10 the death of the messiah

The Death ofThe Death of
the Messiahthe Messiah

General Observations onGeneral 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, workingstarting from Jesus’ resurrection, working
towards his birthtowards his birth
 Early Christians focused on theEarly Christians focused on the crucifixioncrucifixion andand
resurrectionresurrection
 Accounts of Jesus’ public ministry emerged afterAccounts of Jesus’ public ministry emerged after
reflection on the career of thereflection on the career of the crucified onecrucified one
 Finally, accounts of hisFinally, accounts of his birthbirth emerged (in Lukeemerged (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 precedeArrest had to precede trial, which had to precede
sentence and executionsentence and execution
 We read of the actions of Jesus, as well asWe read of the actions of Jesus, as well as
surrounding characterssurrounding characters
 Peter, Judas, Pilate, Barabbas, the Roman soldier whoPeter, 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 narrativesEncourages 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 theWhere 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 decisionWith 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 ofWith 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 deepMany were sincerely religious people with a deep
attachment to their tradition, which Jesus hadattachment 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 ontoGospel 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 theologiansSome famous Christian theologians
(Augustine, John Chrysostom, Thomas(Augustine, John Chrysostom, Thomas
Aquinas, Martin Luther) wrote of a ChristianAquinas, Martin Luther) wrote of a Christian
duty to hate or punish the Jews because theyduty 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 onadmits responsibility for “hanging” Jesus on
the eve of Passover because “he seducedthe eve of Passover because “he seduced
Israel, leading her astray”Israel, leading her astray”
 However, modern Jewish writers reject majorHowever, modern Jewish writers reject major
Jewish involvement in the crucifixionJewish involvement in the crucifixion

 Some have argued the Sanhedrin legalSome have argued the Sanhedrin legal
proceedings in the Gospels don’t followproceedings in the Gospels don’t follow
Jewish law in theJewish law in the MishnahMishnah
 MishnahMishnah was a compilation of rabbinic oral lawwas a compilation of rabbinic oral law
(Rabbis = successors to the Pharisees)(Rabbis = successors to the Pharisees)
 However, the Sanhedrin of Jesus’ day wasHowever, the Sanhedrin of Jesus’ day was
dominated by Sadducee priests, who rejected oraldominated by Sadducee priests, who rejected oral
law. The trial did not violate written lawlaw. The trial did not violate written law

 Confusion in the accounts of the questioningConfusion 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 nightformal Sanhedrin trial at night
 Matt. notes high priest was CaiaphasMatt. notes high priest was Caiaphas
 Luke:Luke: informal Sanhedrin questioning of Jesus ininformal Sanhedrin questioning of Jesus in
morningmorning
 John:John: no Sanhedrin questioning, but instead policeno Sanhedrin questioning, but instead police
interrogation by high priest Annasinterrogation by high priest Annas
 John:John: Jesus’ arrest included both Jewish police andJesus’ arrest included both Jewish police and
Roman soldiersRoman soldiers
 Roman soldiers would only have participated at theRoman soldiers would only have participated at the
command of Pilatecommand of Pilate

 Any hostility between Christian and Jew todayAny hostility between Christian and Jew today
over the death of Jesus is wrong and againstover the death of Jesus is wrong and against
our fundamental understanding of Christianityour fundamental understanding of Christianity
 God has revealed Godself in theGod has revealed Godself in the compositionscompositions
and words of human beingsand words of human beings
 Therefore some attitudes in the Scripture, coloredTherefore some attitudes in the Scripture, colored
by the humanity of the authors, may beby the humanity of the authors, may be wrongwrong ifif
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 theWould 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 haveApparent predictions in the Gospels may have
been written “more exactly” in hindsightbeen written “more exactly” in hindsight
 Jesus may have had only general premonitionsJesus may have had only general premonitions
about his suffering and death, and a firm trustabout 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 offeredIn the days of his flesh, Jesus offered
up prayers and supplications, with loudup prayers and supplications, with loud
cries and tears, to the one who wascries and tears, to the one who was
able to save him from death, and heable to save him from death, and he
was heard because of his reverentwas heard because of his reverent
submission. Although he was a Son, hesubmission. Although he was a Son, he
learned obedience through what helearned obedience through what he
suffered. . .suffered. . . (NRSV)(NRSV)

 Jesus preached:Jesus preached:
 God’s Kingdom requires we acknowledge ourGod’s Kingdom requires we acknowledge our
dependence on Goddependence on God
 A model for the Kingdom was the helplessness ofA model for the Kingdom was the helplessness of
the little childthe little child
 In facing death, we, in our humanity, feel mostIn facing death, we, in our humanity, feel most
deeply our helplessnessdeeply our helplessness

 ““Did Jesus . . . himself have to experience theDid Jesus . . . himself have to experience the
vulnerability of dying before the Kingdomvulnerability 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 theComing 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 wasThe 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 haveHis trust in God’s power to defeat Satan may have
been his conscious sense of the truth that his deathbeen 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 eventsTheology dominated choice of events
describeddescribed
 Pain and suffering, pathos and emotion did notPain and suffering, pathos and emotion did not
drive evangelists, who report laconically “Theydrive 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, Godthrough 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 distinctiveEach of the Gospel writers had a distinctive
outlook on the Passionoutlook on the Passion

Jesus prays and is thenJesus prays and is then
arrested in Gethsemanearrested 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 heJesus had come to terms with necessity that he
must suffer and die before the Kingdom ofmust 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 onlyThe darkness and gloom of this beginning only
intensifies until Jesus diesintensifies until Jesus dies
 He will haveHe will have nono support from his followers; hesupport from his followers; he
will diewill die alonealone
 He separates himself from the larger body ofHe separates himself from the larger body of
the disciples; then further separates himselfthe 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 preachedThe Jesus who had preached “Whoever“Whoever
would save his life will lose it”would save his life will lose it” nownow
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 hisJesus finally arises, resolved to meet his
betrayerbetrayer

MarkMark
 Jesus’ resignation to his fate is seen in his lackJesus’ 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 theA 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 inTotality of Jesus’ abandonment illustrated in
unique story in Mark of a young disciple whounique story in Mark of a young disciple who
seeks to follow:seeks to follow:
 When seized like Jesus, this disciple escapes byWhen 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 discipleeverything (10:28) for Jesus; this last disciple
leaves everything to get awayleaves everything to get away

MarkMark
 Challenges posed by Mark’s portrayal of JesusChallenges 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 toHow could a Jesus so devoted to God pray to
avoid the cross he had proclaimed necessary foravoid the cross he had proclaimed necessary for
others?others?
 Contrast with Socrates calm acceptance of death asContrast with Socrates calm acceptance of death as
deliverance from this world of shadows to a betterdeliverance 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 inHuman 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, aDeath 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 ofIsraelites 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 enemyDeath 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 toMatthew’s Passion narrative is very close to
Mark’sMark’s
 Unlike Mark, in Matthew, Jesus’ disciples hadUnlike 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 moreThus their flight from Gethsemane all the more
shockingshocking
 Unlike Mark, in Matthew, Peter had declaredUnlike Mark, in Matthew, Peter had declared
Jesus as the “the Messiah, Son of the LivingJesus as the “the Messiah, Son of the Living
God.”God.”
 Thus his later repeated denials all the moreThus his later repeated denials all the more
scandalousscandalous

MatthewMatthew
 Matthew’s gospel was intended for JewishMatthew’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 ofHymn 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 theZechariah 14:4ff: site where God will judge the
worldworld
 2 Samuel 15:30-31: David flees to Mount of2 Samuel 15:30-31: David flees to Mount of
Olives to weep after betrayal by his trusted advisorOlives to weep after betrayal by his trusted advisor
AhitophelAhitophel

MatthewMatthew
 Jesus prays alone, sorrowfulJesus prays alone, sorrowful (“I am deeply(“I am deeply
grieved. . .”grieved. . .” NRSV 26:38) like the PsalmistNRSV 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 MatthewJesus’ 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 timepray 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 andThree times Jesus withdraws to pray and
returns to find his disciples sleepingreturns to find his disciples sleeping
 Literary pattern ofLiterary 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 obliviousnessUnderlines 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 asUnique in Matthew, Jesus addresses Judas as
“Friend” or “Companion” (26:50)“Friend” or “Companion” (26:50)
 Highlights his betrayal by one who had been aHighlights his betrayal by one who had been a
intimate and followerintimate and follower
 Assailant who cuts off the ear of the highAssailant who cuts off the ear of the high
priest’s slave identified as a “one of those withpriest’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 thesword 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: onlyJesus 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 atI cannot appeal to my Father, and he will at
once send me more than twelve legions ofonce send me more than twelve legions of
angels. But how then would the scriptures beangels. But how then would the scriptures be
fulfilled, which say it must happen in thisfulfilled, 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 significantlyLuke’s version of the Passion is significantly
different from Mark / Matthewdifferent from Mark / Matthew
 Provides a “bridge” between Mark / Matthew andProvides a “bridge” between Mark / Matthew and
the John’s versionthe John’s version
 Luke describes the disciples with greatLuke describes the disciples with great
delicacy during Jesus’ ministry and Passiondelicacy 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 theJesus 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 likeLuke is writing for Gentiles, and avoids Semitisms like
“Gethsemane” and “Golgotha”“Gethsemane” and “Golgotha”
 There areThere are nono words of rebuke about the discipleswords of rebuke about the disciples
becoming deserters. Jesus had just praised them at thebecoming 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 … aby me in my trials; and I confer on you … a
kingdom, so that you may eat and drink atkingdom, so that you may eat and drink at
my table in my kingdom, and you will sit onmy table in my kingdom, and you will sit on
the thrones judging the twelve tribes ofthe thrones judging the twelve tribes of
Israel.”Israel.” (NRSV 22:28-30)(NRSV 22:28-30)

LukeLuke
 Unlike Mark/Matthew, Jesus does notUnlike 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 simplyand 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 isJesus is notnot portrayed as grieving, even unto death.portrayed as grieving, even unto death.
His prayer begins and ends by submission to God’sHis 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 byUnlike 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 GreekAnguish” 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 JesusPerverse 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 highUnique to Luke: Jesus heals the ear of the high
priest’s slavepriest’s slave
 As he had so often healed during his ministry, heAs 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 crowdFigures arresting Jesus not a crowd
(Mark/Matthew) or police (John) sent(Mark/Matthew) or police (John) sent byby thethe
chief priests, scribes and elders, but the chiefchief priests, scribes and elders, but the chief
priest, Temple officers and elderspriest, Temple officers and elders themselvesthemselves
(22:52)(22:52)
 Scene ends with the dramatic announcementScene 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 dramaticallyJohannine portrait of Jesus dramatically
different from Mark / Matthew / Lukedifferent 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 temporarilyIn 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 freelyHe 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 isHe 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 thisThere is no prayer at Gethsemane that this
hour and cup might pass from him. Suchhour and cup might pass from him. Such
human indecision inconceivable in thehuman 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 givenHe is eager to drink the cup the Father has given
(18:11)(18:11)

JohnJohn
 Jesus uses the divine name “I AM” (18:6) atJesus uses the divine name “I AM” (18:6) at
this arrest: no one can take his life unless hethis arrest: no one can take his life unless he
permits itpermits it
 At his words, those trying to arrest him step backAt his words, those trying to arrest him step back
and fall to the groundand fall to the ground
 The Roman soldiers and Temple police stillThe Roman soldiers and Temple police still
have power over Jesus’ followers who remainhave power over Jesus’ followers who remain
in this world (17:15), so Jesus requests they bein this world (17:15), so Jesus requests they be
let go (18:8)let go (18:8)

II. Jesus BeforeII. Jesus Before
the Jewishthe Jewish
AuthoritiesAuthorities

Jewish Before theJewish Before the
Jewish AuthoritiesJewish Authorities
MarkMark

MarkMark
 After his arrest at GethsemaneAfter his arrest at Gethsemane
 Jesus immediately brought to a formal trial beforeJesus 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 doesBegins with false witnesses whose testimony does
not agreenot agree
 False witnesses claim Jesus saidFalse witnesses claim Jesus said “I will destroy“I will destroy
this temple that is made with hands, and inthis temple that is made with hands, and in
three days I will build another, not madethree days I will build another, not made
with hands”with hands”
 Mark never makes clear what part of this testimony isMark never makes clear what part of this testimony is
falsefalse

MarkMark
 High Priest annoyed by ineptitude of theHigh 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 theJesus’ 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 didwas oppressed, and he was afflicted, yet he did
not open his mouth; like a lamb that is led to thenot open his mouth; like a lamb that is led to the
slaughter, and like a sheep that before itsslaughter, 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 MessiahPeter 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. InJesus 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 figureWas 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 allHigh 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 mygave my back to those who struck me, and my
cheeks to those who pulled out the beard; I didcheeks 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 toPretense to maidservant not to
understand her questionunderstand her question
 Second denial:Second denial: Directly denies he is a discipleDirectly denies he is a disciple
 Third denial:Third denial: Swears an oath that he does notSwears 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 cursingMany scholars believe Mark meant Peter was cursing
JesusJesus
 Many Christian readers of Mark would face martyrdomMany Christian readers of Mark would face martyrdom
rather than deny or curse Jesusrather than deny or curse Jesus

MarkMark
 Peter remembers Jesus’ prophesy aboutPeter remembers Jesus’ prophesy about
himself and is moved to weephimself and is moved to weep
 Story of Peter here offers hope to laterStory of Peter here offers hope to later
Christians who fail and deny their faith, onlyChristians who fail and deny their faith, only
to later repentto later repent
 Note the irony that at the very moment Jesus isNote 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 theMatthew’s account of Jesus’ trial before the
Sanhedrin very similar to Mark’sSanhedrin very similar to Mark’s
 Matthew does identify the High Priest asMatthew does identify the High Priest as
CaiaphasCaiaphas
 Many false witnesses speak against Jesus. TwoMany 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 threethe temple of God and to build it in three
days”days” (NRSV)(NRSV)

MatthewMatthew
 Caiaphas the High Priest demands Jesus toCaiaphas the High Priest demands Jesus to
answer if he isanswer if he is “the Messiah, the Son of“the Messiah, the Son of
God”?God”?
 Jesus answersJesus answers “You have said so,”“You have said so,” rather thanrather than
“I am”“I am” as in Markas in Mark
 Goes on to warn the High Priest heGoes on to warn the High Priest he “will see the“will see the
Son of Man seated at the right hand ofSon of Man seated at the right hand of
Power and coming on the clouds ofPower and coming on the clouds of
heaven”heaven” (NRSV)(NRSV)
 Caiaphas declares blasphemy; demandsCaiaphas 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 somespat in his face and struck him; and some
slapped him, saying, ‘Prophesy to us, youslapped 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 theAt same time, Peter in the courtyard of the
High Priest denies Jesus three times, swearingHigh 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 aboutAs in Mark, the irony that Jesus’ prophesy about
Peter comes true as he is mocked by the SanhedrinPeter comes true as he is mocked by the Sanhedrin
toto “prophesy to us, you Messiah!”“prophesy to us, you Messiah!”

MatthewMatthew
 Matthew gives us a unique report on anotherMatthew 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 isSanhedrin who leads Jesus to Pilate is
simultaneously portrayed in the Templesimultaneously portrayed in the Temple
arguing over the “blood money” Judas throwsarguing 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 hisDavid came to Gethsemane to weep after his
trusted advisor Ahitophel betrayed him; Ahitopheltrusted 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 forChief 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’sMatthew’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 didDies from a type of “internal combustion” (as did
an anti-God figure Antiochus Epiphanes in 2an anti-God figure Antiochus Epiphanes in 2
Maccabees 9:7-10)Maccabees 9:7-10)

MatthewMatthew
 The mystery of the different fates of the twoThe mystery of the different fates of the two
disciples who failed Jesus captured in twodisciples 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 theLuke gives us a quite different picture of the
night after Jesus’ arrest than Mark andnight after Jesus’ arrest than Mark and
MatthewMatthew
 There isThere is nono formal Sanhedrin trialformal Sanhedrin trial
 Jesus is brought to the High Priest’s houseJesus is brought to the High Priest’s house
after his nighttime arrest at Gethsemane, butafter his nighttime arrest at Gethsemane, but
apparently is kept in the courtyard until anapparently is kept in the courtyard until an
informal questioning by the Sanhedrin in theinformal questioning by the Sanhedrin in the
morningmorning

LukeLuke
 Peter follows to the same courtyard, andPeter follows to the same courtyard, and
denies Jesus 3 timesdenies Jesus 3 times
 Jesus is present in the same courtyard the wholeJesus is present in the same courtyard the whole
time!time!
 At Peter’s third denial, Jesus looks over atAt Peter’s third denial, Jesus looks over at
Peter (unique to Luke), causing Peter toPeter (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 courtyardJesus is subsequently abused in the courtyard
by “the men holding him”by “the men holding him”
 In the morning, Jesus interrogated by theIn the morning, Jesus interrogated by the
collective leadership of the Sanhedrin, rathercollective leadership of the Sanhedrin, rather
than just the High Priestthan just the High Priest
 Questioned about his identity as Messiah and SonQuestioned about his identity as Messiah and Son
of Godof God
 Issue of destroying the Temple and building it in 3Issue of destroying the Temple and building it in 3
days does not come updays does not come up
 Jesus answers their questions veryJesus answers their questions very
ambiguouslyambiguously

LukeLuke
 Not a formal trialNot a formal trial
 No witnessesNo witnesses
 No sentenceNo sentence
 Perhaps interrogation preparatory to the onePerhaps interrogation preparatory to the one
and only trial to be conducted by the Romanand only trial to be conducted by the Roman
GovernorGovernor

LukeLuke
““the self-composure of Jesus throughout thethe self-composure of Jesus throughout the
sequence of Peter’s denials, the mockery, andsequence of Peter’s denials, the mockery, and
the questioning is striking. It is not thethe 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 whombut the God-given tranquility of one to whom
the Father has delivered all things (Lukethe Father has delivered all things (Luke
10:22) and the human tranquility of one who is10:22) 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 pictureJohn also gives us a quite different picture
from Mark / Matthew of Jesus before thefrom Mark / Matthew of Jesus before the
Jewish authoritiesJewish authorities
 First he is brought toFirst he is brought to AnnasAnnas, the father-in-law, the father-in-law
ofof 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 toAs 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 easilyJesus is supremely self-confident and easily
outpoints Annasoutpoints Annas

JohnJohn
 In the meantime, Peter denies Jesus threeIn the meantime, Peter denies Jesus three
times:times:
 First denial:First denial: to woman who brings Peter into theto woman who brings Peter into the
courtyardcourtyard
 Second denial:Second denial: to those standing around a fire withto those standing around a fire with
Peter, warming themselvesPeter, warming themselves
 Third denial:Third denial: to a relative of the slave of the Highto a relative of the slave of the High
Priest whose ear Peter had cut off (only JohnPriest 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 theirquestioning of Jesus, highlighting their
simultaneitysimultaneity

JohnJohn
 Unique to John: “another disciple” also comesUnique 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 discipleThis disciple is presumably the “the disciple
whom Jesus loved” = “Beloved Disciple”whom Jesus loved” = “Beloved Disciple”

JohnJohn
 The “Beloved Disciple” appears at all crucialThe “Beloved Disciple” appears at all crucial
scenes when another disciple is also present afterscenes 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) wasThe 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’sThe “Beloved Disciple” was the patron of John’s
Christian CommunityChristian Community
 John seems to be defending the unique tradition ofJohn seems to be defending the unique tradition of
his Community and his Gospel by associating ithis Community and his Gospel by associating it
with the apostolic witness of the “Belovedwith the apostolic witness of the “Beloved
Disciple” – a disciple who always bested PeterDisciple” – 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 BeforeIII. Jesus Before
Pilate, thePilate, the
RomanRoman
GovernorGovernor

MatthewMatthew
 Unique to Matthew:Unique to Matthew: dream of Pilate’s wifedream of Pilate’s wife
 Gives us the contrast between:Gives us the contrast between:
 Gentile woman, in a dream-revelation recognizesGentile 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 notoriousJewish 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 PontiusThe Prefecture of Pontius
Pilate in JudeaPilate in Judea
(26-36 AD)(26-36 AD)

Pontius PilatePontius Pilate
Some Biographical FactsSome Biographical Facts
 Was of Equestrian rank (lower RomanWas of Equestrian rank (lower Roman
nobility), as opposed to the higher Senatorialnobility), as opposed to the higher Senatorial
rankrank
 Suggests he probably had a military career beforeSuggests 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 originor 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

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

Estimations of PilateEstimations of Pilate
 Non-Christian sources tend to give anNon-Christian sources tend to give an
unfavorable picture of Pilateunfavorable picture of Pilate
 Jewish writers Philo (20 BC to 50 AD) andJewish 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 beenHowever, these writer’s reports may have been
exaggerated or inaccurateexaggerated or inaccurate
 For example: Tacitus often wrote unfavorably ofFor example: Tacitus often wrote unfavorably of
appointees of Equestrian Rankappointees of Equestrian Rank

Estimations of PilateEstimations of Pilate
 Brown: historical record suggests Pilate:Brown: historical record suggests Pilate:
 Was an unsubtle man, without native diplomaticWas an unsubtle man, without native diplomatic
skills, sometimes out of touch with Jewishskills, sometimes out of touch with Jewish
sensitivitiessensitivities
 Was not however a stubborn tyrant to the point ofWas not however a stubborn tyrant to the point of
savagerysavagery
 Sometimes underestimated the brutality of his ownSometimes underestimated the brutality of his own
soldiers, so that the violence of repressive actionssoldiers, so that the violence of repressive actions
during his prefecture may not have reflected hisduring his prefecture may not have reflected his
own wishesown wishes

Site of Jesus’ Trial: TheSite of Jesus’ Trial: The
PraetoriumPraetorium

Site of Jesus’ TrialSite of Jesus’ Trial
 Mark, Matthew, Luke:Mark, Matthew, Luke:
 Jesus stands before PilateJesus stands before Pilate in public, outdoorsin public, outdoors
 John:John:
 Jesus questioned by PilateJesus questioned by Pilate in private, insidein private, inside thethe
“Praetorium,” with Jewish leaders and crowd outside“Praetorium,” with Jewish leaders and crowd outside
 Pilate shuttles back and forth between Jesus inside andPilate shuttles back and forth between Jesus inside and
crowd outsidecrowd outside
 Finally (19:13), Jesus led outside, and Pilate “sat on theFinally (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 inTwo candidates for Pilate’s residence when in
Jerusalem:Jerusalem:
 Fortress AntoniaFortress Antonia
 Castle on eastern hill of Jerusalem, on high rockCastle on eastern hill of Jerusalem, on high rock
formation dominating the NW corner of the Templeformation 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 NorthernOn the western hill of the city, also part of the Northern
DefensesDefenses
 Was the fortress for the upper city, as Antonia wasWas 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 ofMost likely the temporary Jerusalem praetorium of
Pilate during the PassoverPilate during the Passover

Roman Trial of JesusRoman Trial of Jesus

SourcesSources
 Gospel accounts are dramatizing theGospel accounts are dramatizing the religiousreligious
meaning of Jesus’ condemnationmeaning of Jesus’ condemnation
 PracticallyPractically no legal detailsno legal details of the trial areof the trial are
given in the Gospel accounts. No court recordgiven in the Gospel accounts. No court record
has survived. No witness sympathetic to Jesushas 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 ofopponents, some information of contents of
trial would have circulatedtrial would have circulated

Relation to Sanhedrin TrialRelation to Sanhedrin Trial
 Relation of Roman Trial to Sanhedrin Trial:Relation of Roman Trial to Sanhedrin Trial:
 1. A1. A confirmationconfirmation of the Jewish Trial (anof the Jewish Trial (an
exsequaturexsequatur = let it be carried out)?= let it be carried out)?
 2. An2. An independent trialindependent trial to determine if an offenseto 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 Judicial ProcedureRoman Judicial Procedure
 Normal Roman judicial procedures seeminglyNormal Roman judicial procedures seemingly
notnot followedfollowed
 However, JesusHowever, Jesus notnot a Roman citizen, so Pilatea Roman citizen, so Pilate
was free to conduct a trialwas 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 simpleIn particular, he could conduct a simple cognitiocognitio oror
investigationinvestigation
 Draw information from local authorities without proofDraw 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 Judicial ProcedureRoman Judicial Procedure
 Typical trial would have includedTypical trial would have included assessoresassessores
(junior barristers),(junior barristers), comitescomites (attendants) and a(attendants) and a
translatortranslator
 None of these are mentioned, but Gospel writersNone of these are mentioned, but Gospel writers
clearly left out many detailsclearly left out many details
 Fitzmyer: speculated that Jesus and Pilate mayFitzmyer: speculated that Jesus and Pilate may
have spoken to each other in Greek, since nohave spoken to each other in Greek, since no
translator mentionedtranslator mentioned

Charge Against JesusCharge Against Jesus
 Charge Against Jesus: “King of the Jews”Charge Against Jesus: “King of the Jews”
 Offense againstOffense against Lex Iulia de maiestateLex Iulia de maiestate (offenses(offenses
against the majesty of Caesar), which bore deathagainst the majesty of Caesar), which bore death
penaltypenalty
 Cicero (106 BC to 43 BC): “diminishingCicero (106 BC to 43 BC): “diminishing maiestasmaiestas
consists of taking away something from the dignity orconsists of taking away something from the dignity or
the fullness or the power of the people or from those tothe 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 onCommentary by Marcion on Lex Iulia de maiestateLex Iulia de maiestate
includes as offenders a private person who acts as if heincludes as offenders a private person who acts as if he
had an office or magistracyhad an office or magistracy

Release of BarrabasRelease of Barrabas
 Subject of much scholarly controversy: customSubject of much scholarly controversy: custom
not described in other sourcesnot described in other sources
 Gospels agree there was a festal customGospels agree there was a festal custom
attached to Passover to release a prisonerattached 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?

Outcry to “Crucify” JesusOutcry to “Crucify” Jesus
 Jewish crowds cry out “Crucify him,” as if theyJewish crowds cry out “Crucify him,” as if they
have say in the Roman judge’s decisionhave say in the Roman judge’s decision
 Eastern custom of decision byEastern custom of decision by acclamatioacclamatio
populipopuli (“acclamation of the people”)(“acclamation of the people”)
 Some cases in Hellenized cities, (e.g. the Ten CitiesSome cases in Hellenized cities, (e.g. the Ten Cities
constituting the Decapolis, east of Galilee, in theconstituting the Decapolis, east of Galilee, in the
Province of Syria) decided byProvince of Syria) decided by acclamatio populiacclamatio populi
 Not a Jewish customNot a Jewish custom
 Brown: Best considered mob pressure, notBrown: 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 ofMark 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 whyMark does not explain to reader why
Sanhedrin must bind and deliver Jesus toSanhedrin must bind and deliver Jesus to
PilatePilate
 Pilate already seems aware of what has gonePilate already seems aware of what has gone
on previously, and immediately confrontson 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 (DestroyingThe charges at the Sanhedrin Trial (Destroying
the Temple, Messiah / Son of God) do notthe Temple, Messiah / Son of God) do not
come upcome up
 Jesus’ affirmation ambiguousJesus’ 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 ofAs 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 toThe chief priests, unable to get Pilate to
condemn Jesus, succeed in getting a crowd tocondemn Jesus, succeed in getting a crowd to
demand for the release of a prisoner on thedemand for the release of a prisoner on the
feastfeast
 Pilate, knowing priests are acting out ofPilate, 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 murderousRelease 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’ outrageousunderline Jesus’ outrageous
treatmenttreatment

MarkMark
 Mark’s portrait of Pilate less developed andMark’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 toHe yields rather easily to crowd’s demands to
avoid unpopularityavoid unpopularity
 Impression is not the favorable Roman and theImpression is not the favorable Roman and the
hostile Jew, buthostile Jew, but no support on any sideno support on any side for Jesusfor Jesus

MarkMark
 Jesus’ lack of any support reinforced by theJesus’ 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 andThey 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 endBoth 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 allDisciple, 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, describesMatthew, 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
 Some manuscripts phrase Pilate’s question inSome manuscripts phrase Pilate’s question in
26:17 as26:17 as “Whom do you want me to“Whom do you want me to
release to you – Jesus Barabbas orrelease 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 betweenPilate 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 hisPilate publicly washes his
hands to signifyhands 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” answeranswer “His blood on us“His blood on us
and on our children”and on our children”
 Echoes Old Testament language of those who mustEchoes Old Testament language of those who must
be considered responsible for a death (2 Samuelbe 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 actionWashing 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 – JewishLine has embittered Christian – Jewish
relationship through the centuriesrelationship through the centuries
 Matthew tends to be generalizing and hostileMatthew 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 isRemember 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 thePilate 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 andAt the end of the Roman Trial, Jesus is mocked and
spat upon – as he had been at the end of thespat 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 andbut he is ultimately rejected by both Gentiles and
JewsJews

LukeLuke

LukeLuke
 Luke’s description of the Roman Trial much moreLuke’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 ofThe 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 ofDetails 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 fromOn learning Jesus is from
Galilee, Pilate sends Jesus to the client king ofGalilee, 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 forto 39 AD), who happens to be in Jerusalem for
the Passover feastthe Passover feast

LukeLuke
 Christian Memory of Herodian AdversaryChristian 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 kill6:17-29; 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)
 ApocryphalApocryphal 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 mocksHerod annoyed by Jesus’ silence and mocks
himhim
 In the end he confirms Pilate’s judgment that JesusIn the end he confirms Pilate’s judgment that Jesus
innocentinnocent

LukeLuke
 Herod’s contact with Jesus heals the enmityHerod’s contact with Jesus heals the enmity
between himself and Governor Pilatebetween himself and Governor Pilate
 Jesus again the healer, even for those who maltreatJesus again the healer, even for those who maltreat
himhim
 Unique to Luke: Jesus had healed the ear of theUnique 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 ofWe find in John a much different picture of
Jesus facing PilateJesus facing Pilate
 Unlike Mark / Matthew / Luke, Jesus is notUnlike Mark / Matthew / Luke, Jesus is not
questioned by Pilate outside and in public withquestioned by Pilate outside and in public with
the chief priests looking onthe chief priests looking on
 Rather, Jesus is questioned privately by PilateRather, Jesus is questioned privately by Pilate
inside the Praetorium, while all the chiefinside 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 thePilate 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 notUnlike 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 realJesus does not refuse the title, but says the real
reason he came into the world was to testify toreason 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 isSo eloquent and self-assured is Jesus that it is
as if Pilate is the one on trial to determine if heas 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 powerPilate 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 toThe question is whether Pilate will bear witness to
the truth, or betray himself in order to appease thethe truth, or betray himself in order to appease the
crowdcrowd
 In the end, Pilate betrays the truth and bows to theIn the end, Pilate betrays the truth and bows to the
crowd, exacting from them an insincere pledge ofcrowd, exacting from them an insincere pledge of
allegiance to Caesarallegiance to Caesar

JohnJohn
 Unique to John:Unique to John: scourging and mockery ofscourging and mockery of
Jesus notJesus not afterafter the trial, but at thethe trial, but at the centercenter of theof 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 broughtand wearing a crown of thorns, is brought
from inside the Praetorium outside to thefrom inside the Praetorium outside to the
crowdcrowd

JohnJohn
 The crowd cries “Crucify him!” as in the otherThe crowd cries “Crucify him!” as in the other
Gospels, but here it is in response to the sightGospels, but here it is in response to the sight
of the scourged Jesus, and Pilate’sof the scourged Jesus, and Pilate’s Ecce homoEcce homo
“Here is the man!”“Here is the man!”
 Makes the rejection of Jesus seem even moreMakes the rejection of Jesus seem even more
inhumaneinhumane
 Rejection of Jesus by the crowd, combined withRejection of Jesus by the crowd, combined with
their expressed preference for Caesar, impliestheir expressed preference for Caesar, implies
abandonment by the Jews of their own messianicabandonment by the Jews of their own messianic
hopeshopes
 ““The Man” may reflect an ancient christologicalThe 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” perhapsJohn’s hostility towards “the Jews” perhaps
arises from the experience of his Christianarises from the experience of his Christian
community and the synagoguecommunity and the synagogue
 Members of John’s community have been drivenMembers of John’s community have been driven
out of the synagogue and persecuted for professingout 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 againstWithin decades of John’s gospel, a curse against
deviants from Judaism will be added to thedeviants from Judaism will be added to the
synagogue prayer (synagogue prayer (Shemoneh EsrehShemoneh Esreh or theor the
Eighteen Benedictions)Eighteen Benedictions)

JohnJohn
 Being driven from the synagogue exposedBeing 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 TiberiusA pledge of allegiance to the pitiful Tiberius
Caesar (who had given up the day-to-day runningCaesar (who had given up the day-to-day running
of the empire, and lived in seclusion on the isle ofof the empire, and lived in seclusion on the isle of
Capri)Capri)
 He then turns Jesus over to the chief priests toHe then turns Jesus over to the chief priests to
be crucifiedbe crucified

IV. TheIV. The
Crucifixion,Crucifixion,
Death, andDeath, and
Burial of JesusBurial of Jesus

MarkMark
The Crucifixion, Death and Burial ofThe 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 sonsSimon of Cyrene introduced through his sons
Alexander and Rufus (perhaps men known inAlexander 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 69:22Offering 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 fordivide 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 ninthChronological 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), threeBetween third (9 am) and sixth hours (noon), three
groups mock Jesus:groups mock Jesus:
 1. Chance passers-by refer to Sanhedrin charge he said1. Chance passers-by refer to Sanhedrin charge he said
he would destroy the temple and rebuild it, andhe would destroy the temple and rebuild it, and
challenge him to save himself (echoes Psalm 22:7challenge 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 Sanhedrin2. 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 himcriminals crucified with Jesus mock him

MarkMark
 From the sixth hour (noon) to the ninth hour (3From the sixth hour (noon) to the ninth hour (3
pm), nature is plunged into darkness covering thepm), 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 atLord 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 loudAt the ninth hour (3 pm), Jesus cries out in a loud
voice thevoice 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 asJesus’ 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 JesusThese 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 diedJohn the Baptist had come in Elijah’s role and had died
a martyr’s death, pointing to Jesus’ fate (Mark 9:12-13a 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 throughabout 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 didBut 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 breathedThen 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 starsthe moon are darkened, and the stars
withdraw their shining. The LORD utterswithdraw 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 inAt 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 wider2. 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 theBrown suggests the first is more likely the
intended meaning. The violent rending, like theintended meaning. The violent rending, like the
High Priest tearing his garments at the SanhedrinHigh 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 theThe rending of the Temple curtain is also the
incipient fulfillment of first charge made of Jesus atincipient fulfillment of first charge made of Jesus at
the Sanhedrin trialthe 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 confessThen 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 JesusNRSV) – answering the second charge against Jesus
at the Sanhedrin trial, that he was the “Messiah, theat 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 recognizedThe 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 GodAt his death, Jesus is vindicated, and God
answers his cry:answers his cry:
 TheThe Temple is replacedTemple is replaced as the center of worshipas the center of worship
by God’s own Son…by God’s own Son…
 Who will now be confessed asWho will now be confessed as God’s SonGod’s Son byby
Gentiles and JewsGentiles and Jews
 Only after the centurion’s confession doesOnly after the centurion’s confession does
Mark tell us many women followers (but noMark 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 theJoseph of Arimathea, respected member of the
Sanhedrin, “who was also himself waitingSanhedrin, “who was also himself waiting
expectantly for the kingdom of God,” goes toexpectantly 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 hadmembers of the Sanhedrin had
found Jesus deserving of deathfound Jesus deserving of death

MarkMark
 Both the centurion and Joseph of ArimatheaBoth the centurion and Joseph of Arimathea
had been moved to faith by Jesus’ passion andhad been moved to faith by Jesus’ passion and
death on the crossdeath on the cross
 Dramatizes Mark’s theological outlook on theDramatizes Mark’s theological outlook on the
passion: “People can believe and become truepassion: “People can believe and become true
disciples only through the sufferingdisciples only through the suffering
symbolized by a cross which strips awaysymbolized by a cross which strips away
human supports and makes one totallyhuman supports and makes one totally
dependent on God.” (Brown)dependent on God.” (Brown)

MarkMark
 Mark’s vision of crucifixion more severe andMark’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 thePerhaps reflects a message on suffering to the
community he wrote for, traditionally felt to be thecommunity he wrote for, traditionally felt to be the
Christian community in Rome, which had recentlyChristian community in Rome, which had recently
suffered a large number of brutal martyrdomssuffered 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 MaryMark also stresses that Mary Magdalene and Mary
the mother of Joses both witnessed where the bodythe mother of Joses both witnessed where the body
was laid, preparing us for their Sunday visit to thewas laid, preparing us for their Sunday visit to the
tombtomb

MatthewMatthew
Jesus. Matthew 27:32-66Jesus. Matthew 27:32-66

MatthewMatthew
 As in the rest of the Passion narrative, closelyAs 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 OldMatthew makes correspondence to Old
Testament texts more preciseTestament texts more precise
 Jesus offered sour wineJesus 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 thirstpoison (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 the2. Chief priests, scribes, and elders mock claim to be the
Son of GodSon of God
 3.3. BothBoth bandits crucified with Jesus mock himbandits crucified with Jesus mock him
 Matthew’s phrasing of mockery strengthens referenceMatthew’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 shakeat me, they make mouths at me, they shake
their heads; “Commit your cause to thetheir heads; “Commit your cause to the
LORD; let him deliver – let him rescue theLORD; 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 PsalmAt 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 forsakenGod, my God, why have you forsaken
me?”me?”
 Matthew’s Aramaic quote is the more HebraizedMatthew’s Aramaic quote is the more Hebraized
Eli, Eli, lema sabachthaniEli, Eli, lema sabachthani versus Mark’sversus Mark’s Eloi,Eloi,
Eloi, lama sabachthani,Eloi, lama sabachthani, making themaking the
misunderstanding that he was calling for Elijahmisunderstanding that he was calling for Elijah
more understandablemore understandable

MatthewMatthew
““Matthew, following Mark, does not hesitateMatthew, following Mark, does not hesitate
to show Jesus in the utter agony of feelingto show Jesus in the utter agony of feeling
forsaken as he faces a terrible death. We areforsaken as he faces a terrible death. We are
not far here from the christology of Hebrewsnot far here from the christology of Hebrews
which portrays Jesus as experiencing thewhich portrays Jesus as experiencing the
whole human condition, like us in everythingwhole 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 inAt 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, tombsearthquake, rocks split, tombs
opened, the dead riseopened, the dead rise
 Jewish historian Josephus described suchJewish historian Josephus described such
wondrous events when Romans destroyed thewondrous events when Romans destroyed the
templetemple

MatthewMatthew
 Strengthens evocation of Old TestamentStrengthens 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 thethem, the heavens tremble. The sun and the
moon are darkened, and the stars withdrawmoon 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 youI am going to open your graves, and bring you
up from your graves, O my people; and I willup 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 aawake and sing for joy! For your dew is a
radiant dew, and the earth will give birth toradiant 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 heavesbefore him, and the hills melt; the earth heaves
before him, the world and all who live in it. Whobefore him, the world and all who live in it. Who
can stand before his indignation? Who cancan stand before his indignation? Who can
endure the heat of his anger? His wrath isendure the heat of his anger? His wrath is
poured out like fire, and by him the rocks arepoured 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 tothe dust of the earth shall awake, some to
everlasting life, and some to shame andeverlasting life, and some to shame and
everlasting contempt.”everlasting contempt.”

MatthewMatthew
 Just as Jesus’ birth is marked by Matthew withJust 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 confessseeing 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 whoMatthew 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 toTradition 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 notIn Matthew’s community, model of a rich saint not
repugnantrepugnant
 A “disciple of Jesus”A “disciple of Jesus”
 Laid Jesus in hisLaid Jesus in his ownown tombtomb

MatthewMatthew
 If Joseph was a disciple of Jesus at that time, why didIf 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 himPerhaps Matthew’s Joseph reflects a memory of him
as a pious Jew who buried Jesus per Deuteronomyas 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 isconvicted of a crime punishable by death and is
executed, and you hang him on a tree, his corpseexecuted, and you hang him on a tree, his corpse
must not remain all night on the tree; you shallmust 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 Phariseeschief priests and Pharisees
go to Pilate and ask that guards be posted ongo to Pilate and ask that guards be posted on
the tomb, becausethe tomb, because “that imposter said“that imposter said
while he was still alive ‘After three dayswhile 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 JesusFollowers of Jesus showed no expectation that Jesus
would risewould rise
 In other Gospels, no sense the women coming to tombIn 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’sThis 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 theChief priests after the resurrection bribe the
soldiers to lie and say his disciples had stolen thesoldiers 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 theTheologically, 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
Jesus. Luke 23:26-56Jesus. Luke 23:26-56

LukeLuke
 Luke offers a particularly unique portrait in thisLuke 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 RomanThere 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 [chiefhe [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 whoa group of Jewish people who
are not Jesus’ disciples follow him, moved byare 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 weepJerusalem, do not weep for me, but weep
for yourselves and for your children. Forfor yourselves and for your children. For
the days are surely coming when they willthe days are surely coming when they will
say ‘Blessed are the barren, and thesay ‘Blessed are the barren, and the
wombs that never bore, and the breastswombs that never bore, and the breasts
that never nursed’ Then they will say to thethat 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 haveLuke usually shows great reluctance to have
Jesus speak harshly; here Jesus’ warning:Jesus speak harshly; here Jesus’ warning:
 Reflects the destruction of Jerusalem by theReflects 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 andUses 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 whonot 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 onmountains, Cover us, and to the hills, Fall on
us”us”

LukeLuke
 Unique to Luke:Unique to Luke: at Golgotha, hanging on theat Golgotha, hanging on the
cross, Jesus sayscross, 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 outThis hint that the chief priests and scribes acted out
of ignorance, runs against a more prevalent senseof 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 aRepeated 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 inbrothers), 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 repeatStephen, 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 sinloud voice, ‘Lord, do not hold this sin
against them.’ When he had said this, heagainst them.’ When he had said this, he
died.”died.”

10 the death of the messiah

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