Implications of the Crucifixion

At this time of year, we are all reminded of the passion, crucifixion, and resurrection of our Lord Jesus Christ. Few have thoughtfully considered however, the magnitude of his passion and crucifixion in terms of the traumatic injuries he sustained. In this essay, the author, a (Cardio-Thoracic surgeon), will attempt to outline the relevant medical data and provide a unique framework from which to view these events. It is his hope that this approach will provide further spiritual insight into the atonement, and a more personal, compassionate, and thoughtful response to the passion of our Lord. As members of the medical community, we all possess a special perspective on this issue, and a unique opportunity for Christian witness and evangelization, particularly with our patients, as well as all people with whom we come in contact.

Most scholars agree that the passion of Jesus Christ began in the Garden of Gethsemane some time before midnight the day before his death after the Last Supper. It is noteworthy that Christ exhibited the physiologic signs of physical, emotional, and psychic turmoil over the realization of what he was to suffer, (Mark, 14: 34). His prayer to the father; "if you are willing, take this cup from me, yet not my will but yours be done", (Luke, 22: 42), is illustrative of this point. Many investigators have previously documented the sweating of "blood", (hematidrosis)), a medical condition associated with profound autonomic distress, and documented in Luke's Gospel, (Luke, 22: 44). No doubt the fact that our Lord prayed "3" times the night before He died, (John, 17: 1-26), first for himself, then his Apostles, and finally his "mystical body" to follow, in the form of the Church, should alert us to the significance of the number "3", as well as the object of his prayers, and the fact that the associated suffering was multiplied by each of the "3" emotional prayer petitions. It is also noteworthy that Christ took Peter, James, and John with him to pray. The "3" fell asleep despite the fact that our Lord asked them to remain awake to pray with him. On "3" occasions, he prayed, returning each time to find them asleep. These same "3" apostles were present at his transfiguration as well, another momentous moment in our Lord's ministry.

Perhaps the number "3" is not accidental. In the author's view it is obviously purposeful, and packed with spiritual meaning. Recall that in Mark's Gospel, Christ predicts that Peter would disown him "3" times, (Mark, 14: 30), and later in the Gospel narratives Peter fulfills the prediction. If the number 6 is the number of man, and the number 7 that of completion, then surely the number "3" represents the number associated with true divinity, or the "Trinity". It figures so overwhelmingly in the passion and crucifixion that it is the author's view that this is not accidental. As Christians, we recognize the number "3" from its signature association with the Trinity. The author posits that our Lord purposely recapitulates this thematic relationship as his personal signature for those of us who follow. In essence then, he provided a sort of spiritual "by- line" or "seal", so that future generations of human beings (down through the centuries) would have no doubt that Jesus of Nazareth was "God in the flesh", the second member of the Holy Trinity! This is consistent with the theme of his third prayer for the Church. We will follow this line of reasoning throughout the remainder of the essay.

After Jesus was betrayed by Judas for 30 pieces of silver ("3" 10's) he was taken before ( 2 sets of "3" authorities), first to the Sanhedrin, Annas, and then to Caiaphas (the High Priest) where he was blind- folded, flogged, insulted, and spit upon, (Luke, 22: 63, and Mark, 14: 65), secondly to Pilot, Herod Antipas, and Pilot again. At this point Christ continued to suffer the physiologic and emotional trauma which had begun hours before in the Garden of Gethsemane. The striking of his face with the fists of those involved, allowed the development of painful lacerations and contusions even prior to his presentation to Pilate, and no doubt began the slow loss of blood from his intravascular space into his tissues, which would continue until the completion of his crucifixion. This blood loss coupled with the accompanying dehydration explains the thirst that Jesus complains of while on the Cross (John, 19: 28).

At the time of his presentation to Pilate, Christ was again beaten, this time by the Roman soldiers, and led away to the Praetorium to be readied for Crucifixion, (Mark, 15: 15). By this point on the morning of Good Friday, he had been suffering for at least 6 and maybe even 9 to 12 hours, possibly longer since the original prayer in the Garden had no doubt begun after twilight the night before. Imagine the toll that the psychic and emotional stress and repeated beatings would have taken on Jesus, and all this is prior to his carrying of the Cross and the actual Crucifixion. Can any one of us possibly imagine how frightened he must have been knowing what he had yet to endure? Could any of us have withstood the sheer horror of it?

Once in the Praetorium, the soldiers quickly stripped Christ and then put a scarlet robe on him, subjecting him to unimaginable humiliation, (Mathew, 27: 28). Who among us could tolerate being physically stripped of all our dignity in public? Next he was subjected to the unimaginable pain and humiliation of having a "crown of thorns" placed very abrasively on his head, (Mathew, 27:29). This was no doubt associated with significant pain and further blood loss as the scalp is very sensitive and bleeds very readily because of its excellent blood supply. Anyone who has had even a small scalp wound will appreciate this. He was even subjected to further ridicule, spitting, and flogging, was given a staff, with which they had again struck him in the head, (Mathew, 27: 29 and 30). The flogging or whipping, practiced by the Romans, had reached a true "art form" during this era as had their perfecting of crucifixion. The whip utilized for flogging was fashioned at its ends utilizing sharp pieces of bone and dumbbell- shaped pieces of metal. The flogging of an individual was associated with very deep linear tears in the epidermis and dermis, extending into the subcutaneous tissue with marked ensuing blood loss. Some recipients of such beatings, died from just the trauma and bleeding associated with the beating itself. By this point, Christ had already suffered at least 12 hours of profound physiologic and emotional trauma of unbelievable proportions. He was significantly dehydrated, weak, and suffering from intra-vascular volume depletion, (low blood volume). His autonomic (involuntary or automatic) nervous system would have been in "over-drive" attempting to maintain his blood pressure and pulse by sympathetic mediated peripheral vasoconstriction, (release of adrenaline into the blood stream). The pain of epic proportions on his back, legs, face and head would have been incompatible with any conceivable walk to calvary carrying a cross. Yet, this is precisely what he did. Does anyone imagine being able to do the same?

As the soldiers escort Jesus out toward his march to Golgotha, he is forced to carry his Cross, falls "3" times and traumatizes his anterior legs and knees. Simon of Cyrene is then made to carry it for him, (Mathew, 27: 32). During the process of carrying his Cross he further traumatizes his upper back and posterior shoulders from the associated weight of what was probably a large cross beam without the vertical component yet having been applied. He is much more likely to fall while carrying the Cross, since by that time he is horribly weak, dizzy, dehydrated, and suffering from the early signs of hypovolemic shock, (failing circulation). He would have been much more inclined to lose consciousness had he not been a young man and in good health prior to his ordeal.

Upon arrival at Golgotha, an unbelievable act is committed. Utilizing "3" enormous nails, (metaphorically one for each member of the Triune God-Head), Christ's wrists are literally "nailed" to the huge wooden Cross beam, the nail passing through the carpal bones of the wrists, not the hands as often depicted in artful renderings. (The hands would not be capable of bearing the weight of the suspended crucified body). The nails would have passed either through or next to the median nerve in each wrist which is associated with pain beyond comprehension. The referred pain from each wrist would have "traveled" up both arms with "gnawing" amplitude, like we experience when "hitting our crazy bone" only far worse. Imagine having "heart surgery" while awake, as the surgeon "saws" through your sternum, (breast bone). This is the type of discomfort our Lord endured. Then, a "3" (third) nail is used as a stake to fasten both feet on the vertical beam of the Cross. Again, the pain involved without anesthesia, or analgesia of any sort is unimaginable. See all four Gospel accounts of the crucifixion sequence for variation on the crucifixion theme.

The Romans had perfected crucifixion to an "artful" degree. The nails were placed in such a way as to not cause immediate exsanguination (bleeding to death) of the individual. It was hoped that the person would die a slow agonizing death by asphyxiation. In most instances this was the case. When placed on a Cross, the individual is extended in such a way as to be unable to breathe without standing up on the feet which are fixed to the vertical beam with the lower nail. Each time the legs are allowed to bend again, the individual is unable to exhale. This is associated with a "see-saw" type of motion as the person struggles to breathe, straightens the legs, and then exhales again. The "3" nails act as irritants as the body weight is transferred from wrists to feet and back again. Each time this is done, exquisite pain is referred (travels) up both arms and up the legs. Eventually, the person, exhausted, gives up, and slowly asphyxiates (smothers) with a combination of hypoxia (lack of oxygen, vasoconstriction (constricting of the blood vessels), hypercapnia, (carbon dioxide excess), and finally total circulatory collapse (shock to the point of death).

In the case of the crucifixion of Christ, the Roman soldiers departed from their usual custom of breaking the legs, and instead thrust a spear into the right side of Christ after his death. The resulting flow of blood and water mentioned in John's Gospel is suggestive of either pericardial or pleural fluid, and whole blood, (John, 19:34). This description is very accurate medically for the expected post mortem findings in crucifixion cases, and has been discussed elsewhere by many forensic pathologists. Had it been done Pre mortem, the blood would likely have forcefully exited under active arterial or venous pressure. Note that both of the thieves did have their legs broken however, and the fact that Christ did not, was consistent with Old Testament prophetic scripture, (John, 19: 36 and 37, Exodus, 12:46, Num. 9: 12, Psalm 34: 20).

It is noteworthy that two thieves were crucified at the same time with Jesus. The total makes "3". One, repented and we are told was taken with him to paradise, (Luke, 23: 43). The other did not repent and was not included with Christ and the repentant thief. Perhaps the first is analogous to those who repent and become members of the Body of Christ, and the second is representative of those people in life who do not accept him. The spiritual implication of the "3" together, is too "coincidental" for the author however. It seems that even in this detail, the Lord had "prearranged" things so as to provide the most instructive spiritual value.

Note that there were "3" women at the Cross, all of whom loved Christ and had attended to him in life, (John, 19: 25). It is difficult to imagine that this is accidental. (Surely, any other number might have been mentioned if only by chance alone). One was his mother, the woman who said yes to his incarnation, gave birth to him and whom he loved, one was his aunt, a woman he and his mother no doubt loved, and one was Mary Magdalene, a woman who loved and served Christ and was accorded the honor of being the first to see him after his resurrection, (John, 15-17) The obvious implication for the author, is that this is another occasion on which Christ honors women, and the fact that the "3" women are included is significant, particularly since at the time, women were not accorded much significance as witnesses. We also note that John the Apostle was present with the "3" women, this is also important, as he is the only apostle there for certain, mentioned specifically, and the one whom Jesus loved. It is the same John who later writes the Gospel of John, and The Book of Revelation, and who is treated on at least "3" occasions to devine mystical experiences. The entire episode is an exposition on the theme of love. Christ loved us enough to endure torture and death, and those at the Cross with him as witnesses all demonstrated some element of the loving human relationship, either of him or of one another. Note too that Christ died at roughly "3" pm. at age "33", (that is "3" decades plus "3" years), after roughly "3" hours of darkness. After He died, Christ arose on the "3" third day, "3" women discovered His empty tomb, and subsequent to His resurrection He asks Peter "3" times if he loved Him. We thus have overwhelming evidence that the "Trinity" is involved in setting the precise events of the last week of Christ's life and the 40 days prior to his resurrection.

Then there are the 7 last statements of Christ from the Cross. "Father forgive them", for they know not what they do", "I am thirsty", "It is finished", "Dear woman, here is your son, here is your Mother", "My God, My God, why have you forsaken me"? "I tell you the truth, today you will be with me in paradise". "Into your hands I commit my spirit". It is interesting to note that in these 7 statements, we have the number of completion, just as in the 7 days of the Genesis creation week, but we also see a summary of the Christian experience in microcosm; Repentance and forgiveness of sin, justification and restoration to wholeness, Christian responsibility and "thirst" for our spiritual destiny, sanctification and completion of a life well-lived, and the trust and faith in our savior that earthly efforts have not been in vain. It behooves us to meditate very carefully on these last 7 words since it is necessary to recognize that we put him there, we are responsible, and it is because of us, that he was there and had to say them.

Finally, there is the overwhelming and unshakeable sense that God has left us with an unmistakable signature in the details of his son's passion and death. Could all of these events involving the number "3" have been so coincidentally related in scripture? The author thinks not. If the God of the Universe is a "triune entity" in Unity as Christianity affirms, then what better way for God to convey it, then by "arranging" a series of thematic presentations emphasizing the importance of the number "3" (the sign of the trinity) in the most seminal event of Christ's life. (For those who are interested in the Shroud of Turin, it is more than perplexing and coincidental that the large blood stain found on the forehead of the man on the shroud is in the shape of the number "3", and can be viewed at the shroud.com web site). The gospel narrative of the passion and crucifixion of Christ is a devine signature that spells "Trinity". The ordeal through which he suffered was unequaled in human history both in terms of its magnitude and the length of time he suffered. It is undeniable that the very authenticity of the account is beyond reasonable question. We truly have a wonderful savior. He is more than worthy that we surrender our lives to his Lordship.

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