Although Jesus had been preparing his disciples for his crucifixion for about two and a half years, ever since Peter’s confession in Caesarea Philippi (Matthew 16:21; Mark 8:31; Luke 9:22), the disciples, nevertheless, had no context in which to place Jesus’ words. At first, they rebuked his words, saying that wasn’t how things were supposed to occur, according to the scriptures (Matthew 16:22). What they believed was the false teachings, of the rabbis, who claimed the Messiah couldn’t die (John 12:34). Therefore, Jesus’ disciples probably understood Jesus’ words in a metaphorical context, because they couldn’t understand how a dead or dying Messiah could save Israel and fulfill the scriptures.
False doctrine is the enemy of the truth, and as long as falsehood is believed, one is unable to see the truth. We need to keep in mind that, although Jesus had many disciples who trusted that he was the Messiah, no one, not a single one of them, believed his claims about this death. All such claims were tucked away in symbolism, because they simply could not believe Jesus was serious about his claims about his imminent death.
Originally, Israel’s destiny was to be a kingdom of priests to the world (Exodus 19:6), but they failed, because they wanted to be like the nations all around them (1Samuel 8:20), and in the end rebelled against God, who made them a nation, which could only end in the death of the nation. Therefore, from the beginning, Jesus not only took upon himself the responsibility of fulfilling Israel’s destiny, but to also took upon himself the judgment of suffering Israel’s fate.
From the very beginning of Jesus’ public ministry, it became clear that both he and the Jewish authorities, vis-à-vis the Pharisees and the Sadducees, were set upon two radically different courses. The Pharisees had sought to intensify the practice of keeping the Law (Mark 3:1-6), while the Sadducees were set on doing whatever it took to remain in power. Fearing the Romans might take issue with Jesus’ activities and both remove them and destroy both the Temple and Jerusalem (cp. John 11:48), the Sadducees concluded, it was better that one man died for the nation (John 11:50, 53).
In the context of the Perfect Storm of N.T. Wright’s book, Simply Jesus, the northern gale of Rome’s imperial power was set to take any steps necessary to keep the peace in its eastern territories. Knowing this, the high-pressure system of Jewish nationalism was totally against Jesus stirring the pot at this time for both theological and secular reasons. Nevertheless, into these explosive postures, Jesus came to Jerusalem during that particular Passover season, which commemorated the establishment of Jewish independence and freedom.
In this context, immediately after his so-called “triumphant entry” into Jerusalem, Jesus announced: “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31) and in death he would draw all men to himself (John 12:31). What a radical statement! The “ruler” of the world is judged and cast out, because, with Jesus’ death, all men will flow to him, under his authority! Victory without violence! Victory that allows violence upon oneself! Two days later Jesus told his disciples at the evening meal, that his inevitable confrontation with the prince of this world (Caesar) would arise, not because Caesar wants it (cp. John 18:31), but because the Father had planned it (John 14:30-31).
When Jesus does confront Rome, he is in bonds; he is King, yes, but not of the sort of kingdom ruled by Caesar (John 18:36), instead, Christ’s Kingdom is a place where Truth reigns (John 18:37). Jesus is crucified under the accusation that he is the King of the Jews (Matthew 27:37; Mark 15:25; Luke 23:38; John 19:19). The Jewish authorities judged him for blasphemy (Matthew 26:65-66; John 19:7), but ultimately they caved to Rome: “We have no king but Caesar!” (John 19:15). Thus, Jesus was crucified as King of the Jews, and the cross becomes the Messianic Throne. While his accusers defy him, saying if he were truly the Messiah he would come down from the cross (Matthew 27:40, 42), but the cross is Jesus’ Throne! How can he come away from where he had faced the enemy and drew victory out of death for his people? As Priest, it is where he fulfilled their destiny. As Messiah, it is where he had taken judgment to himself and fulfilled the fate of his people, saving them from death itself (cp. John 19:30).
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