Abstract: In its action, setting, and arrangement, the crucifixion may be viewed as a stark mockery of the final judgment scene. This article provides a brief review of the relevant scriptures, considered together with some related apocryphal and other early Christian writings of interest in regard to the crucifixion. These sources point to the interpretation that the gospel writers saw in the crucifixion a striking symbolism that can provide a strong reminder, witness, and warning of the coming judgment. The Lord is seen in the crucifixion as at once representing His humility in submitting Himself to be judged and, conversely, His authority and power to be the judge of all. The crucifixion signifies the concept of a reciprocal or two-way judgment, as emphasized in the Book of Mormon, where mankind first judges the Lord, and later are to be judged accordingly by Him in return.

An important and neglected aspect of the crucifixion is its function as a vivid reminder and warning of the final judgment. A greater recognition of this relationship could be helpful at this time of growing secularization, allowing the Lord’s suffering to reawaken a sense of reality in regard to the coming judgment. It could also be a constructive and vital influence in the maintenance of Christian morality. A most forceful and stirring witness and warning of the judgment can be seen in the crucifixion.

Reminders of the Judgment in the Crucifixion

In the New Testament description of the crucifixion, Jesus is seen crucified together with two thieves or malefactors, “on either side one, [Page 40]and Jesus in the midst” (John 19:18). More specifically, in each of the three synoptic gospels, the thieves are seen “the one on his right hand, and the other on his left.”1 It is very significant that the gospel writers expressed the arrangement in this manner, for the description is in the language and imagery of the judgment — the right/left concept found many places in the scriptures.2 The crucifixion may be understood as an inexpressibly perverse and diabolical mockery of the final judgment scene. While hideously distorted and grotesque, it nevertheless portrays the judgment, reflecting the striking imagery where men are separated on the right or left hand of God.

The two thieves, to whom the Lord is pointing or designating, may be considered as representing a sinful and “crucified” or judged humanity, exemplifying the separation of persons at the judgment. Mankind may well relate to the thieves or malefactors, for “all have sinned, and come short of the glory of God” (Romans 3:23). The thieves represent persons of differing response to the outstretched Christ. One thief railed against the Lord’s authority in words reminiscent of Lucifer in the temptation:3 “If thou be Christ, save thyself and us” (Luke 23:39). The penitent thief, presumably on the Lord’s right hand,4 acknowledges both the innocence of Jesus and his own transgressions while recognizing Christ’s kingship and thus the right to preside at the judgment: “Lord, remember me when thou comest into thy kingdom” (Luke 23:42). The narratives of the crucifixion abound with overtones of judgment. Thus, the purple robe of royalty, the flimsy reed or scepter with the “reed in his right hand,”5 the mock title of kingship placed over His head, the crown of thorns, and the bended knee as they “mocked him, saying, Hail, King of the Jews!