ORITA

Ibadan Journal of Religious Studies

XLIII/2 DECEMBER, 2011

This edition of ORITA is published in honour of
Late Dr. Gideon Adebandele Oshitelu
Retired Senior Lecturer in Philosophy of Religion and Christian Theology
and Former Ag. Head of Department of (2001 – 2003),
Department of Religious Studies,
University of Ibadan, Ibadan, Nigeria.

Published by:
The Department of Religious Studies,
University of Ibadan, Ibadan, Nigeria.

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THE THEOLOGICAL SIGNIFICANCE OF JESUS CHRIST’S
DEATH ON THE CROSS AND ITS BEHAVIOURAL
IMPLICATIONS FOR NATIONAL DEVELOPMENT

Pastor Samuel Oluwatosin Okanlawon

Abstract
Christian theology teaches that the death of Jesus Christ on
the cross provided the perfect atoning sacrifice for the sin of
all humanity, thus making the cross one of the defining
symbols of Christianity. Also, scholarly discourse have been
centred on the historical events surrounding Jesus’
crucifixion; the historical objectivity of God’s grace in the
sacrificial love of Jesus Christ who substitutionally and
propitiatorily gave himself to the whole of humanity; and on
the eternal efficacy of Christ’s death on the cross as a central
factor in the whole redemptive and restorative action of
God’s grace; but with little scholarly attention paid on how
this Christ-event should translate into practical concerns of
the attitude and lifestyle of Christians.
Therefore, this paper highlights the theological significance
of the death of Jesus Christ on the cross and emphasizes the
behavioural implications for Christians in the quest for
national development. The paper concludes that the
presence of Christians in the nation should be for the
transformation and development of the various aspects of
national life, as they imbibe the behavioural lifestyle of
Jesus Christ as exemplified in his sacrificial death on the
cross, which are sacrifice and his servanthood. The
methodology used for this work included historical, critical,
and analytical methods while the analysis is done within the
ambit of Auguste Comte’s theory of altruism, which calls for
living for the sake of others.
 The Theological Significance of Jesus Christ’s Death on The Cross.. 158

Introduction
Jesus Christ, the central figure of Christianity, died on a Roman
cross as recorded in Matthew 25:27-56; Mark 15:21-38; Luke 23:26-
49; and John 19:16-37. Christian theology teaches that Christ’s death
provided the perfect atoning sacrifice for the sins of all mankind,
thus, making the crufix or cross, the defining symbol of Christianity.
And as a result of this defining moment in Jesus Christ’s earthly
ministry, the Christian holy day known as “Good Friday”, observed
the Friday before Easter, Christians annually commemorate the
suffering and death of Jesus on the cross. His death on a cross is an
important truth of the Christian gospel. In fact, it is crucial to the
message of the gospel.
But many pertinent questions come to the fore at this juncture.
Has the death of Jesus Christ on the cross got any relevance or
meaning beyond the individual eternal destiny of his followers –
Christians? What does it mean, if anything, for the wider affairs of
our communities? Can the death of Christ on the cross offer the
Nigerian Christian any direction as we think about the challenges of
terrorism, poverty, oppression, financial corruption, human
trafficking, child abuse, political upheavals, socio-economic
strangulation, injustice, tribalism etc, and the many global challenges
we face as a nation? As we validate the cosmic reason for Jesus’
death, what are the implications today for Christians who are still in
transit to their eternal home? Thus, it was reported that at an
Evangelical Alliance’s symposium, Joel Green asserted that penal
substitution1 is “individualistic, mechanistic, and undermines calls for
Christians to live holy lives, and that it cuts the nerve to social
action.2 In essence, we need to examine whether the significance of
Jesus’ death is important for ethical comportment; whether salvation
can be separated from ethics.
1
This is the theory of the atonement that states that Christ paid for debt that we have
contracted to God because of our sin. By being divine he could pay the infinite debt and
being both human and sinless, he could properly represent mankind.
2
Matthew Mason, “Conference on the cross – the Evangelical Alliance Symposium”,
Evangelicals Now, http://eauk.org/content manager/content/acute/acute.cfm (accessed 5th
August, 2011).
159 Pastor Samuel Oluwatosin Okanlawon

Therefore, this paper aims to examine the theological

significance of the death of Jesus Christ on the cross and its
behavioural implications for Christians in the quest for national
development. The focus is on the crucifixion of Jesus Christ and not
his resurrection. This is not to play down the importance of Jesus’
resurrection since the cross and the resurrection are complimentary
dynamics of all that Jesus is and it is the reality of all that Christianity
is. As Fowler states:
The vital understanding of everything that is Christian is the
resurrection. Resurrection – life is the focal point of all
Christian teaching, the starting point from which everything
must be appraised, evaluated and interpreted.3

But the paper seeks to extract the behavioural expression of the life
of Jesus here on earth as a model for every Christian who claims to
be a follower of Jesus. Christian practice must match Christian
doctrine. In this respect, George Macdonald rightly says, “I firmly
believe people have hitherto been a great deal too much taken up
about doctrine and far too little about practice.”4 Jesus Christ’s death
on the cross is ethically significant in respect of personal, social,
economic and political transformations.

Theoretical Framework
The conceptual framework for this study is the theory of altruism,
as proposed by the 19th-century French philosopher and sociologist,
Auguste Comte (1798-1857). His version of altruism calls for living
for the sake of others. Gabriel Moran says, “The law and duty of life
in altruism, for Comte was summed up in the phrase: “Live for
others.”5 In philosophy, altruism describes a theory of conduct that
aspires to the good of others as the ultimate end for any moral action.
3
James A. Fowler, Christianity is Resurrection (1999),
http://christinyou.net/pages/xnty=res.html (accessed 27th July, 2011).
4
George Macdonald, Christian Quotes, http://christain-resources
today.com/Christian_quotes.2.html (accessed 4th August, 2011.).
5
Gabriel Moran, Christian Religion and National Interests,
http://nyu.edu/classes/gmoran/APPRE04.pdf (accessed 27th July, 2011.).
 The Theological Significance of Jesus Christ’s Death on The Cross.. 160

While among the theories of ethics, altruism is the anti-thesis of

egoism (self-interest).6 Altruism, as an ethical doctrine, holds that
individuals have a moral obligation to help, serve, or benefit others, if
necessary, at the sacrifice of self-interest. It differs from the feelings
of loyalty and duty. Altruism is a motivation to provide a value to a
party who must be anyone but the self, while duty focuses on a moral
obligation towards a specific individual.7
Altruists choose to align their well-being with others. So, they are
happy when others thrive, sad when others are suffering. Altruism is
its own reward. It can act as a catalyst for positive ethical change in a
society.8 Therefore, the death of Jesus Christ on the cross, both in his
person and in his action, is analysed on the basis that he acted as an
altruist and that his sacrificial death was altruistic.

The Cross and Crucifixion in the Ancient World

The cross is an ancient symbol found in many cultures, but
especially associated with Christianity. There are many variations of
the cross. In many cultures, the cross has symbolic meaning. For
example, the tau cross (T-shaped) was a symbol of a life to the
ancient Egyptians; the Greek cross was a metaphor for the four
indestructible elements of creation (air, earth, fire and water), thus,
symbolizing permanence; to the Buddhists, the swastika, with the
ends of its cross bars bent to the right represented resignation; to the
Jains, the swastika symbolized their seventh saint; while in mid-20th
century Germany, the right-facing swastika was the Nazi party
emblem.9 A whole cross then would weigh well over 300 pounds
6
“Altruism”, Microsoft Encarta 2009 [DVD] (Redmond, WA: Microsoft Corporation,
2008), accessed 29th July, 2011.
7
See D.R. Cheney ed C.D. Broad’s Critical Essays in Moral Philosophy (London: Allen &
Unwin, n.d. p. 283), http://jkstr.org/stable/40231496(accessed 2nd August, 2011). Cf: W.G.
Maclagon, “Self and Others: A Defense of Altruism”, Philosophical Quarterly 4 (1954):
109-110; Caitlin Costello, Altruism Selfless or Selfish? (2002),
http://serendip.brynmawr.edu/bb/neruroOI/web 2/costello.html (accessed 29th July, 2011).
8
Altruism, http://altruists.org/about/altruism(accessed on 29th July, 2011)). See also Altruism,
http://en.wikipedia.org/wiki/Altruism % 27 ethics %20.
9
“The Cross”, Microsoft Encarta 2009 [DVD] (Redmond, WA: Microsoft Corporation,
2008), accessed 10th May, 2011.
161 Pastor Samuel Oluwatosin Okanlawon

(135kg), but the cross beam would weigh only 75-125 pounds (35-
60kg).10
The Greek word translated into English as “cross” is stauros.
Stauros originally indicated a pointed, vertical stake firmly fixed in
the ground. The word was then used for “fence posts”. Later, it was
used in the Greek language for a modern stake fixed in the ground
and used as an instrument of torture or death. The predominant form
of the stauros death instrument was the crossing of the two timbers.
These were sometimes crossed in the form of a “T”, “X” or
sometimes in the form of the perpendicular crossed timbers, “Y”.11
It was common in the biblical period for the bodies of executed
person to be publicly displayed by hanging them from the stakes of
the stockade wall. This was done to discourage civil disobedience
and to mock defeated military foes (Gen. 40:19; 1 Sam. 31:8-13).
This gruesome practice may explain how the stake eventually came
to be used as an instrument of civil and military punishment. 12 They
were later used with crossbeams as instruments of humiliation,
torture, and execution of persons convicted as enemies of the state for
desertion from the army, spying and treason, or civil criminals.13
Apart from the above mentioned general references to a cross as a
death instrument, all the other usages of stauros within the New
Testament gospel accounts refer to the physical, material object on
which Jesus was crucified (Ref: Matt. 27:32, 39, 40, 42; Mark 15:21,
30, 32; Luke 23:26; John 19:17, 19, 25). These eleven references
comprise all of the remaining usages of stauros in the gospel
accounts. In the New Testament, the word “cross” is used as a
summary of the gospel of Christ. The preaching of the gospel is “the
message of the cross”; it is “through the cross” that God has
reconciled Jews and Gentiles to himself (Eph. 2:16), “by making
peace through his blood, shed on the cross” (Col. 1:20); by fulfilling
10
Crucifixion in the Ancient World, http://orlutheran.com (accessed 3rd May, 2011).
11
James A. Fowler, The Cross of Christ (1999), http://christinyou.net/pages/crosschrist.html
(accessed 23rd May, 2011).
12
Herbert Lockeyer (ed.), “Cross”, The Hodder and Stoughton Illustrated Bible Dictionary
(London: Thomas Nelson Publishers, 1987), 265.
13
Ibid., p. 266.
 The Theological Significance of Jesus Christ’s Death on The Cross.. 162

the demands of the Law, Jesus “nailed to the cross”, and “disarmed
demonic powers by the cross” (Col 2:15-15). Paul used the word
“cross”, in his epistles to represent the gospel of Jesus Christ that is
based on his atoning death. In context, these references carry
additional theological significance, as would be explored later in this
paper. The cross became an important part of Christian liturgy and art
after Jesus Christ was crucified on it. This is evidenced by certain
practices among certain sections of Christianity: some Christians
make a sign of the cross with the right hand both to profess their faith
and to bestow a blessing; larger crosses are carried in procession
during specific Christian celebrations; and crosses are placed in the
altars of some churches.
Crucifixion is the execution of a criminal by nailing or binding to
a cross. It was one of the most horribly painful and disgraceful
methods of capital punishment. The word “crucifixion” comes from
the Latin “crucifixio” or “crucifixus”, meaning “fixed to a cross”. 14
Crucifixion was a common form of capital punishment from the 6 th
century BC to 4th century AD, especially among the Persians,
Egyptians, Assyrians, Carthaginians, Germans, and Romans.15 The
Romans used crucifixion for slaves and criminals but never for their
own citizens. Roman law provided that the criminal be scourged
before being put to death; the accused also had to carry either the
entire cross, or more commonly the crossbeam (patibulum) from the
place of scourging to the place of execution. The practice was
abolished by Emperor Constantine 1 in AD 337, out of veneration for
Jesus Christ.16
Crucifixion methods varied considerably with location and time.
While a crucifixion was an execution, it was also a humiliation, by
making the condemned as vulnerable as possible. The Roman
historian, Tacitus, records that Rome had a place for carrying out

14
Mary Fairchild, “Facts of the Crucifixion of Jesus Christ,” About.Com Guide (2011),
http://christianity.about.com/od/goodfriday/p/crucifixionhub.htm (accessed 3rd May, 2011).
15
“Crucifixion”, Microsoft Encarta 2009 [DVD] (Redmond, WA: Microsoft Corporation,
2008), accessed 10th May, 2011.
16
Ibid.
163 Pastor Samuel Oluwatosin Okanlawon

executions, situated outside the Esquiline Gate and had a specific

area reserved for the execution of slaves by crucifixion.17

The Crucifixion of Jesus Christ

The historical action of being hung on a cross to die (crucifixion)
is represented by the Greek verb Stauroo, which is used primarily in
the New Testament to refer to the historical death of Jesus by
crucifixion, which occurred more than 2,000 years ago as recorded
by Roman, Jewish and Greek historians.18 The place where Jesus’
crucifixion took place was “near the city” (John 19:20), in close
proximity to a garden (John 19:41), and was referred to as “the place
of the skull” (Matt. 27:33; Mark 15:22; Luke 23:33; John 19:17). The
Aramaic term for “skull” is rendered into English as “Golgotha”. The
Latin word for “skull” is Calvaria, from which is derived the English
transliteration of “Calvary”, used by the King James Version
translators in Luke 23:33.19 Additional references to the historical
death of Jesus Christ are found in Acts 2:22-23, 36; 4:10; 1 Cor. 2:8.
Jesus’ crucifixion was instigated and initiated by the leading
priest, elders of the Jewish people, and the Jews, but was carried out
by the Romans. The Roman form of execution makes the victim
experience exhaustion, suffocation, brain death, and heart failure. 20
The Hodder and Stoughton Illustrated Bible Dictionary describe
Roman crucifixion, the kind which Jesus experienced thus:
Roman crucifixion involved attaching the victim with nails
through the wrists or with leather thongs to a crossbeam
attached to a vertical stake. Sometimes blocks or pins were
put on the stake to give the victim some support as he hung
suspended from the crossbeam. As the victim hung dangling
17
“Annalis 2:32.2”, http://latinlibrary.com/tacitins/talann2/shtml #60 (accessed 3rd May,
2011).
18
Silas, “Christ’s Crucifixion”, http://anwesring-islam.org/silas/crucified.htm. (accessed on
3rd May, 2011).
19
James A. Fowler, The Cross of Christ (1999), http://christinyou.net/pages/crosschrist.html
(accessed 23rd May, 2011).
20
Mary Fairchild, “Roman Crucifixion”, About.Com Guide (2011),
http://christianity.about.com/od/glossary/g/crucifixiondefi.htm. (accessed 3rd May, 2011).
 The Theological Significance of Jesus Christ’s Death on The Cross.. 164

by the arms, the blood could no longer circulate to his vital

organs. Only by supporting himself on the seat or pin could
the victim gain relief. But gradually exhaustion set in, and
death followed, although usually not for several days. If the
victim had been severely beaten, he would not live this long.
To hasten death, the executioners sometimes broke the
victim’s legs with a club. Then, he could no longer support
his body to keep blood circulating, and death quickly
followed. Usually, bodies were left to rot or be eaten by
scavengers.21

As a rule, the death of a crucified person occurs only after a long

time of torture and exhaustion. Jesus died after six hours, in the early
afternoon.22

Scholar’s View about the Death of Jesus Christ

Carl Trueman examines Luther’s theology of the cross which
grew out of the defense of his Ninety-Five Theses at the Heidelberg
Disputation of April, 1518. Luther’s theology of cross is a theological
agenda argued from 1 Corinthians. He stated that God revealed
himself as merciful to humanity in the Incarnation, when he
manifested himself in human flesh, and the supreme moment of that
revelation was on the cross of Calvary. This is the point at which God
appeared to be the very contradiction of all that one might reasonably
have anticipated him to be – revealing divine power in the weakness
of the cross; demonstrating divine wisdom in the foolishness of the
cross; raising people to newness of life by himself submitting to
death.23 This is contrary to the theology of the “theologians of glory”,

21
Herbert Lockeyer (ed.), “Crucifixion of Christ”, The Hodder and Stoughton Illustrated
Bible Dictionary (London: Thomas Nelson Publishers, 1987), 267.
22
Gunther Bornkamm, Jesus of Nazareth, trans. Irene Mcluskey, Fraiser Mcluskey, and
James M. Robinson (New York: Harper & Row Publishers), 168.
23
Carl Trueman, “Luther’s Theology of the Cross”, The Theologian: Internet Journal for
Integrated Theology (2005),
http://theologians.org.uk/churchhistory/lutherstheologyofthecross.html (accessed 25th July,
2011).
 165 Pastor Samuel Oluwatosin Okanlawon

who picture God as one who only responds to those who are
intrinsically attractive or good, or who first reveals that favour. For
Trueman, the cross of Christ reveals that great blessing will come
through great suffering. God accomplishes his work in the believer
by doing contrary to what we expect.24
Some scholars have examined the death of Jesus Christ on the
cross as an event whereby he made atonement for sinners and
provided salvation for the whole of sinful humanity. Charles Ryle
states that the cross is the place where Christ made the complete and
perfect sacrifice for sin through the giving up of his body and the
shedding of his blood; and that man’s response should be that of
submission to Christ as Saviour.25 Fowler, on his part, states that the
crucifixion of Jesus Christ on the cross was not an end in itself, but a
remedial action, to remedy the problem of the death consequences of
man’s sin and that God, then, made his life available to mankind by
the resurrection.26 Christ’s crucifixion is analysed and interpreted
from the perspective of the “finished work” of the resurrection. That
is, it is Christ’s resurrection that gives meaning to the crucifixion or
else, Jesus would have simply been a martyr-hero. 27 He also asserts
that this Christ – event provides the grade-dynamic for Christians to
live in freedom from all self-effort or performance and productivity
to please God.28
Others have highlighted each of the events leading to Jesus’
crucifixion and when he was hung on the cross, and pointed out their
historical significant, theological import and practical significance for
Christians as indicated in the Gospels and in Pauline epistles. 29 While
24
Ibid.
25
J.C. Ryle, “The Cross of Christ”, Bible Bulletin Board (1986),
htpp://www.biblebb.com/files/ryle/the_cross_of_christ.htm (accessed 21 st April, 2011).
26
James A. Fowler, Christianity is Resurrection (1999),
http://christinyou.net/pages/xnty=res.html (accessed 5th August, 2011).
27
Ibid.
28
James A. Fowler, Stand Firm in Freedom: Galatians 5:1-12 (2004),
http://christinyou.net/pages/galsff.html (accessed 27th July, 2011).
29
Gunther Bornkamm, Jesus of Nazareth, pp. 153-168. see also Brain Schwertley, The
Crucifixion of Jesus Christ (2006), http://reformedonline.com/view/reformed
online/13%20%the % 20 crucifixion % 20 of % 20 Jesus % 20 Christ.htm (accessed 4 th May,
 The Theological Significance of Jesus Christ’s Death on The Cross.. 166

Rene Girard opines that the death of Jesus on the cross is a sacrificial
death which is the solution to mimetic rivalry and the foundation of
it. That Jesus Christ was like the woman prostitute in 1 Kings 3 who
was willing to sacrifice herself for the life of the child, unlike the
other woman prostitute who desired that the controversial baby be
split into two in other to triumph over her rival. 30 In essence, Christ’s
death was a propitiatory sacrifice that makes him the ultimate
scapegoat, while the community is imputed with innocence.
Furthermore, Fuller examines the purpose of Christ’s death in the
context of the cruciality of the cross. He saw the crucifixion as the
end of Jesus’ mission of announcing the coming reign of God and
simultaneously the fulfillment of the vocation of the suffering servant
(Cf: Isaiah 53). The crucifixion was the decisive event through which
God will inaugurate that reign.31 On his identity as the Son of God
(“Messianic secret”), which was gradually unveiled at his death on
the cross,32 A.B. Bruce, as quoted by James Fowler, remarked that the
ethical aspect of Christ’s death is hardly touched on in Pauline
literature and that Paul contemplates the death of Jesus exclusively
from a religious and theological point of view.33 Obijole counters this
assertion when he writes that Paul’s theology of the cross has certain
ethical implications such as grace, dying and rising with Christ,
glorying in the cross, humility, and the cross as a model for the
Christian attitude towards “righteous suffering.”34 As much as it is
correct to affirm the objective theological significance of Christ’s
death on the cross, yet, we are not to deny that there will be
2011).
30
Horace J. Hodges, “Rene Girard: Two Types of Sacrifice”, Touchstone Magazine (2007),
http://gypsyscholarship.blogspot.com/2007/08/back_to_ren_girard_two_types_of.html
(accessed 28th June, 2011).
31
Reginald H. Fuller, The Mission and Achievement of Jesus (London: SCM Press, 1954),
77-79.
32
Jack Kingsbury, “The Significance of the Cross Within Mark’s Story”, Interpretation 47:4
(1989), 370-379.
33
James A. Fowler, The Cross of Christ (1999), http://christinyou.net/pages/crosschrist.htm,l
(accessed 23rd May, 2011).
34
Olubayo O. Obijole, “The Ethics of St Paul’s Theology of the Cross”, Orita: Ibadan
Journal of Religious Studies 42:2 (December, 2010), 172-194.
 167 Pastor Samuel Oluwatosin Okanlawon

behavioural implications as the life of Jesus is lived out in the

Christian.
On the other hand too, there has been the mystical application of
Christ’s death on the cross. Thomas a Kempis, medieval mystic
within the Roman Catholic Church, wrote that in the cross of Christ
is salvation, life, protection against our enemies, infusion of heavenly
sweetness, strength of mind, joy of spirit, the height of virtue, and the
perfection of sanctity.35 Also, Francois Fenelon, a 17th century
Catholic mystic, wrote: “There is nothing good except in the hidden
cross. O cross! O good cross! I embrace thee. I adore in thee the
dying Jesus, with whom I must die.”36 A Protestant mystic has further
written:
… in the cross the perfection of holiness,. There is no
salvation for the soul, no hope of eternal life in anything
else. the cross is the beginning and the end… there is no
other way to life and to real inward peace but the way of the
cross.37

These statements, which exult in the cross more than the person
who died on the cross, are unscriptural. Christian theology affirms
that salvation is in Jesus Christ alone (Acts 4:12; 1 Thess. 5:9; Eph.
1:10; Rev. 21:6; 20:13), not the cross. He only enacted that salvation
on the cross. We are not to deify the cross, spiritualize the cross, nor
personify the cross. These mystical applications of the cross are
simply misunderstandings and misinterpretations of the crucifixion of
Jesus. This has resulted in the history of Christians using the symbol
of the cross in superstitious ways, and in a “works” theology (self-
crucifixion). In spite of these, the paper acknowledges, as does the
Bible, the important place that the death of Jesus on the cross
occupies in Christianity.

35
Thomas a Kempis, Of the Imitation of Christ (New York: Thomas Y. Crowell, n.d.), 62-63.
36
Francois Fenelon, Christian Perfection (New York: Harper & Row Publishers, 1947), 17.
37
Gregory J. Mantle, Beyond Humiliation: the Way of the Cross (Minneapolis: Bethany
Fellowship, 1975), 66.
 The Theological Significance of Jesus Christ’s Death on The Cross.. 168

Primarily, Christian thought through the centuries have tended to

focus on the two primary events of the historical events in the life of
Jesus. These are the birth of Jesus and the death of Jesus. Roman
Catholic theology has tended to emphasize the birth of Jesus in the
theology of the incarnation. On its part, Protestant theology has
tended to emphasize the death of Jesus in crucifixion, focusing on the
cross and the sacrificial blood of Jesus.38 The Reformation’s emphasis
was on the substitutionary sacrifice of Christ as an expiatory action
that propitiated God’s wrath on men and reconciles sinners to God so
that they may be declared justified.39 It is true that the objective,
historical events of the incarnation and crucifixion, the birth and the
death of the historical, physical Christ, were remedial measures
enacted by God to forgive man’s sin and to provide the solution to the
fall of humanity into sin in Adam. But much more than the focus of
Catholic and Protestant theologies, the death of Jesus Christ on the
cross has visible implications for behavioural lifestyle of the
Christian as a representative of the resurrected Christ on earth.
Therefore, this paper acknowledges the eternal efficacy of
Christ’s death on the cross, and that it is indeed a central factor in the
whole redemptive and restorative action of God’s grace. The paper
also recognizes the view of the above mentioned scholars and others
on the historical objectivity of God’s grace in the sacrificial love of
Jesus Christ who substitutionally and propitiatorily gave himself for
the whole of humanity on the cross. But the emphasis of this paper is
that this once and for-all and unrepeatable event has practical
everyday implications for the Christian and that the indwelling
presence of Christ through the Holy Spirit in the Christian, should
inevitably
169 affect the Pastor
Christian’s behavioural
Samuel Oluwatosin Okanlawonexpression. Fowler

affirms this when he writes:

As we received Christ Jesus initially in regeneration by the
receptivity of His activity (of death on the cross), so we

38
James A. Fowler, A Call for Resurrection Theology, http://ukapologies.net/10
RESURECTION.htm (accessed 5th August, 2011).
39
Ibid.
 continue to walk the Christian life by the receptivity of His
activity (Colossians 2:6) in faith.40

Theological Significance of Jesus Christ’s Death on the Cross

In Christianity, the symbol of the cross reminds Christians of
God’s love in Christ’s sacrifice at Calvary: “The next day John saw
Jesus coming toward him, and said, “Behold! The Lamb of God who
takes away the sin of the world!” (John 1:29 NKJV). And the death
of Jesus Christ on the cross is affirmed in Christian theology as the
crux of Christianity.41 In the Gospels, the major significance of the
cross is its use as a symbol of Jesus’ willingness to suffer for the sins
of humanity, so that we might be reconciled to God and know his
people.42
In his death on the cross, Jesus was taking the death consequence
of sin for all mankind. This he could do because he was the sinless
saviour enacting a consequential spiritual solidarity with the human
race. The first man, Adam, had enacted a consequential spiritual
solidarity, when by his sin all men died spiritually (Romans 5:12),
were constituted “sinners” (Romans 5:19), and were condemned
(Romans 5:18) to everlasting death (cf: Gen. 2:17). The consequence
of sin was death in its various spiritual, psychological and physical
forms. As a sinless man, Jesus took the death consequences of sin, for
man, vicariously and substitutionally, and incurred all the death
consequences that had occurred in Adam. As Fowler states, “The
death of Jesus
The Theological on a of
Significance cross is theDeath
Jesus Christ’s remedial action precedent to 170
on The Cross.. the
restorative action of God’s indwelling life in man.”43
Likewise, Jesus exclaimed on the cross: “It is finished!” (John
19:30), which in Greek is ΤεΤελεσται (tetelestai). It is worth noting
40
James A. Fowler, Straightforward About the Gospel: Galatians 2:11-21 (1999),
http://christinyou.net/pages/galstay.html (accessed 5th August, 2011).
41
Orton Wiley and Paul Culbertson, Introduction to Christian Theology (Kansas City:
Beacon Hill Press, 1946), 217-224.
42
Herbert Lockeyer (ed.) , “Cross”, The Hodder and Stoughton Illustrated Bible Dictionary,
266.
43
James A. Fowler, The Cross of Christ (1999),
http://christinyou.net/pages/crosschrist.html(accessed 23rd May, 2011).
that the perfect tense of tetelestai is used, indicating completed action
in the past, the consequences of which remain unto the present. 44 To
amplify the meaning, it would be rendered, “accomplished”,
“fulfilled”, “perfected”, “carried out”, “paid in full”, “completed”. 45
Hence, in the death of Jesus Christ on a cross, the indebtedness of
condemnation has been paid in full (Col. 2:24). Jesus had set in
motion the complete enactment of the finished work of God’s intent
for the restoration of mankind and creation. His death, on the cross
conveys the theological significance of the “finished work” of God
for and in man, inclusive of the death, burial, resurrection, ascension,
Pentecostal outpouring and complete eschatological expectations
(Ref: 1 Cor. 1:13-23; 2:2-4; Gal. 3:1-3; 5:11, 6:14, ;Eph. 2:16; Col.
1:20 etc).
Invariably, the theological significance of the cross, cum the
crucifixion of Jesus, must be understood within the context of the
“finished work” of God in Christ. This is inclusive of redemption,
regeneration, justification, adoption, sanctification and glorification.
Therefore, through Jesus’ death, a person who believes and accepts
his sacrificial death is now “in Christ Jesus”. He is covered by Jesus’
blood, his sins are paid for, and he is no longer liable to die an eternal
death. The believer receives eternal life through Jesus Christ.
Given the significance of Jesus’ death, the cross came to
symbolize the Christian faith. So, some Christians venerate the cross,
not as a material object seen in isolation, but as the symbol of
Christ’s sacrifice by which he saved them, as instrument of Christ’s
triumph, and as the instrument of God’s saving love. Also, for
Christians, the cross of Christ was the main event in history that
demonstrated God’s control of history and his movement in human
history. As a sacred symbol of God’s love in Christ, it stands at the
center of the biblical theology of salvation. The cross of Christ, as
stated by Peacock, is also a one-word image or parable that

44
Ibid.
45 th
“John 19:30”, Bible Works (2006), http://bibleworks.com (accessed 18 August, 2011).
171 Pastor Samuel Oluwatosin Okanlawon

represents the absolute devotion and total commitment a disciple of

Jesus Christ has for his master.46

Behavioural Implications of Jesus’ Death on the Cross for

National Development
Fowler has aptly stated that the reality of the person and work of
Jesus Christ is not just barren theology, as so often explained merely
in the judicial and forensic categories of an imputed righteousness
that affects a right standing before God.47 Discussion emanating
from the biblical accounts of Jesus’ work of salvation , as depicted in
Protestantism, has been so objectified in the realm of logicality and
legality that the practical behavioural implications of the action of
Christ dying on the cross such as sacrifice and servanthood have been
neglected. Whereas, the accounts of the death of Christ in many
biblical passages explicitly describe the ethical implications of the
Christ – life for everyday behaviour. The very nature of Christ’s
redemptive
The Theologicalwork consummated
Significance of Jesus Christ’son theoncross
Death is such that one cannot
The Cross.. 172
receive its penal benefits without partaking of its moral benefits.
In emphasizing the behavioural implications of Christ’s death on
the cross, as a basis of appropriate Christian attitude and character
that can enhance the positive development of the nation, we must
avoid two extremes. The first is to avoid stating that the applications
of these behavioural principles are a means of salvation. This is akin
to evangelical humanism.48 As Paul said, “You who are trying to be
justified by law have been alienated from Christ; you have fallen
away from grace” (Galatians 5:4 NIV). The other opposite extreme is
believing that since works do not save, they are therefore
unimportant and that what a person does, really does not matter. Paul
addressed this extreme too: “You, my brothers, were called to be free.
46
Jim Peacock, “The Parable of the Cross”, Cult Watch Devotional,
http://cultwatch.com/devotional33.html (accessed 5th August, 2011).
47
James A. Fowler, Stand Firm in Freedom: Galatians 5:1-12 (2004),
http://christinyou.net/pages/galsff.html (accessed 27th July, 2011).
48
Evangelical humanism advocates that performance of any kind of moralistic behaviour,
keeping the Ten Commandments, commitment, dedication, ecclesiastical programmes etc,
have efficacy in the sight of God.
But do not use your freedom to indulge the sinful nature” (Galatians
5:13 NIV). Christian behaviour is a natural fruit of salvation and is
grounded in what Christ has already accomplished for us at Calvary.
It must also be stated that Jesus’ death on the cross was not just
because God commanded it, but because he voluntarily did the will
of God in spite of the physical suffering and spiritual deprivation
attached to this action. Jesus was quoted as saying, “Abba Father, all
things are possible for you. Take this cup away from me;
nevertheless, not what I will, but what your will” (Mark 14:36
NKJV). As stated by Bornkamm, “Jesus appears as the one who
carries out the decrees of God and suffers in their fulfillment”. 49 It
was an action predicated on serving the purpose of God in creation
and for the benefit of creation. Peter writes”: “He personally carried
over our sins in his body on the cross so that we can be dead to sin
and live for what is right. By his wounds you are healed” (1 Peter
1:24 NLT). Thus, Jesus’ death should not be predicated upon the
actions of the Jews or the Romans. But that he died of his own
accord. Hence, he said, “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. This command I have received from My Father”
(John 10:17-18 NKJV). It was a voluntary death. Those who nailed
him to the cross only helped carry out the destiny he came to fulfill
by laying down his life on the cross (Ref: Matt 8:31; 10:32-34, 43-
45). Inspite of this assertion, they are not exempted from the
responsibility and guilt of crucifying Jesus Christ (cf: Matt. 27:25;
Acts 2:22-24).
Jesus used the cross as a symbol for the self-sacrifice required of
disciples and for the denial or death of oneself to worldly interests. In
the synoptic gospels, there are occasions where Jesus spoke of
“taking up”, “bearing,” or “carrying” a cross (Matt. 10: 38; 16:24;
Mark 8:34; Luke 9:23; 14:27). Obviously, this does not have any
reference to a literal physical cross nor does it refer to “His cross”.
But Jesus’ statement must be taking figuratively. It implies a lifestyle
49
Gunther Bornkamm, Jesus of Nazareth, p.156.
173 Pastor Samuel Oluwatosin Okanlawon

that involves self-sacrifice in daily living; becoming less self-centred

and more Christ centred.50 As Fowler asserts, “Jesus demands that
those who follow him voluntarily allow a metaphorical death
instrument to be applied to their selfish tendencies, in order to
terminate or allow for the absence of selfish behavioural
expressions.51 In “taking up” a cross, Christians are to voluntarily
choose a life that is void of any form of behavioural expressions of
selfishness. Paul terms it as “crucifying the flesh” (Gal. 5:24); it is
choosing a life of selflessness (cf: 26-8). This interpretation of Jesus’
admonition to “take up” one’s cross daily best suits the context and is
in tandem with the Hebraic parallelism with the preceding phrase “If
any man wills to come after Me. Let him deny himself “(Luke
9:23a).52 By implication too, Christians who are in leadership
positions must put aside personal interests and pursue the common
interests of all (the masses). For when Jesus died on the cross, he
died there “for me” and “as me”.
For example, Senators and Honourable members of the House of
Representatives in Nigeria should legislate and concentrate more on
matters that concern the ordinary masses such as electric power
generation, transmission and distribution; education; building of
motorable and durable roads; and security among many, rather than
having squabbles with the executive arm of government over the
increment of their allowances. Also, church leaders should focus
more on caring for the spiritual, moral and economic upliftment of
the members of their congregations and not just on riding the latest
cars, having private jets or building magnificent places of worship
that will boost their ego.
In the same vein, Trueman explains that a Christian united to
Christ, the great king and priest, is also a king and priest. But these
are not offices meant to lord it over others, but are means of suffering
and self-sacrifice in the service of others.53 He further states:
50
Jim Peacock, “The Parable of the Cross”,
51
James Fowler, The Cross of Christ
52
Ibid.
53
Carl Trueman, “Luther’s Theology of the Cross”
 The Theological Significance of Jesus Christ’s Death on The Cross.. 174

The believer is king of everything by being a servant of

everyone; the believer is completely free by being subject to
all. As Christ demonstrated his kingship and power by the
death on the cross, so, the believer does so by giving himself
or herself unconditionally to the aid of others.54

Also, Jesus Christ died as a substitute for all sinners because he was
sinless:
How much more, then, will the blood of Christ who through
the eternal Spirit offered himself unblemished to God,
cleanse our consciences from acts that lead to death, so that
we may serve the living God! (Heb. 9:14 NIV cf: 5:7-10).

This implies that those who should represent the rest of the
citizenry must be above reproach, they must not be soiled in the
corruption and immoralities that the average person engages in. It is
then they can truly represent the nation and bring about the necessary
transformation that we need.
Summarily, the behavioural lifestyles to be gleaned from Jesus’
death on the cross, which have great benefit for national
development, are sacrifice and servanthood. The death of Jesus Christ
on a cross, seen as a sacrificial death in Christian theology, is an
altruistic behaviour. Jesus’ action was predicated on the desire to
bring salvation to man in all his ramifications of existence – benefit
of others, without expecting a reward. As such, John 15:13, says,
“Greater love has no one than this, than to lay down one’s life for his
friends” (NKJV). This is affirmed by Paul in his description of
love”…it is not self-seeking…” (1 Cor 13:5 NIV).
Christians should not only busy themselves about praying for the
country and evangelism, but take practical steps in serving people
and their communities. They could individually or collectively give
scholarships to indigent but brilliant students in the community,
organize free vocational training and entrepreneurial workshops for
youths in their localities, build new libraries or stock existing
54
Ibid.
175 Pastor Samuel Oluwatosin Okanlawon

libraries in public schools with books, construct social amenities like

pipe borne water and recreational or sports facilities. These steps will
go a long way in developing the citizenry personally, socially and
economically. Also, rather than just sit down to critique bad
governance, Christians should come out to vote massively for
credible candidates during elections and likewise seek to occupy
political offices knowing fully well that they will be guided by the
principles of God’s word (Bible) and godly conscious. In these ways,
Christians in Nigeria would be translating the significance of Jesus
Christ death on the cross into the social, economic, political and
religious lives of Nigerians. And consequently, this would result in
national development.
The following quotes are highlighted here to show the altruistic
action of Jesus Christ on the cross, which every Christian should
reflect in their action and attitude towards others and the nation:55
Anonymous African Proverb states:
“When a fowl eats your neighbors’ corn, drive it away; another time
it will eat yours”.
Edmund Spencer (1552-1559), an English Poet also states:
“And all for love and nothing for reward”
Jean Annouilh (1910-1987), a French dramatist also states:
“Love is, above all, the gift of oneself.”

Conclusions
The greater sections of the Christian church do not venerate
the cross as a material object seen in isolation, but as the symbol of
the sacrifice by which Christ saved us. The cross is not idolized, but
only God’s work upon it. As we acknowledge the objective and
historical death of Jesus on the cross, let his sacrificial death, which
is altruistic, translate into practical concerns of our attitude and
lifestyle as Christians who inhabit the earth on behalf of Christ. The
emphasis of this paper is that the presence of Christians in the nation
should be for the transformation and development of the various
55
All quotes were taken from Microsoft Encarta 2009 [DVD] (Redmond, WA: Microsoft
Corporation, 2008) accessed 28th July, 2011).
 The Theological Significance of Jesus Christ’s Death on The Cross.. 176

aspects of national life, as they imbibe the behavioural lifestyle of

Jesus Christ exemplified in his death on the cross, which are sacrifice
and servanthood. On this, Keith Vermeulen rightly observes:
There should be a renewed vision of and commitment to an
advocacy mode that could potentially contribute to the
socio-economic ideals demanding attention in contemporary
society through the constructive and transforming presence
of the believing community within the manifold spheres of
life.56

Finally, the pledge of Cecil Arthur Spring –Rice (1859-1918), a

British diplomat, on his departure from service in Washington, should
be the pledge in action of Christians in Nigeria who intend to follow
the footsteps of Jesus Christ, our altruistic saviour:

I VOW TO THEE, MY COUNTRY

I vow to thee, my country – all earthly things above
Entire and whole and perfect, the service of my love,
The love that asks no question: the love that stands the test,
That lays upon the altar the dearest and the best:
The love that never falters, the love that pays the price,
The love that makes undaunted the final sacrifice.57

56
Keith Verneulen, The Role of the Church in Shaping Public Policy (April, 2005),
http://sacc-it.org.za/karchurch.html (accessed 12th August, 2011. See also Nice Koopman,
Churches, Democracy and the Public Sphere (May, 2005),
http://sacc_it.org.za/koopman.html.
57
Quote was taken from Microsoft Encarta 2009 [DVD] (Redmond: Microsoft Corporation,
2008), accessed 28th July, 2011).