Life of Christ Part Twelve: The Death of Christ

Overview of Christ’s Public Ministry Birth First Year OPENING EVENTS 4 months John introduces Jesus EARLY MINISTRIES OBSCURITY (VANISHING) Largely in Judea 8 months POPULARITY (DECLINING) Jesus returns to Galilee Jesus appoints the Twelve 4 mos. 10 mos. Galilee Second Year PRIVATE PREPARATION Around Galilee 6 months To Tyre and Sidon CONCLUDING MINISTRIES 3 Mos. OPPOSITION (INCREASING) Third Year Judea Perea Tabernacles Triumphal Entry AscensionResurrectionDeath 1.5 Mos. PUBLIC PRESENTATION

City of Jerusalem

Betrayal and Arrest Jesus betrayed, arrested, and forsaken – (Matthew 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12) Jesus betrayed, arrested, and forsaken – (Matthew 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12) After deciding to put Jesus to death the Sanhedrin, represented by the Pharisees and the chief priests, called upon the Romans to help in the arrest. After deciding to put Jesus to death the Sanhedrin, represented by the Pharisees and the chief priests, called upon the Romans to help in the arrest. A Roman cohort was normally made up of 600 soldiers. While the entire cohort may not have been involved here, the number was still substantial. A Roman cohort was normally made up of 600 soldiers. While the entire cohort may not have been involved here, the number was still substantial.

Trial – Three Jewish Phases First Jewish Phase, before Annas (John 18:13- 24) First Jewish Phase, before Annas (John 18:13- 24) Caiaphas was the official high priest, having taken the office in A.D. 18, three years after his father-in-law Annas had been deposed. John calls Annas “high priest” because he still wielded considerable influence and retained the title as a show of respect. Caiaphas was the official high priest, having taken the office in A.D. 18, three years after his father-in-law Annas had been deposed. John calls Annas “high priest” because he still wielded considerable influence and retained the title as a show of respect. John places this first denial in the courtyard of Annas; both John and the other Gospel writers place the other denials in the courtyard of Caiaphas. John places this first denial in the courtyard of Annas; both John and the other Gospel writers place the other denials in the courtyard of Caiaphas. Second Jewish phase, before Caiaphas and the Sanhedrin (Matt 26:57-68; Mark 14:53-65; Luke 22:54) Second Jewish phase, before Caiaphas and the Sanhedrin (Matt 26:57-68; Mark 14:53-65; Luke 22:54) In meeting at the house of Caiaphas rather than their usual meeting place, the Sanhedrin demonstrated its haste to carry out its predetermined plan to kill Jesus. In meeting at the house of Caiaphas rather than their usual meeting place, the Sanhedrin demonstrated its haste to carry out its predetermined plan to kill Jesus.

Trial – Three Jewish Phases Peter’s denials (Matt 26:69-75; Mark 14:66-72; Luke 22:55-65; John 18:25-27) Peter’s denials (Matt 26:69-75; Mark 14:66-72; Luke 22:55-65; John 18:25-27) Jesus’ prediction of a threefold denial by Peter need not exclude a fourth denial. Each writer, including John, records three denials, but John puts one of his in the courtyard of Annas. According to the combined accounts, Peter apparently denied Jesus four times. Jesus’ prediction of a threefold denial by Peter need not exclude a fourth denial. Each writer, including John, records three denials, but John puts one of his in the courtyard of Annas. According to the combined accounts, Peter apparently denied Jesus four times. Third Jewish phase, before the Sanhedrin (Matt 27:1; Mark 15:1a; Luke 22:66-71) Third Jewish phase, before the Sanhedrin (Matt 27:1; Mark 15:1a; Luke 22:66-71) The traditional explanation is that no trial of the Jewish Sanhedrin was legal if held during the hours of darkness. Thus the council had to meet again to formalize its verdict. The question of legality is a moot point, however, as discussed in Essay 12. The traditional explanation is that no trial of the Jewish Sanhedrin was legal if held during the hours of darkness. Thus the council had to meet again to formalize its verdict. The question of legality is a moot point, however, as discussed in Essay 12.

Trial – Three Roman Phases Remorse and suicide of Judas Iscariot (Acts 1:18-19; Matt 27:3-10) Remorse and suicide of Judas Iscariot (Acts 1:18-19; Matt 27:3-10) The two accounts in Acts and Matthew can be harmonized. Judas hanged himself from a tree on a cliff overlooking a valley. When the limb or rope broke, he plunged into the valley below. The two accounts in Acts and Matthew can be harmonized. Judas hanged himself from a tree on a cliff overlooking a valley. When the limb or rope broke, he plunged into the valley below. First Roman phase, before Pilate (Matt 27:2, ; Mark 15:1b-5; Luke 23:1-5; John 18:28-38) First Roman phase, before Pilate (Matt 27:2, ; Mark 15:1b-5; Luke 23:1-5; John 18:28-38) Though Jesus denied that His kingdom had an earthly origin, He did not deny that it would take place in an earthly realm, as the OT plainly anticipated (Dan 7:13-14, 22-23, 27). Though Jesus denied that His kingdom had an earthly origin, He did not deny that it would take place in an earthly realm, as the OT plainly anticipated (Dan 7:13-14, 22-23, 27). Since this kingdom on earth did not represent a threat to his Roman authority, Pilate was willing to release Him. Since this kingdom on earth did not represent a threat to his Roman authority, Pilate was willing to release Him.

Trial – Three Roman Phases Second Roman phase, before Herod Antipas (Luke 23:6-12) Second Roman phase, before Herod Antipas (Luke 23:6-12) Herod Antipas, tetrarch of Galilee and Perea, was the one who had John the Baptist beheaded. Herod Antipas, tetrarch of Galilee and Perea, was the one who had John the Baptist beheaded. Since much of Jesus’ public ministry had taken place in Galilee, Pilate thought he had a way to avoid condemning an innocent man. But Pilate failed to find Jesus innocent or guilty. Since much of Jesus’ public ministry had taken place in Galilee, Pilate thought he had a way to avoid condemning an innocent man. But Pilate failed to find Jesus innocent or guilty. Third Roman Phase, before Pilate (Matt 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39 – 19:16) Third Roman Phase, before Pilate (Matt 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39 – 19:16) Barabbas was a well-known member of a local resistance movement committed to overthrowing Roman rule in Judea. Even though he was a thief and murderer, he was a hero to many Jews who despised Roman rule. Thus the Jewish leaders had little trouble convincing the crowd to call for his release. Barabbas was a well-known member of a local resistance movement committed to overthrowing Roman rule in Judea. Even though he was a thief and murderer, he was a hero to many Jews who despised Roman rule. Thus the Jewish leaders had little trouble convincing the crowd to call for his release. It is ironic that these leaders sought the release of one who was clearly guilty of the crime that they had accused Jesus of committing, namely, insurrection (Luke 23:2). It is ironic that these leaders sought the release of one who was clearly guilty of the crime that they had accused Jesus of committing, namely, insurrection (Luke 23:2). The Jews had no authority to carry out capital punishment. Pilate ultimately yielded to the cries of the mob and handed Jesus over to the Roman soldiers for crucifixion. The Jews had no authority to carry out capital punishment. Pilate ultimately yielded to the cries of the mob and handed Jesus over to the Roman soldiers for crucifixion.

Crucifixion Mockery by the Roman soldiers (Matt 27:27-30, Mark 15:16-19) Mockery by the Roman soldiers (Matt 27:27-30, Mark 15:16-19) Before His condemnation, Pilate seems to have allowed ill-treatment in hopes of provoking sympathy toward Jesus and thereby persuading the crowd to ask for His release (John 19:1-5). Before His condemnation, Pilate seems to have allowed ill-treatment in hopes of provoking sympathy toward Jesus and thereby persuading the crowd to ask for His release (John 19:1-5). Following His condemnation the soldiers took the initiative and were much more brutal. Following His condemnation the soldiers took the initiative and were much more brutal. Journey to Golgotha (Matt 27:31-34; Mark 15:20-23; Luke 23:26-33a; John 19:17) Journey to Golgotha (Matt 27:31-34; Mark 15:20-23; Luke 23:26-33a; John 19:17) Jesus carried His own cross initially. Weakened by a lack of sleep and cruel scourging, He was unable to finish the journey. The soldiers then forced Simon of Cyrene to carry it. Jesus carried His own cross initially. Weakened by a lack of sleep and cruel scourging, He was unable to finish the journey. The soldiers then forced Simon of Cyrene to carry it.

Crucifixion First three hours of crucifixion (Matt 27:35-44; Mark 15:24-32; Luke 23:33b-43; John 19:18-27) First three hours of crucifixion (Matt 27:35-44; Mark 15:24-32; Luke 23:33b-43; John 19:18-27) The prayer for forgiveness was the first of Jesus’ sayings from the cross. The ones that followed were: The prayer for forgiveness was the first of Jesus’ sayings from the cross. The ones that followed were: a promise to the repentant criminal (Luke 23:43); a promise to the repentant criminal (Luke 23:43); the provisions for His mother (John 19:26-27); the provisions for His mother (John 19:26-27); the cry of separation from the Father (Matt 27:46; Mark 13:54); the cry of separation from the Father (Matt 27:46; Mark 13:54); the acknowledgement of thirst (John 19:28); the acknowledgement of thirst (John 19:28); the cry of accomplishment (John 19:30); the cry of accomplishment (John 19:30); the cry of resignation (Luke 23:46). the cry of resignation (Luke 23:46). Last three hours of crucifixion (Matt 27:45-50; Mark 15:33-37; Luke 23:44-45a, 46; John 19:28-30) Last three hours of crucifixion (Matt 27:45-50; Mark 15:33-37; Luke 23:44-45a, 46; John 19:28-30) Jesus’ hours on the cross were from 9:00 AM to 3:00 PM. The last 3 hours were unique because of the darkness that surrounded the area. Jesus’ hours on the cross were from 9:00 AM to 3:00 PM. The last 3 hours were unique because of the darkness that surrounded the area. Combining the accounts, the full inscription above Jesus’ head must have read, “This is Jesus the Nazarene, the King of the Jews.” Combining the accounts, the full inscription above Jesus’ head must have read, “This is Jesus the Nazarene, the King of the Jews.”

Crucifixion Witnesses of Jesus’ death (Matt 27:51-56; Mark 15:38-41; Luke 23:45b, 47-49) Witnesses of Jesus’ death (Matt 27:51-56; Mark 15:38-41; Luke 23:45b, 47-49) The centurion was impressed not only by the earthquake and other signs, but also by the manner of Jesus’ death. That Jesus possessed the strength to cry out loudly at the moment of His death was remarkable to one who had seen many crucified criminals die from exhaustion. The centurion was impressed not only by the earthquake and other signs, but also by the manner of Jesus’ death. That Jesus possessed the strength to cry out loudly at the moment of His death was remarkable to one who had seen many crucified criminals die from exhaustion. The women mentioned here were eyewitnesses to the events that compose the heart of the Gospel message: the death, burial, and resurrection of Christ. The women mentioned here were eyewitnesses to the events that compose the heart of the Gospel message: the death, burial, and resurrection of Christ.

Burial Certification of death and procurement of the body (Matt 27:57-58; Mark 15:42-45; Luke 23:50-52; John 19:31- 36) Certification of death and procurement of the body (Matt 27:57-58; Mark 15:42-45; Luke 23:50-52; John 19:31- 36) The blood and water that flowed out of Jesus is difficult to explain medically; perhaps Jesus died from a ruptured heart. The blood and water that flowed out of Jesus is difficult to explain medically; perhaps Jesus died from a ruptured heart. Jesus’ body placed in a tomb (Matt 27:59-60; Mark 15:46; Luke 23:53-54; John 19:39-42) Jesus’ body placed in a tomb (Matt 27:59-60; Mark 15:46; Luke 23:53-54; John 19:39-42) The disciples who had openly followed Jesus during His lifetime were not present at the end. However, two who had kept their faith secret now stepped forward to give Him a proper burial. The disciples who had openly followed Jesus during His lifetime were not present at the end. However, two who had kept their faith secret now stepped forward to give Him a proper burial. Tomb watched by the women and guarded by the soldiers (Matt 27:61-66; Mark 15:47; Luke 23:55-56) Tomb watched by the women and guarded by the soldiers (Matt 27:61-66; Mark 15:47; Luke 23:55-56) How ironic that Jesus’ disciples failed to grasp His plainly spoken predictions of His resurrection, whereas the Pharisees and Sadducees understood and remembered the ones He had spoken to them in figurative language. How ironic that Jesus’ disciples failed to grasp His plainly spoken predictions of His resurrection, whereas the Pharisees and Sadducees understood and remembered the ones He had spoken to them in figurative language.

Next Week: Part Thirteen: The Resurrection and Ascension of Christ