose I have come into the world--to bear witness to the truth. Everyone who is of the truth listens to my voice." (38) Pilate said to him, "What is truth?" After he had said this, he went back outside to the Jews and told them, "I find no guilt in him.

Pilate gives Jesus multiple attempts to defend himself, but Jesus does not defend himself against the ‘accusation’ that he is King, for it is not criminal for him to be so, and he is rightly King; and thus, Jesus is innocent of all charges of blasphemy or treason. Small wonder Pilate couldn’t figure out Jesus.

John 19:10-11 ESV

(10) So Pilate said to him, "You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?" (11) Jesus answered him, "You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin."

Again, the authority issue is represented.

Pilate even mocked the Jewish crowd that Jesus was their King, not only with the sign he had affixed to Jesus’ cross, but also in the process of the trial.

Mark 15:12 ESV

And Pilate again said to them, "Then what shall I do with the man you call the King of the Jews?"

More irony. Revisiting Matthew 27:37 and the sign Pilate had made, John expands.

John 19:21 ESV

(21) So the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but rather, 'This man said, I am King of the Jews.'"

The Jewish leaders do not want to recognize Jesus as their King. They say he said “I am King of the Jews,” something he never exactly said...but something he exactly IS.

IRONY 2

The Man Who Is Utterly Powerless IS Powerful

Verses 32-40

(32) As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross. (33) And when they came to a place called Golgotha (which means Place of a Skull), (34) they offered him wine to drink, mixed with gall, but when he tasted it, he would not drink it. (35) And when they had crucified him, they divided his garments among them by casting lots. (36) Then they sat down and kept watch over him there. (37) And over his head they put the charge against him, which read, "This is Jesus, the King of the Jews." (38) Then two robbers were crucified with him, one on the right and one on the left. (39) And those who passed by derided him, wagging their heads (40) and saying, "You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross."

Note that in verse 32, Jesus was not even powerful enough to carry his own cross. The cross was usually the horizontal bar, not the entire cross, but it was a very heavy piece of wood. Jesus had been flogged to near death and beaten some more after that. He had probably not eaten or slept all night. He had little physical power to bear the burden of carrying the crossbar.

Those condemned to crucifixion were shamed by being naked. Traditionally, a loincloth is put in place on most crucifixes, but in reality, there was likely none. As noted in verse 35, the soldiers gambled for his clothes. (See Psalm 22)

Noted in verse 36, the soldiers kept watch over him, so there was no hope of rescue.

It is interesting to note in verse 40, that the same phrase is used (“If you are the Son of God...” that the devil used (twice) in tempting Jesus as recorded in the Gospels of Matthew and Luke (Chapter 4 in both). And of course, these challenges are not simply temptations, but they are about authority, which we dealt with above. The devil says he has been given all authority (a lie, he has been given some) and glory (a lie), but it is truly Jesus who has been given both.

There was more mockery, showing his powerlessness. They offered him wine, but mixed with gall, a bitter herb that could be poisonous. This was often to ease the suffering slightly, for it might act as an opiate. But Jesus would not have his suffering eased. And to give a man a bitter drink at this moment was a cruel tease.

He was mocked and derided by the crowd, who referred to the serious charge of his ‘threatening’ to destroy the temple. And the charge fell apart, so they moved on to other charges. Yet still they mocked him for his statement. But Jesus IS the temple, and by his death, he is the meeting place. This is why we preach not simply Christ, but “Christ and him crucified” as Paul wrote 1 Corinthians 2:2.

1 Corinthians 2:2 ESV

(2) For I decided to know nothing among you except Jesus Christ and him crucified.

Without his death, there is no “holiest of holies” meeting place we can enter. Without his tearing of the temple curtain we cannot approach God or be reconciled to God.

Yet as for Christ AND him crucified, Matthew 16:13-23 shows that Peter recognized Jesus as the Christ; but with an earthly reservation:

Matthew 16:15-23 ESV

(15) He said to them, "But who do you say that I am?"

(16) Simon Peter replied, "You are the Christ, the Son of the living God."

(17) And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

(18) And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

(19) I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

(20) Then he strictly charged the disciples to tell no one that he was the Christ.

(21) From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.

(22) And Peter took him aside and began to rebuke him, saying, "Far be it from you, Lord! This shall never happen to you."

(23) But he turned and said to Peter, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man."

Peter saw Jesus as the kind of Messiah many others expected: a conquering Warrior-King, like David has been. There is irony in that as well, for that is not how Jesus came from an earthly perspective, yet it was how he came from a spiritual standpoint. Jesus conquered Satan, sin, and death...he came as a conquering warrior-king, but fighting a spiritual battle, not a political one, as the Jews expected. So Peter reacted to Jesus as Christ, but not a Christ who would be crucified, setting his mind “on the things of man.”

That passage continues with relevance to the passage we’re studying.

Matthew 16:24-28 ESV

(24) Then Jesus told his disciples, "If anyone would come after me, let him deny himself and take up his cross and follow me.

(25) For whoever would save his life will lose it, but whoever loses his life for my sake will find it.

(26) For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

(27) For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done.

(28) Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom."

“Take up your cross” is not an idiom. “Take up your cross” means just what Christ did...walk to your death, accepting your fate. It is death to self-interest, to do the will of the One greater than you: God. Jesus submitted himself to the Father in this, as we also should.

We see in this irony of The Man Who Is Utterly Powerless IS Powerful, that Jesus’ power was perfected in weakness, just as God says to Paul in 2 Corinthians 12:9.

IRONY 3

The Man Who Can’t Save Himself Saved Others

Verses 41 and 42 show us the mockers

(41) So also the chief priests, with the scribes and elders, mocked him, saying, (42) "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him.

The mockers don’t realize they say “save yourself” to a man who was powerful enough to save us all, but NOT saving himself.

Of course, this concept is presented all over scripture, notably in Psalms and Isaiah 53.

Joseph names Jesus. Jesus (Ieosus. The Greek form of Joshua, in Hebrew Yeshua/Yahshua/Yehoshua) means “God Saves.” So this is why his is the name above all names:

Acts 4:12 ESV

(12) And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."

Paul says the just for the unjust

Acts 24:14-15 ESV

(14) But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, (15) having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust.

And it is not as if Jesus CANNOT save himself. He could. But he doesn’t. He “can’t” in that his coming would not result in its intended goal. But what if he had listened to the mockers? What if he HAD come down from the cross? Would they have believed? Maybe...but if he does not die, we would not be saved.

Jesus’ going to the cross is a “Moral Imperative of Utter Obedience.” His agonizing prayer in the garden of Gethsemane has its key point as submission to God, and obedience: “Not my will, but Yours.”

IRONY 4

The Man Who Cries Out In Despair Actually Trusts God

Verses 43-48

(43) He trusts in God; let God deliver him now, if he desires him. For he said, 'I am the Son of God.'" (44) And the robbers who were crucified with him also reviled him in the same way. (45) Now from the sixth hour there was darkness over all the land until the ninth hour. (46) And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?"

The crowd even says that Jesus trusts in God, yet it is an irony of mockery. They don’t believe he does trust in God, nor do they believe God will save him. Yet Jesus absolutely does trust in God.

In verse 46, he quotes Psalm 22:1. This cry of desolation is NOT self-pity.

Interestingly enough, in verse 43, the crowd is also paraphrasing Psalm 22!

Psalm 22:8 ESV

(8) "He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!"

In fact, Psalm 22 is referenced many times in Matthew 27:

The Use of Psalm 22 in Matthew 27

Ps. 22:18	Matt. 27:35
They divide my garments among them, and for my clothing they cast lots.	And when they had crucified him, they divided his garments among them by casting lots.
Ps. 22:7	Matt. 27:39
All who see me mock me; they make mouths at me; they wag their heads.	And those who passed by derided him, wagging their heads.
Ps. 22:8	Matt. 27:43
“He trusts in the Lord; let him deliver him; let him rescue him, for he delights in him!”	He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.”
Ps. 22:1	Matt. 27:46
My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning?	And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”

Not to mention:

Psalms 22:16-17 ESV

(16) For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet-- (17) I can count all my bones-- they stare and gloat over me;

Christian poet Elizabeth Barrett Browning wrote a poem called “Cowper’s Grave,” regarding the life of Christian hymnist William Cowper. Yet it is as much a contemplation of Christ on the cross, and contains these lines:

Yea, once, Immanuel's orphaned cry, His universe hath shaken--

It went up single, echoless, "My God, I am forsaken!"

It went up from the Holy's lips amid His lost creation,

That, of the lost, no son should use those words of desolation;

His death is a ransom for sinners, never to be forsaken. Jesus cried it, so we don’t have to. His messianic title Immanuel means “God With Us,” and he has told us he will never leave us or forsake, and will be with us always, “even to the end of the age.”

(47) And some of the bystanders, hearing it, said, "This man is calling Elijah." (48) And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. (49) But the others said, "Wait, let us see whether Elijah will come to save him." (50) And Jesus cried out again with a loud voice and yielded up his spirit. (51) And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split.

The tear of the curtain symbolizes no separation from God, access to God through Jesus, the Mediator.

POEM OF THE FOUR IRONIES

(My title, since he doesn’t name it...and I assume this was written by Dr. Carson.)

On that wretched day, the soldiers mocked him

Raucous laughter in a barrack’s room.

“Hail The King!” they sneered, while spitting on him.

Brutal beatings on this day of gloom.

Though his crown was thorn he was born a king,

holy brilliance bathed in bleeding loss.

All the soldiers blind to this stunning theme

Jesus reigning from a cursed cross.

II.

Awful weakness mars the battered god-man,

far too broken now to hoist the beam.

Soldiers strip him bare and pound the nails in,

watch him hanging on the cruel tree.

God’s own temple’s down, he has been destroyed.

Death’s remains are laid in rock and sod.

But the temple rises and God’s wise ploy

Our great temple is the son of God.

III.

“Here’s the one who says he cares for others,

One who says he came to save the lost.

How can we believe that he saves others

When he can’t get off that bloody cross?

Let him save himself, let him come down now!”

Save jeering at the king’s disgrace.

But by hanging there is precisely how

Christ saves others as the king of grace.

IV.

Draped in darkness, utterly rejected,

crying “Why have you forsaken me?”,

Jesus bears God’s wrath alone, dejected,

weeps the bitterest tears instead of me.

All the mockers cry, “He has lost his trust,

He is defeated by hypocrisy.”

But with face resolve, Jesus knows he must

do God’s will and swallow death for me.