Cross

This work is partially based upon the work of E. W. Bullinger, which can be found in his Companion Bible in appendix 162, 'The Cross And Crucifixion'. Bullinger focuses on the evidence for their not being a "cross" upon which Jesus was crucified, but mentions several ancient and historical sources for the argument that Jesus was crucified upon an upright stake or pale as it may have been called. My research here includes some of Bullinger's references out of God's Word, and a quote of his resources and findings, and includes additional evidence out of God's Word that Jesus didn't touch the cross until he was nailed to it, because Simon of Cyrene carried it to the place of Golgatha. I believe my work takes this subject further than anyone else has through laying out the apparent contradictions about who carried the cross, and through patient observation of the evidence within God's Word which shows that the one record in John 19:17, that might state that Jesus carried a physical wooden "cross" to Golgotha, should be understood as a figure of speech Metaphor, as is Isaiah's prophecy in Isaiah 53. Let's begin through examining the evidence in God's Word for a stake. This study, like all of my studies, uses literal translations of the ancient texts, which allows no place for translator's paraphrasing, preconceived ideas, theological theories and fables of oral tradition to hide within the the translation.

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Whenever evidence is gathered for a court case, both the plaintiff's and defense attorney call and examine all the witnesses, and pour over all the evidence to be sure they have all the facts surrounding the events, to corroborate and win their cases. In the scriptures there are several direct and indirect witnesses to Jesus' crucifixion, who give us their depositions through holy scripture. So, logically, if we consider each record as a deposition, and piece them all together, including other evidence we have at hand, then we should have the best advantage in determining exactly what happened in the events surrounding the crucifixion of Jesus Christ.

The intrinsic value from the use of this kind of disciplined methodology is highly recognized and desirable, if not indispensable in all the sciences, especially Law, because it produces all the facts possible based upon the most thorough investigation. So why do some "organized" Christian denominations cast aside this methodology of "rightly cutting" the holy scriptures? I don't understand how ignoring exactly what God said, pleases God. Likewise, I don't understand how inventing something fictional, then claiming it is God's Word, pleases God. Here's what God says about the source of His Word.

2 Peter 1:20 we knowing (ginōskontes) this (touto) first (prōton), that (hoti) every (pasa) prophecy (prophēteia) of a writing (graphēs) is caused to come to pass (ginetai) absolutely not (ou) over one’s own letting loose (idias epiluseōs),

2 Peter 1:21 because (gar) absolutely not (ou) of a mortal’s (anthrōpou) will (thelēmati) was set in place (ēnechthē) at any time (pote) prophecy (prophēteia)!

BUT (alla), under (hupo) holy (hagiou) Spirit (pneumatos) carrying [mortals] along (pheromenoi), mortals (anthrōpoi) from (apo) God (theou) spoke (elalēsan)!

If God's Word came to us through mortals who spoke as the holy Spirit gave them to speak, then shouldn't we consider what they spoke as having the highest level of integrity, above any paraphrasing of what they said? Then shouldn't their exact words lend themselves more to a thorough scrutinization of God's mind, which results have the highest level of integrity and therefore should be placed higher in authority than wandering oral traditions of mortals? If there is one thing Satan doesn't want you to know, above all the things he doesn't want you to know, it's God's Word, because it blows his cover! All he has to do is get you out of the accuracy of what holy men of the God spoke, and into fable land, and he's got you, because you won't be believing the truth, which erroneous believing disqualifies you from receiving results from God for your believing!

Personally, if I, after an honest look at all the relevant scriptures surrounding a Biblical event, can't corroborate the traditional teaching with scripture, then for the sake of respect to God and His son Jesus Christ, truth, and conscious sake, I have to throw out oral traditional teaching, and elevate what I can clearly read and understand from the God-breathed scriptures, because, "Experientially knowing this first, that every prophecy of a writing comes into being absolutely not upon one's own willful releasing, because, absolutely not of mortal's will was set in place at any time prophecy. BUT, under holy Spirit carrying [them] along, mortals from God spoke (2 Peter 1:20-21)." If we go right to the Word and let it speak for itself, we'll see what God, the Father of our Lord Jesus Christ says was the "cross" that Christ bore.

Lets identify accurately out of the holy scriptures the two Greek words used in the old covenant source texts for "cross" and "tree", which relate to the instrument of Jesus Christ's crucifixion. Stauros, Strong's # 4716, is used 28 times in the texts. Its etymological, historical, and traditional meaning at the time the new covenant writings were recorded, was simply an upright pale or stake. Xulon, Strong's # 3586, is used 17 times in the texts, and its common usage at that time referred to a variety of wooden instruments made from parts of trees, timbers.

DETERMINING THE MEANING OF A WORD

Two important methods of determining the meaning of a word when "rightly cutting" the holy scriptures, are first, determine what was the common meaning of the word in the culture at the time is was used. Oftentimes other non-scriptural recorded examples of the usage of the word are used to assist in determining the scriptural meaning. This can be very beneficial, but very dangerous and misleading also because the meanings of words can passively and actively change over time, especially across cultures. Using outside sources which were produced within the cultural and proper time frame can be important. Over time, mortals actively change the meanings of the words they use, by using them in figures of speech and in new and unique ways in combinations with the meaning of other words. Often, these new word meanings and corresponding arrangements appear in written works intended to provide entertainment value. Therefore, relying upon examples of the usage of a word in non-scriptural and fiction-based sources, especially if those sources were made for entertainment purposes, can be very misleading and therefore very dangerous.

A second method for determining the scriptural meaning of a word, which I consider the ideal method, especially when there is ample enough usages in holy scripture and the apocrypha, is to review all the usages of the word, allowing the contexts where the word is used to help define the meaning of the word itself. I often use this method to verify the concordant meanings given by those authors. However, sometimes I allow this method to prevail if the number of new covenant usages are very few and the concordant meanings given indicate the authors are not sure of the intended meaning as well. I believe the holy Spirit's usage of a word or phrase is deliberate and without error, and through rightly cutting and working of the texts where it occurs other evidence for verification of a words intended meaning can be obtained.

SCRIPTURAL EVIDENCE FOR A "CROSS"

XULON

Let's look at xulon first. The following passages help us define the meaning of the word xulon because of how the word is used in the contexts, and helps us understand exactly what was the implement of death to which the soldiers fastened Jesus Christ:

Acts 5:29 But (de) having been caused to judge away (apokritheis), the (ho) Peter (petros) and (kai) other (hoi) apostles (apostoloi) enunciated (eipon), “It is necessary (dei) to become ruled by persuasion (peitharchein) to God (theō) more (mallon) than (ē) to mortals (anthrōpois).

Acts 5:30 The (ho) God (theos) of the (tōn) fathers (paterōn) of us (hēmōn) aroused (ēgeiren) Jesus (Iēsoun), which one (hon) you (humeis) handled thoroughly (diecheirisasthe) having hung (kremasantes) [him] upon (epi) a timber (xulon).

Acts 5:31 This one (touton) the (ho) God (theos) set above (hupsōsen) to the (tē) right (dexia) of Him (autou), of the (tou) [God], [as] beginner (archēgon) and (kai) deliverer (sōteôra), to give (dounai) repentance (metanoian) to the (tō) Israel (israēl) and (kai) a letting go (aphesin) of sins (hamartiōn).

Matthew 26:47 And (kai) yet while (eti) he is speaking (lalountos) of him (autou), behold (idou), Judas (Ioudas), one (heis) of the (tōn) twelve (dōdeka), came (ēlthe), and (kai) with (met) him (autou) much (polus) crowd (ochlos) with (meta) knives (machairōn), and (kai) timbers (xulōn), from (apo) the (tōn) chief sacrificial priests (archiereōn) and (kai) elders (presbuterōn) of the (tou) people (loau).

Acts 13:29 But (de) as (hōs) they completed (etelesan) all (panta) the things (ta) having been written (gegrammena) about (peri) him (autou), having seized [him] down (kathelontes) from (apo) the (tou) timber (xulou) they put (ethēkan) [him] into (eis) a memorial (mnēmeion).

Acts 13:30 But (de) the (ho) God (theos) aroused (ēgeiren) him (auton) out of (ek) dead ones (nekrōn)!

Galatians 3:13 Christ (christos) bought (exēgorasen) us (hēmas) out (ek) of the (tēs) curse (kataras) of the (tou) law (nomou), having caused himself to become (genomenos) a curse (katara) over (huper) us (hemon);

because (hoti) it has been written (gegraptai), "Accursed (epikataratos) [is] anyone (pas), the one (ho) hanging (kremamenos) upon (epi) a timber (xulon),"

1 Peter 2:24 who (hos) himself (autos) brought up (anēnegken) the (tas) sins (hamartias) of us (hēmōn) in (en) the (tō) body (sōmati) of him (autou) upon (epi) the (to) timber (xulon), in order that (hina) we having become away from (apogenomenoi) the (tais) sins (hamartiais) may live (zēsōmen) to the (tē) righteousness (dikaiosunē), of whom (hou) for the (tō) bruising (mōlōpi) of him (autou) you were healed (iathēte).

As you can see from these examples, the main idea in the meaning of xulon is that it refers to wooden implements of various shapes and sizes. For some reason the seventeenth century translators of the King James Version thought "tree" was an adequate general English translation of the original meaning of the Greek word in the Textus Receptus.

STAUROS

E.W. Bullinger, perhaps the greatest workman and scholar of the holy scriptures in our time, states the following:

"In the Greek N. T. two words are used for "the cross", on which the Lord was put to death. 1. The word stauros, which denotes an upright pale or stake, to which the criminals were nailed for execution. 2. The word xulon, which generally denotes a piece of dead wood, a timber, for fuel or for any other purpose. It is not like dendron, which is used of a living, or green tree, as in Matt. 21:8, Rev. 7:1,3; 8:7, 9:4, &c. As this latter wood xulon is used for the former stauros, it shows us that the meaning of each is exactly the same. The verb stauroo means to drive stakes. Our English word "cross" is the translation of the Latin crux; but the Greek stauros no more means a crux than the word "stick" means a "crutch".

Homer uses the word stauros of an ordinary pole or stake, or a single piece of timber. And this is the meaning and usage of the word throughout the Greek classics. It never means two pieces of timber placed across one another at any angle, but always of one piece alone. Hence the use of the word xulon (No. 2, above) in connection with the manner of our Lord's death, and rendered "tree" in Acts 5:30, 10:39, 13:29, Gal. 3:13, 1 Peter 2:24. This is preserved in our old English word rood or rod. See the Encycl. Brit., 11th (Camb.) ed., vol. 7, p. 505 d."

I disagree with Bullinger's definition of xulon, that it always refers to dead wood or timber; because xulon is used in the book of Revelation to refer to the tree/timber of life (Rev. 22:2), which timber is certainly not dead!

Vine's Complete Expository Dictionary of Old and New Testament Words says:

xulon - "wood, a piece of wood, anything made of wood"

"stauros.... denotes, primarily, an upright pale or stake. On such malefactors ware nailed for execution. Both the noun and the verb stauroo, to fasten to a stake or pale, are originally to be distinguished from the ecclesiastical form of a two beamed cross. The shape of the latter had it's origin in ancient Chaldea, and was used of the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the cross of Christ."

The evidence for the "cross" concept can't be found anywhere in the texts of holy scripture, but, evidence can be found all over in ancient texts, like Homer's, for the word stauros meaning a stake as a single piece of wood! I could devote more time here to the history and pagan origins of the cross, but I think you get an idea now of its history and origin, and how it was introduced into Christianity from paganism in the fourth century, subsequent to Constantine's influence. The "cross" concept can be found abundantly throughout ancient and modern paganism of most every kind.

Both of these words, xulon and stauros are used in the Textus Receptus to describe the implement of Jesus Christ's death. But, there is no evidence whatsoever coming to us from antiquity through the scriptures or otherwise, that a tree and/or the wood from a tree was fashioned into a "cross" configuration by the Roman soldiers.

I've heard mortals say that, "...there is good evidence that Jesus died on a cross, and not just a stake in the ground as the Greek word stauros in the holy scriptures indicates." But, they never say what that evidence is. What is their evidence? Is it a book someone wrote a long time ago? Is it a two thousand year old document of some kind? What exactly is this evidence to which they refer, and where is it? Those who hold to the "cross" theory never tell anyone what their evidence is. Why? Maybe because there is no credible evidence apart from traditional oral doctrine. All they really have is an oral tradition of teaching about a cross which began in the 4th century with Constantine when he said he saw a cross in the sky.

If Constantine wants to believe that he saw a cross in the sky, and then jump to the conclusion that it must have been the shape of the tree upon which Jesus Christ must have been crucified, that's his prerogative to believe it. I don't believe it because I have much more evidence that says something else! There is more than ample scriptural evidence given to us by the holy Spirit which tells me Constantine was wrong. I have many two thousand year old documents included in what is commonly called the Bible, written before Constantine was born, that say Jesus Christ was crucified upon a tree trunk that had been stripped of its branches and stuck into a hole in the ground! The two key Greek words in the holy scriptures which context provides more than ample evidence, are these two words xulon - wood/timber, and stauros - a stake.

The "cross" concept cannot be found anywhere in scripture. That is a fact. There are no "handy" words in either the Hebrew or Greek texts which mean wood fashioned into a cross configuration. Yes, I am telling you that there is nothing in the scriptures about a cross. If you find something, please let me know. The English translated word says "cross", but the words in the source Greek texts say xulon - tree or timber, or stauros - stake, a single pole or tree trunk with the limbs stripped off from it.

For this subject especially, it is very important to point out what Jesus did not "lift" and "carry" to his crucifixion, so the clarity of the real burden he "lifted" and "carried" to his death can become more clear.

THE WITNESSES

WITNESS 1 - PROPHET ISAIAH

Our first witness is Isaiah, who by revelation from God as a holy prophet, received divine word of knowledge and word of wisdom concerning mortalkind's coming redeemer Jesus Christ.

Isaiah 52:14 Just as were astonished over you many- so the disfigurement from man his appearance, and his form from sons of man... (translation by J. P. Green)

Isaiah 52:14 In the same manner (houtōs) as at (hon) first (proton) - many (polloi) [were] out of place (ekstēsontai) upon (epi) you (se), [so] the (to) inglorious (adoxēsei) appearance (eidos) of you (sou) from (apo) the (tōn) mortal's (anthrōpōn) [appearance], and (kai) the (hē) glory (doxa) of you (sou) from (apo) mortal's (anthrōpōn) sons (huiōn). (Translation from the Septuagint)

God through Isaiah draws our attention to how badly the soldiers beat Jesus physically. Aside from what this verse clearly states, it implies that a bone in the skeletal structure supporting Jesus' flesh, could have easily been broken throughout the beatings from the soldiers. Isaiah says, "his visage (his appearance, specifically his face) was so marred (beat in, physically traumatized) more than any other man, and his form (the rest of his physical body) more than the sons of men." These "more than's" do correctly translate into English the impact of what is said in the original Hebrew language, that Jesus' face and body were so severely traumatized from beatings from the soldiers, that he withstood more than any other mortal. Just from the evidence of this one verse alone, one may ask themselves if Jesus had enough remaining strength to lift up and carry the weight of his own tool of death.

The Romans were loaded with racial prejudice, just like mortals are today. They thought the Judeans were dogs. And in the East, a dog is considered the lowest form of life, but not too low to eat! To the Roman soldiers, the beating and staking of Jesus was mere entertainment, something to break their boredom. The soldiers cast lots among themselves for his garments (Mat. 27:35). This was prophesied in Psalm 22:18. Psalm 22:15 prophesied that Jesus' strength would be "dried up like a potsherd". Jesus Christ gave ALL he had to give, to bring God's plan for our redemption into reality for you and I.

Here's Jay P. Green's exciting literal translation of Isaiah 53:

Isaiah 53:1 Who hath believed our report? And the arm of YeHoVaH to whom is revealed?

Isaiah 53:2 For he comes up as a shoot before him, and as a root out of dry ground. Not [is] a form to him, and not [is] majesty that we should see him, and not an appearance that we should desire him.

Isaiah 53:3 Despised and abandoned of men, a man of pains, and known of sicknesses. And as hiding of faces from him being despised, and we did not value him.

Isaiah 53:4 Surely our sicknesses he lifted up (nasa), and our pains he carried (cabal) them, but we esteemed him plagued, struck by God, and afflicted.

Isaiah 53:5 But he [became] pierced for our transgressions, crushed for our iniquities, the chastisement of our peace [was] on him, and with his wounds we ourselves are healed.

Isaiah 53:6 All we like sheep go astray, each man to his way we have turned. And YeHoVaH has made meet in him the iniquity of us all.

Isaiah 53:7 He was oppressed, and he was afflicted, but he did not open his mouth. As a lamb to the slaughter, he was led, and as a ewe before her shearers is dumb, so not he opens his mouth.

Isaiah 53:8 From prison and from justice he was taken; and his generation who shall consider? For he was cut off from the land of the living; from the trespass of my people the stroke was to him.

Isaiah 53:9 And he put with the wicked his grave, and with a rich [man] in his death: though not violence he had done, and not deceit [was] in his mouth.

Isaiah 53:10 But YeHoVaH pleased to crush him, to make him sick. If he shall put a guilt offering [for] his soul, he shall see seed, he shall prolong days and the pleasure of YeHoVaH in his hand shall prosper.

Isaiah 53:11 Of the travail of his soul he shall see. He shall be satisfied. By his knowledge my righteous servant justify for many, and their iniquities he shall carry (cabal).

Isaiah 53:12 Therefore I will divide to him with the great, and with the strong he shall divide spoil, because he poured out to death his soul, and with transgressors [he] was counted. And the sin of many he lifted up (nasa), and for transgressors made intercession.

This is the statement and testimony from the prophet Isaiah, our first witness, concerning the revelation God gave him to say and record concerning the crucifixion and death of the coming redeemer. No "cross" is mentioned as the burden Jesus lifted up and carried upon himself, but rather figures of speech are used to state what he lifted up (nasa) and carried (cabal). One important figure of speech used here, Metonymy (of the cause), is used by stating what he lifted up and carried, instead of the results it produced, i.e., his sufferings and death. He lifted up our sins and sicknesses and carried our iniquities and pains, which caused him sufferings and death, and so the end result is that he lifted up and carried our sufferings and death for us!

It appears conspicuous how God uses two related words metaphorically in this passage, cabal and nasa, both commonly used to objectively describe handling physical and tangible burdens, but used here for handling intangible and subjective burdens of personal responsibility. Isaiah, a holy mortal speaking by way of the holy Spirit, uses the two words metaphorically in figures of speech to describe and compare how Jesus lifted up and carried the weight of being our redeemer, to how he might have lifted up and carried a supposed wooden cross. For Jesus, the weight of personal responsibility to lift up and carry the sufferings and death for all mortalkind, is by far so much heavier than any supposed wooden "cross", that to not recognize how much more valuable is his sacrifice to us, than the value of the implement of his death, a supposed wooden cross, is ludicrous. I personally guard my mind against elevating any supposed wooden cross, or any worldly physical object to the level of an icon or idol of worship, and reserve all my reverence and piety for my heavenly Father, the one true God and Father of our Lord Jesus Christ. The holy Spirit through Isaiah, using these two words twice, in a repeated metaphorical figure of speech to describe Jesus subjective burden of lifting up and carrying our sufferings and death, slam dunks the point home that we are to meditate in our minds on the reality of the benefits to us of his finished work, and not upon the physical implement of his death.

LIFT UP

In verses 4 and 12, the Hebrew word for the words borne and bore respectively, is nasa (Strong's # 05375) which means to physically lift up a load or burden. It appears in the old covenant scrolls 654 times. In this word's first usage in scripture, Gen. 4:13, it is used metaphorically and subjectively when Cain says, "my punishment is greater than I can bear (nasa, i.e. lift up)." In its next usage, Gen. 7:17 referencing the flood in the days of Noah, it's used in the phrase "and the waters increased and bare up (nasa) the Ark, and it was lift up above the earth." Here, bare up is used objectively. The water bare up the Ark. In the Isaiah 53 passage which we were just reading, it is used metaphorically and subjectively again referring to the coming redeemer Jesus Christ, who would lift up the responsibility for the sicknesses and iniquities of God's people. One important point of the Isaiah 53 prophecy is that it foretells that the coming redeemer doesn't objectively lift up (nasa) anything.

CARRY

In verses 4 and 11 the Hebrew word for the words "carried" and "bear" respectively, is cabal (Strong's # 5445) which means to physically and objectively (unless used in a figure of speech) "carry" a load or burden. Whatever the burden is, it is already "lifted up" into "carrying" position, and now is ready to be "carried". It appears in the old covenant scrolls 9 times. In this word's first usage in Gen. 49:15, Jacob prophesies over his sons to tell them what shall befall them in their last days, and concerning Issachar, that he is as "a strong ass couching down between two burdens: And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear (cabal)…" The second usage is in Psalm 144:14, "…that our oxen may be strong to labor (cabal)…". You should determine for yourself through your own study if the holy Spirit's usages are either objective or subjective, but please do not ignore those distinctions.

Please note how God used these two words lifted up (nasa) and carried (cabal). He used them metaphorically throughout the Isaiah 53:1-10 passage, implying that the burden that the coming redeemer would lift up and carry would not be a physical objective one, but a subjective burden of voluntary, personal responsibility. Please note also that in the logical passage, each of the Hebrew words are repeated twice, a technique God often uses in His word to draw particular attention to the subject of a passage. The words which are repeated twice are thus flagged, and are intended to drill down our attention to the specific aspects of the truth set forth, as the most important points not to be missed! Wow!

The duplication of specific words sets and establishes the most important points of all the important points, and in this passage, the two truths concerning exactly what the coming redeemer would lift up (nasa), and exactly what he would carry (cabal). This is an old covenant prophecy concerning events immediately leading up to and including the crucifixion of the coming redeemer, and the personal burden of responsibility he took upon himself. A physical wooden cross or stake is not mentioned in this prophecy in Isaiah, as one of the items he lifted up and carried.

Witness 1, Isaiah - New, Established or Corroborated facts:

Isaiah mentions no physical wooden implement that the coming redeemer was to objectively carry, or upon which he would be killed, but states that he subjectively lifted up (nasa) our sins and sicknesses (verses 12 and 4), and carried (cabal) our pains and iniquities (verses 11 and 4).

WITNESS 2 - MATTHEW

Our second witness, an eyewitness to the crucifixion of Jesus Christ, is Matthew. Matthew was one of the twelve apostles, and originally a tax collector (Mat. 9:9), and sitting at the tax office when Jesus bids him to follow.

Matthew 27:31 And (kai) when (hote) they had put him into a child's role (enepaixan autō) they let him drop out (exedusan auton) [of] the (tēn) king’s cloak (chlamuda) and (kai) let him drop in (enedusan auton) [to] the (ta) outer garments (himatia) of him (autou), and (kai) they led him away (apēgagon auton) into (eis) the (to) stake (staurōsai).

Matthew 27:32 But (de) coming out (exerchomenoi) they found (heuron) a mortal (anthrōpon), a Cyrenian (kurēnaion), to name (onomati) Simon (simōna). This one (touton) they compelled into service (ēggareusan) in order that (hina) he may lift (arē) the (ton) stake (stauron) of him (autou).

The Greek word arē from airo, is equivalent to the Hebrew nasa, meaning to lift. Simon the Cyrenian was told to lift the stake upon which Jesus would be killed.

"But they coming out" - Starting in verse 27, the scripture says that they, the whole band of the soldiers of the governor, and Jesus Christ, were in the "common hall (Gk. Praetorium, an open air enclosure)" where the soldiers were beating and mocking Jesus. Then in verse 31 the scripture says "they brought him away" from where Jesus was when they were mocking him, in the Praetorium. In verse 31 "they brought him away" from the Praetorium. Isn't this what God's Word says here? Absolutely. Now in the very next verse, verse 32 it says, "But they coming out". Out from where? Out from the PRAETORIUM, where they began beating and mocking Jesus according to verse 27, and finished beating and mocking him in verse 31. Now, between verse 31 and 32 let's not, in our soap opera-like imagination, suddenly transport Jesus all the way across town, dragging his stake, because he's still back at the Praetorium and beginning to come out of it with the soldiers. God's Word says they compelled Simon AS THEY WERE COMING OUT! Why do ignorant and unlearned people insist that Jesus dragged his stake through the streets and alleys toward the place of the Skull?

Can't they read God's Word here and other places, and learn it, or do they like erroneous tradition and Hollywood stories better? God's Word says here clearly, and in other verses I'll show you next, that they were all coming out of the Praetorium, and right at that time, not sooner, not later, the soldiers compelled Simon to lift the stake. Now if anyone says this isn't true, and the popular fairy tale is true, then that person is a liar, and has allowed himself to be deceived, because God's Word is Truth! Anyone who invents false God's Word, and/or chooses to believe fables instead of God's Word, displeases God (Heb. 11:6). If anyone wants to believe lies, then let them see how much God won't do for them, like not answer prayers and not bless them and their family when they need it. And then they wonder why!

It says in verse 32, "But they coming out". If they were already down the road then God's Word would say, "But as they went along" or something else, but not "But they coming out". God's Word is very specific as to WHEN Simon lifted the stake, and WHERE he lifted it. As they were coming out of the Praetorium, through the doorway or gateway, "they found a man, a Cyrenian, Simon to [by] name." It clearly says that "they" the soldiers that were in the Praetorium, and Jesus whom they were leading away from the Praetorium, upon coming out of the Praetorium, they compelled Simon of Cyrene to physically lift (arē) the stake. This passage, and no passages in Matthew, say anything about Jesus lifting the stake, putting the stake down, or even touching stake. When Simon lifted the stake, they were all coming out, and still very near to the exit from the Praetorium to the street. The scripture says that they were going out of the Praetorium when Simon came along, and they compelled Simon to lift the stake. If you are still having difficulty believing you were taught a lie, and have been believing it your whole life, then keep reading Mat. 27:31-32 over and over and over, and the other verses I'm going to present to you next, until God's Word has cleansed your brain of traditional error and Hollywood crap.

This is crucial testimony necessary to discovering exactly what took place, and in the order it occurred, and I want to be sure that we don't move the boundary lines of holy scripture to include supposition not explicitly given in holy scripture, or exclude those facts which are explicitly given in holy scripture. I believe that supposition is the result of our own mind's training to create entertainment value for itself through reading into narratives sequences of characters and/or events which don't exist in the text. For brothers in Christ, the desire to know the Truth that was given to us when mortals of God spoke as they were moved by the holy Spirit, is the goal, because believing it pleases the Father.

Verse 32 doesn't say that Jesus came out carrying his stake!
Verse 32 doesn't say that Jesus came out then picked up his stake!
Verse 32 doesn't say that they came out and then the soldiers laid the stake on Jesus!

To think or say any of these things would be adding our own imagination, rather than allowing the records to speak for themselves. There is nothing in this record that says that Jesus touched the stake in any manner! What verse 32 does say is, "But they coming out found a mortal, a Cyrenian, to name Simon. This one they compelled into service in order that he may lift the stake (stauron) of him." The word "compelled" means that Simon of Cyrene had no choice. The soldiers forced him to lift the stake, or else!

Witness 2, Matthew - New, Established or Corroborated facts:

1) As they were coming out of the Praetorium, not further down the road, not half way across town, that
2) Simon a Cyrenian was compelled to lift the stake, not Jesus or anyone else.
3) the record simply doesn't tell us where the stake was, on Jesus, or on the ground, or wherever, when Simon was compelled to lift it,
4) the text says a stake (stauron), not cross.
5) This record does not mention or even suggest that Jesus ever touched the stake in any way.

WITNESS 3 - MARK

Our third witness, is Mark. Mark was his adopted Latin name, but his Hebrew name was John. John Mark was not one of the twelve apostles, but was for a time, according to Papias, a younger traveling companion of Paul, and then later a recorder, a traveling companion and a follower of Peter, and as such an excellent second hand witness of those things told him by Peter, who was an eye witness to Jesus Christ's staking.

Mark 15:16 But (de) the (hoi) soldiers (stratiōtai) led him away (apēgagon auton), inside (esō) of the (tēs) courtyard (aulēs) which (ho) is (estin) a Praetorium (praitōrion), and (kai) they call together (sunkalousin) the (tēn) whole (holēn) spiral (speiran).

Mark 15:20 And (kai) when (hote) they had put him into a child's role (enepaixan autō), they let him drop out (exedusan auton) [of] the (tēn) purple (porphuran), and (kai) let him drop in (enedusan auton) [to] the (ta) outer garments (himatia), the ones of his own (ta idia).

And (kai) they led him out (exagousin auton) in order to (hina) stake (staurōsōsin) him (auton).

"they led him out" - Out from where? Verse 16 says a Praetorium.

Mark 15:21 And (kai) they compel into service (aggareuousi) someone (tina) being led alongside (paragonta), Simon (simōna), a Cyrenian (kurēnaion), coming (erchomenon) from (ap) a field (agrou), the (ton) father (patera) of Alexander (alexandrou) and (kai) Rufus (rouphou), in order that (hina) he may lift (arē) the (ton) stake (stauron) of him (autou).

Matthew's and Mark's account both agree, that an unknown number of soldiers, with Jesus, were coming out of the Praetorium, which is WHERE and WHEN Simon was compelled to lift the stake. W. E. Vine defines the courtyard (aulēs), the Praetorium (praitōrion) where Jesus was humiliated and pulverized:

"...primarily an uncovered space around a house, enclosed by a wall, where the stables were, hence was used to describe (a) the courtyard of a house; in the O. T. it is used of the courts of the Tabernacle and Temple; in this sense it is found in the N. T. in Rev. 11:2; (b) the courts in the dwellings of well-to-do folk, which usually had two, one exterior, between the door and the street…"

E. W. Bullinger defines it as; "a yard or court; any enclosed space in the open air."

This added word aulēs in the text of Mark in verse 16, helps draw our attention to the place where the soldiers were mocking, humiliating and beating Jesus, that it was an open air courtyard with access to the street. Without reading into the scriptures to generate "entertainment value", we can see more clearly that when the soldiers were done mocking and beating Jesus, they led him out of this open air courtyard where they immediately found Simon a Cyrenian to lift Jesus' stake. As in Matthew, this passage says nothing about Jesus having any physical contact with the stauron whatsoever. Mark clearly states that Simon a Cyrenian, coming from a field, they compelled him to lift Jesus' stake.

Witness 3, Mark - New, Established or Corroborated facts:

1) As they were coming out of the Praetorium, not further down the road, not half way across town, that
2) more precisely the courtyard (aulēs) of the Praetorium,
3) Simon a Cyrenian was compelled to lift Jesus' stake
4) the record simply doesn't tell us where the stake was, on Jesus, or on the ground, or wherever, when Simon was compelled to lift it,
5) it was a stake (stauron), not a "cross".
6) In this record, as in the record of our 2nd witness, there is no mention or even suggestion that Jesus ever touched the stake in any way.

WITNESS 4 - LUKE

Our fourth witness is Luke. Luke was a well educated physician who spoke Greek, and was a fellow traveler of the Apostle Paul. Luke is a humble and disciplined writer who keeps himself well in the background to put Jesus Christ his Lord and Savior in the foreground, as our Redeemer should be.

Luke 23:26 And (kai) as (hōs) they led him away (apēgagon auton), having laid hold upon (epilabomenoi) someone (tina), Simon (simōnos) a Cyrenian (kurēnaion), coming (erchomenou) from (ap') a field (agrou), they put upon (epethēkan) him (autō) the (ton) stake (stauron) to bring (pherein) behind (opisthen) the (tou) Jesus (Iēsou).

"as they brought him away" - From where, the Praetorium? That's correct. That's what God's Word says, and that's what He wants us to believe, which will please Him (Heb. 11:6). This verse adds still more detailed information to what Matthew and Mark gave us. This verse says that "they" (the soldiers who brought Jesus away) "laid hold upon... Simon" . This means that the soldiers physically grabbed Simon and ordered him to lift the stake. Matthew and Mark simply say the soldiers "compelled" Simon. Luke provides more detail and clarity by telling us how the soldiers compelled Simon, which was through the use of physical force.

"they put upon him the stake" - Luke says the soldiers laid hold upon upon Simon, and put the stake upon him. Matthew and Mark say that the soldiers told Simon to lift the stake. Some may claim that this is a contradiction in the scriptures, but I seriously doubt it, from knowing the text. Holy men of God (including Luke) spoke as they were moved by holy Spirit (2 Peter 1:21), and holy Spirit isn't stupid enough to contradict itself, nor sinful to lie, since God is perfect. The holy Spirit doesn't lie, mortals do. This is a situation where we don't know for sure what happened, but it's certainly possible that Simon may have had difficulty lifting the stake, or simply refused to become a part of assisting in another's staking. But we can't come to a verifiable pat conclusion because the text doesn't indicate why the soldiers had to lift the stake and put it upon Simon. But, the outcome was that the soldiers "put upon him [Simon] the stake". WHEN and WHERE did they put the stake upon Simon? Matthew and Mark both indicate this occurred as they came out of the Praetorium.

Additional detail Luke provides to us is that Simon came after, or behind Jesus, carrying the stake, and Jesus was brought away ahead of Simon. Luke provides detail information about a large multitude of spectators and mourners also, following Jesus as the soldiers brought him away, to whom at one point he turned to them all and spoke to them. Luke even tells us what Jesus said to them. Luke tells us also that two criminals (kakourgoi, evil doers) were brought out with Jesus to be executed. The Hollywood movies never show Jesus being brought through the streets and alleys with two other condemned criminals, to be staked! So let's get those erroneous pictures out of our heads as well.

Because Matthew and Mark didn't tell us about the other two criminals, and these other details, does it mean that one or some of our witnesses are lying, and the scriptures contradict themselves? Absolutely Not! It simply means that we need to look at all the evidence provided by all the witnesses, to gather and piece together all the facts concerning exactly what happened. This is part of what is meant by the term "rightly cutting" the scriptures, in 2 Timothy 2:15.

The records are clear in Isaiah, Matthew, Mark, and Luke that there is no mention of Jesus Christ so much as touching the stake. But what Matthew, Mark, and Luke agree on is that Simon of Cyrene carried the physical wooden stake behind Jesus. What Jesus bore was exactly what Isaiah says he bore. He "lifted up" the sicknesses (Isaiah 53:4) and sin (Isaiah 53:12), and "carried" our pains (Isaiah 53:4) and iniquities (Isaiah 53:11). Matthew quotes what was said by Isaiah the prophet in Isaiah 53:4:

Matthew 8:16 But (de) evening (opsias) having caused itself to come to pass (genomenēs), they brought toward (prosēnegkan) him (autō) many (pollous) being demon-possessed (daimonizomenous).

And (kai) [The] Word (logō) threw out (exebale) the (ta) spirits (pneumata), and (kai) he healed (etherapeusen) all (pantas) the ones (tous) being held (echontas) maliciously (kakōs),

Matthew 8:17 it so being that (hopōs) may be fulfilled (plērōthē) the (to) [prophecy] being worded (rhēthen) through (dia) Isaiah (esaiou) the (tou) prophet (prophētou), saying (legontos), “He (autos) took in (elaben) [himself] the (tas) weaknesses (astheneias) of us (hēmōn), and (kai) he carried (ebastasen) the (tas) sicknesses (nosous) [of us]”.

In my opinion, the point this verse makes relating to what Isaiah said, is that Jesus Christ our deliverer "lifted" and "carried" for us the CAUSES for our weaknesses and sicknesses. Matthew directly links the physical and mental healing prophesied in Isaiah 53 to Jesus' casting out the demon spirits in mortals here in Mat. 8:16-17, as fulfillment of that prophecy. Isaiah's prophecy foretold the purpose and mission for the promised redeemer of mortalkind, Jesus Christ. These verses, here in Mat. 8:16-17 together with their reference to Isaiah 53, are not simply the cornerstone of a "faith-cure theory", but the clear and concise statement of the Truth and fact of God the Father's purpose for sending Jesus, and his ongoing work of healing. Jesus came to heal, according to the Isaiah 53 prophecy and elsewhere, and an important healing process, according to Matthew, directly involves release from demon spirit possession. Jesus demonstrates that when the cause for weakness and sickness is removed, healing occurs. Jesus removes the causes for believer's weaknesses and sicknesses, and in so doing, heals those who believe. Jesus' ongoing work of healing is part of the REAL stake Jesus Christ "carried", not a wooden one. In Isaiah 53, the metaphoric stauron Jesus lifted up and carried for us brings to us the Father's heart's desire for His children, our healing, in every sense of the word, spiritual, mental, physical, financial, etc.! Given what God's Word has presented to us so far, which stake, the stake that Simon carried, or the stake that Jesus lifted up and carried, appears to you to be the one that the Father wishes us to focus upon?

The Father's heart's desire for His children is the results produced, i.e., our healing, by Jesus' lifting and carrying the burden of being our deliverer, delivering us from the penalty and consequences of our own sin nature! There's nothing glorious about the physical wooden stake upon which Jesus died. So let's quit being fixated upon it. What's glorious is Jesus' love for the Father and us to go through a staking for us! Let's get fixated upon that subject as we should, according to the holy scriptures we have just read. Let's get fixated upon the results produced for us on account of Jesus death for us, not the instrument of his death. Let's get fixated upon healing from demon spirit possession, and the reception of the new birth above, the baptism in the gift of holy Spirit from God our Father, which makes us more than conquerors (8:37)! Believers should jump and shout because that's something about which to fixate upon and get excited! What the holy scriptures are trying to impress upon our minds is the subjective stake Jesus lifted up and carried, not an objective stake!

Matthew, originally a tax collector, must have become very knowledgeable of the O. T. scriptures, enough to remember what Isaiah prophesied, quote what he said, and then connect specific prophecies of Isaiah with the fulfillment of them through what Jesus Christ said and did. This is another example of the level of the bar of expertise of the knowledge of God's Word, for all believers to follow. Jesus Christ had to have studied the scriptures intensely (Luke 2:52), to have been able to keep the law in every point to remain without sin, to be eligible to be our Passover lamb, a lamb without "spot or blemish". Jesus Christ had to study the scriptures, to learn about himself as the promised Messiah. He learned all the prophesies concerning himself, and must have understood them perfectly.

Witness 4, Luke - New, Established or Corroborated facts:

1) As they led him away... Away from where? The Praetorium;
2) more precisely the courtyard (aules) of the Praetorium,
3) having laid hold upon Simon, a Cyrenian, not Jesus or anyone else,
4) they put upon him the stake (stauron), not a "cross",
5) to carry after (behind) Jesus.
6) In this record, as in the records of our 2nd and 3rd witnesses, there is no mention or even suggestion that Jesus ever touched the stake until he was nailed to it.

WITNESS 5 - JESUS CHRIST

Let's take the statement at this time of Jesus Christ himself, our fifth witness, and not only an eye witness of the events having first hand experience of all those things which occurred, but the wisest man that ever lived, being greater than Solomon in wisdom, and also the only begotten son of the God. These credentials make him not only an expert witness, but the most important witness and source of facts in this case, from which we can arrive at a sound conclusion.

Luke 9:22 having enunciating (eipōn) that (hoti), “It is necessary (dei) [for] the (ton) son (huion) of the (tou) mortal (anthrōpou) to suffer (pathein) many things (polla), and (kai) to become disapproved (apodokimasthēnai) from (apo) the (tōn) elders (presbuterōn), and (kai) chief sacrificial priests (archiereōn), and (kai) writers (grammateōn), and (kai) to be killed (apoktanthēnai), and (kai) the (tē) third (tritē) day (hēmera) to be roused (egerthēnai).”

Luke 9:23 But (de) he was saying (elegen) toward (pros) all (pantas), "If (ei) anyone (tis) desires (thelei) to come (elthein) behind (opisō) me (mou), let him deny (aparnēsasthō) himself (heauton) and (kai) lift (aratō) the (ton) stake (stauron) of him (autou) down (kath) daily (hēmeran), and (kai) follow (akoloutheitō) me (moi).

"behind me" - This means that Jesus leads, and we follow him! The sheep follow the shepherd. The sheep hear the communication from their shepherd, and then they respond to it appropriately. The communication we are to listen to from our shepherd is The Word of God, especially Jesus' teachings. If we first follow his communication appropriately, and are obedient to it, then, we may get Word of Knowledge, Word of Wisdom, and Discerning of Spirits revelation from him also! Our response to the communication of our shepherd will be based upon our believing upon his ability to lead us.

"let him deny himself" - If anyone chooses to follow Jesus then let him devote himself to doing God's will, not his own. Let God's will be done. Those of us who are inherently powered with the gift of holy Spirit are to carry the weaknesses of those who are not so inherently powered, because we are not here to please ourselves (Rom. 15:1).

"and lift the stake of him down daily and follow me" - Here Jesus gives us an example of a metaphorical stake that we should all "lift" and "carry" behind him. Was Jesus saying that they should lift and carry a literal physical objective wooden stake? Of course not. He's speaking in a figure of speech saying that our stake that we should take up would be the responsibility of following after him, and conducting ourselves in this world toward God and our fellow man according to the example he himself has given us, and in agreement with the commandments he's given us. That's our stake to lift. I believe the stake that Jesus is asking us to lift is almost identical to his own, as mentioned in Isaiah 53 and Matthew 8:16-17, with the exception that we are to be living sacrifices (Rom. 12:1). A dead sacrifice is no longer needed (Heb. 7:27, 1 Peter 3:18)!

Luke 14:25 But (de) many (polloi) crowds (ochloi) were going together with (suneporeuonto) him (autō). And (kai) having turned (strapheis) [he] enunciated (eipe) toward (pros) them (autous),

Luke 14:26 “If (ei) anyone (tis) causes himself to come (erchetai) toward (pros) me (me), and (kai) absolutely does not (ou) despise (misei) the (ton) father (patera) of himself (heautou), and (kai) the (ten) mother (mētera), and (kai) the (ten) female (gunaika), and (kai) the (ta) ones born (tekna), and (kai) the (tous) brothers (adelphous), and (kai) the (tas) sisters (adelphas), and (te) yet still (eti) the (tēn) soul (psuchen) of himself (heauton) also (kai), he can absolutely not inherently power himself (ou dunatai) to be (einai) a disciple (mathētēs) of me (mou)!

Luke 14:27 And (kai) anyone who (hostis) absolutely does not carry (ou bastazei) the (ton) stake (stauron) of him (autou) and (kai) cause himself to come (erchetai) behind (opisō) me (mou), he can absolutely not inherently power himself (ou dunatai) to be (einai) a disciple (mathētēs) of me (mou)!

"anyone who absolutely does not carry the stake of him and cause himself to come behind me" - The time period in which Jesus said this is before the events of his staking. Could Jesus have said this knowing that at the time of his staking someone else would carry his implement of death behind him (Matthew 27:31-32)? I believe Jesus had a fairly good understanding of Isaiah's prophecy about the coming deliverer (Isaiah 53). Remember, in the Isaiah 53 record there is conspicuously no mention of a physical wooden "cross" or stake, no mention at all of the instrument of Jesus' death. But yet in that prophesy the holy Spirit enunciates twice for emphasis that the coming deliverer would lift things for us and carry things for us; he lifted up our sin and lifted up our sicknesses (verses 12 and 4), and he would carry our iniquities and carry our pains (verses 11 and 4).

Isaiah spoke of the coming deliverer's "stake" which he would lift and carry (Isaiah 53), absolutely not as an objective burden, but as a subjective burden of responsibility. Jesus commands his disciples to metaphorically carry that same kind of burden also, which burden is putting the things of God first in priority ahead of all personal cares and priorities to help others who are weaker. Jesus was sent not to serve his own will, but that of his Father God. The new birth above, the baptism in the gift of holy Spirit from Christ Jesus, is part of a believer's inheritance from God the Father; it is the necessary power from on high which empowers a believer to lift and carry his own "stake" of delivering others from their sicknesses and pains, as Jesus did. Jesus said to his disciples, "As the Father has sent me, I send also, you (John 20:21)!"

The teaching that Jesus Christ lifted and carried a wooden, physical cross to The Skull, not only lies about what actually was the implement of Jesus Christ's crucifixion, and who literally lifted and carried the stake, it subverts and diverts attention away from the truth in God's Word about what was the true stake that Jesus Christ "lifted" and "carried", and what that true stake is that his disciples should lift and carry if they desire to come behind him. Just as Simon the Cyrenian on that infamous day carried Jesus' objective stake for him, behind him, believing disciples are to lift and carry a subjective stake for him now! He carried the heavier burden for us, pouring out his blood and dying, so we can live to carry the lighter burden for him. He said, about the burden his disciples will carry for him, "...my yoke is easy and my burden is light (Matthew 11:28-30)."

In the records of the events of Jesus crucifixion, Simon the Cyrenian must be a type to a disciple of Christ Jesus because he carried Jesus' stake behind him! And, he must be a type to a disciple of Christ Jesus after the day of Pentecost, because of the word dunatai meaning can inherently power himself. It's the same word used for the power (dunamis) of the gift of holy Spirit that all the apostles, disciples, and about 3 thousand other believing brothers and sisters received on the day of Pentecost! Before the day of Pentecost Jesus' 12 were all behind closed doors for fear of the Judeans. Then after they received the gift of holy Spirit from Christ Jesus on the day of Pentecost, they became bold and fearless and spoke God's Word like they had never spoke it before, with the inherent power (dunamis) of the holy Spirit carrying them along!

I believe that it is a very serious insult to God the Father, and especially to our Lord Jesus Christ who died for us, for mortals to invent fables and fairy tales around an objective "cross", as if God's Word is in itself somehow not complete but inadequate. God through Apostle Peter has warned us about listening to and believing mortal-made cunningly devised fables instead of filling our heads with the knowledge and understanding of that Word of God delivered to by His overseers (2 Peter 1:16)!

The concept, Truth, and understanding of the true stake that Jesus Christ lifted is by far much more important for us to ponder and build in our minds than the traditional hypothesis of him carrying a wooden cross. So why fixate and get stuck on a physical wooden implement of death? Certainly a one hundred dollar bill is more valuable than a nickel, right? Let's get our minds off the objective physical wooden implement of death which isn't worth a nickel, and get focused upon the subjective ideas of our healing from sickness and pains, which Jesus' lifted and carried for us through his shed blood and physical death. The thoughts about who and what we are now in Christ, because of our new birth above in the gift of holy Spirit, are the thoughts which are most valuable to us. This is where Christ's mind was as he went through the staking for us, and where our minds belong also. Let's renew our minds (Rom. 12:2). Let's focus on where the value is. Why not develop a fixation on the true stake that Jesus Christ lifted up and carried, as mentioned in Isaiah 53 and Matthew 8:16-17, and elsewhere? Do you need and want healing? Let us get focused and meditate upon what Jesus truly lifted up and carried, what he declares we should get focused upon if we desire to be a disciple of him! Let us get fully knowledgeable of it. Let us get repentant for it and thankful for it, for what Jesus lifted up and carried for us!

Witness 5, Jesus - New, Established or Corroborated facts:

1) "If anyone desires to come behind me" - Indicates that Jesus knew he would not carry his own implement of death when it came time for his staking, but that someone else would carry it for him, behind him,
2) "let him deny himself" - Whatever plans Simon the Cyrenian had for himself on that fateful day when he came out of that field, most certainly didn't include picking up and carrying a stake for someone else, all the way to the place of the skull, to assist in their staking! Let us believing disciples be ready to drop our plans and pick up our stakes to hold forth grace and assist in the blessing of our neighbor.
3) "and lift the stake (stauron) of him down daily (i.e., down through the days, day after day)" - Jesus didn't pick up or carry the stake, not once, but, he died on it once! Now we are to pick it up and carry it daily for him! The fact that Jesus himself does not mention a wooden stake, is to draw our attention to the true stake which we are to pick up and carry for him, behind him.
4) "and follow me." - Jesus says we are to follow him, meaning to imitate him in every aspect of his life, as much as and as appropriately as we can. We are to think, say and do what he wishes us to think, say and do, according to the communications to us through holy scriptures, to follow behind him as his disciples, lifting up and carrying our stake for him daily.
5) "and yet still the soul of himself also" - Disciples are to put their obedience and allegiance toward Jesus above anyone else and everything in their life. This includes what any mortal or mortal-made religion might say, including oral "Christian" tradition, if it contradicts what Jesus and our Heavenly Father have said.

WITNESS 6 - APOSTLE JOHN

Our sixth witness is the Apostle John, a Galilean. He and his brother James were the sons of Zebedee, a fisherman by trade. It was John who was entrusted with the care of Jesus' mother at the time of his death (John 19:26-27), who ran with Peter to the tomb on the morning after the resurrection, and who was present when the risen Jesus Christ revealed himself to seven of his disciples by the sea of Tiberias.

John 19:16 Therefore (oun), then (tote) he gave him alongside (paredōken auton) to them (autois), in order that (hina) he may be staked (staurōthē).

Therefore (oun) they took alongside (parelabon) the (ton) Jesus (Iēsoun).

John 19:17 And (kai) he carrying (bastazōn) the (ton) stake (stauron) to himself (heautō), came out (exēlthen) into (eis) the (ton) [place] being said (legomenon) [to be] a place (topon) of a cranium (kraniou), which (ho) is said (legetai) Hebraïstically (Hebraïsti) ‘Golgotha’ (Golgotha),

John 19:18 where (hopou) they staked (estaurōsan) him (auton), and (kai) with (met’) him (autou) two (duo) others (allous) here (enteuthen) and (kai) here (enteuthen).

But (de) [in the] midst (meson) [was] the (ton) Jesus (Iēsoun).

Verse 17 appears to be the one and only verse in the entire Word of God where it may mean that Jesus went to his staking "carrying" his own physical wooden stake. Further more, verse 17 says that, "he carrying the stake to himself came out [from presumably the Praetorium] into the [place] being said, 'Place of Cranium'". Here in John 19:17 the holy Spirit, if not using a figure of speech, could be saying that Jesus carried his stake from the Praetorium all the way to the place where he was staked, the Place of Cranium. But our 2nd, 3rd and 4th witnesses, Matthew, Mark and Luke (Matthew 27:31-32, Mark 15:20-21, Luke 23:26) all agree that when Jesus and the soldiers were coming out of the Praetorium the soldiers compelled Simon of Cyrene to lift the stake. But when he apparently refused, Luke 23:26 says the soldiers laid upon him (Simon) the stake to carry for Jesus. If we are to take all verses literally, then the records apparently contradict one another, with John's record not in agreement with Matthew, Mark and Luke's as to who carried the "stake".

Anyone who would give up now trying to determine for himself exactly what is the truth about who actually carried the stake, in my opinion, would appear to God the Father as a very poor workman of God's Word (2 Tim. 2:15). Most all the "Christians" I know, or have ever met, 99%+ of them have no idea what a Concordance is, or what are Figures of Speech and cultural idioms, have no idea of what Types are, or have any idea of the value of studying ancient Middle Eastern customs and culture to help them understand God's Word. They're simply not interested, and/or too lazy, or whatever. God knows their hearts. They'll go and buy books on gardening, home maintenance, roofing, electrical repairs, landscaping and whatever else, but they will not so much as lift their pinky finger to buy study aids to pursue their knowledge and understanding of God's Words of Life! So what do they value most? What does it suggest to you? In the Greek texts of the new covenant writings, the word commonly translated as disciple is mathētēs, which means a learner. How can anyone be a disciple of Jesus Christ, a learner, if they do not have a desire to learn? I believe the devil, using Hollywood movies, has pretty much trained all "Christians" on what to believe about Jesus carrying his "stake".

But, if we truly are disciples of Jesus Christ, and we're not going to turn away now from digging the truth out of God's Word, let's go on to verify who carried the objective stake and who carried the subjective stake. So far, here are the possible options of what I can believe the holy Spirit may be teaching me of God's Word: 1) Simon alone lifted and carried the physical stake from the Praetorium to the place of Jesus' staking, or 2) Jesus alone lifted and carried the physical stake to the place of his staking, or 3) Jesus lifted and carried the front end of the physical stake and Simon lifted and carried the back end of the physical stake, and together they carried the stake to the place of Jesus' staking. Option number 3 is certainly plausible, given the estimated weight of the size and shape of all the crosses shown to us in Hollywood movies, how big and thick and massive they were. But those physical dimensions are simply out of some movie-maker's imagination. We have no photographs or drawings dating from the period, which have come down to us to verify exactly what the stakes looked like. Given the Roman's superior race attitude, and their utter gutter low regard for anyone of any other ethnic groups, I think it highly unlikely that they would take much time to manufacture geometrically perfect crosses upon which to kill "dogs". Given the height of human beings, and the word stauros used in the texts, and the documented evidence of the meanings of words used during that period of time, a stauros may simply be a small diameter tree trunk with its limbs cut off. This may be possible for one man to drag for some distance, given he had his full physical strength. From the Isaiah prophecy (Isa. 52:14) and other records in God's Word of how Jesus was tortured, whipped and beaten, I would guess he may not have had enough strength left to maybe even walk on his own.

Anyone who has done any biblical research and translation work at all, and is familiar with the grammatical usages of figures of speech, and has analyzed John's writings, knows that John utilizes more figures of speech and symbolism in his writings than any other new covenant writer, by more than a significant margin. In my opinion, it's remarkably coincidental that John's writing style is very similar to that of the old covenant writer Isaiah. So then, Given all the testimony that we've heard so far, could the holy Spirit through John be speaking in a figure of speech as was Isaiah, referring to Jesus lifting up our sins and sicknesses, and carrying our iniquities and pains all the way to the 'Place of Cranium'?. Couldn't John, like Isaiah, be referring to Jesus' subjective stake rather than an objective stake?

Could apostle John be ignorant of what Matthew, Mark and Luke wrote in their writings about Jesus' staking? The majority of scholars generally accept the following as the most likely dates the four gospels were written.

Matthew 60 - 95 AD

Luke 61 - 63 AD

Mark 64 - 68 AD

John 85 - 100 AD

This allowed apostle John plenty of time to have learned and studied the writings of Matthew, Mark and Luke, in which he would have surely noticed that they all claimed Simon of Cyrene carried Jesus' stake behind him from the Praetorium to the place of his staking. Apostle John would no doubt have been very knowledgeable of all the old covenant writings and prophecies, including Isaiah's prophecy in Isaiah 52 and 53. Therefore apostle John would have known if anything he would write in his account would contradict what his other brothers in Christ had already written. So then we must ask ourselves, was apostle John ignorant or ambivalent concerning the writings of Matthew, Mark and Luke, as through he was completely disconnected from the community of Jesus' followers? Hardly, since the abundance of evidence we have in the new covenant writings depicts the followers of Jesus Christ as a very close-knit community which had all things in common with one another (Acts 2:44). And that the various assemblies of believers spread out through the regions stayed in contact with one another. Apostle John himself was an eye witness of Jesus and all the things he said and did, which placed apostle John at the very Bull's eye of the hub of spiritual activity among the assemblies in Asia Minor, working out of Ephesus until the end of his days. Apostle John, since writing under guidance and inspiration of the holy Spirit, would not deliberately contradict the writings of Matthew, Mark and Luke, but could only add additional light and understanding to the events which had occurred during his time. Through this, we must conclude John wrote in a figure of speech when he wrote,

John 19:17 and (kai) he carrying (bastazōn) the (ton) stake (stauron) to himself (heautō), came out (exēlthen) into (eis) the (ton) [place] being said (legomenon) [to be] a place (topon) of a cranium (kraniou),

I can see the figure of speech evidence between Isaiah 53:1-12 and John 19:17 right here in the holy scriptures with my own eyes, so I don't need to guess about the apparent scriptural contradiction. I think in light of the holy scripture evidence, to not go with it would certainly be insulting the holy Spirit and our witnesses, presuming one or all of them are lying. For anyone who can recognize figures of speech, and has read the four gospels, the writings of Apostle John clearly have by far many more usages of figures of speech than the other new covenant writings. In my opinion, the writings of Apostle John are the holy Spirit's lessons in divine figures of speech, which contain a deep unique wealth of spiritual understanding to unlock and verify deeper understanding of old covenant prophecy concerning Jesus Christ.

Even if we left out the circumstances that all these witnesses were holy men of the God, and that Jesus was the son of the God, and that all the witnesses spoke as they were moved by the holy Spirit, and considered all six witnesses as just common mortals off the streets, would not any court give weight of sincerity to the five that agree in part or in whole with one another, and suspect something wrong or suspicious with the testimony of only one witness which plainly disagrees with that of the other five? The mortal-made cunningly devised "Christian" religious fable about Jesus carrying his physical wooden "cross" to the place where they crucified him, disagrees in multiple instances with the testimony we have reviewed thus far in the holy scriptures. On the one hand we have the traditional oral teaching of Jesus carrying his own stake and all the Hollywood showbiz hoopla that's become attached to it over the centuries, or we have all this clear evidence in the holy scriptures by the authority of the holy Spirit, telling us what really occurred. What you personally choose to believe could limit you on how far you go in your personal discipleship with the Father and His son Jesus Christ (Heb. 11:1, 5-6), so choose carefully!

Witness 6, Apostle John - New, Established or Corroborated facts:

1) "and he carrying the stake to himself came out into the [place] being said 'Place of Cranium'" - Our 6th witness, apostle John, is the only witness to possibly contradict the testimony given to us from Matthew, Mark and Luke. Our first prophetic witness, Isaiah, clearly and phenomenally describes the "stake" the coming deliverer would lift and carry was a subjective burden of the responsibility of being mortalkind's deliverer through his own death. Jesus himself, our fifth witness, speaks of his own "stake" figuratively as well, calling on those disciples of him who desire to come behind him, lift their own "stake" daily, as Jesus lifted up his "stake".

Because of the weight of evidence of all the preceding passages of scripture which abundantly utilize the metaphorical figure for what Jesus 'lifted" and "carried", I believe that the Apostle John's usage of "carrying the stake to himself…" in John 19:17 is figure of speech referring to a subjective "stake" of responsibility, and is intended not to contradict the writings of Matthew, Mark and Luke, but to correspond closely to the figurative language of Isaiah 53:1-12 and of Jesus himself in Luke 9:23. Apostle John understood and wrote perfectly about what Jesus Christ "lifted" and "carried", emphasizing for us the conceptual Truth of Jesus' "stake", which Truth Jesus disciples are to know, understand and believe to equip themselves to lift and carry their own "stake" down daily.

WITNESS 7 - APOSTLE PAUL

Our seventh witness is Apostle Paul, who "moved" also by the holy Spirit, corroborates what Jesus "lifted" and "carried", and the burden we are to carry (bastazo). Part of the "stake" that apostle Paul was called to "lift" and "carry" is the name of "Jesus".

Acts 9:15 But (de) the (ho) Lord (kurios) enunciated (eipen) to (pros) him (auton), “Cause yourself to go (poreuou), because (hoti) this one (houtos) is (estin) a spoken-out (eklogēs) vessel (skeuos) to me (moi) of the (tou) [name], to carry (bastasai) the (to) name (onoma) of me (mou) in the eye (enōpion) of both (te) ethnic groups (ethnōn) and (kai) of kings (basileōn), and (te) of sons (huiōn) of Israel (Israēl);

Through revelation to Ananias, Christ Jesus says that he personally has selected Saul (Apostle Paul) to carry (bastasai) his name to other nations, and to kings, and to the sons of Israel. As we now know from the holy scriptures, apostle Paul carried a very large stake behind Jesus. Apostle Paul mentions in his letters, the metaphorical stake we also must lift up and carry who follow behind Jesus;

Romans 15:1 But (de) we (hēmeis), the ones (hoi) inherently powerful (dunatoi), owe (opheilomen) to carry (bastazein) the (ta) weaknesses (asthenēmata) of the ones (tōn) inherently unpowerful (adunatōn), and (kai) not (mē) to please (areskein) ourselves (heautois).

Galatians 6:2 Carry (bastazete) the (ta) weights (barē) of one another (allēlōn), and (kai) thusly (houtōs) you shall fill up (anaplērōsete) the (ton) law (nomon) of the (tou) Christ (Christou).

According to the accuracy of God's Word, Jesus Christ never carried the physical wooden stake to Golgatha, Simon of Cyrene did. Jesus Christ never touched the wooden stake until he was nailed to it. The "cross" Jesus Christ metaphorically lifted and carried to Golgatha was the sicknesses and sins, and the pains and iniquities of mortalkind. These were subjective burdens of personal responsibility. The "cross" that Jesus lifted and carried was to love, redeem, and heal us, because that is the Father's will for our lives, and Jesus always did his Father's will (John 4:34, 5:30, 6:38).

Witness 7, Apostle Paul - New, Established or Corroborated facts:

1) "a vessel of calling out to me of the [name], to carry the name of me" - Part of the stake that Apostle Paul carried behind Jesus daily, was his name, 'Jesus', including the preaching and teaching of that powerful name and all it means to mortalkind.
2) we, the brothers of Jesus Christ, believers, owe to carry the weaknesses of the one inherently unpowered, and please not ourselves. We are not here to please ourselves!
3) Carry the weights of one another, and thusly fulfill the law of the Christ. The burdens Jesus Christ carried, not the physical stake, are the same kind of burdens we, who call ourselves believers, disciples, are to carry for others, behind Jesus.

SUMMARY & CLOSING STATEMENTS

This concludes the presentation of the evidence we've brought together to clarify exactly what was the real "cross" that Jesus Christ lifted up and carried. I believe that any follower of the Lord Jesus Christ who loves the Father and His son, and who loves God's Word over mortal-made cunningly devised "Christian" religious fables, will be able to see clearly the holy Spirit's message in God's Word about what was the true stake Jesus Christ lifted up and carried, and what is the stake his disciples are to lift up and carry daily behind him.

Witness 1, Isaiah - New, Established or Corroborated facts:

Our 1st witness Isaiah mentions no objective wooden implement that the coming redeemer was to lift up and carry, or upon which he would be killed, but states through figures of speech that he subjectively lifted (nasa) our sins and sicknesses (verses 12 and 4), and carried (cabal) our pains and iniquities (verses 11 and 4). This is a deliberate grammatical structure used by the holy Spirit to take the focus off any objective burden Jesus may have carried on his way to the place of "The Skull", and put the focus upon the true subject burdens Jesus lifted up and carried the true object of the completion of his messianic work. In The God's Word, at the prophetic outset of the announcement of Jesus Christ's purpose for coming, the holy Spirit makes it abundantly clear that what mortalkind is to focus upon concerning Jesus Christ's role in our lives is his subjective burdens, lifting up our sins and sicknesses, and carrying our iniquities and pains ALL THE WAY according to John, to the place called 'The Skull'?.

Witnesses 2, 3, and 4, Matthew, Mark and Luke - New, Established or Corroborated facts:

Our 2nd, 3rd and 4th witnesses, Matthew, Mark and Luke all agree and state, as the holy Spirit gave them to state, WHO brought the objective instrument of Jesus Christ's death, who is Simon, a Cyrenian.
From piecing together the testimony of these three witness we can determine from WHERE did Simon start carrying the objective instrument of Jesus Christ's death, which was a location just outside of the Praetorium; Matthew says "But going out..." of the Praetorium (Mat. 27:32); Mark says "and led him out..." of the Praetorium (Mark 15:20); and Luke says, "And as they led him away..." from the Praetorium (Luke 23:26). The context of these verses makes it abundantly clear that it was as they were coming out of and leading Jesus away from the Praetorium, that Simon came along. As in the record of our first witness, Isaiah, these three witnesses make no mention whatsoever of Jesus so much as even touching the instrument of his death.
Concerning WHAT was the instrument of Jesus Christ's death, they all agree and state that it was a stake (stauron), not a cross (Matthew 27:31, Mark 15:21, Luke 23:26)! It is very important here that we remember that the meaning which should be applied to any source text Greek word, is the common meaning which the word had in the culture where it was used, at the time in that culture when it was used. In that culture at that time of Jesus Christ's crucifixion, the word stauron commonly referred to a stake or a pale. The verb stauroo meant, and still means to drive stakes. The concept of a "cross" didn't enter into Christianity until the fourth century when under the auspices of Constantine it, along with a barge full of other pagan dung was docked alongside the doctrine of the apostles, and those mortals were forced into co-mingled religious practices, many of which still remain established in "Christianity" unto this day. (For those who desire to hold at all costs, oral traditional "Christian" fables to be more sacred than the documented Word of the God, then the cost part is very important, because it will cost you dearly.) Neither of these three witnesses mention the subjective burden that Jesus Christ lifted up and carried. Our sixth witness, Apostle John, agrees with our first witness Isaiah, as to what Jesus Christ lifted up and carried ALL THE WAY to the place called "Of A Skull". Apostle John refers to Jesus' true burden in a figure of speech, referring to it as a stake (stauron), as do both Isaiah, and our fifth witness Jesus Christ himself.

Witness 5, Jesus - New, Established or Corroborated facts:

All these points Jesus Christ makes underscore the emphasis the holy Spirit puts on our knowing and understanding what is the subjective stake he lifted up and carried, and which his disciples are to lift up and carry, daily.

1) "If anyone desires to come behind me" - Indicates that Jesus knew he would not carry his own objective instrument of death when it came time for his crucifixion, but that someone else (Simon) would come behind him and carry it for him.
2) "let him deny himself" - Whatever plans Simon the Cyrenian had for himself on that fateful day when he came out of that field, most certainly didn't include picking up and carrying a stake for someone else, all the way to the place of the skull, to assist in their crucifixion!
3) "and take up the stake of him down daily (i.e., down through the days, day after day)" - Jesus didn't pick up or carry the stake, not once, but, he died on it once! Now we are to pick it up and carry it daily for him! The fact that Jesus does not mention a wooden stake, is to draw attention to the true stake which we are to pick up and carry for him, behind him.
4) "and follow me." - Jesus says we are to follow him, meaning to imitate him in every aspect of his life, as much as and as appropriately as we can. We are to think, say and do what he wishes us to think, say and do, according to the communications to us through holy scriptures, to follow behind him as his disciples, lifting up and carrying our stake for him daily.
5) "and yet still the soul of himself also" - A disciple is to put his obedience and allegiance toward Jesus above anyone and anything in his life, including himself. This includes what anyone mortal might say trying to control you for their own purposes, including injunctions of oral "Christian" tradition if they cannot be found in God's Word. Nothing is to be more important to a believing disciple than doing God's Word, as a believing disciple determines for himself through his own fellowship with God the Father and His son Jesus Christ.

Witness 6, Apostle John - New, Established or Corroborated facts:

1) "But he bearing the stake of him went out unto a place called 'Of A Skull' - Our 6th witness, John, is the first witness to possibly disagree with the testimony given to us from the first five witnesses about WHO carried the objective stake. But we already know that Simon carried the stake unto a place called 'Of A Skull', so when Apostle John says that, "and he carrying the stake to himself came out into the [place] being said 'Place of Cranium'", we can safely conclude that he speaks in a figure of speech as does Isaiah and Jesus himself, about carrying a subjective stake, being the burdens of lifting up our sin and lifting up our sicknesses (verses 12 and 4), and carrying our iniquities and carrying our pains, in agreement with Isaiah.

Witness 7, Apostle Paul - New, Established or Corroborated facts:

1) "a vessel of calling out to me of the [name], to carry the name of me" - Part of the stake that Apostle Paul carried behind Jesus daily, was his name, 'Jesus', including the preaching and teaching of that powerful name and all about it. Again Jesus uses the figure of speech Metaphor to refer to Apostle Paul carrying a subjective burden, his name.
2) we, the brothers of Jesus Christ, believers, we who are inherently strong owe carry the weaknesses of the one inherently unpowered, and please not ourselves. WE ARE NOT HERE TO PLEASE OURSELVES! Likewise we are not to please ourselves by changing the Word of the God into oral traditional "Christian" fables, by adding to it, changing it, or deleting from teachings parts of the whole truth given in the holy scriptures.
3) Carry the weights of one another, and thusly fulfill the law of the Christ. The "Law of Christ" we just read, in part, as the testimony of our fifth witness Jesus himself. Apostle Paul also, as Jesus, uses the figure of speech Metaphor to refer to us carrying a subjective stake behind Jesus, to carry the weaknesses of the not inherently strong. The weights Jesus Christ carried, not the "cross", are the same kind of weights we are to carry for one another, behind Jesus.

I don't agree at all with denominational "Christianity's" practice of deviation from holy scripture Truth, through either embellishment of it with lies, or omission of parts of it, in order to make it seemingly more plausible, palatable, or powerful. The Word of the Father already has all the power built into it (Heb. 4:12), teaching only half truths and appending lies to God's Word renders it powerless because believing it, the mortal-made version, will produce no results. This is exactly the work of Satan, to get believers to believe in a false God's Word so that their believing will produce no beneficial effects in their lives! Believing Truth produces benefits, believing lies produces disappointment and consequences. No wonder mortals aren't getting healed when the "Word" is taught, because it's not really the Word of the God, it's mortal-made cunningly devised "Christian" religious fables. What God's Word says is seldom, if at all, taught word by word, verse by verse and subject by subject by many "teachers". Mortal's theories about God's Word are taught in place of the Word, because they want their ego stroked, they want the glory for how great they are for coming up with theories. Beware, those of you who teach for doctrines the commandments of men (Mat. 15:9, Mark 7:7, Titus 1:14), of what you're laying up in store for yourselves!

Once you start working God's Word for yourself, you are going to quickly discover that a lot of the traditional oral teaching of what is called "Christianity", doesn't agree with the holy scriptures. If you start working God's Word for yourself, you will begin to be able to gauge how much of the traditional oral teachings are mortal-made lies, just like the traditional oral teachings of the Sadducees, Pharisees and writers in Jesus' day were lies. There's nothing new under the sun (Ecclesiates 1:9)! Jesus said to them,

Matthew 15:1 Then (tote) [ones] from (apo) Jerusalem (ierosolumōn), writers (grammateis) and (kai) Pharisees (pharisaioi) came toward (proserchontai) the (tō) Jesus (Iēsou), saying (legontes),

Matthew 15:2 “Through (dia) what (ti) [reason] [do] the (hoi) disciples (mathētai) of you (sou) step beside (parabainousin) the (tēn) tradition (paradosin) of the (tōn) elders (presbuterōn), because (gar) absolutely not (ou) do they wash (niptontai) the (tas) hands (cheiras) of them (autōn) when perhaps (hotan) they may eat (esthiōsin) bread (arton)?”

Matthew 15:3 But (de) the (ho) [Jesus] having been caused to judge away (apokritheis), he enunciated (eipen) to them (autois), “Through (dia) what (ti) [reason] [do] you (humeis) also (kai) step beside (parabainete) the (tēn) injunction (entolēn) of the (tou) God (theou) through (dia) the (tēn) tradition (paradosin) of you (humōn)?"

What do you think? Do you think it may be possible for Christianity today to have oral traditions which cannot be found in God's Word? Jesus confronted and condemned the writers and the Pharisees for practicing their mortal-made religious junk, making the people think it was part of God's Word, and forcing them do it else they would be publicly embarrassed and humiliated. This kind of error by the religious leaders definitely did not please Jesus, or the Father. Believing which version of the "cross" Jesus Christ bore, do you think pleases the Father; the oral traditional teaching of Jesus dragging a physical cross through the streets and alleys, for which there is no evidence in God's Word, or what we have plainly and clearly seen with our own two eyes out of God's Word, that Simon of Cyrene carried Jesus' physical stake behind Jesus, while Jesus lifted and carried all of mortalkind's sickness and pains? We ought to please the Father in order to receive that which He has given us eternally through Christ, rather than please mortals for their conditional approval for a season (1 Peter 4:17)! Focusing our mind and thinking about the true stake that Jesus lifted and carried, which his disciples are to lift and carry, will bring us to realize more and more the benefits of what the Father has done for us through His son Jesus Christ, and how Jesus Christ desires his disciples to walk spiritually, carrying their stake behind him!