Jesus’ crucifixion

Jesus’ first statement on the cross: “Father, forgive them” Jesus uttered his first words on the cross immediately at the act of nailing to the cross. They are asking for forgiveness for those who treat him this way: “Father, forgive to them, for they do not know what they are doing. “(Lk 23:34). What is hatred? He doesn’t call for revenge. He asks for forgiveness for those who brought him to the cross and motivated his request by “not knowing what they are doing.” Words of ignorance later appear in the sermon of St. Peter in the Acts of the Apostles. To the crowd gathered in Solomon’s pillar after the healing of the lame Peter, he first reminds us that “they denied the Saint and the Righteous, and demanded the release of the murderer “(Acts 3:14).
“You killed the originator of life, but God raised him from the dead.” (3:15). After this painful reminder, which was also part of his Turkish sermon and touched his heart her listeners (cf. 2:37), Peter continues: “And now, brethren, I know that ye have done this in ignorance, as well as yours leading men.  Once again, the motive of ignorance appears in one from the autobiographical perspectives of St. Paul. The apostle recalls that he himself once blasphemed Jesus, persecuted him, and mocked him; then continues: “I have obtained mercy because I did it out of ignorance and in unbelief. “(1 Ti m 1,13). If we remember Paul’s former self-confident behavior in the pose of a perfect disciple of the Law who knew and fulfilled Scripture, these are very harsh words. He learned from those of the best masters and considered himself a true expert in the Scriptures; he must admit that he lived in ignorance. However, it was ignorance that saved him and allowed him to turn and seek forgiveness. This connection, great learning, and deep ignorance should be our memento. He points out consciousness, which remains self-contained and does not attain the very truth that must transform man. In yet another way, the same intermingling of consciousness and misunderstandings appear in the story of the East’s sages. High priests and scribes know exactly where to go to give birth to the Messiah. Well, they don’t recognize him. Although they know, they remain blind (cf. Mt 2: 4-6).
It is clear that such an intertwining of consciousness and unconsciousness, material knowledge, and misunderstanding of deep
essence is a matter of all historical periods. Therefore, Jesus’ words of ignorance and their variations in various situations on all Scripture pages had opened all supposed leaders’ eyes. We are not blind precisely because we think we know something? They do not defend our knowledge to know the very truth that he wants to touch us in what we know? We’re not running from the pain of a heart pierced by the truth that Peter spoke of in his Turkish discipline? Ignorance alleviates guilt and leaves the way open for conversion. However, an apology is not simply because it reveals the heart’s numbness reluctance to respond to the truth’s demands. All the more so for people of all time remains the comfort of that the Lord makes both ignorances of executioners and leaders who have condemned him out of their ignorance motive for his request for forgiveness. He considers it a gateway that allows us access to the conversion. Laughter at Jesus’ address.
There are three groups of mockers in the gospel. The first of them are passers-by. They shout at the Lord by alluding to his words about the destruction of the temple: “Ah, he who will destroy the temple and in three days he will build it. Save thyself, come down from the cross. “(Mark 15: 29-30) People who thus mock the Lord express their contempt for the helpless and give to feel his helplessness again. At the same time, they want him to try in the same way as the devil once: Help yourself! Show your power! They don’t know that’s right. The destruction of the temple takes place for a while, and that a new temple is being built in an unprecedented way. At the end of the passages, at Jesus’ death, according to the submission.

The synoptic curtain of the temple tears from top to bottom in two (cf. Mt 27,51; Mk 15,38; Lk 23,45). This probably meant the inner of the two temple curtains, which prevented people from accessing the saints’ sanctuary. Only once a year was the high priest allowed to pass for this curtain, appear before the face of the Highest and utter his holy name. Now, at the hour of Jesus’ death, this curtain is torn from top to bottom in two. This expresses two things: On the one hand, it becomes apparent that it’s over the time of the old temple and its sacrifices, and that the place of foreshadowing and rituals that referred to the future, now came to the reality itself – the crucified Christ, who reconciles us all to the Father. The rupture of the temple curtain, on the other hand, also means that access to God has been opened. God’s face has been so far veiled. Only symbolically could he before her once a year to represent the high priest. However, God Himself has removed the curtain in the Crucified One, as one who loves up to the extreme. Access to God is free.
The second group of mockers consists of members of the council. Matthew mentions all three factions: priests, codes, and elders. These express their ridicule in connection with the Books of Wisdom, where it is written in Chapter 2. on the righteous, who stands in the way of the wicked conduct of others, is called the Son of God and is at the mercy of suffering (pores. Wisdom 2: 10-20). Also, members following these words, the councils speak of the crucified Jesus: “He is the king of Israel; let him descend now from the cross, and we will believe in it. He relied on God; leave him. He will deliver now if he likes him. For he said, I am God’s Mt 27: 42-43;  Be from that you are the ridicules realized this, they confess in these words, that Jesus is indeed the one of whom the Books and Wisdom speaks.
It is in a situation of extreme helplessness that Jesus appears as the true Son of God. I can assume that the author of the Books of Wisdom
could recognize Plato’s thought experiment from his works on the nature of the state, where he deals with the idea of ​​what the fate of a perfectly righteous man will be on this world and concludes that it will end up on the cross (Politeia II, 360-362a). It is possible that the Books and Wisdom followed up this philosopher’s idea and introduced it into the Old Testament and now applies directly to Jesus. Right in the middle, mockery confirms the mystery of Jesus Christ. How the devil did not lead him to throw himself from the temple terrace (cf. Mt 4: 5-6; Luke 4: 9-13), so even now, Jesus does not allow to be tempted by this temptation. He knows very well that B himself will save him – but it will be another way than imagine these people. The moment God snatches him from the hands of death and will confirm him as his Son, for he will be the resurrection.
The third group of mockers is the men they crucified with Jesus. Evangelists Matthew and Mark them they characterize in the same word lists (“bandit”), by which John called Barabbas (cf. Mt 27:38; Mark 15:27; Jn 18.40). This means the fighters of the resistance movement, which the Romans liked to criminalize and without. They crucified them together with Jesus because they were found guilty of the same crime: Roman power defiance. However, in the case of Jesus, the process was different from that of these two possible Barabbas uprising participants. Pilate knew full well that Jesus had nothing in mind, and therefore, in the inscription on the cross, he formulated the essence of Jesus’ “crime” in another way: “Jesus of Nazareth, King of the Jews.” (Jn 19:19) Until now, Jesus has avoided the title “Messiah” or “King” or applied it directly to his suffering (cf. Mk 8: 27-31). He wants to prevent misinterpretations. Now, however, the title “King” may appear completely publicly. In three great words associated with the latest events, Jesus publicly proclaims himself king. It is quite understandable that the council members got caught up in this title, which certainly served Pilate. To express his cynical attitude towards the Jews, he wanted to take revenge on them. According to world history, however, it is an inscription that is tantamount to declaring a king. Jesus is “exalted.”
His throne is the cross. It attracts the world from it. From this place of extreme self-sacrifice, divine love reigns like a true king from this place of reality. And he rules his own way-rules in a way he could understand neither Pilate nor members of the Sanhedrin.

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