Were the Jews responsible for killing Jesus?

This can be an explosive question due to the history of persecution against the Jews for being "Christ Killers". The Pope raised a lot of eyebrows for pardoning the Jews for killing Christ. Of course, the Pope doesn’t speak for the entire Christian world, but he attracted a lot of attention when in his book “Jesus of Nazareth Part II,” Pope Benedict XVI exonerated the Jews for the death of Jesus Christ. The Second Vatican Council forgave the Jews for killing Jesus in 1965, but this marks the first time that a Pope has personally done so.

Are the Jews guilty of killing Jesus?

There were actually many people responsible for putting Jesus to death, including some of the Jews of Jesus’ day. The Jews who were responsible for taking Jesus to the Roman government were the current leaders of the nation of Israel. The Roman Governor Pilate had his own guilt for permitting an execution of an innocent man. The Roman soldiers carried out orders in their most cruel and mocking fashion.

Of course the early believers in Christ (not yet called Christians) included faithful Jews like Simeon, Anna, Mary Magdalene, John the Baptist, Martha, and Lazarus. There was tension in the early church between the believers who preferred to keep Jewish law and those who saw that Christ fulfilled the law. Read and study the books of Galatians 1:6-24;" TARGET="_blank">Galatians 1:6-24; 2 Corinthians 3:14-16" TARGET="_blank">2 Corinthians 3:14-16 and Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13 to see this difference. But there is no call in the Bible to blame the Jewish nation for Christ’s death. The most powerful example what a Christian attitude should be can be found in the words of Christ Himself “Father, forgive them; for they know not what they do (Luke 23:34)." TARGET="_blank">Luke 23:34).

In later centuries, when the Catholic faith became the dominate form of Christianity, the accusation was raised that all Jewish people were responsible for putting Jesus to death which helped fuel anti-Semitic feelings and the horrible persecutions against Jews which have been documented throughout the last 2000 years - the targeted killings of Jews during the Crusades inspired by Pope Urban II, the Spanish Inquisition established in 1480 by Catholic king and queen Ferdinand II of Aragon and Isabella I of Castile, the Nazi Holocaust lead by Adlof Hitler to mention only three. For a Jew to become a Christian, it is more than simply a matter of reading the scriptures and seeing that their Messiah has already come. The killings and torture done by the church against the Jews has made it an issue of “us against them”.

What does the Bible say about who killed Jesus?

It is clear from the Gospel accounts that there were religious leaders who were plotting against Jesus for a long time before he was finally crucified. The crowds of people were manipulated by their leaders to cry “Crucify Him! Crucify Him!” at the trial before Pilate (Luke 23:21)." TARGET="_blank">Luke 23:21). They chose Barabbas, the murderor-terrorist to be freed in place of Christ (Matthew 27:21)." TARGET="_blank">Matthew 27:21). Later in a public speech, the Apostle Peter put the blame for this decision on the people in Acts 2:22-23." TARGET="_blank">Acts 2:22-23.

I am guilty of the death of Christ?

However, the Bible also tells us that the crucifixion was part of the plan of God to sacrifice Christ for the punishment of our sins. Acts 2:23" TARGET="_blank">Acts 2:23 says the cross was in “the determined purpose and foreknowledge of God” (Acts 2:23)." TARGET="_blank">Acts 2:23). God turned a wicked act into a noble sacrifice making provision for every guilty man and woman in the world to be saved. The attitude of Jesus’ death and who is guilty then becomes a personal matter of guilt. Galatians 2:20" TARGET="_blank">Galatians 2:20 says that “the Son of God loved me and gave himself for me”. “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21)" TARGET="_blank">2 Corinthians 5:21)

The leaders of the Jews were constantly trying to kill Jesus

Many times in the stories of the Gospels we read that the Saducees and Pharisees were plotting how to kill Jesus.

Here are some of the examples:

In Mark 3," TARGET="_blank">Mark 3, we read that Jesus made the Phrisees and the Herodians angry for violating the laws of the Sabbath.

Mark 3:3-6" TARGET="_blank">Mark 3:3-6 And he said to the man with the withered hand, "Come here." (4) And he said to them, "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" But they were silent. (5) And he looked around at them with anger, grieved at their hardness of heart, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. (6) The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.

The same story is mentioned in Luke 6." TARGET="_blank">Luke 6.

Luke 6:11" TARGET="_blank">Luke 6:11 But they were filled with fury and discussed with one another what they might do to Jesus.

Again in John 8," TARGET="_blank">John 8, Jesus incenses the religious leaders by claiming to be eternal, existing before Abraham.

John 8:58-59" TARGET="_blank">John 8:58-59 Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am." (59) So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.

John 7" TARGET="_blank">John 7 says “the Jews” were trying to kill him. Sometimes the simple title “the Jews” refers to a part of the Jews – the leadership.

John 7:1" TARGET="_blank">John 7:1 After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him.

Mark 11" TARGET="_blank">Mark 11 tells us that it was not the entire country of Israel that wished to kill Jesus, only the priesthood and the scribes. The common people were persuaded by Jesus’ teaching.

Mark 11:18" TARGET="_blank">Mark 11:18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching.

John 11" TARGET="_blank">John 11 gives us a view behind the scenes of the decision-making process that was going on in the counsels of the Jewish leadership. They were plotting to rid the country of Jesus for political reasons and power.

John 11:47-53" TARGET="_blank">John 11:47-53 So the chief priests and the Pharisees gathered the Council and said, "What are we to do? For this man performs many signs. (48) If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." (49) But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all. (50) Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish." (51) He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, (52) and not for the nation only, but also to gather into one the children of God who are scattered abroad. (53) So from that day on they made plans to put him to death.

Jesus predicted his death, telling us clearly who it would be who was responsible for his crucifixion.

Matthew 16:21" TARGET="_blank">Matthew 16:21 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.

The phrase “they seek to kill” in John 7" TARGET="_blank">John 7 tells us that it was not a unanimous decision on the part of the nation, but rather the inspiration for his death came from a small group of powerful men.

John 7:19-25" TARGET="_blank">John 7:19-25 Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?" (20) The crowd answered, "You have a demon! Who is seeking to kill you?" (21) Jesus answered them, "I did one work, and you all marvel at it. (22) Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. (23) If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man's whole body well? (24) Do not judge by appearances, but judge with right judgment." (25) Some of the people of Jerusalem therefore said, "Is not this the man whom they seek to kill?

Again in Matthew 26," TARGET="_blank">Matthew 26, the people who are making the plans for Jesus’ death is the group of chief priests and elders.

Matthew 26:1-4" TARGET="_blank">Matthew 26:1-4 When Jesus had finished all these sayings, he said to his disciples, (2) "You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified." (3) Then the chief priests and the elders of the people gathered in the palace of the high priest, whose name was Caiaphas, (4) and plotted together in order to arrest Jesus by stealth and kill him.

Shad Sluiter

Other pages in this section

About this site

Is the phrase "Jesus died for you" true if the person rejects Christ?

Why do some object to telling sinners that "Jesus died for you?"

This objection points out a weakness in understanding the gospel. No precept or principle guides us to tell the sinner, "the Lord Jesus died for you." The gospel declares a divine provision for ALL (John 3:16,17;" TARGET="_blank">John 3:16,17; 1 Timothy 2-5)" TARGET="_blank">1 Timothy 2-5) and this great provision is extended to "whosoever believeth in Him." The context of the truth of substitution always involves those who have already appreciated the death of Christ for them personally (Galatians 2:20; 3:13;" TARGET="_blank">Galatians 2:20; 3:13; 1 Corinthians 15:3)." TARGET="_blank">1 Corinthians 15:3). Keeping to scriptural terms is important in our gospel witness and will never cripple us. To distinguish between the death of Christ on BEHALF of all and the death of Christ in the STEAD of "the many" (Mark 10-45)" TARGET="_blank">Mark 10-45) is important: one is satisfaction and provision; the other is substitution (Romans 3:22;" TARGET="_blank">Romans 3:22; 1 John 2:2)." TARGET="_blank">1 John 2:2).

A. Hull

Other pages in this section

About this site

Did Jesus suffer the pains of Hell on the cross?

How are Christ's sacrificial sufferings related to the sufferings of the lost in hell?

What was infinite in character (the sufferings of our Lord Jesus at Calvary) and what will be eternal in duration (the sufferings of the lost in the lake of fire) should be carefully distinguished. A reverent consideration of the Bible's descriptions of Calvary indicates that the Lord Jesus endured the unmitigated judgment of God. His was an infinite capacity to feel and to suffer. His holy emotions, unclouded by sin, fully registered the approaching storm when He was in Gethsemane. He endured the totality of that judgment on the cross. Prophetically, His language was, "Thou hast afflicted me with all Thy waves." "All Thy waves and Thy billows are gone over me." Although the flood waters were "restrained" in Noah's day, no such limitations restricted the flood-tide of grief that swept over His holy soul. Typologically, the scapegoat, whose death was in an uninhabited land, points to the One Whose sufferings were incomprehensible to the human mind. How could we measure His sufferings when He Who is absolute Holiness was, at the same time, "made sin for us?" Not only was the Savior suffering for countless others' sins, but God, through His Son, was condemning sin in the flesh. How correct Samuel Stennett was, "What he endured no tongue can tell to save our souls from death and hell!" Saying, "Christ suffered our hell" not only claims too much but also says too little. He suffered infinitely more than we could have endured through endless ages.

E Higgins

Other pages in this section

About this site

What is the purpose of confessing our sins to God?

What is the purpose of confessing our sins to God?

1 John 1:9" TARGET="_blank">1 John 1:9 makes it clear that confession is the key to enjoying fellowship with God and being fit to do His will.

When we confess our sins, we arent telling the Lord something He doesnt already know. We are confronting the problem - our sin - and beginning to recognize the seriousness of sin against God. Confessing our sins to God means saying the same thing about our sins as God does, agreeing with God. On becoming aware of his sin, the believer confesses, "Lord, that was sin." This is not mere lip service toward God, but is rather the response of devoted hearts honoring God by taking sides with Him against self and sin. This can ingrain Gods holiness into our heart and remind us of our proper submission to the Lord.

Contrition is a most valuable asset in Gods estimate. Confessing our sins and having "a contrite spirit" are closely related to each other.

In His infinite wisdom, God has ordained that personal, private confession of our sins brings us back to enjoying our salvation and our Savior. As we often learn, He has ways of dealing with us that make us marvel. Time has unfolded other benefits that we received because of the way God accomplished His work in us. The same may be true of confessing our sins. In addition to bringing us back to enjoying Himself, He may teach us many things through this means of dealing with our sins before Him.

D. Oliver
Other pages in this section

About this site

How can the Kingdom of God be like leaven, a symbol of evil?

THE KINGDOM LIKENED UNTO LEAVEN

In what sense is the Kingdom of God “like unto leaven which a woman hid in three measures of meal till the whole was leavened”, if leaven is the symbol of evil, and the kingdom of God embraces only that which is “born again” (John 3:3)" TARGET="_blank">John 3:3)?

When John the Baptist began his ministry, the Jewish people were, and had been for some time, under the domination of Rome, the fourth of the great world powers who were foretold by Daniel, of which the first three were Babylon, Medo-Persia, and Greece. Rome, the last, was to be superseded on the Divine programme by another of a totally distinct character. “In the days of these things shall the God of heaven set up a kingdom which shall never be destroyed” (Daniel 2:44" TARGET="_blank">Daniel 2:44 ) . What other meaning could the Baptists’ words, “Repent, for the kingdom of heaven is at hand,” have to an intelligent Jew, who knew the Old Testament prophecies but that this kingdom was about to be set up? The Lord took up the same testimony, and in due course presented Himself to Israel as their Messiah and King. That He was present in power as King was evidenced by His miracles, but by twice deliberately attributing these works to Satan, (see Marthew 9: and Matthew 12" TARGET="_blank">Matthew 12: .) the leaders of the nation rejected His claims. Consequently, at chap. xiii. there is a break, the MYSTERIES OF THE KINGDOM being introduced, and parable to a great extent replaces miracle. The King is rejected, but a kingdom is set up, notwithstanding, in the hearts of men. The kingdom, as we have it in the seven parables of Matt. xiii, is the condition of things produced in the earth as the result of the preaching of the Gospel, including very much of a mere profession of Christianity, which is not all the genuine work of the Spirit, for when the Lord comes “He will gather out of the kingdom all things that offend and them which do iniquity.” these were in the kingdom, BUT NEVER OF IT. The seven parables present to us the progress of the spurious, as well as of the real. In the first two parables we see the effects of the good seed being hindered by the mixed qualities of the soil, or by an imitation seed. In the second pair, the mustard seed and the leaven, we see the monstrous growth and insidious spread of the bad, as exemplified all around us in Christendom to-day. Far other is the real Divine kingdom, entered only by the new birth. That is a different phase altogether, misunderstood and despised of men, if not hidden altogether from their view. This is exemplified in the parables of the treasure and the pearl, first in its relation to Israel, and then as the whole aggregate of the children of the kingdom. The seventh parable, the drag-net, represents the last great testimony for God in the world. Multitudes will be gathered in, but here too, as with the tares, there will be a sorting out needed. Of course, it is impossible in the space available to take up all the aspects of this great kingdom subject, distinct from those touched upon here—”the kingdom of the Son of His love;” “the everlasting kingdom of our Lord and Saviour Jesus Christ;” “the kingdom of the Father,” etc. There is much to learn and unlearn.

W.H.

Other pages in this section

About this site

Does God grant the believer the desires of his heart?

Does God grant the believer the desires of his heart?

"Delight thyself also in the Lord; and He shall give thee the desires of thine heart" (Psalm 37:4)" TARGET="_blank">Psalm 37:4) promises this. The promise, though, has a condition, "Delight thyself also in the Lord."

Faith is the result of the work of God in our souls. After all, why is faith being tried (James 1:3)" TARGET="_blank">James 1:3)? God is strengthening our faith. Therefore, when we ask for the desires of our heart, if that request results from what we have learned about God through His Word and through the trials He allows for our learning, He grants it. If our requests come from our own desires for comfort, self-fulfillment, pride, or whatever, they are not of God, not of faith, and not promised an answer.

Sometimes our God waits for us to rearrange our priorities. For example, a man might view marriage as a way to help him avoid inconveniences and overcome weaknesses. Through experience with God, he learns that the eternal value of a wife is to enable him to fulfill God's will, to learn more of God's ways, and to become more like Christ. When that adjustment of priorities takes place, he is actually looking for a different woman than he was at first. Now he is thinking in keeping with God's will. Now the desire of his heart is God's desire.

D. Oliver
Other pages in this section

About this site

Is the "fear of death" no longer satanic in its origin?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Satan used Adam as the instrument to bring death into the world (Romans 5:12)." TARGET="_blank">Romans 5:12). So it may be said the Satan is the origin of death in the world. The fear of death, though, has human origins. However Satan can use it effectively as his tool.

The verse, therefore is not making a difference between those who lived before Christ and others who were born after the cross. It would be incorrect to say that believers or unbelievers in times before Christ were more afraid of death. However, it is correct to say that we have a much clearer understanding of Eternity and life after death. We should anticipate heaven more than even the greatest saints of the Old Testament.

D. Oliver

Other pages in this section

About this site

Did the earth become "without form and void" or was it made that way?

Can't Genesis 1:2" TARGET="_blank">Genesis 1:2 be translated, "And the earth became without form and void?"

The Hebrew word is properly rendered "was," not "became." The grammar of the passage proves this most persuasively. The phrase, "And the earth was without form and void," in verse 2 is a kind of subordinate clause called a circumstantial clause. It modifies verse 1, the main clause. Thus verse 1 states what God did, and verse 2 adds some further information about it - some circumstances occurring at the same time as the principal statement. We understand from this that God made the heavens and the earth in the beginning, and when He did, it happened that (1) the earth was formless and empty; (2) darkness was on the face of the deep; and (3) the Spirit of God was hovering over the face of the waters. Grammatically, there can be no discontinuity between these verses. Verse 2 must be describing the earth as it was originally created, not how it became at a time following creation.

D. Valiance
Other pages in this section

About this site

Is it just believers in the free world who seem to be spared from the persecution?

Is it just believers in the free world who seem to be spared from the persecution?

Apart from the availability of international news, believers in the "free world" would likely assume that persecution for Christ is an ancient concept. Mass murders, economic oppression, social isolation, and immoral harassment consistently face many believers. The persecution is systematic, violent, and persistent. Our Christian brothers and sisters in some countries know by experience that "we must through much tribulation enter into the kingdom of God" (Acts 14:22)." TARGET="_blank">Acts 14:22). Some who come from foreign shores to the "free world" hear and receive the gospel message. As a result, they face strong opposition from their family. Sometimes, returning to their native country involves the threat of death. "Remember... them which suffer adversity, as being yourselves also in the body" (Heb 13:3)." TARGET="_blank">Heb 13:3).

The Scriptures also remind us, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:12)." TARGET="_blank">2Ti 3:12). In subtle ways, believers living in the "free world" face coercion to conform to ungodly thinking and practices. Their beliefs draw scorn, belittlement, dismissal, and isolation in the classroom and workplace. When they make every attempt to be considerate, reasonable, consistent, and faithful, their testimony, although blessed by God, may often meet the stone wall of condescending sneers. Our God still places highest value on faithfulness (1Co 4:2)." TARGET="_blank">1Co 4:2).

D. Oliver
Other pages in this section

About this site

What does the phrase mean "wheresoever the carcase is, there will the eagles be gathered together"?

Could you please explain the meaning of Matthew 24:28," TARGET="_blank">Matthew 24:28, "For wheresoever the carcase is, there will the eagles be gathered together'?

Matthew chapter 24: is taken up with apostasy, tribulation, and judgment. The "carcase" no doubt represents the corrupt and apostate part of the Jewish nation, and finally will include all nations. The "eagles" symbolize the judgment of God, and the angels as His instruments of judgment. The imagery seems to be taken from job 39:27-30." TARGET="_blank">job 39:27-30. There the eagle is seen on "the rock" and "the strong place." "From thence she seeketh the prey and her eyes behold afar off." "Where the slain are, there is she." The verse in Matthew is a picture of sudden, swift, and sure judgment.

H. Alves (February, 1964)

Other pages in this section

About this site

Main Menu