The book Das Kreuz und die Kreuzigung (The Cross and the Crucifixion), by Hermann Fulda, Breslau, 1878, p. 109, says: “Trees were not everywhere available at the places chosen for public execution. So a simple beam was sunk into the ground. On this the outlaws, with hands raised upward and often also with their feet, were bound or nailed.” After submitting much proof, Fulda concludes on pp. 219, 220: “Jesus died on a simple death-stake: In support of this there speak (a) the then customary usage of this means of execution in the Orient, (b) indirectly the history itself of Jesus’ sufferings and (c) many expressions of the early church fathers.”

Paul Wilhelm Schmidt, who was a professor at the University of Basel, in his work Die Geschichte Jesu (The History of Jesus), Vol. 2, Tübingen and Leipzig, 1904, pp. 386-394, made a detailed study of the Greek word stau·rosʹ. On p. 386 of his work he said: “σταυρός [stau·rosʹ] means every upright standing pale or tree trunk.” Concerning the execution of punishment upon Jesus, P. W. Schmidt wrote on pp. 387-389: “Beside scourging, according to the gospel accounts, only the simplest form of Roman crucifixion comes into consideration for the infliction of punishment upon Jesus, the hanging of the unclad body on a stake, which, by the way, Jesus had to carry or drag to the execution place to intensify the disgraceful punishment. . . . Anything other than a simple hanging is ruled out by the wholesale manner in which this execution was often carried out: 2000 at once by Varus (Jos. Ant. XVII 10. 10), by Quadratus (Jewish Wars II 12. 6), by the Procurator Felix (Jewish Wars II 15. 2), by Titus (Jewish Wars VII. 1).”

Evidence is, therefore, completely lacking that Jesus Christ was crucified on two pieces of timber placed at right angles. We do not want to add anything to God’s written Word by inserting the pagan cross-concept into the inspired Scriptures, but render stau·rosʹ and xyʹlon according to the simplest meanings. Since Jesus used stau·rosʹ to represent the suffering and shame or torture of his followers (Mt 16:24), we have translated stau·rosʹ as “torture stake,” to distinguish it from xyʹlon, which we have translated “stake,” or, in the footnote, “tree,” as in Ac 5:30.

Php 1:23—“releasing.” Gr., a·na·lyʹsai; Lat., dis·solʹvi

The verb a·na·lyʹsai is used as a verbal noun here. It occurs only once more in the Christian Greek Scriptures, in Lu 12:36, where it refers to Christ’s return. The related noun a·naʹly·sis occurs once, in 2Ti 4:6, where the apostle says: “The due time for my releasing is imminent.” In Lu 12:36 we have rendered the verb “returns” because it refers to the breaking away and departing of the servants’ master from the wedding feast, so dissolving the feast. But here in Php 1:23 we have not rendered the verb as “returning” or “departing” but as “releasing.” The reason is that the word may convey two thoughts: the apostle’s own releasing to be with Christ at his return and the Lord’s releasing of himself from heavenly restraints to return as he promised.

In no way is the apostle here saying that immediately at his death he would be changed into a spirit to be with Christ forever. Such getting to be with Christ the Lord will first be possible at Christ’s return, when the dead in Christ will rise first, according to the apostle’s own inspired statement in 1Th 4:15-17. It is to this return of Christ and the apostle’s releasing to be always with the Lord that Paul refers in Php 1:23. He says there that two things are immediately possible for him, namely, (1) to live on in the flesh and (2) to die. Because of the circumstances to be considered, he expressed himself as being under pressure from these two things, not making known which thing he would select. Then he presents a third thing, which he really desires. There is no question about his desire for this thing as preferable, namely, “the releasing,” for it means his being with Christ.

Therefore, the expression to a·na·lyʹsai, “the releasing,” cannot be applied to the apostle’s death as a human creature and his departing from this life. It must refer to the events at the time of Christ’s return and presence (see App 5B) and the rising of all those dead in Christ to be with him forever.