Antisemitism and the Crucifixion of Christ: Who Murdered Jesus?
Perhaps you have heard the furor surrounding Mel Gibson’s movie “The Passion,” scheduled for release in March 2004. The official Web site states: “Passion is a vivid depiction of the last 12 hours of Jesus Christ’s life” (Passion Web site). Special emphasis is placed on the physical suffering Christ endured. Throughout the film, the language spoken is the first-century Jewish language, Aramaic, except when the Romans speak their language, i.e., Latin (Novak, 2003). Gibson, who both produced and directed the film, sank $25 million of his own money into the venture.
The stir over the film stems from the role of the Jews in their involvement in Christ’s crucifixion. In fact, outcries of “anti-Semitism” have been vociferous, especially from representatives of the Anti-Defamation League. Their contention is that Jews are depicted in the film as “bloodthirsty, sadistic, money-hungry enemies of God” who are portrayed as “the ones responsible for the decision to crucify Jesus” (as quoted in Hudson, 2003; cf. Zoll, 2003). The fear is that the film will fuel hatred and bigotry against Jews. A committee of nine Jewish and Catholic scholars unanimously found the film to project a uniformly negative picture of Jews (“ADL and Mel…”). The Vatican has avoided offering an endorsement of the film by declining to make an official statement for the time being (“Vatican Has Not…”; cf. “Mel Gibson’s…”). This action is to be expected in view of the conciliatory tone manifested by Vatican II (Abbott, 1955, pp. 663-667). Even Twentieth Century Fox has decided not to participate in the distribution of the film (“20th Decides…”; cf. “Legislator Tries…”; O’Reilly…”).
Separate from the controversy generated by Gibson’s film, the more central issue concerns to what extent the Jewish generation of the first century contributed to, or participated in, the death of Christ. If the New Testament is the verbally inspired Word of God, then it is an accurate and reliable report of the facts, and its depiction of the details surrounding the crucifixion are normative and final. That being the case, how does the New Testament represent the role of the Jews in the death of Christ?
A great many verses allude to the role played by the Jews, especially the leadership, in the death of Jesus. For some time prior to the crucifixion, the Jewish authorities were determined to oppose Jesus. This persecution was aimed at achieving His death:
So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff (Luke 4:28-30, emp. added).
Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God (John 5:18-19, emp. added).
After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him… “Did not Moses give you the law, yet none of you keeps the law? Why do you seek to kill Me?” (John 7:1-2,19, emp. added).
“I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you. I speak what I have seen with My Father, and you do what you have seen with your father.” They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you were Abraham's children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this.” Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by (John 8:37-41,59, emp. added).
Then the Jews took up stones again to stone Him…. Therefore they sought again to seize Him, but He escaped out of their hand (John 10:31-32,39, emp. added).
Then, from that day on, they plotted to put Him to death…. Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him (John 11:53, 57, emp. added).
And He was teaching daily in the temple. But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him (Luke 19:47-48, emp. added).
And the chief priests and the scribes sought how they might kill Him, for they feared the people (Luke 22:2, emp. added).
Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him (Matthew 26:3-4, emp. added).
These (and many other) verses demonstrate unquestionable participation of the Jews in bringing about the death of Jesus. One still can hear the mournful tones of Jesus Himself, in His sadness over the Jews rejecting Him: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate” (Matthew 23:37-39). He was referring to the destruction of Jerusalem and the demise of the Jewish commonwealth at the hands of the Romans in A.D. 70. Read carefully His unmistakable allusion to the reason for this holocaustic event:
Now as He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation” (Luke 19:41-44).
He clearly attributed their national demise to their stubborn rejection of Him as the predicted Messiah, Savior, and King.
Does the Bible, then, indicate that a large percentage, perhaps even a majority, of the Jews of first century Palestine was “collectively guilty” for the death of Jesus? The inspired evidence suggests so. Listen carefully to the apostle Paul’s assessment, keeping in mind that he, himself, was a Jew—in fact, “a Hebrew of the Hebrews” (Philippians 3:5; cf. Acts 22:3; Romans 11:1; 2 Corinthians 11:22). Speaking to Thessalonian Christians, he wrote:
For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost (1 Thessalonians 2:14-16, emp. added).
This same apostle Paul met with constant resistance from fellow Jews. After he spoke at the Jewish synagogue in Antioch of Pisidia, a crowd of people that consisted of nearly the whole city gathered to hear him expound the Word of God. Notice the reaction of the Jews in the crowd:
But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles….” But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region (Acts 13:45-46,50-51).
Paul met with the same resistance from the general Jewish public that Jesus encountered—so much so that he wrote to Gentiles concerning Jews: “Concerning the gospel they are enemies for your sake” (Romans 11:28). He meant that the majority of the Jews had rejected Christ and Christianity. Only a “remnant” (Romans 11:5), i.e., a small minority, embraced Christ.
What role did the Romans play in the death of Christ? It certainly is true that Jesus was crucified on a Roman cross. First-century Palestine was under the jurisdiction of Rome. Though Rome permitted the Jews to retain a king in Judea (Herod), the Jews were subject to Roman law in legal matters. In order to achieve the execution of Jesus, the Jews had to appeal to the Roman authorities for permission (John 18:31). A simple reading of the verses that pertain to Jewish attempts to acquire this permission for the execution are clear in their depiction of Roman reluctance in the matter. Pilate, the governing procurator in Jerusalem, sought literally to quell and diffuse the Jewish efforts to kill Jesus. He called together the chief priests, the rulers, and the people and stated plainly to them:
“You have brought this Man to me, as one who misleads the people. And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. I will therefore chastise Him and release Him” (for it was necessary for him to release one to them at the feast). And they all cried out at once, saying, “Away with this Man, and release to us Barabbas”—who had been thrown into prison for a certain rebellion made in the city, and for murder. Pilate, therefore, wishing to release Jesus, again called out to them. But they shouted, saying, “Crucify Him, crucify Him!” Then he said to them the third time, “Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go.” But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. So Pilate gave sentence that it should be as they requested. And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will (Luke 23:14-25).
It is difficult to conceptualize the level of hostility possessed by the Jewish hierarchy, and even by a segment of the Jewish population, toward a man who had done nothing worthy of such hatred. It is incredible to think that they would clamor for the release of a known murderer and insurrectionist, rather than allow the release of Jesus. Yes, the Roman authority was complicit in the death of Jesus. But Pilate would have had no interest in pursuing the matter if the Jewish leaders and crowd had not pressed for it. In fact, he went to great lengths to perform a symbolic ceremony in order to communicate the fact that he was not responsible for Jesus’ death. He announced to the multitude: “I am innocent of the blood of this just Person. You see to it” (Matthew 27:24). Technically, the Romans cannot rightly be said to be ultimately responsible. If the Jews had not pressed the matter, Pilate never would have conceded to having Him executed. The apostle Peter made this point very clear by placing the blame for the crucifixion of Jesus squarely on the shoulders of Jerusalem Jews:
Men of Israel…the God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses (Acts 3:12-16, emp. added).
Notice that even though the Romans administered the actual crucifixion, Peter pointedly stated to his Jewish audience, not only that Pilate wanted to release Jesus, but that the Jews (“you”)—not the Romans—“killed the Prince of life.”
Does God lay the blame for the death of Christ on the Jews as an ethnic group? Of course not. Though the generation of Jews who were contemporary to Jesus cried out to Pilate, “His blood be on us and on our children” (Matthew 27:25, emp. added), it remains a biblical fact that “the son shall not bear the guilt of the father” (Ezekiel 18:20). A majority of a particular ethnic group in a particular geographical locale at a particular moment in history may band together and act in concert to perpetrate a social injustice. But such an action does not indict all individuals everywhere who share that ethnicity. “For there is no partiality with God” (Romans 2:11), and neither should there be with any of us.
In fact, the New Testament teaches that ethnicity should have nothing to do with the practice of the Christian religion—which includes how we see ourselves, as well as how we treat others. Listen carefully to Paul’s declarations on the subject: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham's seed” (Galatians 3:28-29, emp. added). Jesus obliterates the ethnic distinction between Jew and non-Jew:
For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity (Ephesians 2:14-17).
In the higher sense, neither the Jews nor the Romans crucified Jesus. Oh, they were all complicit, including Judas Iscariot. But so were we. Every accountable human being who has ever lived or ever will live has committed sin that necessitated the death of Christ—if atonement was to be made so that sin could be forgiven. Since Jesus died for the sins of the whole world (John 3:16; 1 John 2:2), every sinner is responsible for His death. But that being said, the Bible is equally clear that in reality, Jesus laid down His own life for humanity: “I am the good shepherd. The good shepherd gives His life for the sheep…. Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again” (John 10:11,17-18; cf. Galatians 1:4; 2:20; Ephesians 5:2; 1 John 3:16). Of course, the fact that Jesus was willing to sacrifice Himself on the behalf of humanity does not alter the fact that it still required human beings, in this case first-century Jews, exercising their own free will to kill Him. A good summary passage on this matter is Acts 4:27-28—“for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever thy hand and thy council foreordained to come to pass.”
Anti-Semitism is sinful and unchristian. Those who crucified Jesus are to be pitied. Even Jesus said concerning them: “Father, forgive them, for they do not know what they do” (Luke 23:34). But we need not deny or rewrite history in the process. We are now living in a post-Christian culture. If Gibson would have produced a movie depicting Jesus as a homosexual, the liberal, “politically correct,” anti-Christian forces would have been the first to defend the undertaking under the guise of “artistic license,” “free speech,” and “creativity.” But dare to venture into spiritual reality by showing the historicity of sinful man mistreating the Son of God, and the champions of moral degradation and hedonism raise angry, bitter voices of protest. The irony of the ages is—He died even for them.
Abbott, Walter, ed. (1966), The Documents of Vatican II (New York, NY: America Press).
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