Judas brings back the 30 pieces of silver which had been given to him by the priests of Judea as recompense for identifying his master to Caiaphas, throwing them down in the temple, and then leaves to commit suicide. Meanwhile, Jesus impresses Pilate, who is taken aback by Jesus' silent dignity at his questioning over the "many charges" brought against him.[11] Pilate begins to address the crowd, and knowing (or "shrewdly suspecting")[1] that the chief priests had handed Jesus over because they were jealous of his popularity, asks the crowd to choose between freeing a notorious prisoner known as Barabbas, or Jesus. The crowd, persuaded by the chief priests and elders, respond passionately, repeating "Let Him (Christ) be crucified!" Pilate, bewildered by this, asks the crowd for a reason for their choice. Instead, they continue to call ever more loudly for the crucifixion of Jesus.
Pilate comes to see that he cannot reason with the crowd. His wife has had a disturbing dream and asks him to have "nothing to do with that just man".[12] Instead, he tries to absolve himself of his responsibility in the case, washing his hands in a basin and saying to the crowd: "I am innocent of the blood of this just Person. You see to it".[13] Then the Jews present at the trial take responsibility for the shedding of Jesus' blood. Pilate has Barabbas released, lets Jesus be flogged and sends him off to be crucified.
Jesus is led away to the Praetorium of the Governor's Residence, where Pilate's guard and the praetorian guard mock him, giving him a scarlet robe in place of his own clothes, a reed to hold as a sign of his "kingship" and a crown made of twisted thorns. The soldiers then replace the robe with Jesus' own clothes and lead him to Golgotha (the "place of a skull"); in Luke's Gospel this journey is recorded with "several particulars of what happened on the way to Golgotha, omitted in the other Gospels: the great company of people and of women who followed Him; the touching address of Jesus to the women; the last warning of the coming sorrows; the leading of two malefactors with Him".[7][14] A man named Simon, from Cyrene, is compelled to carry Jesus' cross. At Golgotha he is offered wine mingled with gall, which he tastes but does not drink. The soldiers cast lots for his garments once he is crucified. Those who passed him deride him, taunting him to come down from the cross, saying "He trusts in God, let God deliver him now".
At three o'clock Jesus cries "My God, why have you forsaken me?", and starts to give up on his life. One passer-by offers Jesus some wine to drink but the group tell him "Wait, let us see if Elijah comes to save him". They misunderstand Jesus' pleas, as he is in tremendous physical pain. Jesus cries out once more, but eventually dies.
Suddenly, "the crucifixion scene transforms into an explosion of triumph":[15] the veil of the Temple sanctuary is torn in two, rocks start to split, and an earthquake occurs (verse 51), and there follows, after Jesus' resurrection, a resurrection of the dead saints, who enter the holy city. This indicates how the earth has been shaken by the death of the Son of God. Centurions stare on at Jesus in disbelief, as do other bystanders.
On the night following Jesus' death, Joseph of Arimathea, a disciple of Jesus, asks for the body of Jesus. Pilate permits this, and Joseph, wrapping the body in a linen cloth, buries the body and rolls a stone against the entrance of the tomb, sealing it from looters and gravediggers.
Meanwhile, the priests and pharisees remember Jesus' remark that "After three days I will rise".[16] The chapter concludes with Pilate authorising a detachment of troops to guard the tomb, in case the disciples come to remove the body.
Analysis
Matthew's crucifixion story has many parallels with Mark's crucifixion story. However, Matthew follows a theme recurring throughout his gospel by providing deeper descriptions than Mark. Matthew's crucifixion scene runs for only sixteen verses from 27:35 to 27:51, the same number of verses as in the Gospel of Mark, but one more than the Gospel of Luke, and three more than the Gospel of John. It is postulated that all writers wished to simply recall the facts surrounding Jesus' death, rather than engage in theological reflection.[citation needed]
Mark 15:24, Luke 23:33, John 19:18, Matthew 27:35 all share a succinct summary of the crucifixion, in that they all say, "They crucified Him". Mark and John give an account of the time of Jesus' death ("The third hour" in Mark 15:25, and the "sixth hour" in John 19:14–15), whereas Luke, and Matthew himself do not.
There are differences between the Gospels as to what the last words of Jesus were. Matthew 27:46 and Mark 15:34 declare that Jesus' last words were: "Why have you forsaken me"?, whereas his words in Luke 23:46 are "Father, into thy hands I commend my spirit", and in John 19:30, "It is finished".
Further differences can be found in the Gospels as to whether Jesus carried his own cross or not. In the Gospels of Matthew, Luke and Mark, Jesus receives assistance from Simon of Cyrene, whereas in the Gospel of John, Jesus carries the cross by himself.
Parallelism
Dale Allison notes an obvious formal feature in Matthew 27:3-10, that is, a parallelism underlining the fulfillment between the scriptural quotation (cf. Zechariah 11:13) and the narrative:[17]
The Passion is the short final period before the death of Jesus, described in the four canonical gospels. It is commemorated in Christianity every year during Holy Week.
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the final discourse of Matthew's gospel.
Matthew 13 is the thirteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Verses 3 to 52 of this chapter form the third of the five Discourses of Matthew, called the Parabolic Discourse, based on the parables of the Kingdom. At the end of the chapter, Jesus is rejected by the people of his hometown, Nazareth.
Mark 15 is the fifteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. This chapter records the narrative of Jesus' passion, including his trial before Pontius Pilate and then his crucifixion, death and entombment. Jesus' trial before Pilate and his crucifixion, death, and burial are also recorded in Matthew 27, Luke 23, and John 18:28–19:42.
Matthew 26 is the 26th chapter of the Gospel of Matthew, part of the New Testament of the Christian Bible. This chapter covers the beginning of the Passion of Jesus narrative, which continues to Matthew 28; it contains the narratives of the Jewish leaders' plot to kill Jesus, Judas Iscariot's agreement to betray Jesus to Caiphas, the Last Supper with the Twelve Apostles and institution of the Eucharist, the Agony in the Garden of Gethsemane and the subsequent vindication of Jesus' predictions, of betrayal by one of the twelve Apostles, and that he will, in the Denial of Peter, be disowned by his closest follower, Saint Peter.
Matthew 14 is the fourteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and recounts the circumstances leading to the death of John the Baptist.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Matthew 21 is the twenty-first chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus triumphally or majestically arrives in Jerusalem and commences his final ministry before his Passion.
Matthew 22 is the twenty-second chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus continues his final ministry in Jerusalem before his Passion. Teaching in the Temple, Jesus enters into debate successively with the Pharisees, allied with the Herodians, the Sadducees, and a lawyer, ultimately silencing them all.
John 13 is the thirteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The "latter half", "second book", or "closing part" of John's Gospel commences with this chapter. The nineteenth-century biblical commentator Alexander Maclaren calls it "the Holy of Holies of the New Testament" and the "most sacred part of the New Testament", as it begins John's record of the events on the last night before the crucifixion of Jesus Christ, emphasising Jesus' love for His disciples, demonstrated in the service of washing their feet, and His commandment that they love one another in the same way. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.
John 18 is the eighteenth chapter of the Gospel of John in the New Testament of the Christian Bible. This chapter records the events on the day of the Crucifixion of Jesus, starting with the arrest of Jesus the evening before. The three denials of Peter are interwoven into the narrative concerning the trials of Jesus.
John 19 is the nineteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. This chapter records the events on the day of the crucifixion of Jesus, until his burial.
Luke 20 is the twentieth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teaching of Jesus Christ in the temple in Jerusalem, especially his responses to questions raised by the Pharisees and Sadducees. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 22 is the twenty-second chapter of the Gospel of Luke in the New Testament of the Christian Bible. It commences in the days just before the Passover or Feast of Unleavened Bread, and records the plot to kill Jesus Christ; the institution of the Lord's Supper; and the Arrest of Jesus and his trial before the Sanhedrin.
Luke 23 is the twenty-third chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the trial of Jesus Christ before Pontius Pilate, Jesus' meeting with Herod Antipas, and his crucifixion, death and burial.
Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.
Acts 2 is the second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition asserted that Luke composed this book as well as the Gospel of Luke. This chapter records the events on the day of Pentecost, about 10 days after the ascension of Jesus Christ.
Acts 4 is the fourth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter records the aftermath of a healing by Simon Peter and his preaching in Solomon's Portico, that Sanhedrin arrested the apostles, but had to let them go.
Acts 13 is the thirteenth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the first missionary journey of Paul and Barnabas to Cyprus and Pisidia. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
↑ Thomas, J. David. The Oxyrhynchus Papyri LXIV (London: 1997), pp. 12–13; "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 27 August 2011.
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