Death By Suspension in the Bible

Hanging by the neck as a mode of execution can be traced as far back as Homer’s 8th-century-BC epic poem the Odyssey (Book 22), but not commonplace until the Middle Ages. In the biblical record this method of ending one’s life was more likely to be suicide (2 Sam. 17:23; Matt. 27:5), while executions involving bodily suspension were typically impalement or crucifixion. 

According to Jewish law, if a man is hanged on a tree (whether affixed by ropes or nails?) after his execution (by whatever means), his body was not to be left hanging overnight (Deut. 21:22-23). This seems to address the humiliation or desecration of a corpse rather than the mode of execution (cf. Josh. 8:29; 10:26; 2 Sam. 4:12). 

As for the ancient Egyptians, Genesis 40:19 apparently refers to exposing the dead body on a tree after beheading. The hangings in the book of Esther (2:23; 5:14; 7:9, 10; 9:13-14) probably refer to the Persian practice of impaling or crucifying. The Hebrew עֵץ [ets], rendered “gallows” (CSB, ESV, N/ASV, N/KJV, N/RSV) or “pole” (NIV), simply means “tree” or “wood.”

When Jesus was hanged on a tree (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24), he was in fact crucified (Matt. 20:19; 23:34; 26:2; 27:22-44; 28:5; Mark 15:13-32; 16:6; Luke 23:21, 23, 33; 24:7, 20; John 19:6-41; Acts 2:23, 36; 4:10). Although the particular shape of the apparatus upon which he died is not specified in scripture (the English word “cross” is rendered from the less descriptive Greek term staurós), early ecclesiastical writers unanimously describe it as an upright post with a crossbeam (e.g. Justin Martyr, Dialogue with Trypho 15; cf. Epistle of Barnabas 9.7-8). 

--Kevin L. Moore

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And It Was Night …

In the setting of his final Passover meal, which he shared with twelve friends who had been his closest companions on earth, Jesus instituted the sacred memorial of his impending death and washed their dirty feet. Aware of the treacherous intent of one of these men, Jesus was “troubled in spirit” (John 13:21). Judas Iscariot, who was sitting close enough to receive a piece of bread from his hand, exited the room to carry out his dastardly plan of betrayal. Although this scene is reported by all four Gospel writers, it is only John who adds, “And it was night” (13:30).¹

While indicative of an eyewitness account, this brief observation seems to add very little to the storyline unless there is an underlying message John is trying to convey. In John’s Gospel there are multiple references to “night” as a time reference (3:2; 19:39; 21:3; cf. 6:17; 20:1), so we should be careful about reading too much into the text. However, the same Gospel places much emphasis on the notable contrast between spiritual “light” and spiritual “darkness” (1:4-9; 3:19-21; 5:35; 8:12; 9:5; 12:35-36, 46), including the metaphoric sense of “night” (9:4; 11:9-10). 

Perhaps as a deeper meaning of the current text, Judas has made room in his heart for the evil influence of Satan (13:2, 27), essentially trading the light of the world for the world of darkness. Could there have been a darker period in his life as he entered the night, turning his back on the Lord to sell him out for meager monetary gain? As a result Judas misses out on the instruction, the promises, and the blessings of John 13:31–16:33 and beyond.

Never lose sight of what we gain in Christ and forfeit if we follow Judas’s path. Paul reminds us: “giving thanks to the Father, the one having qualified you for the share of the inheritance of those set apart in the light, who has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Col. 1:12-14). What a tragedy when the final chapter of one’s life reads, “And it was night.”

--Kevin L. Moore

Endnote:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

*Appearing in The Estes Echo (weekly bulletin of the Estes Church of Christ) 16 Oct. 2020.

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Call No One on Earth “Father” (Matthew 23:9)?

Jesus says, “Do not call anyone on earth your father; for One is your Father, He who is in heaven” (Matt. 23:9, NKJV). In the context of Matthew 23 Jesus is rebuking the Jewish scribes (recognized scholars) and Pharisees of his day for their hypocrisy and prideful arrogance. Among other things they loved to be honored with lofty titles (vv. 5-10). 

 

The English word “father” in this passage is rendered from Matthew’s Greek translation of the Aramaic term in Jesus’s verbal rebuke. The Lord is not denouncing this word as a reference to one’s male parent (see Matt. 15:4-6; 19:29; 21:31). 

 

Paul later applies the basic meaning of the word metaphorically to himself (1 Cor. 4:15), not as a religious title but as a descriptive term, seeing that he had “begotten” these Christian converts through the gospel, comparable to other metaphors used in the same epistle (1 Cor. 3:5, 6, 10; etc.). Elsewhere Paul applies the honorific use of the designation only to God the Father (1 Cor. 1:3; 8:6; 15:24).

 

What Jesus condemns is the misappropriation of the word “father” as a religious title of veneration for prideful men, the application of which ought to be reserved for the heavenly Father.  

 

--Kevin Moore

 

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