Did Jesus Die on a Cross, Stake, or Tree?

Which, and if it matters?

By Nab B.

March 12, 2017

Question: 

Did Jesus die on a cross, stake, or a tree? Which one, and if it matters?

Answer:

Why Not Any Other Way?

Jesus could not have died any other way: not by stoning as Stephen, not by beheading as the Baptist, and not by the sword as James.

Jesus’ manner of death (cross, stake or pole) was ordained before it happened! Why did it matter? The reason is: “To be a curse for us,” to “redeem us,” and to “lift up” us through His death.

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” (John 3:14) 

“And I, if I am lifted up from the earth, will draw all to Myself. Now He was saying this, signifying by what death He was about to die.” (John 12:32-33 BLB)

“Christ...redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” (Gal 3:13, see Deut 21:23)

The majority believe Jesus died on a cross (T-shaped), and a few think He died on a stake (I-shaped). 

Who’s right? What difference does it make? Thankfully, all Christians firmly believe Jesus died sacrificially and in full view of all. 

Believers keep the death and resurrection of Christ as their main focus rather than the instrument of His death. Whether Jesus was hung on a cross or an upright stake is minor. I don’t believe it affects one’s faith.

As long as we believe, heart and mind, our Lord died a “sin offering” (and this is crucial) to God, for us, we’re good to go. Personally, I believe Jesus died on a cross (T-shaped). I base this on three pieces of evidence, briefly discuss here: 

(1)  Scriptural evidence 

(2)  Evidence from early Christians

(3)  Archeological evidence 

I will now share what I know, but I encourage you to examine all things by the "spirit," "the scriptures," and "reason."

Cross or Stake?

[Scriptural Evidence]

[ Thomas' statement evidence ]

"Unless I see in his hands the print of the nails and stick my finger into the print of the nails and stick my hand into his side, I will certainly not believe”. (John 20:25)

This passage states that Jesus was crucified with two nails, one in each hand, and not just a single nail through both hands or wrists. 

Here, Thomas is referring to Jesus' hands in plural twice in the text. In other words, if Jesus had one nail driven through his two hands, Thomas would have used the singular word ‘nail’. But he did not. He used the plural ‘nails’ twice, the plural ‘hands’ once. 

This likely proves that Jesus' arms and hands were stretched and nailed separately to the crossbeam, and not together along the vertical post. 

Interestingly, Medical studies have shown that a nail driven through either hand or wrist is strong enough to hold a person to a cross since the conjunctive tissue in the hand is stronger than even a rope!

[ A Sign Above His Head evidence ]

"Above His head they had put the charge against him in writing: 'THIS IS JESUS, KING OF THE JEWS’" (Matt 27:37).

This verse supports the idea of a cross rather than a single stake. Passersby might find it difficult to read a sign raised above the victim’s hands rather than “above his head”, which would "be lower and therefore easier to read."

[ Jesus Carried the Crossbeam Piece evidence ] 

Likely, Roman crosses were made from two pieces of wood: a post fixed to the ground at the execution site, and a movable cross-beam carried by the victim to the execution site. 

Depleted of energy, victims could hardly carry a vertical post and a crossbeam if it were made from one piece, as incorrectly depicted in some pictures and movies.

Gospel writers accurately record that Jesus was forced to follow the Roman practice of carrying the stauron or cross-beam to the place of execution, parading and exposing Him to public shame. Once there, hands were nailed to the wooden crossbeam before being raised on the standing wooden stake or pole. 

From the accounts below, Jesus seemed to have carried the crossbeam part of the way, then a man named Simon was forced to carry it behind Him the rest of the way. Perhaps this was so, due to Jesus’ exhaustion from torture, or to be able to pronounce His last warnings against the people, or both.

“And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha.” (John 19:17)

“And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus.” (Luke 23:26)

“But Jesus, turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children…” (Luke 23:28-31)

Why did Peter say Jesus Hung on a Tree? 

In the following passages, the apostle Peter said that Jesus “Hanged on a tree (Gk., xylon)” rather than a "cross" (Gk., stauros) as frequently used by the apostle Paul.

“The God of our fathers raised up Jesus, whom ye slew and hanged on a tree (xulon).” (Acts 5:30)

“And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree (xulon).” (Acts 10:39)

The word "tree" in the Old Testament can mean tree or wood. A "cross" was made of two pieces, a wooden stake plus a cross-beam, both taken from a tree. So, when Peter said Jesus “hanged on a tree” or when Paul said on a "cross”, they both meant the same thing.

Cross or Stake?

[ Early Christian Evidence ]

From the Epistle of Barnabas 100 C.E.: 

"Here again you have an intimation concerning the cross, and Him who should be crucified in Moses, when Israel was attacked by strangers the Spirit speaks to the heart of Moses, that he should make a figure of the cross, and of Him about to suffer thereon Moses therefore placed one weapon above another in the midst of the hill, and standing upon it, so as to be higher than all the people, HE STRETCHED FORTH HIS HANDS."

Justin Martyr: 

Born at the time John the apostle is said to have written the account of Jesus' death, and wrote his Apologies around 155 A.D. His descriptions of Jesus’ death identify that a cross was used.

In the First Apology (AD 155-157), Chapter 35, Justin describes Jesus' death on a cross as in fulfillment of prophecies that said he would 'SPREAD OUT HIS HANDS’

"And again, the same prophet Isaiah, being inspired by the prophetic Spirit, said, "I HAVE SPREAD OUT MY HANDS to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God." 

“And again…through another prophet, He says, "THEY PIERCED MY HANDS AND MY FEET, and for My vesture they cast lots." And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ."

In his Second Apology, chapter VI, Justin talks of "Jesus Christ, who was crucified under Pontius Pilate." In Chapter XL, he goes on to liken Jesus to the sacrificial lamb of the Passover. 

"And that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. The lamb, which is roasted, is roasted and dressed up in the form of the cross. FOR ONE SPIT IS TRANSFIXED RIGHT THROUGH FROM THE LOWER PARTS UP TO THE HEAD, AND ONE ACROSS THE BACK, TO WHICH ARE ATTACHED THE LEGS OF THE LAMB."

Tertullian: 

Tertullian identifies the use of a cross in his writings, dating A.D. 190-220:

"You hang Christians on crosses (crucibus) and stakes (stipitibus); what idol is there but is first moulded in clay, hung on a cross and stake (cruci et stipiti)? It is on a patibulum that the body of your god is first dedicated" (Apologeticus, 12.3).

"For this same letter TAU of the Greeks, which is our T, has the appearance of the cross (crucis)" (Apologeticus, 3.23.6)

Irenaeus (130-200 A.D.) 

Irenaeus showed the implements of Jesus’ death had five ends: Two longitudinal, two latitudinal and a fifth to support the weight of the victim. ("Fines et summitates habet quinque, duas in longitudine, duas in latitudine, unam in medio." Adv. Haer., II, xxiv) 

Longitudinal and latitudinal ends refer to a cross. The fifth was the sedile or sedulum, a piece of wood placed below the victim's feet so that they could raise the body to relieve pressure off the chest and hence prolong the time taken to die.

Cross or Stake?

[ Archaeological Evidence ]

"Biblical Archaeology Review" describes the agonizing process of death by crucifixion:

"During this early period, a wooden beam, known as a "patibulum," was placed on the slave's neck and bound to his arms. The slave was then required to march through the neighbourhood proclaiming his offence. Later, the slave was also stripped and scourged, increasing both the punishment and the humiliation. 

Ahead of the march to the execution site was a soldier carrying the "titulus," an inscription written on wood, which stated the defendant's name and the crime for which he had been condemned. When the procession arrived at the execution site, a vertical stake was forced into the ground. The victim was attached to the "patibulum" and staked either with ropes or nails. 

To prolong the agony, Roman executioners devised two instruments that would keep the victim alive on the cross for extended periods of time. One, known as a "sedile," was a small seat attached to the front of the cross, about halfway down. Both Irenaeus and Justin Martyr, early church fathers, describe the cross of Jesus as having five extremities rather than four; the fifth was probably the "sedile"." 

(Biblical Archaeology Review Jan/Feb 1985 pp.48-49)

Archaeological finds show the cross was a means of death at the time of Jesus: 

"The first-century catacomb uncovered by archaeologist P. Bagatti on the Mount of Olives contains inscriptions clearly indicating its use, 'by the very first Christians in Jerusalem.'

Archaeologists found evidence clearly dating the two catacombs to the first century AD, with the latter finding coins minted by Governor Varius Gratus at the turn of the millennium (up to 15 or 16 AD). Evidence in both catacombs indicated their use for burial until the middle part of the first century AD, several years before the New Testament was written.

(Jerusalem Christian Review, Volume 9, Internet Edition, Issue 2 "Jerusalem Burial Cave Reveals: Names, Testimonies of First Christians" Jean Gilman.)

A House in Herculaneum: 

Buried in the 79 A.D. Mt. Vesuvius eruption, it contains an imprint of a traditional Roman cross. 

The Staurogram: 

This is an early pictograph of Jesus on the cross, created by superimposing tau (Τ) on rho (Ρ). This dates back earlier than 200 A.D., and was used in Bible Manuscripts, such as the New Testament Bodmer papyrus P75 in the Greek words for “cross” (stauros) and “crucify” (stauroō).

Cross or Stake, does it Matter?

We can reasonably conclude that Bible writers were not concerned with the exact shape of Christ's instrument of death as much as His sacrificial death.

Whether the Romans used a single upright stake or one with a crossbeam is irrelevant; whether a single nail pierced both hands or one nail in each hand is equally irrelevant! What was reported and mattered is Christ’s public, shameful death on a cross (or a stake), as a testimony from God, for all to see!

“He himself bore our sins in his body on the tree (Gk., xulon), that we might die to sin and live to righteousness. By his wounds you have been healed." (1 Pet 2:24 ESV)

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” (1 Cor 1:18 NKJV)

“Surely he hath borne our griefs, and carried our sorrows…stricken, smitten of God, and afflicted…wounded for our transgressions…bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (Isaiah 53:4-5)

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