10 the death of the messiah

The Death ofThe Death of the Messiah the Messiah

General Observations on General Observations on the Passion Narrativesthe Passion Narratives

Formation of the Gospel TraditionFormation of the Gospel Tradition

The gospel tradition formed “backwards,” The gospel tradition formed “backwards,” starting from Jesus’ resurrection, working starting from Jesus’ resurrection, working towards his birthtowards his birth Early Christians focused on the Early Christians focused on the crucifixioncrucifixion and and

resurrectionresurrection Accounts of Jesus’ public ministry emerged after Accounts of Jesus’ public ministry emerged after

reflection on the career of the reflection on the career of the crucified onecrucified one Finally, accounts of his Finally, accounts of his birthbirth emerged (in Luke emerged (in Luke

and Matthew)and Matthew)

Narrative and PlotNarrative and Plot

Order of events led to a real narrative and plotOrder of events led to a real narrative and plot Arrest had to precede trial, which had to precede Arrest had to precede trial, which had to precede

sentence and executionsentence and execution We read of the actions of Jesus, as well as We read of the actions of Jesus, as well as

surrounding characterssurrounding characters Peter, Judas, Pilate, Barabbas, the Roman soldier who Peter, Judas, Pilate, Barabbas, the Roman soldier who

recognizes Jesus as the Son of Godrecognizes Jesus as the Son of God Encourages the acting out of the Passion narratives Encourages the acting out of the Passion narratives

as drama and filmas drama and film

Audience ParticipationAudience Participation

Where would we have stood as part of the Where would we have stood as part of the Passion narratives?Passion narratives? With the disciples who fled from danger, With the disciples who fled from danger,

abandoning Jesus?abandoning Jesus? With Peter, denying Jesus?With Peter, denying Jesus? With Judas, betraying Jesus?With Judas, betraying Jesus? With the Pilate of John, trying to avoid a decision With the Pilate of John, trying to avoid a decision

between good and evil?between good and evil?

Audience ParticipationAudience Participation

With the Pilate of Matthew, washing our hands of With the Pilate of Matthew, washing our hands of a bad decision so to appear blameless?a bad decision so to appear blameless?

With the religious leaders who condemned Jesus?With the religious leaders who condemned Jesus? Many were sincerely religious people with a deep Many were sincerely religious people with a deep

attachment to their tradition, which Jesus had attachment to their tradition, which Jesus had challengedchallenged

Factors in the Death of JesusFactors in the Death of Jesus

Involvement of Jewish authorities in Jesus’ Involvement of Jewish authorities in Jesus’ death is a complicated issuedeath is a complicated issue

Gospel writers tended to generalize blame onto Gospel writers tended to generalize blame onto “all” Jews, influenced by the bitter relationship “all” Jews, influenced by the bitter relationship between early Church and synagoguebetween early Church and synagogue

Some famous Christian theologians Some famous Christian theologians (Augustine, John Chrysostom, Thomas (Augustine, John Chrysostom, Thomas Aquinas, Martin Luther) wrote of a Christian Aquinas, Martin Luther) wrote of a Christian duty to hate or punish the Jews because they duty to hate or punish the Jews because they killed Jesuskilled Jesus


Babylonian Talmud, Babylonian Talmud, Sanhedrin 43aSanhedrin 43a: ~200 AD : ~200 AD admits responsibility for “hanging” Jesus on admits responsibility for “hanging” Jesus on the eve of Passover because “he seduced the eve of Passover because “he seduced Israel, leading her astray”Israel, leading her astray”

However, modern Jewish writers reject major However, modern Jewish writers reject major Jewish involvement in the crucifixionJewish involvement in the crucifixion


Some have argued the Sanhedrin legal Some have argued the Sanhedrin legal proceedings in the Gospels don’t follow proceedings in the Gospels don’t follow Jewish law in the Jewish law in the MishnahMishnah MishnahMishnah was a compilation of rabbinic oral law was a compilation of rabbinic oral law

(Rabbis = successors to the Pharisees)(Rabbis = successors to the Pharisees) However, the Sanhedrin of Jesus’ day was However, the Sanhedrin of Jesus’ day was

dominated by Sadducee priests, who rejected oral dominated by Sadducee priests, who rejected oral law. The trial did not violate written lawlaw. The trial did not violate written law

Factors in the Death of JesusFactors in the Death of Jesus Confusion in the accounts of the questioning Confusion in the accounts of the questioning

of Jesus by Jewish authorities (Sanhedrin)of Jesus by Jewish authorities (Sanhedrin) Mark and Matthew:Mark and Matthew: formal Sanhedrin trial at night formal Sanhedrin trial at night

Matt. notes high priest was CaiaphasMatt. notes high priest was Caiaphas Luke:Luke: informal Sanhedrin questioning of Jesus in informal Sanhedrin questioning of Jesus in

morningmorning John:John: no Sanhedrin questioning, but instead police no Sanhedrin questioning, but instead police

interrogation by high priest Annasinterrogation by high priest Annas John:John: Jesus’ arrest included both Jewish police and Jesus’ arrest included both Jewish police and

Roman soldiersRoman soldiers Roman soldiers would only have participated at the Roman soldiers would only have participated at the

command of Pilatecommand of Pilate


Any hostility between Christian and Jew today Any hostility between Christian and Jew today over the death of Jesus is wrong and against over the death of Jesus is wrong and against our fundamental understanding of Christianityour fundamental understanding of Christianity

God has revealed Godself in the God has revealed Godself in the compositions compositions and words of human beingsand words of human beings Therefore some attitudes in the Scripture, colored Therefore some attitudes in the Scripture, colored

by the humanity of the authors, may be by the humanity of the authors, may be wrong wrong if if repeated todayrepeated today

How did Jesus view his death?How did Jesus view his death?

Roman 4:25: Jesus died for our sinsRoman 4:25: Jesus died for our sins Would Jesus have said this? Did he foresee the Would Jesus have said this? Did he foresee the

manner of his death and victory?manner of his death and victory? Apparent predictions in the Gospels may have Apparent predictions in the Gospels may have

been written “more exactly” in hindsightbeen written “more exactly” in hindsight Jesus may have had only general premonitions Jesus may have had only general premonitions

about his suffering and death, and a firm trust about his suffering and death, and a firm trust that God would somehow make him victoriousthat God would somehow make him victorious


Hebrews 5:7-8:Hebrews 5:7-8:In the days of his flesh, Jesus offered In the days of his flesh, Jesus offered up prayers and supplications, with loud up prayers and supplications, with loud cries and tears, to the one who was cries and tears, to the one who was able to save him from death, and he able to save him from death, and he was heard because of his reverent was heard because of his reverent submission. Although he was a Son, he submission. Although he was a Son, he learned obedience through what he learned obedience through what he suffered. . .suffered. . . (NRSV) (NRSV)

How did Jesus view his death?How did Jesus view his death? Jesus preached:Jesus preached:

God’s Kingdom requires we acknowledge our God’s Kingdom requires we acknowledge our dependence on Goddependence on God

A model for the Kingdom was the helplessness of A model for the Kingdom was the helplessness of the little childthe little child

In facing death, we, in our humanity, feel most In facing death, we, in our humanity, feel most deeply our helplessnessdeeply our helplessness


““Did Jesus . . . himself have to experience the Did Jesus . . . himself have to experience the vulnerability of dying before the Kingdom vulnerability of dying before the Kingdom could be achieved in and through him?”could be achieved in and through him?”

Coming of the Kingdom would involve the Coming of the Kingdom would involve the ultimate destruction of the power of evilultimate destruction of the power of evil The realization that a confrontation with Satan was The realization that a confrontation with Satan was

imminent may explain Jesus’ anguishimminent may explain Jesus’ anguish His trust in God’s power to defeat Satan may have His trust in God’s power to defeat Satan may have

been his conscious sense of the truth that his death been his conscious sense of the truth that his death would remove sinswould remove sins

Early Christian Views of Jesus’ Early Christian Views of Jesus’ DeathDeath

Theology dominated choice of events Theology dominated choice of events describeddescribed Pain and suffering, pathos and emotion did not Pain and suffering, pathos and emotion did not

drive evangelists, who report laconically “They drive evangelists, who report laconically “They crucified him”crucified him”

Details anticipated in Old Testament described:Details anticipated in Old Testament described: Division of garmentsDivision of garments Placement of criminals crucified with himPlacement of criminals crucified with him

Emphasis:Emphasis: through the Scriptures of Israel, God through the Scriptures of Israel, God had taught about the Sonhad taught about the Son

Early Christian Views of Jesus’ Early Christian Views of Jesus’ DeathDeath

Each of the Gospel writers had a distinctive Each of the Gospel writers had a distinctive outlook on the Passionoutlook on the Passion

Jesus prays and is then Jesus prays and is then arrested in Gethsemane arrested in Gethsemane on the Mount of Olives, on the Mount of Olives,

Across the KidronAcross the Kidron

MarkMark

Jesus had come to terms with necessity that he Jesus had come to terms with necessity that he must suffer and die before the Kingdom of must suffer and die before the Kingdom of God can comeGod can come

His disciples had not accepted thisHis disciples had not accepted this Jesus tells them: Jesus tells them: “You will all become “You will all become

deserters”deserters” (NRSV 14:27) (NRSV 14:27) Peter claims: Peter claims: “I will not” “I will not” (NRSV 14:20)(NRSV 14:20)

MarkMark

The darkness and gloom of this beginning only The darkness and gloom of this beginning only intensifies until Jesus diesintensifies until Jesus dies

He will have He will have nono support from his followers; he support from his followers; he will die will die alonealone

He separates himself from the larger body of He separates himself from the larger body of the disciples; then further separates himself the disciples; then further separates himself from Peter, James and Johnfrom Peter, James and John

He confesses in prayer: He confesses in prayer: “I am deeply “I am deeply grieved, even to death.”grieved, even to death.” (NRSV 14:34) (NRSV 14:34)

MarkMark

The Jesus who had preached The Jesus who had preached “Whoever “Whoever would save his life will lose it”would save his life will lose it” now now prays, more poignantly than any other Gospel: prays, more poignantly than any other Gospel: “Abba, Father . . . remove this cup from “Abba, Father . . . remove this cup from me . . .”me . . .” (NRSV 14:36) (NRSV 14:36)

There is no apparent response from GodThere is no apparent response from God Jesus finally arises, resolved to meet his Jesus finally arises, resolved to meet his

betrayerbetrayer

MarkMark Jesus’ resignation to his fate is seen in his lack Jesus’ resignation to his fate is seen in his lack

of response (in contrast to the other 3 gospels) of response (in contrast to the other 3 gospels) to:to: Judas’ kissJudas’ kiss A bystander cutting off the ear of the slave of the A bystander cutting off the ear of the slave of the

High PriestHigh Priest ““. . . Let the scriptures be fulfilled.”. . . Let the scriptures be fulfilled.”

(14:49)(14:49) Seeing Jesus’ resignation, Seeing Jesus’ resignation, “All of them “All of them [his [his

disciples]disciples] deserted and fled.” deserted and fled.” (14:50) (14:50)

MarkMark

Totality of Jesus’ abandonment illustrated in Totality of Jesus’ abandonment illustrated in unique story in Mark of a young disciple who unique story in Mark of a young disciple who seeks to follow:seeks to follow: When seized like Jesus, this disciple escapes by When seized like Jesus, this disciple escapes by

slipping out of his clothes and running off nakedslipping out of his clothes and running off naked First disciples left work and family (1:18, 20), First disciples left work and family (1:18, 20),

everything (10:28) for Jesus; this last disciple everything (10:28) for Jesus; this last disciple leaves everything to get awayleaves everything to get away

MarkMark

Challenges posed by Mark’s portrayal of Jesus Challenges posed by Mark’s portrayal of Jesus in Gethsemane:in Gethsemane: How could a Jesus who so feared to die be divine?How could a Jesus who so feared to die be divine? How could a Jesus so devoted to God pray to How could a Jesus so devoted to God pray to

avoid the cross he had proclaimed necessary for avoid the cross he had proclaimed necessary for others?others?

Contrast with Socrates calm acceptance of death as Contrast with Socrates calm acceptance of death as deliverance from this world of shadows to a better deliverance from this world of shadows to a better realmrealm

MarkMark

Death in Old and New Testament theology:Death in Old and New Testament theology: Human beings meant to enjoy God’s presence in Human beings meant to enjoy God’s presence in

this life and not to diethis life and not to die Death an evil imposed on Adam and Eve, a Death an evil imposed on Adam and Eve, a

distortion of God’s original intentionsdistortion of God’s original intentions Israelites came to view death as a realm of Israelites came to view death as a realm of

alienation from Godalienation from God New Testament (1 Cor 15:26): New Testament (1 Cor 15:26): “The last enemy “The last enemy

to be destroyed is death”to be destroyed is death” (NRSV) (NRSV)

MarkMark

Death is not a welcome deliverance, but an enemy Death is not a welcome deliverance, but an enemy – one that cannot conquer because of Jesus’ – one that cannot conquer because of Jesus’ victory – but still an enemyvictory – but still an enemy

MatthewMatthew Matthew’s Passion narrative is very close to Matthew’s Passion narrative is very close to

Mark’sMark’s Unlike Mark, in Matthew, Jesus’ disciples had Unlike Mark, in Matthew, Jesus’ disciples had

already professed Jesus was the Son of Godalready professed Jesus was the Son of God Thus their flight from Gethsemane all the more Thus their flight from Gethsemane all the more

shockingshocking Unlike Mark, in Matthew, Peter had declared Unlike Mark, in Matthew, Peter had declared

Jesus as the “the Messiah, Son of the Living Jesus as the “the Messiah, Son of the Living God.”God.” Thus his later repeated denials all the more Thus his later repeated denials all the more

scandalousscandalous

MatthewMatthew Matthew’s gospel was intended for Jewish Matthew’s gospel was intended for Jewish

readers and frequently cites the Old Testamentreaders and frequently cites the Old Testament Hymn sang by the apostles possibly a hymn of Hymn sang by the apostles possibly a hymn of

the Passover liturgythe Passover liturgy Mount of Olives in the Old Testament:Mount of Olives in the Old Testament:

Zechariah 14:4ff: site where God will judge the Zechariah 14:4ff: site where God will judge the worldworld

2 Samuel 15:30-31: David flees to Mount of 2 Samuel 15:30-31: David flees to Mount of Olives to weep after betrayal by his trusted advisor Olives to weep after betrayal by his trusted advisor AhitophelAhitophel

MatthewMatthew

Jesus prays alone, sorrowful Jesus prays alone, sorrowful (“I am deeply (“I am deeply grieved. . .”grieved. . .” NRSV 26:38) like the Psalmist NRSV 26:38) like the Psalmist in Ps 42:6 ( in Ps 42:6 ( “My soul is cast down within “My soul is cast down within me. . .”me. . .” NRSV) NRSV)

Jesus’ prayer in Gethsemane in Matthew Jesus’ prayer in Gethsemane in Matthew especially has echoes of the Lord’s Prayer:especially has echoes of the Lord’s Prayer: ““My Father”My Father” (26:39) (26:39) ““pray that you may not come into the time pray that you may not come into the time

of trial”of trial” (26:41) (26:41) ““your will be done”your will be done” (26:42) (26:42)

MatthewMatthew

Three times Jesus withdraws to pray and Three times Jesus withdraws to pray and returns to find his disciples sleepingreturns to find his disciples sleeping Literary pattern of Literary pattern of “the three”“the three”: stories effective : stories effective

and balance if 3 characters or 3 incidents includedand balance if 3 characters or 3 incidents included Underlines the disciples’ continued obliviousness Underlines the disciples’ continued obliviousness

to Jesus’ sufferingto Jesus’ suffering Jesus’ prayer seemingly effective: he arises, Jesus’ prayer seemingly effective: he arises,

ready to face his betrayerready to face his betrayer

MatthewMatthew

Unique in Matthew, Jesus addresses Judas as Unique in Matthew, Jesus addresses Judas as “Friend” or “Companion” (26:50)“Friend” or “Companion” (26:50) Highlights his betrayal by one who had been a Highlights his betrayal by one who had been a

intimate and followerintimate and follower Assailant who cuts off the ear of the high Assailant who cuts off the ear of the high

priest’s slave identified as a “one of those with priest’s slave identified as a “one of those with Jesus” = discipleJesus” = disciple Mark: “one of those who stood near” = bystanderMark: “one of those who stood near” = bystander Luke: “one of those around him” = discipleLuke: “one of those around him” = disciple John: Simon PeterJohn: Simon Peter

MatthewMatthew

Unique in Matthew is Jesus’ rebuke: Unique in Matthew is Jesus’ rebuke: “Put your “Put your sword back into its place, for all who take the sword back into its place, for all who take the sword will perish by the sword.”sword will perish by the sword.” (NRSV 26:52) (NRSV 26:52)

Jesus seems helpless against those arresting him: only Jesus seems helpless against those arresting him: only in Matthew does Jesus explain: in Matthew does Jesus explain: “Do you think that “Do you think that I cannot appeal to my Father, and he will at I cannot appeal to my Father, and he will at once send me more than twelve legions of once send me more than twelve legions of angels. But how then would the scriptures be angels. But how then would the scriptures be fulfilled, which say it must happen in this fulfilled, which say it must happen in this way?”way?” (NRSV 26:53-54) (NRSV 26:53-54)

LukeLuke

Luke’s version of the Passion is significantly Luke’s version of the Passion is significantly different from Mark / Matthewdifferent from Mark / Matthew Provides a “bridge” between Mark / Matthew and Provides a “bridge” between Mark / Matthew and

the John’s versionthe John’s version Luke describes the disciples with great Luke describes the disciples with great

delicacy during Jesus’ ministry and Passion delicacy during Jesus’ ministry and Passion (unlike Mark, who dwells on their failings)(unlike Mark, who dwells on their failings) Does not mention they flee when Jesus is arrestedDoes not mention they flee when Jesus is arrested Places male acquaintance of Jesus at CalvaryPlaces male acquaintance of Jesus at Calvary

LukeLuke Jesus leads the disciples to a customary place in the Jesus leads the disciples to a customary place in the

Mount of OlivesMount of Olives So Judas will have no problem finding himSo Judas will have no problem finding him Luke is writing for Gentiles, and avoids Semitisms like Luke is writing for Gentiles, and avoids Semitisms like

“Gethsemane” and “Golgotha”“Gethsemane” and “Golgotha” There are There are no no words of rebuke about the disciples words of rebuke about the disciples

becoming deserters. Jesus had just praised them at the becoming deserters. Jesus had just praised them at the Last Supper: Last Supper: “You are those who have stood “You are those who have stood by me in my trials; and I confer on you … a by me in my trials; and I confer on you … a kingdom, so that you may eat and drink at kingdom, so that you may eat and drink at my table in my kingdom, and you will sit on my table in my kingdom, and you will sit on the thrones judging the twelve tribes of the thrones judging the twelve tribes of Israel.”Israel.” (NRSV 22:28-30) (NRSV 22:28-30)

LukeLuke

Unlike Mark/Matthew, Jesus does not Unlike Mark/Matthew, Jesus does not withdraw from the large group of disciples, withdraw from the large group of disciples, and then still further from the three, but simply and then still further from the three, but simply moves a “stone’s throw” (22:41) awaymoves a “stone’s throw” (22:41) away

He returns to find them sleeping only once, He returns to find them sleeping only once, and they sleep “because of grief” (22:45)and they sleep “because of grief” (22:45)

LukeLuke Jesus is Jesus is notnot portrayed as grieving, even unto death. portrayed as grieving, even unto death.

His prayer begins and ends by submission to God’s His prayer begins and ends by submission to God’s will (NRSV 22:42)will (NRSV 22:42) Preface: Preface: “Father, if you are willing”“Father, if you are willing” Conclusion: Conclusion: “yet, not my will but yours be done”“yet, not my will but yours be done”

Unlike Mark/Matthew, God answers his prayer by Unlike Mark/Matthew, God answers his prayer by sending an angel to strengthen himsending an angel to strengthen him

““In his anguish he prayed more earnestly…”In his anguish he prayed more earnestly…” (NRSV 22:44)(NRSV 22:44) ““Anguish” here is Greek Anguish” here is Greek agoniaagonia: the supreme tension of : the supreme tension of

the athlete covered with sweat at the start of a contestthe athlete covered with sweat at the start of a contest

LukeLuke

Perverse kiss of Judas prevented with Jesus Perverse kiss of Judas prevented with Jesus saying: saying: “Judas, is it with a kiss that you “Judas, is it with a kiss that you are betraying the Son of Man?”are betraying the Son of Man?” (NRSV (NRSV 22:48)22:48) Only time Judas addressed by nameOnly time Judas addressed by name Shows a foreknowledge of Judas’ strategyShows a foreknowledge of Judas’ strategy

Unique to Luke: Jesus heals the ear of the high Unique to Luke: Jesus heals the ear of the high priest’s slavepriest’s slave As he had so often healed during his ministry, he As he had so often healed during his ministry, he

heals an opponent in the midst of his own perilheals an opponent in the midst of his own peril

LukeLuke

Figures arresting Jesus not a crowd Figures arresting Jesus not a crowd (Mark/Matthew) or police (John) sent (Mark/Matthew) or police (John) sent byby the the chief priests, scribes and elders, but the chief chief priests, scribes and elders, but the chief priest, Temple officers and elders priest, Temple officers and elders themselves themselves (22:52)(22:52)

Scene ends with the dramatic announcement Scene ends with the dramatic announcement “… this is your hour, and the power of “… this is your hour, and the power of darkness!”darkness!” (NRSV 22:53) (NRSV 22:53)

JohnJohn Johannine portrait of Jesus dramatically Johannine portrait of Jesus dramatically

different from Mark / Matthew / Luke different from Mark / Matthew / Luke (“Synoptics”)(“Synoptics”) He is conscious of his pre-existenceHe is conscious of his pre-existence In death, he is returning to the state he temporarily In death, he is returning to the state he temporarily

left for this worldleft for this world He is not a victim at anyone’s mercy; he has freely He is not a victim at anyone’s mercy; he has freely

chosen to lay down his lifechosen to lay down his life Satan has no power over him (14:30)Satan has no power over him (14:30) He is He is omniscientomniscient; he cannot be caught off guard by ; he cannot be caught off guard by

what will happen nextwhat will happen next

JohnJohn

There is no prayer at Gethsemane that this There is no prayer at Gethsemane that this hour and cup might pass from him. Such hour and cup might pass from him. Such human indecision inconceivable in the human indecision inconceivable in the Johannine JesusJohannine Jesus He and the Father are one (10:30)He and the Father are one (10:30) He is eager to drink the cup the Father has given He is eager to drink the cup the Father has given

(18:11)(18:11)

JohnJohn

Jesus uses the divine name “I AM” (18:6) at Jesus uses the divine name “I AM” (18:6) at this arrest: no one can take his life unless he this arrest: no one can take his life unless he permits itpermits it At his words, those trying to arrest him step back At his words, those trying to arrest him step back

and fall to the groundand fall to the ground The Roman soldiers and Temple police still The Roman soldiers and Temple police still

have power over Jesus’ followers who remain have power over Jesus’ followers who remain in this world (17:15), so Jesus requests they be in this world (17:15), so Jesus requests they be let go (18:8)let go (18:8)

II. Jesus Before II. Jesus Before the Jewish the Jewish AuthoritiesAuthorities

Jewish Before the Jewish Before the Jewish AuthoritiesJewish Authorities

MarkMark

MarkMark After his arrest at GethsemaneAfter his arrest at Gethsemane

Jesus immediately brought to a formal trial before Jesus immediately brought to a formal trial before SanhedrinSanhedrin

Peter follows into the courtyard of the High PriestPeter follows into the courtyard of the High Priest Trial of Jesus before the Sanhedrin:Trial of Jesus before the Sanhedrin:

Begins with false witnesses whose testimony does Begins with false witnesses whose testimony does not agreenot agree

False witnesses claim Jesus said False witnesses claim Jesus said “I will destroy “I will destroy this temple that is made with hands, and in this temple that is made with hands, and in three days I will build another, not made three days I will build another, not made with hands”with hands” Mark never makes clear what part of this testimony is Mark never makes clear what part of this testimony is

falsefalse

MarkMark

High Priest annoyed by ineptitude of the High Priest annoyed by ineptitude of the witnesses and the silence of Jesuswitnesses and the silence of Jesus Jesus’ silence foretold in Isaiah’s picture of the Jesus’ silence foretold in Isaiah’s picture of the

Suffering Servant of the Lord (Isaiah 53:7) Suffering Servant of the Lord (Isaiah 53:7) “He “He was oppressed, and he was afflicted, yet he did was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its slaughter, and like a sheep that before its

shearers is silent, so he did not open his mouth.”shearers is silent, so he did not open his mouth.” (NRSV)(NRSV)

MarkMark

To force an answer, High Priest demands: To force an answer, High Priest demands: “Are you the Messiah, the Son of the Blessed “Are you the Messiah, the Son of the Blessed One?” One?” (Mark 14:61; NRSV)(Mark 14:61; NRSV) Mark has already told us Jesus is God’s Son:Mark has already told us Jesus is God’s Son:

At Jesus’ Baptism (1:11)At Jesus’ Baptism (1:11) At the Transfiguration (9:7)At the Transfiguration (9:7)

Peter has previously proclaimed Jesus the Messiah Peter has previously proclaimed Jesus the Messiah (8:29)(8:29)

Jesus answers affirmativelyJesus answers affirmatively

MarkMark

Jesus goes on to say he is the Son of Man. In Jesus goes on to say he is the Son of Man. In Jewish apocrypha, the “Son of Man”Jewish apocrypha, the “Son of Man” Was a Messianic human figure Was a Messianic human figure Had a heavenly preexistent originHad a heavenly preexistent origin Was glorified by GodWas glorified by God Was an instrument of divine judgmentWas an instrument of divine judgment

Warns High Priest that he will see him: Warns High Priest that he will see him: “seated at the right hand of the Power,” “seated at the right hand of the Power,” “coming with the clouds of heaven”“coming with the clouds of heaven”

MarkMark

High Priest declares this is blasphemy, demands all High Priest declares this is blasphemy, demands all the Sanhedrin members condemn Jesus to deaththe Sanhedrin members condemn Jesus to death

No one speaks to Jesus’ defenseNo one speaks to Jesus’ defense Members of Sanhedrin then abuse Jesus, striking him, Members of Sanhedrin then abuse Jesus, striking him,

spitting on him, taunting him to prophesizespitting on him, taunting him to prophesize Picture of the Suffering Servant of the Lord Isaiah 50:6: Picture of the Suffering Servant of the Lord Isaiah 50:6: “I “I

gave my back to those who struck me, and my gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did cheeks to those who pulled out the beard; I did not hide my face from insult and spitting”not hide my face from insult and spitting” (NRSV) (NRSV)

MarkMark

Two theological themes brought out in trial:Two theological themes brought out in trial: Jesus would both destroy the temple and “rebuild” Jesus would both destroy the temple and “rebuild”

it (as the Church)it (as the Church) Jesus is the Messiah / Son of GodJesus is the Messiah / Son of God

MarkMark

Meanwhile, Peter is also being questioned:Meanwhile, Peter is also being questioned: First denial:First denial: Pretense to maidservant not to Pretense to maidservant not to

understand her questionunderstand her question Second denial:Second denial: Directly denies he is a disciple Directly denies he is a disciple Third denial:Third denial: Swears an oath that he does not Swears an oath that he does not

know Jesus and curses as he speaksknow Jesus and curses as he speaks Many scholars believe Mark meant Peter was cursing Many scholars believe Mark meant Peter was cursing

JesusJesus Many Christian readers of Mark would face martyrdom Many Christian readers of Mark would face martyrdom

rather than deny or curse Jesus rather than deny or curse Jesus

MarkMark

Peter remembers Jesus’ prophesy about Peter remembers Jesus’ prophesy about himself and is moved to weephimself and is moved to weep

Story of Peter here offers hope to later Story of Peter here offers hope to later Christians who fail and deny their faith, only Christians who fail and deny their faith, only to later repentto later repent

Note the irony that at the very moment Jesus is Note the irony that at the very moment Jesus is being mocked by the Sanhedrin to prophesy, being mocked by the Sanhedrin to prophesy, Jesus’ prophesy about Peter is coming trueJesus’ prophesy about Peter is coming true


MatthewMatthew

MatthewMatthew

Matthew’s account of Jesus’ trial before the Matthew’s account of Jesus’ trial before the Sanhedrin very similar to Mark’sSanhedrin very similar to Mark’s Matthew does identify the High Priest as Matthew does identify the High Priest as

CaiaphasCaiaphas Many false witnesses speak against Jesus. Two Many false witnesses speak against Jesus. Two

finally claim Jesus said: finally claim Jesus said: “I am able to destroy “I am able to destroy the temple of God and to build it in three the temple of God and to build it in three days”days” (NRSV) (NRSV)

MatthewMatthew

Caiaphas the High Priest demands Jesus to Caiaphas the High Priest demands Jesus to answer if he is answer if he is “the Messiah, the Son of “the Messiah, the Son of God”?God”? Jesus answers Jesus answers “You have said so,”“You have said so,” rather than rather than

“I am”“I am” as in Mark as in Mark Goes on to warn the High Priest he Goes on to warn the High Priest he “will see the “will see the

Son of Man seated at the right hand of Son of Man seated at the right hand of Power and coming on the clouds of Power and coming on the clouds of heaven”heaven” (NRSV) (NRSV)

Caiaphas declares blasphemy; demands Caiaphas declares blasphemy; demands condemnation to deathcondemnation to death

MatthewMatthew

Jesus then abused by Sanhedrin: Jesus then abused by Sanhedrin: “Then they “Then they spat in his face and struck him; and some spat in his face and struck him; and some slapped him, saying, ‘Prophesy to us, you slapped him, saying, ‘Prophesy to us, you Messiah! Who is it that struck you?’”Messiah! Who is it that struck you?’” (NRSV; (NRSV; Matt. 26:67-68)Matt. 26:67-68)

At same time, Peter in the courtyard of the At same time, Peter in the courtyard of the High Priest denies Jesus three times, swearing High Priest denies Jesus three times, swearing an oath and cursing in the third denialan oath and cursing in the third denial As in Mark, the irony that Jesus’ prophesy about As in Mark, the irony that Jesus’ prophesy about

Peter comes true as he is mocked by the Sanhedrin Peter comes true as he is mocked by the Sanhedrin to to “prophesy to us, you Messiah!”“prophesy to us, you Messiah!”

MatthewMatthew Matthew gives us a unique report on another Matthew gives us a unique report on another

disciple who betrays Jesus – disciple who betrays Jesus – JudasJudas (Matt. (Matt. 27:3-10)27:3-10)

Logically, story is an awkward insertion: Logically, story is an awkward insertion: Sanhedrin who leads Jesus to Pilate is Sanhedrin who leads Jesus to Pilate is simultaneously portrayed in the Temple simultaneously portrayed in the Temple arguing over the “blood money” Judas throws arguing over the “blood money” Judas throws back at themback at them

Judas goes out and hangs himselfJudas goes out and hangs himself David came to Gethsemane to weep after his David came to Gethsemane to weep after his

trusted advisor Ahitophel betrayed him; Ahitophel trusted advisor Ahitophel betrayed him; Ahitophel subsequent hanged himself (2 Sam 17:23)subsequent hanged himself (2 Sam 17:23)

MatthewMatthew

Chief priests decide to buy a burial field for Chief priests decide to buy a burial field for foreigners with the 30 pieces of silverforeigners with the 30 pieces of silver Matches prophecies in Jeremiah and ZechariahMatches prophecies in Jeremiah and Zechariah

Matthew’s story of Judas conflicts with Luke’s Matthew’s story of Judas conflicts with Luke’s story in Acts 1:18-19:story in Acts 1:18-19: Judas himself buys the fieldJudas himself buys the field Dies from a type of “internal combustion” (as did Dies from a type of “internal combustion” (as did

an anti-God figure Antiochus Epiphanes in 2 an anti-God figure Antiochus Epiphanes in 2 Maccabees 9:7-10)Maccabees 9:7-10)

MatthewMatthew

The mystery of the different fates of the two The mystery of the different fates of the two disciples who failed Jesus captured in two disciples who failed Jesus captured in two laconic sentences by Matthew:laconic sentences by Matthew: Peter: Peter: “And he went out and wept bitterly”“And he went out and wept bitterly”

(NRSV; Matt 26:75)(NRSV; Matt 26:75) Judas: Judas: “… and he went and hanged himself”“… and he went and hanged himself”

(NRSV; Matt 27:5)(NRSV; Matt 27:5)


LukeLuke

LukeLuke

Luke gives us a quite different picture of the Luke gives us a quite different picture of the night after Jesus’ arrest than Mark and night after Jesus’ arrest than Mark and MatthewMatthew

There is There is nono formal Sanhedrin trial formal Sanhedrin trial Jesus is brought to the High Priest’s house Jesus is brought to the High Priest’s house

after his nighttime arrest at Gethsemane, but after his nighttime arrest at Gethsemane, but apparently is kept in the courtyard until an apparently is kept in the courtyard until an informal questioning by the Sanhedrin in the informal questioning by the Sanhedrin in the morningmorning

LukeLuke

Peter follows to the same courtyard, and Peter follows to the same courtyard, and denies Jesus 3 timesdenies Jesus 3 times Jesus is present in the same courtyard the whole Jesus is present in the same courtyard the whole

time!time! At Peter’s third denial, Jesus looks over at At Peter’s third denial, Jesus looks over at

Peter (unique to Luke), causing Peter to Peter (unique to Luke), causing Peter to remember Jesus’ prophesy about himremember Jesus’ prophesy about him ““And he went out and wept bitterly”And he went out and wept bitterly” (NRSV (NRSV

Luke 22:62)Luke 22:62)

LukeLuke Jesus is subsequently abused in the courtyard Jesus is subsequently abused in the courtyard

by “the men holding him”by “the men holding him” In the morning, Jesus interrogated by the In the morning, Jesus interrogated by the

collective leadership of the Sanhedrin, rather collective leadership of the Sanhedrin, rather than just the High Priestthan just the High Priest Questioned about his identity as Messiah and Son Questioned about his identity as Messiah and Son

of Godof God Issue of destroying the Temple and building it in 3 Issue of destroying the Temple and building it in 3

days does not come updays does not come up Jesus answers their questions very Jesus answers their questions very

ambiguouslyambiguously

LukeLuke

Not a formal trialNot a formal trial No witnessesNo witnesses No sentenceNo sentence

Perhaps interrogation preparatory to the one Perhaps interrogation preparatory to the one and only trial to be conducted by the Roman and only trial to be conducted by the Roman GovernorGovernor

LukeLuke

““the self-composure of Jesus throughout the the self-composure of Jesus throughout the sequence of Peter’s denials, the mockery, and sequence of Peter’s denials, the mockery, and the questioning is striking. It is not the the questioning is striking. It is not the majestic supremacy of the Johannine Jesus, majestic supremacy of the Johannine Jesus, but the God-given tranquility of one to whom but the God-given tranquility of one to whom the Father has delivered all things (Luke the Father has delivered all things (Luke 10:22) and the human tranquility of one who is 10:22) and the human tranquility of one who is totally innocent.”totally innocent.”

- Brown, page 51- Brown, page 51


JohnJohn

JohnJohn

John also gives us a quite different picture John also gives us a quite different picture from Mark / Matthew of Jesus before the from Mark / Matthew of Jesus before the Jewish authoritiesJewish authorities

First he is brought to First he is brought to AnnasAnnas, the father-in-law , the father-in-law of of CaiaphasCaiaphas, who questions Jesus “about his , who questions Jesus “about his disciples and his teachings”disciples and his teachings” As if searching for something that could be used to As if searching for something that could be used to

turn Jesus over to the Romans for a trialturn Jesus over to the Romans for a trial Jesus is supremely self-confident and easily Jesus is supremely self-confident and easily

outpoints Annasoutpoints Annas

JohnJohn In the meantime, Peter denies Jesus three In the meantime, Peter denies Jesus three

times:times: First denial:First denial: to woman who brings Peter into the to woman who brings Peter into the

courtyardcourtyard Second denial:Second denial: to those standing around a fire with to those standing around a fire with

Peter, warming themselvesPeter, warming themselves Third denial:Third denial: to a relative of the slave of the High to a relative of the slave of the High

Priest whose ear Peter had cut off (only John Priest whose ear Peter had cut off (only John identifies Peter as cutting off the slave’s ear)identifies Peter as cutting off the slave’s ear)

Peter’s denials are interwoven with Annas’ Peter’s denials are interwoven with Annas’ questioning of Jesus, highlighting their questioning of Jesus, highlighting their simultaneitysimultaneity

JohnJohn

Unique to John: “another disciple” also comes Unique to John: “another disciple” also comes with Peter to the High Priest’s housewith Peter to the High Priest’s house

This disciple is presumably the “the disciple This disciple is presumably the “the disciple whom Jesus loved” = “Beloved Disciple”whom Jesus loved” = “Beloved Disciple”

JohnJohn The “Beloved Disciple” appears at all crucial The “Beloved Disciple” appears at all crucial

scenes when another disciple is also present after scenes when another disciple is also present after Chapter 13 in JohnChapter 13 in John

Last Supper (13:23-26)Last Supper (13:23-26) Jesus before Annas (18:15-16)Jesus before Annas (18:15-16) Crucifixion (19:26-27)Crucifixion (19:26-27) Empty Tomb (20:2-10)Empty Tomb (20:2-10)

In each instance, he acts almost as a foil to Peter, In each instance, he acts almost as a foil to Peter, always coming out better than Peteralways coming out better than Peter

JohnJohn

The Synoptic tradition (Mark, Matthew, Luke) was The Synoptic tradition (Mark, Matthew, Luke) was popularly associated with Peter’s apostolic witnesspopularly associated with Peter’s apostolic witness

The “Beloved Disciple” was the patron of John’s The “Beloved Disciple” was the patron of John’s Christian CommunityChristian Community

John seems to be defending the unique tradition of John seems to be defending the unique tradition of his Community and his Gospel by associating it his Community and his Gospel by associating it with the apostolic witness of the “Beloved with the apostolic witness of the “Beloved Disciple” – a disciple who always bested Peter Disciple” – a disciple who always bested Peter when the two were put to the same testwhen the two were put to the same test

III. Jesus Before III. Jesus Before Pilate, the Pilate, the

Roman Roman GovernorGovernor

MatthewMatthew

Unique to Matthew:Unique to Matthew: dream of Pilate’s wife dream of Pilate’s wife Gives us the contrast between:Gives us the contrast between:

Gentile woman, in a dream-revelation recognizes Gentile woman, in a dream-revelation recognizes Jesus’ innocence and works for his releaseJesus’ innocence and works for his release

Jewish leaders work the crowd to have a notorious Jewish leaders work the crowd to have a notorious criminal released and the innocent Jesus crucifiedcriminal released and the innocent Jesus crucified

Background:Background:The Prefecture of Pontius The Prefecture of Pontius

Pilate in JudeaPilate in Judea(26-36 AD)(26-36 AD)

Pontius PilatePontius PilateSome Biographical FactsSome Biographical Facts

Was of Equestrian rank (lower Roman Was of Equestrian rank (lower Roman nobility), as opposed to the higher Senatorial nobility), as opposed to the higher Senatorial rankrank Suggests he probably had a military career before Suggests he probably had a military career before

his appointment as Prefect / Governor of Judeahis appointment as Prefect / Governor of Judea Name:Name:

NomenNomen ( (gensgens or tribe): Pontius, of Samnite origin or tribe): Pontius, of Samnite origin CognomenCognomen (family): Pilatus (origin from (family): Pilatus (origin from pileuspileus, ,

“cap, helmet,” or “cap, helmet,” or pilumpilum, “spear”, “spear” PraenomenPraenomen (personal name): (personal name): unknownunknown

Pontius PilatePontius PilateSome Biographical FactsSome Biographical Facts

Pure Legend (no data to support):Pure Legend (no data to support): Praenomen: LuciusPraenomen: Lucius Came from SevilleCame from Seville Married Claudia (the youngest daughter of Julia, Married Claudia (the youngest daughter of Julia,

the daughter of Caesar Augustus) with the the daughter of Caesar Augustus) with the approval of Caesar Tiberius, and was then approval of Caesar Tiberius, and was then immediately sent to Judeaimmediately sent to Judea

Pontius PilatePontius PilateEstimations of PilateEstimations of Pilate

Non-Christian sources tend to give an Non-Christian sources tend to give an unfavorable picture of Pilateunfavorable picture of Pilate Jewish writers Philo (20 BC to 50 AD) and Jewish writers Philo (20 BC to 50 AD) and

Josephus (37 AD to 93 AD)Josephus (37 AD to 93 AD) Roman historian Tacitus (56 to 115 AD)Roman historian Tacitus (56 to 115 AD)

However, these writer’s reports may have been However, these writer’s reports may have been exaggerated or inaccurateexaggerated or inaccurate For example: Tacitus often wrote unfavorably of For example: Tacitus often wrote unfavorably of

appointees of Equestrian Rankappointees of Equestrian Rank

Pontius PilatePontius PilateEstimations of PilateEstimations of Pilate

Brown: historical record suggests Pilate:Brown: historical record suggests Pilate: Was an unsubtle man, without native diplomatic Was an unsubtle man, without native diplomatic

skills, sometimes out of touch with Jewish skills, sometimes out of touch with Jewish sensitivitiessensitivities

Was not however a stubborn tyrant to the point of Was not however a stubborn tyrant to the point of savagerysavagery

Sometimes underestimated the brutality of his own Sometimes underestimated the brutality of his own soldiers, so that the violence of repressive actions soldiers, so that the violence of repressive actions during his prefecture may not have reflected his during his prefecture may not have reflected his own wishesown wishes

Background:Background:Site of Jesus’ Trial: The Site of Jesus’ Trial: The

PraetoriumPraetorium

Site of Jesus’ TrialSite of Jesus’ Trial

Mark, Matthew, Luke:Mark, Matthew, Luke: Jesus stands before Pilate Jesus stands before Pilate in public, outdoorsin public, outdoors

John:John: Jesus questioned by Pilate Jesus questioned by Pilate in private, insidein private, inside the the

“Praetorium,” with Jewish leaders and crowd outside“Praetorium,” with Jewish leaders and crowd outside Pilate shuttles back and forth between Jesus inside and Pilate shuttles back and forth between Jesus inside and

crowd outsidecrowd outside Finally (19:13), Jesus led outside, and Pilate “sat on the Finally (19:13), Jesus led outside, and Pilate “sat on the

judgment seat (judgment seat (bemabema) in the place called Lithostrotos ) in the place called Lithostrotos (Stone Pavement), but in Hebrew Gabbatha”(Stone Pavement), but in Hebrew Gabbatha”


Praetorium: Governor’s residencePraetorium: Governor’s residence Pilate’s main praetorium in CaesareaPilate’s main praetorium in Caesarea

Two candidates for Pilate’s residence when in Two candidates for Pilate’s residence when in Jerusalem:Jerusalem: Fortress AntoniaFortress Antonia

Castle on eastern hill of Jerusalem, on high rock Castle on eastern hill of Jerusalem, on high rock formation dominating the NW corner of the Temple formation dominating the NW corner of the Temple areaarea

Part of the Northern Defense of the cityPart of the Northern Defense of the city


““Palace of the King”Palace of the King” Another fortress dwelling of Herod the GreatAnother fortress dwelling of Herod the Great On the western hill of the city, also part of the Northern On the western hill of the city, also part of the Northern

DefensesDefenses Was the fortress for the upper city, as Antonia was Was the fortress for the upper city, as Antonia was

fortress for the Templefortress for the Temple Exterior included three immense towersExterior included three immense towers In luxury and extravagance, said to be indescribableIn luxury and extravagance, said to be indescribable Most likely the temporary Jerusalem praetorium of Most likely the temporary Jerusalem praetorium of

Pilate during the PassoverPilate during the Passover

Background:Background:Roman Trial of JesusRoman Trial of Jesus

Roman Trial of JesusRoman Trial of JesusSourcesSources

Gospel accounts are dramatizing the Gospel accounts are dramatizing the religious religious meaning of Jesus’ condemnationmeaning of Jesus’ condemnation

Practically Practically no legal detailsno legal details of the trial are of the trial are given in the Gospel accounts. No court record given in the Gospel accounts. No court record has survived. No witness sympathetic to Jesus has survived. No witness sympathetic to Jesus said to be presentsaid to be present

With involvement of soldiers, servants, With involvement of soldiers, servants, opponents, some information of contents of opponents, some information of contents of trial would have circulatedtrial would have circulated

Roman Trial of JesusRoman Trial of JesusRelation to Sanhedrin TrialRelation to Sanhedrin Trial

Relation of Roman Trial to Sanhedrin Trial:Relation of Roman Trial to Sanhedrin Trial: 1. A1. A confirmation confirmation of the Jewish Trial (an of the Jewish Trial (an

exsequaturexsequatur = let it be carried out)? = let it be carried out)? 2. An 2. An independent trialindependent trial to determine if an offense to determine if an offense

against Roman law had been committed?against Roman law had been committed? Majority scholarly opinion: independent trialMajority scholarly opinion: independent trial

Roman Trial of JesusRoman Trial of JesusRoman Judicial ProcedureRoman Judicial Procedure

Normal Roman judicial procedures seemingly Normal Roman judicial procedures seemingly notnot followed followed

However, Jesus However, Jesus notnot a Roman citizen, so Pilate a Roman citizen, so Pilate was free to conduct a trial was free to conduct a trial extra ordinemextra ordinem (without full specifications of Roman law)(without full specifications of Roman law) In particular, he could conduct a simple In particular, he could conduct a simple cognitiocognitio or or

investigationinvestigation Draw information from local authorities without proof Draw information from local authorities without proof

of veracity demanded by ordinary lawof veracity demanded by ordinary law Summarily reach a decision about guilt or punishmentSummarily reach a decision about guilt or punishment

Roman Trial of JesusRoman Trial of JesusRoman Judicial ProcedureRoman Judicial Procedure

Typical trial would have included Typical trial would have included assessoresassessores (junior barristers), (junior barristers), comitescomites (attendants) and a (attendants) and a translatortranslator None of these are mentioned, but Gospel writers None of these are mentioned, but Gospel writers

clearly left out many detailsclearly left out many details Fitzmyer: speculated that Jesus and Pilate may Fitzmyer: speculated that Jesus and Pilate may

have spoken to each other in Greek, since no have spoken to each other in Greek, since no translator mentionedtranslator mentioned

Roman Trial of JesusRoman Trial of JesusCharge Against JesusCharge Against Jesus

Charge Against Jesus: “King of the Jews”Charge Against Jesus: “King of the Jews” Offense against Offense against Lex Iulia de maiestate Lex Iulia de maiestate (offenses (offenses

against the majesty of Caesar), which bore death against the majesty of Caesar), which bore death penaltypenalty

Cicero (106 BC to 43 BC): “diminishing Cicero (106 BC to 43 BC): “diminishing maiestasmaiestas consists of taking away something from the dignity or consists of taking away something from the dignity or the fullness or the power of the people or from those to the fullness or the power of the people or from those to whom the people have given power”whom the people have given power”

Commentary by Marcion on Commentary by Marcion on Lex Iulia de maiestateLex Iulia de maiestate includes as offenders a private person who acts as if he includes as offenders a private person who acts as if he had an office or magistracyhad an office or magistracy

Roman Trial of JesusRoman Trial of JesusRelease of BarrabasRelease of Barrabas

Subject of much scholarly controversy: custom Subject of much scholarly controversy: custom not described in other sourcesnot described in other sources

Gospels agree there was a festal custom Gospels agree there was a festal custom attached to Passover to release a prisoner attached to Passover to release a prisoner whom the Jewish crowds chosewhom the Jewish crowds chose

Disagreement:Disagreement: Was it a custom of Pilate?Was it a custom of Pilate? Was it a Jewish custom recognized by Pilate?Was it a Jewish custom recognized by Pilate?

Roman Trial of JesusRoman Trial of JesusOutcry to “Crucify” JesusOutcry to “Crucify” Jesus

Jewish crowds cry out “Crucify him,” as if Jewish crowds cry out “Crucify him,” as if they have say in the Roman judge’s decisionthey have say in the Roman judge’s decision

Eastern custom of decision by Eastern custom of decision by acclamatio acclamatio populipopuli (“acclamation of the people”) (“acclamation of the people”) Some cases in Hellenized cities, (e.g. the Ten Cities Some cases in Hellenized cities, (e.g. the Ten Cities

constituting the Decapolis, east of Galilee, in the constituting the Decapolis, east of Galilee, in the Province of Syria) decided by Province of Syria) decided by acclamatio populiacclamatio populi

Not a Jewish customNot a Jewish custom Brown: Best considered mob pressure, not Brown: Best considered mob pressure, not

voice of a “jury”voice of a “jury”

Jewish Before Pilate, Jewish Before Pilate, the Roman Governorthe Roman Governor

MarkMark

MarkMark

Mark 15:1: refers to a morning consultation of Mark 15:1: refers to a morning consultation of the Sanhedrinthe Sanhedrin Not clear if it is a second sessionNot clear if it is a second session Or continuation of the night sessionOr continuation of the night session

Mark does not explain to reader why Mark does not explain to reader why Sanhedrin must bind and deliver Jesus to Sanhedrin must bind and deliver Jesus to PilatePilate

Pilate already seems aware of what has gone Pilate already seems aware of what has gone on previously, and immediately confronts on previously, and immediately confronts Jesus with question, Jesus with question, “Are you the King of “Are you the King of the Jews?”the Jews?”

MarkMark

The charges at the Sanhedrin Trial (Destroying The charges at the Sanhedrin Trial (Destroying the Temple, Messiah / Son of God) do not the Temple, Messiah / Son of God) do not come upcome up

Jesus’ affirmation ambiguous Jesus’ affirmation ambiguous “You have “You have said so.”said so.” (Mark 15:4) (Mark 15:4)

Pilate wonders at JesusPilate wonders at Jesus As nations wondered at the Suffering Servant of As nations wondered at the Suffering Servant of

the Lord (Isaiah 52:15 Septuagint)the Lord (Isaiah 52:15 Septuagint)

MarkMark

The chief priests, unable to get Pilate to The chief priests, unable to get Pilate to condemn Jesus, succeed in getting a crowd to condemn Jesus, succeed in getting a crowd to demand for the release of a prisoner on the demand for the release of a prisoner on the feastfeast

Pilate, knowing priests are acting out of Pilate, knowing priests are acting out of envious zeal, offer Jesus to the crowdenvious zeal, offer Jesus to the crowd

Chief priests persuade the crowd to demand:Chief priests persuade the crowd to demand: Release of Barabbas, an imprisoned murderous Release of Barabbas, an imprisoned murderous

rebelrebel Crucifixion of JesusCrucifixion of Jesus

MarkMark

Pilate’s last quoted words: Pilate’s last quoted words: “Why, what evil “Why, what evil has he done?”has he done?” underline Jesus’ outrageous underline Jesus’ outrageous treatmenttreatment

MarkMark

Mark’s portrait of Pilate less developed and Mark’s portrait of Pilate less developed and sympathetic than in Matthew, Luke, and Johnsympathetic than in Matthew, Luke, and John Pilate makes no special effort on Jesus’ behalfPilate makes no special effort on Jesus’ behalf He yields rather easily to crowd’s demands to He yields rather easily to crowd’s demands to

avoid unpopularityavoid unpopularity Impression is not the favorable Roman and the Impression is not the favorable Roman and the

hostile Jew, but hostile Jew, but no support on any sideno support on any side for Jesus for Jesus

MarkMark

Jesus’ lack of any support reinforced by the Jesus’ lack of any support reinforced by the gratuitous brutality of the Roman soldiers:gratuitous brutality of the Roman soldiers: They interrupt flogging the criminal to strike and They interrupt flogging the criminal to strike and

spit on him, mocking the “King of the Jews”spit on him, mocking the “King of the Jews” Both Sanhedrin Trial and Roman Trial end Both Sanhedrin Trial and Roman Trial end

with the mockery of Jesuswith the mockery of Jesus Sanhedrin Trial: Mocking of a prophetSanhedrin Trial: Mocking of a prophet Roman Trial: Mocking of a kingRoman Trial: Mocking of a king

MarkMark

Disciple, Jewish leader, and Roman leader all Disciple, Jewish leader, and Roman leader all participate and share guilt:participate and share guilt: Judas hands Jesus over to the chief priestsJudas hands Jesus over to the chief priests Chief priests hand Jesus over to PilateChief priests hand Jesus over to Pilate Pilate hands Jesus over to be crucifiedPilate hands Jesus over to be crucified


MatthewMatthew

MatthewMatthew

Confronting Pilate who can decree his death, Confronting Pilate who can decree his death, Jesus remains silentJesus remains silent

His silence puts Pilate on the defensiveHis silence puts Pilate on the defensive Matthew, as do all the four gospels, describes Matthew, as do all the four gospels, describes

the custom of releasing a prisoner at the feast, the custom of releasing a prisoner at the feast, a possible out for Pilatea possible out for Pilate

MatthewMatthew

Unique to Matthew:Unique to Matthew: dream of Pilate’s wife dream of Pilate’s wife Gives us the contrast between:Gives us the contrast between:

Gentile woman, in a dream-revelation recognizes Gentile woman, in a dream-revelation recognizes Jesus’ innocence and works for his releaseJesus’ innocence and works for his release

Jewish leaders work the crowd to have a notorious Jewish leaders work the crowd to have a notorious criminal released and the innocent Jesus crucifiedcriminal released and the innocent Jesus crucified

MatthewMatthew

Some manuscripts phrase Pilate’s question in Some manuscripts phrase Pilate’s question in 26:17 as 26:17 as “Whom do you want me to “Whom do you want me to release to you – Jesus Barabbas or release to you – Jesus Barabbas or Jesus called Christ?”Jesus called Christ?” Barabbas: probably means “Son of the Father”Barabbas: probably means “Son of the Father” Pilate thus faced with irony of choosing between Pilate thus faced with irony of choosing between

“Jesus, Son of the Father,” and “Jesus, Son of “Jesus, Son of the Father,” and “Jesus, Son of God”God”

MatthewMatthew

Unique to Matthew:Unique to Matthew: Pilate publicly washes his Pilate publicly washes his hands to signify hands to signify “I am innocent of this “I am innocent of this [just] man’s blood.”[just] man’s blood.” Again, a Gentile recognizes Jesus’ innocenceAgain, a Gentile recognizes Jesus’ innocence

““All the people”All the people” answer answer “His blood on us “His blood on us and on our children”and on our children” Echoes Old Testament language of those who must Echoes Old Testament language of those who must

be considered responsible for a death (2 Samuel be considered responsible for a death (2 Samuel 3:28-29; Josh. 2:19; Jer. 26:15)3:28-29; Josh. 2:19; Jer. 26:15)

Washing of hands: an Old Testament action Washing of hands: an Old Testament action signifying innocence of a murder (Deut 21:6-9)signifying innocence of a murder (Deut 21:6-9)

MatthewMatthew

Line has embittered Christian – Jewish Line has embittered Christian – Jewish relationship through the centuriesrelationship through the centuries

Matthew tends to be generalizing and hostile Matthew tends to be generalizing and hostile to Jewsto Jews Pharisees and Sadducees a “brood of vipers”Pharisees and Sadducees a “brood of vipers”

““His blood on us and on our children”His blood on us and on our children” Remember Jesus’ own words: his blood is Remember Jesus’ own words: his blood is

“poured out for many [all] for the “poured out for many [all] for the forgiveness of sins.”forgiveness of sins.” (Matthew 26:27) (Matthew 26:27)

MatthewMatthew

Pilate finally passes on Jesus the same sentence the Pilate finally passes on Jesus the same sentence the Jewish Sanhedrin passed on himJewish Sanhedrin passed on him

Pilate orders Jesus to be flogged and then crucifiedPilate orders Jesus to be flogged and then crucified At the end of the Roman Trial, Jesus is mocked and At the end of the Roman Trial, Jesus is mocked and

spat upon – as he had been at the end of the spat upon – as he had been at the end of the Sanhedrin trialSanhedrin trial

Although Pilate and his wife are favorable to Jesus, Although Pilate and his wife are favorable to Jesus, but he is ultimately rejected by both Gentiles and but he is ultimately rejected by both Gentiles and JewsJews


LukeLuke

LukeLuke

Luke’s description of the Roman Trial much more Luke’s description of the Roman Trial much more elaborate than Mark or Matthewelaborate than Mark or Matthew

The charge “King of the Jews” and the offer of The charge “King of the Jews” and the offer of releasing a prisoner are also in Lukereleasing a prisoner are also in Luke

Luke also describes:Luke also describes: Details of violations of Roman law and the majesty of Details of violations of Roman law and the majesty of

CaesarCaesar Indifference of Romans to the religious issues involvedIndifference of Romans to the religious issues involved A desire to let the prisoner go after a whipping onlyA desire to let the prisoner go after a whipping only

LukeLuke

Unique to Luke: Unique to Luke: On learning Jesus is from On learning Jesus is from Galilee, Pilate sends Jesus to the client king of Galilee, Pilate sends Jesus to the client king of the Galilee area, the Galilee area, Herod AntipasHerod Antipas (ruled 4 BC (ruled 4 BC to 39 AD), who happens to be in Jerusalem for to 39 AD), who happens to be in Jerusalem for the Passover feastthe Passover feast

LukeLuke

Christian Memory of Herodian Adversary Christian Memory of Herodian Adversary Images:Images: Herod the GreatHerod the Great – conspired to kill baby Jesus – conspired to kill baby Jesus

(Matt. 2)(Matt. 2) Herod AntipasHerod Antipas – killed John the Baptist (Mark – killed John the Baptist (Mark

6:17-29; Matt 14:3-12), and reputedly tried to kill 6:17-29; Matt 14:3-12), and reputedly tried to kill JesusJesus

Herod Agrippa IHerod Agrippa I – killed James, son of Zebedee, – killed James, son of Zebedee, sought to kill Peter (Acts 12:1-5)sought to kill Peter (Acts 12:1-5)

LukeLuke

Herod Agrippa IIHerod Agrippa II – sat in judgment on Paul – sat in judgment on Paul alongside Roman Governor (Acts 25:13-27)alongside Roman Governor (Acts 25:13-27)

Apocryphal Apocryphal Gospel of PeterGospel of Peter:: Herod is Jesus’ chief adversary and crucifies himHerod is Jesus’ chief adversary and crucifies him

Herod annoyed by Jesus’ silence and mocks Herod annoyed by Jesus’ silence and mocks himhim In the end he confirms Pilate’s judgment that Jesus In the end he confirms Pilate’s judgment that Jesus

innocentinnocent

LukeLuke

Herod’s contact with Jesus heals the enmity Herod’s contact with Jesus heals the enmity between himself and Governor Pilatebetween himself and Governor Pilate Jesus again the healer, even for those who maltreat Jesus again the healer, even for those who maltreat

himhim Unique to Luke: Jesus had healed the ear of the Unique to Luke: Jesus had healed the ear of the

High Priest slave after a follower cut it offHigh Priest slave after a follower cut it off


JohnJohn

JohnJohn

We find in John a much different picture of We find in John a much different picture of Jesus facing PilateJesus facing Pilate

Unlike Mark / Matthew / Luke, Jesus is not Unlike Mark / Matthew / Luke, Jesus is not questioned by Pilate outside and in public with questioned by Pilate outside and in public with the chief priests looking onthe chief priests looking on

Rather, Jesus is questioned privately by Pilate Rather, Jesus is questioned privately by Pilate inside the Praetorium, while all the chief inside the Praetorium, while all the chief priests are standing outside with a crowdpriests are standing outside with a crowd

JohnJohn

Pilate shuttles back and forth between the Pilate shuttles back and forth between the priests and crowd outside, and Jesus insidepriests and crowd outside, and Jesus inside Outside: ceaseless pressure, conniving, outcryOutside: ceaseless pressure, conniving, outcry Inside: calm and penetrating dialogInside: calm and penetrating dialog

Unlike Mark / Matthew / Luke, Jesus is not Unlike Mark / Matthew / Luke, Jesus is not silent, but eloquent and supremely self-assuredsilent, but eloquent and supremely self-assured

JohnJohn

To Pilate’s question: To Pilate’s question: “So you are a king?”“So you are a king?”, , Jesus does not refuse the title, but says the real Jesus does not refuse the title, but says the real reason he came into the world was to testify to reason he came into the world was to testify to the truth (18:37)the truth (18:37)

So eloquent and self-assured is Jesus that it is So eloquent and self-assured is Jesus that it is as if Pilate is the one on trial to determine if he as if Pilate is the one on trial to determine if he is of the truthis of the truth Pilate is calmly told he has no independent power Pilate is calmly told he has no independent power

over Jesus (19:10-11)over Jesus (19:10-11)

JohnJohn

Pilate knows the truth that Jesus is innocentPilate knows the truth that Jesus is innocent The question is whether Pilate will bear witness to The question is whether Pilate will bear witness to

the truth, or betray himself in order to appease the the truth, or betray himself in order to appease the crowdcrowd

In the end, Pilate betrays the truth and bows to the In the end, Pilate betrays the truth and bows to the crowd, exacting from them an insincere pledge of crowd, exacting from them an insincere pledge of allegiance to Caesarallegiance to Caesar

JohnJohn

Unique to John:Unique to John: scourging and mockery of scourging and mockery of Jesus not Jesus not afterafter the trial, but at the the trial, but at the centercenter of the of the trialtrial

Leads to climactic moment where Jesus, Leads to climactic moment where Jesus, scourged, mocked, draped in a purple cloak, scourged, mocked, draped in a purple cloak, and wearing a crown of thorns, is brought and wearing a crown of thorns, is brought from inside the Praetorium outside to the from inside the Praetorium outside to the crowdcrowd

JohnJohn The crowd cries “Crucify him!” as in the other The crowd cries “Crucify him!” as in the other

Gospels, but here it is in response to the sight Gospels, but here it is in response to the sight of the scourged Jesus, and Pilate’s of the scourged Jesus, and Pilate’s Ecce homoEcce homo “Here is the man!”“Here is the man!” Makes the rejection of Jesus seem even more Makes the rejection of Jesus seem even more

inhumaneinhumane Rejection of Jesus by the crowd, combined with Rejection of Jesus by the crowd, combined with

their expressed preference for Caesar, implies their expressed preference for Caesar, implies abandonment by the Jews of their own messianic abandonment by the Jews of their own messianic hopeshopes

““The Man” may reflect an ancient christological The Man” may reflect an ancient christological title for Jesus, akin to the “Son of Man”title for Jesus, akin to the “Son of Man”

JohnJohn

John’s hostility towards “the Jews” perhaps John’s hostility towards “the Jews” perhaps arises from the experience of his Christian arises from the experience of his Christian community and the synagoguecommunity and the synagogue Members of John’s community have been driven Members of John’s community have been driven

out of the synagogue and persecuted for professing out of the synagogue and persecuted for professing Jesus the Messiah (9:22, 12:42)Jesus the Messiah (9:22, 12:42)

Within decades of John’s gospel, a curse against Within decades of John’s gospel, a curse against deviants from Judaism will be added to the deviants from Judaism will be added to the synagogue prayer (synagogue prayer (Shemoneh EsrehShemoneh Esreh or the or the Eighteen Benedictions)Eighteen Benedictions)

JohnJohn

Being driven from the synagogue exposed Being driven from the synagogue exposed Christians to Roman investigation, punishment, Christians to Roman investigation, punishment, sometimes deathsometimes death

JohnJohn

Pilate exacts from the priests:Pilate exacts from the priests: A denial of their royal messianic hopesA denial of their royal messianic hopes A pledge of allegiance to the pitiful Tiberius A pledge of allegiance to the pitiful Tiberius

Caesar (who had given up the day-to-day running Caesar (who had given up the day-to-day running of the empire, and lived in seclusion on the isle of of the empire, and lived in seclusion on the isle of Capri)Capri)

He then turns Jesus over to the chief priests to He then turns Jesus over to the chief priests to be crucifiedbe crucified

IV. The IV. The Crucifixion, Crucifixion, Death, and Death, and

Burial of JesusBurial of Jesus

MarkMark

The Crucifixion, Death and Burial of The Crucifixion, Death and Burial of Jesus. Mark 15:21-47Jesus. Mark 15:21-47

MarkMark

Shortest account of the crucifixionShortest account of the crucifixion On the way to the cross:On the way to the cross:

Simon of Cyrene introduced through his sons Simon of Cyrene introduced through his sons Alexander and Rufus (perhaps men known in Alexander and Rufus (perhaps men known in Mark’s community)Mark’s community)

MarkMark

Act of crucifixion:Act of crucifixion: Extremely laconic descriptionExtremely laconic description Highlights some curious details:Highlights some curious details:

Offering of wine mixed with myrrh (Psalm 69:22 Offering of wine mixed with myrrh (Psalm 69:22 NRSV: NRSV: “…and for my thirst they gave me “…and for my thirst they gave me vinegar to drink”)vinegar to drink”)

Division of the garments (Psalm 22:18 NRSV: Division of the garments (Psalm 22:18 NRSV: “they “they divide my clothes among themselves, and for divide my clothes among themselves, and for my clothing they cast lots”my clothing they cast lots”))

MarkMark Uses an organizing “pattern of threes:”Uses an organizing “pattern of threes:”

Chronological pattern of third, sixth, and ninth Chronological pattern of third, sixth, and ninth hours (9 am, noon, 3 pm)hours (9 am, noon, 3 pm)

Between third (9 am) and sixth hours (noon), three Between third (9 am) and sixth hours (noon), three groups mock Jesus:groups mock Jesus:

1. Chance passers-by refer to Sanhedrin charge he said 1. Chance passers-by refer to Sanhedrin charge he said he would destroy the temple and rebuild it, and he would destroy the temple and rebuild it, and challenge him to save himself (echoes Psalm 22:7 challenge him to save himself (echoes Psalm 22:7 NRSV: NRSV: “All who see me mock at me; they make “All who see me mock at me; they make mouths at me, they shake their heads”mouths at me, they shake their heads”))

2. Chief priests and scribes mock another Sanhedrin 2. Chief priests and scribes mock another Sanhedrin charge, that he was the Messiah, the King of Israelcharge, that he was the Messiah, the King of Israel

3. 3. BothBoth criminals crucified with Jesus mock him criminals crucified with Jesus mock him

MarkMark

From the sixth hour (noon) to the ninth hour (3 From the sixth hour (noon) to the ninth hour (3 pm), nature is plunged into darkness covering the pm), nature is plunged into darkness covering the whole landwhole land

Echoes Amos 8:9 (NRSV): Echoes Amos 8:9 (NRSV): “On that day, says the “On that day, says the Lord GOD, I will make the sun go down at Lord GOD, I will make the sun go down at noon, and darken the earth in broad daylight.”noon, and darken the earth in broad daylight.”

At the ninth hour (3 pm), Jesus cries out in a loud At the ninth hour (3 pm), Jesus cries out in a loud voice the voice the only wordsonly words that Mark reports: that Mark reports: “My God, “My God, my God, why have you forsaken me?”my God, why have you forsaken me?” (15:34 NRSV)(15:34 NRSV)

= the opening line of Psalm 22= the opening line of Psalm 22

MarkMark

Jesus’ anguished cry should not be softenedJesus’ anguished cry should not be softened Note that although the cry is quoted in Aramaic – Note that although the cry is quoted in Aramaic –

Jesus’ family language – Jesus refers to God as Jesus’ family language – Jesus refers to God as “God” rather than the more personal “Father”“God” rather than the more personal “Father”

MarkMark Reaction to Jesus’ cry:Reaction to Jesus’ cry:

Sponge filled with sour wineSponge filled with sour wine Cynicism whether Elijah would help himCynicism whether Elijah would help him

These cynical words are the last human words Jesus These cynical words are the last human words Jesus hears before he dies. No Elijah comes to deliver himhears before he dies. No Elijah comes to deliver him

John the Baptist had come in Elijah’s role and had died John the Baptist had come in Elijah’s role and had died a martyr’s death, pointing to Jesus’ fate (Mark 9:12-13 a martyr’s death, pointing to Jesus’ fate (Mark 9:12-13 NRSV [Jesus speaking]: NRSV [Jesus speaking]: “How then is it written “How then is it written about the Son of Man, that he is to go through about the Son of Man, that he is to go through many sufferings and be treated with contempt. many sufferings and be treated with contempt. But I tell you that Elijah has come, and they did But I tell you that Elijah has come, and they did to him whatever they pleased…”to him whatever they pleased…”))

MarkMark

Jesus’ death:Jesus’ death: ““Then Jesus gave a loud cry and breathed Then Jesus gave a loud cry and breathed

his last.”his last.” (15:37 NRSV) (15:37 NRSV) Evokes Joel 2:10-11 NRSV: Evokes Joel 2:10-11 NRSV: “… The sun and “… The sun and

the moon are darkened, and the stars the moon are darkened, and the stars withdraw their shining. The LORD utters withdraw their shining. The LORD utters his voice at the head of his army…”his voice at the head of his army…”

MarkMark

At the moment of Jesus’ death the curtain in At the moment of Jesus’ death the curtain in the temple is torn in twothe temple is torn in two Two possible meanings:Two possible meanings:

1. God’s displeasure at abandoning the Temple1. God’s displeasure at abandoning the Temple 2. The opening of a once-closed sacred place to a wider 2. The opening of a once-closed sacred place to a wider

audience – including the Gentilesaudience – including the Gentiles Brown suggests the first is more likely the Brown suggests the first is more likely the

intended meaning. The violent rending, like the intended meaning. The violent rending, like the High Priest tearing his garments at the Sanhedrin High Priest tearing his garments at the Sanhedrin trial, evokes the sense of “schism”trial, evokes the sense of “schism”

MarkMark

The rending of the Temple curtain is also the The rending of the Temple curtain is also the incipient fulfillment of first charge made of Jesus at incipient fulfillment of first charge made of Jesus at the Sanhedrin trial the Sanhedrin trial “I will destroy this Temple “I will destroy this Temple that is made with human hands…”that is made with human hands…”

Then the Roman centurion is moved to confess Then the Roman centurion is moved to confess “Truly this man was God’s Son!”“Truly this man was God’s Son!” (15:39 (15:39 NRSV) – answering the second charge against Jesus NRSV) – answering the second charge against Jesus at the Sanhedrin trial, that he was the “Messiah, the at the Sanhedrin trial, that he was the “Messiah, the Son of the Blessed One”Son of the Blessed One” The first time in Mark’s gospel someone has recognized The first time in Mark’s gospel someone has recognized

Jesus as God’s SonJesus as God’s Son

MarkMark

At his death, Jesus is vindicated, and God At his death, Jesus is vindicated, and God answers his cry:answers his cry: The The Temple is replacedTemple is replaced as the center of worship as the center of worship

by God’s own Son…by God’s own Son… Who will now be confessed as Who will now be confessed as God’s SonGod’s Son by by

Gentiles and JewsGentiles and Jews Only after the centurion’s confession does Only after the centurion’s confession does

Mark tell us many women followers (but no Mark tell us many women followers (but no men) had been looking on at a distancemen) had been looking on at a distance

MarkMark

Joseph of Arimathea, respected member of the Joseph of Arimathea, respected member of the Sanhedrin, “who was also himself waiting Sanhedrin, “who was also himself waiting expectantly for the kingdom of God,” goes to expectantly for the kingdom of God,” goes to Pilate that evening to ask for the body of JesusPilate that evening to ask for the body of Jesus Note in Mark, Note in Mark, allall members of the Sanhedrin had members of the Sanhedrin had

found Jesus deserving of deathfound Jesus deserving of death

MarkMark

Both the centurion and Joseph of Arimathea Both the centurion and Joseph of Arimathea had been moved to faith by Jesus’ passion and had been moved to faith by Jesus’ passion and death on the crossdeath on the cross

Dramatizes Mark’s theological outlook on the Dramatizes Mark’s theological outlook on the passion: “People can believe and become true passion: “People can believe and become true disciples only through the suffering disciples only through the suffering symbolized by a cross which strips away symbolized by a cross which strips away human supports and makes one totally human supports and makes one totally dependent on God.” (Brown)dependent on God.” (Brown)

MarkMark

Mark’s vision of crucifixion more severe and Mark’s vision of crucifixion more severe and stark than the other Gospel writers’stark than the other Gospel writers’ Perhaps reflects a message on suffering to the Perhaps reflects a message on suffering to the

community he wrote for, traditionally felt to be the community he wrote for, traditionally felt to be the Christian community in Rome, which had recently Christian community in Rome, which had recently suffered a large number of brutal martyrdoms suffered a large number of brutal martyrdoms under Emperor Nerounder Emperor Nero

MarkMark

End of the Passion narrative:End of the Passion narrative: Unique to Mark among the Synoptic Gospels:Unique to Mark among the Synoptic Gospels:

Pilate checks whether Jesus is really deadPilate checks whether Jesus is really dead Mark also stresses that Mary Magdalene and Mary Mark also stresses that Mary Magdalene and Mary

the mother of Joses both witnessed where the body the mother of Joses both witnessed where the body was laid, preparing us for their Sunday visit to the was laid, preparing us for their Sunday visit to the tombtomb

MatthewMatthew

The Crucifixion, Death and Burial of The Crucifixion, Death and Burial of Jesus. Matthew 27:32-66Jesus. Matthew 27:32-66

MatthewMatthew

As in the rest of the Passion narrative, closely As in the rest of the Passion narrative, closely follows Mark’s accountfollows Mark’s account

Simon of Cyrene compelled to carry the crossSimon of Cyrene compelled to carry the cross Matthew makes correspondence to Old Matthew makes correspondence to Old

Testament texts more preciseTestament texts more precise Jesus offered sour wine Jesus offered sour wine mixed with gallmixed with gall, more , more

closely echoing Psalm 69:21: closely echoing Psalm 69:21: “The gave me “The gave me poison (gall) for food, and for my thirst poison (gall) for food, and for my thirst they gave me vinegar (sour wine) to drink”they gave me vinegar (sour wine) to drink”

MatthewMatthew

Three groups, as in Mark, mock Jesus on the cross:Three groups, as in Mark, mock Jesus on the cross: 1. Passers-by mock claim to destroy the temple1. Passers-by mock claim to destroy the temple 2. Chief priests, scribes, and elders mock claim to be the 2. Chief priests, scribes, and elders mock claim to be the

Son of GodSon of God 3. 3. BothBoth bandits crucified with Jesus mock him bandits crucified with Jesus mock him

Matthew’s phrasing of mockery strengthens reference Matthew’s phrasing of mockery strengthens reference to Psalm 22:7-8 (NRSV): to Psalm 22:7-8 (NRSV): “All who see me mock “All who see me mock at me, they make mouths at me, they shake at me, they make mouths at me, they shake their heads; “Commit your cause to the their heads; “Commit your cause to the LORD; let him deliver – let him rescue the LORD; let him deliver – let him rescue the one in whom he delights!”one in whom he delights!”

MatthewMatthew

Darkness covers the land from the sixth (noon) Darkness covers the land from the sixth (noon) to the ninth hour (3 pm)to the ninth hour (3 pm)

At the ninth hour (3 pm): Jesus cries out Psalm At the ninth hour (3 pm): Jesus cries out Psalm 22:1 in his only statement in Matthew: 22:1 in his only statement in Matthew: “My “My God, my God, why have you forsaken God, my God, why have you forsaken me?”me?” Matthew’s Aramaic quote is the more Hebraized Matthew’s Aramaic quote is the more Hebraized

Eli, Eli, lema sabachthaniEli, Eli, lema sabachthani versus Mark’s versus Mark’s Eloi, Eloi, Eloi, lama sabachthani, Eloi, lama sabachthani, making the making the misunderstanding that he was calling for Elijah misunderstanding that he was calling for Elijah more understandablemore understandable

MatthewMatthew

““Matthew, following Mark, does not hesitate Matthew, following Mark, does not hesitate to show Jesus in the utter agony of feeling to show Jesus in the utter agony of feeling forsaken as he faces a terrible death. We are forsaken as he faces a terrible death. We are not far here from the christology of Hebrews not far here from the christology of Hebrews which portrays Jesus as experiencing the which portrays Jesus as experiencing the whole human condition, like us in everything whole human condition, like us in everything except sin.”except sin.”

- Brown, page 44- Brown, page 44

MatthewMatthew

At Jesus’ death, the Temple curtain is torn in At Jesus’ death, the Temple curtain is torn in two (common to Mark, Matthew, Luke)two (common to Mark, Matthew, Luke) Unique to Matthew:Unique to Matthew: earthquake, rocks split, tombs earthquake, rocks split, tombs

opened, the dead riseopened, the dead rise Jewish historian Josephus described such Jewish historian Josephus described such

wondrous events when Romans destroyed the wondrous events when Romans destroyed the templetemple

MatthewMatthew Strengthens evocation of Old Testament Strengthens evocation of Old Testament

apocalyptic passages:apocalyptic passages: Joel 2:10 (NRSV): Joel 2:10 (NRSV): “The earth quakes before “The earth quakes before

them, the heavens tremble. The sun and the them, the heavens tremble. The sun and the moon are darkened, and the stars withdraw moon are darkened, and the stars withdraw their shining.”their shining.”

Ezekiel 37:12 (NRSV): “Ezekiel 37:12 (NRSV): “Thus says the Lord GOD: Thus says the Lord GOD: I am going to open your graves, and bring you I am going to open your graves, and bring you up from your graves, O my people; and I will up from your graves, O my people; and I will bring you back to the land of Israel.”bring you back to the land of Israel.”

Isaiah 26:19 (NRSV): Isaiah 26:19 (NRSV): “Your dead shall live, their “Your dead shall live, their corpses shall rise. O dwellers in the dust, corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to radiant dew, and the earth will give birth to those long dead.”those long dead.”

MatthewMatthew

Nahum 1:5-6 (NRSV): Nahum 1:5-6 (NRSV): “The mountains quake “The mountains quake before him, and the hills melt; the earth heaves before him, and the hills melt; the earth heaves before him, the world and all who live in it. Who before him, the world and all who live in it. Who can stand before his indignation? Who can can stand before his indignation? Who can endure the heat of his anger? His wrath is endure the heat of his anger? His wrath is poured out like fire, and by him the rocks are poured out like fire, and by him the rocks are broken in pieces.”broken in pieces.”

Daniel 12:2 (NRSV): Daniel 12:2 (NRSV): “Many of those who sleep in “Many of those who sleep in the dust of the earth shall awake, some to the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting life, and some to shame and everlasting contempt.”everlasting contempt.”

MatthewMatthew

Just as Jesus’ birth is marked by Matthew with Just as Jesus’ birth is marked by Matthew with a wondrous sign (a new star in the heavens), a wondrous sign (a new star in the heavens), so too is his death – even more soso too is his death – even more so

The Centurion, as well as those with him, The Centurion, as well as those with him, seeing these wonders, are moved to confess seeing these wonders, are moved to confess “Truly this man was God’s Son!”“Truly this man was God’s Son!”

Matthew also mentions the many women who Matthew also mentions the many women who had been looking on from a distancehad been looking on from a distance

MatthewMatthew

Tradition of Joseph of Arimathea, common to Tradition of Joseph of Arimathea, common to all the Gospels, is embellished:all the Gospels, is embellished: A “rich man”A “rich man”

In Matthew’s community, model of a rich saint not In Matthew’s community, model of a rich saint not repugnantrepugnant

A “disciple of Jesus”A “disciple of Jesus” Laid Jesus in his Laid Jesus in his ownown tomb tomb

MatthewMatthew

If Joseph was a disciple of Jesus at that time, why did If Joseph was a disciple of Jesus at that time, why did the women not participate with the burial?the women not participate with the burial?

Perhaps Matthew’s Joseph reflects a memory of him Perhaps Matthew’s Joseph reflects a memory of him as a pious Jew who buried Jesus per Deuteronomy as a pious Jew who buried Jesus per Deuteronomy 21:22-23, and who later became a disciple21:22-23, and who later became a disciple Deut. 21:22-23 (NRSV): Deut. 21:22-23 (NRSV): “When someone is “When someone is

convicted of a crime punishable by death and is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse executed, and you hang him on a tree, his corpse must not remain all night on the tree; you shall must not remain all night on the tree; you shall bury him that same day.” bury him that same day.”

MatthewMatthew

Unique to Matthew:Unique to Matthew: chief priests and Pharisees chief priests and Pharisees go to Pilate and ask that guards be posted on go to Pilate and ask that guards be posted on the tomb, because the tomb, because “that imposter said “that imposter said while he was still alive ‘After three days while he was still alive ‘After three days I will rise again’”I will rise again’” (27:42 NRSV) (27:42 NRSV) Historicity of this questioned by some:Historicity of this questioned by some:

Followers of Jesus showed no expectation that Jesus Followers of Jesus showed no expectation that Jesus would risewould rise

In other Gospels, no sense the women coming to tomb In other Gospels, no sense the women coming to tomb Easter morning would face armed guardsEaster morning would face armed guards

MatthewMatthew

Guards at the tomb:Guards at the tomb: This information perhaps important to Matthew’s This information perhaps important to Matthew’s

community in their battle with the synagoguecommunity in their battle with the synagogue Chief priests after the resurrection bribe the Chief priests after the resurrection bribe the

soldiers to lie and say his disciples had stolen the soldiers to lie and say his disciples had stolen the body. body. “And this story is still told among the “And this story is still told among the Jews to this day”Jews to this day” (28:15 NRSV) (28:15 NRSV)

MatthewMatthew

Guards at the tomb:Guards at the tomb: Theologically, helps Matthew illustrate the Theologically, helps Matthew illustrate the

awesome power of God:awesome power of God: Earth shakes on Sunday morningEarth shakes on Sunday morning Guards grovel in fearGuards grovel in fear Tomb opensTomb opens

LukeLuke

The Crucifixion, Death and Burial of The Crucifixion, Death and Burial of Jesus. Luke 23:26-56Jesus. Luke 23:26-56

LukeLuke

Luke offers a particularly unique portrait in this Luke offers a particularly unique portrait in this section of the Passion narrativesection of the Passion narrative

There is no mocking of Jesus in Luke by the Roman There is no mocking of Jesus in Luke by the Roman soldiers after sentencing by Pilatesoldiers after sentencing by Pilate

““he [Pilate] handed Jesus over as they [chief he [Pilate] handed Jesus over as they [chief priests, Jewish leaders, and the people] priests, Jewish leaders, and the people] wished. As they led him away…”wished. As they led him away…” (23:25-26 (23:25-26 NRSV): creates impression that the chief priests, NRSV): creates impression that the chief priests, Jewish leaders and the people take Jesus to CalvaryJewish leaders and the people take Jesus to Calvary Luke 23:36: first mention of soldiers (presumably Roman)Luke 23:36: first mention of soldiers (presumably Roman)

LukeLuke Unique to Luke:Unique to Luke: a group of Jewish people who a group of Jewish people who

are not Jesus’ disciples follow him, moved by are not Jesus’ disciples follow him, moved by his sufferinghis suffering Jesus addresses them: Jesus addresses them: “Daughters of “Daughters of

Jerusalem, do not weep for me, but weep Jerusalem, do not weep for me, but weep for yourselves and for your children. For for yourselves and for your children. For the days are surely coming when they will the days are surely coming when they will say ‘Blessed are the barren, and the say ‘Blessed are the barren, and the wombs that never bore, and the breasts wombs that never bore, and the breasts that never nursed’ Then they will say to the that never nursed’ Then they will say to the mountains ‘Fall on us’, and to the hills, mountains ‘Fall on us’, and to the hills, ‘Cover us’”‘Cover us’” (Luke 23:28-31 NRSV) (Luke 23:28-31 NRSV)

LukeLuke Luke usually shows great reluctance to have Luke usually shows great reluctance to have

Jesus speak harshly; here Jesus’ warning:Jesus speak harshly; here Jesus’ warning: Reflects the destruction of Jerusalem by the Reflects the destruction of Jerusalem by the

Romans in 70 AD (just before Luke was writing)Romans in 70 AD (just before Luke was writing) Uses language borrowed from Isaiah 54:1 and Uses language borrowed from Isaiah 54:1 and

Hosea 10:8Hosea 10:8 Isaiah 54:1 (NRSV): Isaiah 54:1 (NRSV): “Sing, O barren one who did “Sing, O barren one who did

not bear; burst into song and shout, you who not bear; burst into song and shout, you who have not been in labor!”have not been in labor!”

Hosea 10:8 (NRSV): Hosea 10:8 (NRSV): “They shall say to the “They shall say to the mountains, Cover us, and to the hills, Fall on mountains, Cover us, and to the hills, Fall on us”us”

LukeLuke

Unique to Luke:Unique to Luke: at Golgotha, hanging on the at Golgotha, hanging on the cross, Jesus says cross, Jesus says “Father, forgive them, for “Father, forgive them, for they do not know what they are doing.”they do not know what they are doing.” (23:34 NRSV)(23:34 NRSV) This hint that the chief priests and scribes acted out This hint that the chief priests and scribes acted out

of ignorance, runs against a more prevalent sense of ignorance, runs against a more prevalent sense the Jewish authorities acted out of malevolencethe Jewish authorities acted out of malevolence

Repeated in Act 3:17 (NRSV). Peter, addressing a Repeated in Act 3:17 (NRSV). Peter, addressing a group of Jews: group of Jews: “And now, friends (or “And now, friends (or brothers), I know that you acted in brothers), I know that you acted in ignorance, as did also your rulers.”ignorance, as did also your rulers.”

LukeLuke

Stephen, the first Christian martyr, will repeat Stephen, the first Christian martyr, will repeat Jesus’ prayer. Acts 7:60 NRSV: Jesus’ prayer. Acts 7:60 NRSV: “Then he “Then he [Stephen] knelt down and cried out in a [Stephen] knelt down and cried out in a loud voice, ‘Lord, do not hold this sin loud voice, ‘Lord, do not hold this sin against them.’ When he had said this, he against them.’ When he had said this, he died.”died.”

LukeLuke

Three groups mock Jesus on the crossThree groups mock Jesus on the cross 1. Leaders of the people1. Leaders of the people 2. The soldiers2. The soldiers 3. 3. OneOne of the two criminals crucified with Jesus of the two criminals crucified with Jesus

Unique to Luke:Unique to Luke: one of the criminals confesses the one of the criminals confesses the justice of his own sentence and Jesus’ innocence, and justice of his own sentence and Jesus’ innocence, and asks Jesus to remember him in his kingdomasks Jesus to remember him in his kingdom

Jesus’ reply gives more than requested: Jesus’ reply gives more than requested: “… today “… today you will be with me in Paradise”you will be with me in Paradise” (23:43 NRSV) (23:43 NRSV) Oft-used quip: the “good thief” ultimately stole the Oft-used quip: the “good thief” ultimately stole the

KingdomKingdom

LukeLuke

Darkness covers the earth from the sixth Darkness covers the earth from the sixth (noon) to the ninth hour (3 pm)(noon) to the ninth hour (3 pm) Luke explains this as a “failing” or eclipse of the Luke explains this as a “failing” or eclipse of the

sun (later however scientifically impossible near sun (later however scientifically impossible near Passover)Passover)

LukeLuke

Jesus’ last words are not of Jesus’ last words are not of abandonmentabandonment (as (as in Mark / Matthew) or in Mark / Matthew) or triumphtriumph (as in John), (as in John), but of but of trusttrust: : “Father, into your hands I “Father, into your hands I commend my spirit” commend my spirit” (Luke 23:45 NRSV)(Luke 23:45 NRSV) Psalm 31:4-5 NRSV: Psalm 31:4-5 NRSV: “…take me out of the “…take me out of the

net that is hidden for me, for you are my net that is hidden for me, for you are my refuge. Into your hand I commit my spirit; refuge. Into your hand I commit my spirit; you have redeemed me, O LORD, faithful you have redeemed me, O LORD, faithful God.”God.”

LukeLuke

BeforeBefore Jesus cries out these last words, the Jesus cries out these last words, the curtain of the temple is rend into twocurtain of the temple is rend into two

In Luke, only acts of grace In Luke, only acts of grace followfollow Jesus’ death: Jesus’ death: Roman centurion confesses Roman centurion confesses “Certainly this man “Certainly this man

was innocent”was innocent” (23:47 NRSV) (23:47 NRSV) Jewish crowds there for the spectacle are moved to Jewish crowds there for the spectacle are moved to

repentance; they return home “beating their repentance; they return home “beating their breasts”breasts”

All of Jesus’ acquaintance (female All of Jesus’ acquaintance (female and maleand male!) !) watch these events from a distancewatch these events from a distance

LukeLuke

Grace flows also to the Sanhedrin, and Grace flows also to the Sanhedrin, and member Joseph of Arimathea (who Luke tells member Joseph of Arimathea (who Luke tells us had us had notnot agreed with the Sanhedrin’s agreed with the Sanhedrin’s actions) asks Pilate for Jesus’ bodyactions) asks Pilate for Jesus’ body He lays it in a tomb (no mention that it is his own He lays it in a tomb (no mention that it is his own

tomb)tomb) Women who had followed Jesus see the tomb and Women who had followed Jesus see the tomb and

how the body is laid, and began to prepare spices how the body is laid, and began to prepare spices and ointments for the body (which will not be and ointments for the body (which will not be needed)needed)

LukeLuke

““It has often been critically observed that the It has often been critically observed that the cross bears for Luke none of the atoning value cross bears for Luke none of the atoning value that it had for Paul. Lucan crucifixion, that it had for Paul. Lucan crucifixion, however, is clearly a moment of God’s however, is clearly a moment of God’s forgiveness and of healing grace through and forgiveness and of healing grace through and by Jesus. The theological language may be by Jesus. The theological language may be different, but the atoning effects are the same.”different, but the atoning effects are the same.”

- Brown, p. 56- Brown, p. 56

JohnJohn

The Crucifixion, Death and Burial of The Crucifixion, Death and Burial of Jesus. John 19:16-42Jesus. John 19:16-42

JohnJohn

Unlike Mark, Matthew, and Luke (the Unlike Mark, Matthew, and Luke (the “synoptics”) no Simon of Cyrene carries “synoptics”) no Simon of Cyrene carries Jesus’ cross: Jesus carries it himselfJesus’ cross: Jesus carries it himself Sign of John 10:17-18: Sign of John 10:17-18: “For this reason the “For this reason the

Father loves me, because I lay down my Father loves me, because I lay down my life in order to take it up again. No one life in order to take it up again. No one takes it from me, but I lay it down of my takes it from me, but I lay it down of my own accord. I have the power to lay it own accord. I have the power to lay it down, and I have power to take it up down, and I have power to take it up again…”again…”

JohnJohn All the Gospels mention the inscription on the All the Gospels mention the inscription on the

cross “Jesus, King of the Jews.” John cross “Jesus, King of the Jews.” John emphasizes it:emphasizes it: It is written with full Roman legal precision in It is written with full Roman legal precision in

Hebrew, Greek and Latin, for all to readHebrew, Greek and Latin, for all to read When chief priests object to Pilate, Pilate refuses When chief priests object to Pilate, Pilate refuses

to change it to: “This man said, I am King of the to change it to: “This man said, I am King of the Jews”Jews”

John’s understanding of crucifixion is captured in John’s understanding of crucifixion is captured in an early Christian interpolation to Psalm 106: an early Christian interpolation to Psalm 106: “The Lord reigns from the wood [of the “The Lord reigns from the wood [of the cross]”cross]”

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The implicit allusion to Psalm 22:18 in the The implicit allusion to Psalm 22:18 in the other gospels on the division of the Jesus’ other gospels on the division of the Jesus’ garments is explicit in Johngarments is explicit in John Psalm 22:18 (NRSV): Psalm 22:18 (NRSV): “they divide my clothes “they divide my clothes

among themselves, and for my clothing among themselves, and for my clothing they cast lots”they cast lots”

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John pays particular attention to the seamless John pays particular attention to the seamless tunic not divided. Interpretations:tunic not divided. Interpretations: The seamless tunic of the High Priest (described The seamless tunic of the High Priest (described

by Josephus): Jesus hangs on the cross both King by Josephus): Jesus hangs on the cross both King and High Priestand High Priest

Symbol of unitySymbol of unity

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In Mark / Matthew / Luke, women watch In Mark / Matthew / Luke, women watch from afarfrom afar (in Luke, with male disciples)(in Luke, with male disciples)

In John, the Mother of Jesus and the “Beloved In John, the Mother of Jesus and the “Beloved Disciple” Disciple” are at the foot of the crossare at the foot of the cross (there they have (there they have met for the first time). Seeing them, Jesus says:met for the first time). Seeing them, Jesus says: To Mary: To Mary: “Woman, here is your son.”“Woman, here is your son.” To the Beloved Disciple: To the Beloved Disciple: “Here is your mother.”“Here is your mother.”

((“And from that hour the disciple took her into his “And from that hour the disciple took her into his own home”own home”) (John 19:26-27 NRSV)) (John 19:26-27 NRSV)

John’s Christian community, followers of the “Beloved John’s Christian community, followers of the “Beloved Disciple,” thus began at the cross.Disciple,” thus began at the cross.

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John’s Passion narrative emphasizes the divine John’s Passion narrative emphasizes the divine aspect of Jesus, a Jesus always in sovereign aspect of Jesus, a Jesus always in sovereign control of his own destinycontrol of his own destiny Jesus’ human cry in John 19:28 Jesus’ human cry in John 19:28 “I am thirsty”“I am thirsty”

put in the context as said put in the context as said “to fulfill the “to fulfill the scripture”scripture”

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John 19:29, NRSV: John 19:29, NRSV: “They put a sponge full of “They put a sponge full of the [sour] wine on a the [sour] wine on a branch of hyssopbranch of hyssop and and held it to his mouth.”held it to his mouth.” Mark and Matthew recount a sponge of wine on a “stick”Mark and Matthew recount a sponge of wine on a “stick” Hyssop evokes Passover image in Exodus 12:22-23: Hyssop evokes Passover image in Exodus 12:22-23:

“Take a bunch of hyssop, dip it in the blood [of “Take a bunch of hyssop, dip it in the blood [of the paschal lamb] … and touch the lintel and two the paschal lamb] … and touch the lintel and two doorposts with the blood… when he sees the doorposts with the blood… when he sees the blood on the lintel and the two doorposts, the blood on the lintel and the two doorposts, the LORD will pass over that door and will not allow LORD will pass over that door and will not allow the destroyer to enter your houses to strike you the destroyer to enter your houses to strike you down.”down.”

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Jesus was sentenced at noon, the exact hour of Jesus was sentenced at noon, the exact hour of Passover Eve when the priests began to slaughter Passover Eve when the priests began to slaughter the paschal lambsthe paschal lambs

Fulfills John the Baptist’s mysterious saying at Fulfills John the Baptist’s mysterious saying at Jesus’ first public appearance: Jesus’ first public appearance: “Here is the “Here is the lamb of God who takes away the sin of the lamb of God who takes away the sin of the world!”world!” (NRSV John 1:29) (NRSV John 1:29)

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After taking the sour wine on the hyssop, Jesus After taking the sour wine on the hyssop, Jesus sayssays his last words his last words “‘It is finished.’ Then “‘It is finished.’ Then he bowed his head and gave up his he bowed his head and gave up his spirit”spirit” (John 19:30 NRSV) (John 19:30 NRSV) Dramatically different from the anguished cry of Dramatically different from the anguished cry of

abandonment in Mark, Matthew, or even the cry of abandonment in Mark, Matthew, or even the cry of faith and trust found in Lukefaith and trust found in Luke

Note active voice: Jesus Note active voice: Jesus gave upgave up his spirit his spirit

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John’s Gospel preserves an ancient Christian John’s Gospel preserves an ancient Christian understanding that the understanding that the Holy SpiritHoly Spirit was: was: An intimate part of Jesus’ death and resurrectionAn intimate part of Jesus’ death and resurrection A reality for Jesus’ disciples only after his deathA reality for Jesus’ disciples only after his death

First act when Jesus appears to the disciples on First act when Jesus appears to the disciples on Easter evening (20:22): he breathes the Holy Easter evening (20:22): he breathes the Holy Spirit onto themSpirit onto them

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Other Gospels mark Jesus’ death by describing Other Gospels mark Jesus’ death by describing miraculous events on the earth:miraculous events on the earth: Temple curtain rend into two (Mark, Matthew, Temple curtain rend into two (Mark, Matthew,

Luke)Luke) Earthquake, rocks splitting, tombs opening and Earthquake, rocks splitting, tombs opening and

saints rising from the dead (Matthew)saints rising from the dead (Matthew) Centurion confessing Jesus Son of God (Mark / Centurion confessing Jesus Son of God (Mark /

Matthew) or innocent (Luke)Matthew) or innocent (Luke) Jewish crowd, there for the spectacle, moved to Jewish crowd, there for the spectacle, moved to

repentance (Luke)repentance (Luke)

JohnJohn John marks the death by describing signs of John marks the death by describing signs of

the salvific power of Jesus’ dead body:the salvific power of Jesus’ dead body: Blood and water flow forth when a soldier pierces Blood and water flow forth when a soldier pierces

the bodythe body John 7:38-39 NRSV: John 7:38-39 NRSV: ‘“As the scripture has ‘“As the scripture has

said, ‘Out of the believer’s heart shall flow said, ‘Out of the believer’s heart shall flow rivers of living water.’” Now he said this rivers of living water.’” Now he said this about the Spirit, which believers in him about the Spirit, which believers in him were to receive; for as yet there was no were to receive; for as yet there was no Spirit, because Jesus was not yet Spirit, because Jesus was not yet glorified.’glorified.’

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Jesus is now glorified; the water symbolizes the Jesus is now glorified; the water symbolizes the Spirit now givenSpirit now given

Might also represent the two channels by which Might also represent the two channels by which the Spirit is communicated:the Spirit is communicated:

Water of BaptismWater of Baptism Blood of the EucharistBlood of the Eucharist

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Joseph of Arimathea asks Pilate for the bodyJoseph of Arimathea asks Pilate for the body Unique to John:Unique to John: NicodemusNicodemus comes forth to comes forth to

perform Jewish burial for Jesus. He and perform Jewish burial for Jesus. He and Joseph wrap the body with 100 pounds of Joseph wrap the body with 100 pounds of myrrh and aloe – a burial as befits a kingmyrrh and aloe – a burial as befits a king In Matthew, Mark, and Luke, Jesus buried without In Matthew, Mark, and Luke, Jesus buried without

anointing or aromatic oilsanointing or aromatic oils

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““Thus, from beginning to end the narrative Thus, from beginning to end the narrative has been consistent: it is the passion of a has been consistent: it is the passion of a sovereign king who has overcome the sovereign king who has overcome the world.”world.”


SummarySummary

The Passion NarrativesThe Passion Narratives

SummarySummary

“… “… while there is one Jesus at the font of the while there is one Jesus at the font of the four canonical Gospels, each evangelist knows four canonical Gospels, each evangelist knows a different facet of him and presents a different a different facet of him and presents a different picture.”picture.”

- Brown p. 68- Brown p. 68

SummarySummary Mark and MatthewMark and Matthew

Stark human abandonment of JesusStark human abandonment of Jesus Disciples fall asleep 3 times at Gethsemane as Jesus Disciples fall asleep 3 times at Gethsemane as Jesus

praysprays Judas betrays him, Peter denies him and curses, and Judas betrays him, Peter denies him and curses, and

disciples all flee after the arrestdisciples all flee after the arrest Jewish and Roman judges cynicalJewish and Roman judges cynical Jesus hangs on cross for 6 hours, 3 hours filled with Jesus hangs on cross for 6 hours, 3 hours filled with

mockery, 3 hours with darknessmockery, 3 hours with darkness Only words on cross: Only words on cross: “My God, my God, why have “My God, my God, why have

you forsaken me?”you forsaken me?” Only after the suffering of the cross is it possible Only after the suffering of the cross is it possible

for Jesus to be vindicatedfor Jesus to be vindicated

SummarySummary

LukeLuke Disciples portrayed more sympathetically: they fall Disciples portrayed more sympathetically: they fall

asleep once at Gethsemane, out of sorrow, and do asleep once at Gethsemane, out of sorrow, and do not flee at his arrestnot flee at his arrest

Enemies also portrayed in a better light. No false Enemies also portrayed in a better light. No false witnesses at the Jewish trial. Pilate acknowledges witnesses at the Jewish trial. Pilate acknowledges Jesus’ innocence 3 timesJesus’ innocence 3 times

People grieve with Jesus on road to CalvaryPeople grieve with Jesus on road to Calvary

SummarySummary

LukeLuke Jesus seems less anguished by his own fate and Jesus seems less anguished by his own fate and

more concerned for others:more concerned for others: He heals the High Priest slave’s earHe heals the High Priest slave’s ear He forgives those who crucified himHe forgives those who crucified him He promises paradise to the penitent thiefHe promises paradise to the penitent thief

Jesus’ last words a tranquil expression of trust: Jesus’ last words a tranquil expression of trust: “Father, into your hands I commend my “Father, into your hands I commend my spirit.”spirit.”

SummarySummary

JohnJohn Portrays a supremely sovereign Jesus, a Jesus in Portrays a supremely sovereign Jesus, a Jesus in

full controlfull control Roman soldiers and Jewish police arresting Jesus Roman soldiers and Jewish police arresting Jesus

fall to ground at the divine phrase “I AM”fall to ground at the divine phrase “I AM” His self-assurance bests and annoys the High His self-assurance bests and annoys the High

PriestPriest He bests Pilate in their dialog, making it seem He bests Pilate in their dialog, making it seem

Pilate is the one on trialPilate is the one on trial

SummarySummary

JohnJohn He carries his own crossHe carries his own cross His kingship is writ in 3 languages on the cross, His kingship is writ in 3 languages on the cross,

confirmed by Pilateconfirmed by Pilate His final words a solemn “It is finished” when he His final words a solemn “It is finished” when he

has decided to hand over his spirithas decided to hand over his spirit He burial befits a kingHe burial befits a king

SummarySummary

““..one should not be upset by the contrast or ..one should not be upset by the contrast or ask which view of Jesus is more correct: The ask which view of Jesus is more correct: The Marcan Jesus who plumbs the depths of Marcan Jesus who plumbs the depths of abandonment only to be vindicated; the Lucan abandonment only to be vindicated; the Lucan Jesus who worries about others and gently Jesus who worries about others and gently dispenses forgiveness; or the Johannine Jesus dispenses forgiveness; or the Johannine Jesus who reigns victoriously from the cross in who reigns victoriously from the cross in control of all that happens. All three are givencontrol of all that happens. All three are given

SummarySummary

to us by the inspiring Spirit, and no one of to us by the inspiring Spirit, and no one of them exhausts the meaning of Jesus. It is as if them exhausts the meaning of Jesus. It is as if one walks around a large diamond to look at it one walks around a large diamond to look at it from three different angles. A true picture of from three different angles. A true picture of the whole emerges only because the the whole emerges only because the viewpoints are different.”viewpoints are different.”


10 the death of the messiah

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