7. The Passion and Death of Jesus
A. Although the Passion Narratives of all four Gospels are similar in many ways, there are also
significant differences among them.
a. In many respects, the three Synoptics agree with each other (since Matthew and Luke
are almost certainly based on Mark), while John's account is quite different, especially in
matters of chronology.
b. In other respects, while Matthew and Mark are nearly identical, Luke may differ from
them and be much closer to John's account.
c. Moreover, some well-known details, or ever whole episodes, are found in only one of
the four Gospels.
B. OVERALL EMPHASES: What does each of the four Evangelists STRESS the most in the Passion
narrative?
a. Mark: the suffering of Jesus, how he was tragically rejected, unfairly condemned,
viciously beaten, horribly insulted, and cruelly mistreated by multiple groups
b. Matthew: the kingship of Jesus, how the de-facto ruling powers (esp. Pilate & Caiaphas)
conspired to get rid of someone they saw as a political threat
c. Luke: the innocence of Jesus, how Pilate said he did not deserve death, and others
(Herod Antipas, centurion, repentant thief) also recognized his innocence
d. John: the exaltation of Jesus, how he remains in charge, driving the all action,
completing the will of the Father, and being glorified as he is lifted up
C. OPPOSITION TO JESUS: WHY did the authorities find Jesus to be such a great threat?
a. The Synoptic Gospels:
i. In Matthew’s Infancy Narrative, King Herod already plots to destroy Jesus, the
newborn “king of the Jews” (Matt 2:13-18).
ii. Opposition against Jesus arises early in the Gospels, mostly since he breaks the
Sabbath laws (Mark 3:6; Matt 12:14).
iii. Just after the incident in the Jerusalem Temple, the chief priests attempt to kill
Jesus (Mark 11:18; Luke 19:47; cf. Matt 21:15).
iv. The authorities want to kill Jesus again after tells the parable of the wicked
tenants (Mark 12:1-12; Matt 21:33-46; Luke 20:9-20).
v. The chief priests plot how to arrest and kill Jesus secretly before the Passover
Feast (Mark 14:1-2; Matt 26:1-5).
b. The Fourth Gospel:
i. During Jesus’ first visit to Jerusalem, he alludes to how the Jewish authorities
will destroy the “temple of his body” (John 2:19).
ii. The authorities want to kill Jesus not only for breaking the Sabbath, but also for
calling God his own Father (5:18; cf. 7:1, 19-25).
iii. The Jews try to stone Jesus when he says “I am” (applying God’s name to
himself; 8:59; cf. 8:37-40) and when he says, “The Father and I are one,” which
the authorities consider “blasphemy” (10:31-39; cf. 11:8).
iv. The Sanhedrin (high priestly council) opposes Jesus because he performs many
“signs” and they fear the reaction of the Romans; Caiaphas says it is better for
one man to die than for the whole people to be destroyed (11:48-53).
v. The chief priests plan to kill Lazarus as well, since many people were believing in
Jesus after he raised Lazarus (12:10-11).
1
, 7. The Passion and Death of Jesus
D. EVENTS LEADING UP TO THE PASSOVER FEAST: What happened shortly BEFORE Jesus died?
a. The Plot to Kill Jesus:
i. The Synoptic Gospels all show the Jewish authorities (chief priests, elders
and/or scribes) plotting to kill Jesus, but hesitant of people's reactions, esp. due
to the nearness of Passover (Mark 14:1-2; Matt 26:1-5; Luke 22:1-2). Mark and
Matthew say it was two days before Passover, while Luke less precisely says that
the Passover "was near."
ii. John's Gospel similarly tells of the authorities' plotting, but highlights the
leading role of Caiaphas, the high priest (John 11:47-53).
b. Jesus is Anointed by a Woman:
i. In all four Gospels, a woman anoints Jesus during a meal; but the woman's
identity and the time and location of the event are very different.
ii. In Mark 14:3-9 and Matt 26:6-13, two days before the Passover, in the house of
Simon the leper in Bethany (near Jerusalem), an anonymous woman (not called
a "sinner") anoints Jesus' head with expensive ointment. Some people complain
about the waste, saying the ointment could have been sold and the money
given to the poor; but Jesus commends the woman, saying the anointing was a
preparation for his burial.
iii. In John 12:1-8, the anointing also takes place in Bethany, but six days before
Passover, and in the house of Martha, Mary, and Lazarus. It is this Mary of
Bethany (not Mary Magdalene, and again not called a "sinner") who anoints
Jesus' feet and wipes them with her hair. Judas Iscariot is singled out as the one
who complains about the waste, but Jesus' reaction again makes reference to
his upcoming burial.
iv. The only anointing story in Luke is not part of the Passion Narrative, but much
earlier (7:36-50), while Jesus is still up in Galilee. An anonymous but sinful
woman anoints Jesus' feet while he is eating in the house of an anonymous
Pharisee, who complains not about the waste of the ointment, but that Jesus
allows a sinful woman to touch him. In response, Jesus talks about love and
forgiveness, not about his own death.
c. Judas Plans to Betray Jesus:
i. In all three Synoptics, Judas Iscariot agrees to betray Jesus to the chief priests
(Mark 14:10-11, par.); but only Matthew specifies that it was for "thirty pieces
of silver" (Matt 26:15; cf. 27:3, 9), and only Luke mentions the influence of Satan
on Judas (22:3-6).
ii. John's Gospel also mentions Satan's influence on Judas (6:70-71; 13:2, 27), but
does not say that Judas ever met with the high priests.
E. THE LAST SUPPER: WHAT is the significance of Jesus' last meal with his disciples?
a. The Synoptic Gospels:
i. Jesus sends some disciples (only Luke says it was Peter and John) into Jerusalem
to prepare for his last meal; in all three Synoptics, it is clearly a Passover Meal,
which commemorates the Exodus of the Jews (Mark 14:12; Matt 26:17; Luke
22:7-8, 15).
2
A. Although the Passion Narratives of all four Gospels are similar in many ways, there are also
significant differences among them.
a. In many respects, the three Synoptics agree with each other (since Matthew and Luke
are almost certainly based on Mark), while John's account is quite different, especially in
matters of chronology.
b. In other respects, while Matthew and Mark are nearly identical, Luke may differ from
them and be much closer to John's account.
c. Moreover, some well-known details, or ever whole episodes, are found in only one of
the four Gospels.
B. OVERALL EMPHASES: What does each of the four Evangelists STRESS the most in the Passion
narrative?
a. Mark: the suffering of Jesus, how he was tragically rejected, unfairly condemned,
viciously beaten, horribly insulted, and cruelly mistreated by multiple groups
b. Matthew: the kingship of Jesus, how the de-facto ruling powers (esp. Pilate & Caiaphas)
conspired to get rid of someone they saw as a political threat
c. Luke: the innocence of Jesus, how Pilate said he did not deserve death, and others
(Herod Antipas, centurion, repentant thief) also recognized his innocence
d. John: the exaltation of Jesus, how he remains in charge, driving the all action,
completing the will of the Father, and being glorified as he is lifted up
C. OPPOSITION TO JESUS: WHY did the authorities find Jesus to be such a great threat?
a. The Synoptic Gospels:
i. In Matthew’s Infancy Narrative, King Herod already plots to destroy Jesus, the
newborn “king of the Jews” (Matt 2:13-18).
ii. Opposition against Jesus arises early in the Gospels, mostly since he breaks the
Sabbath laws (Mark 3:6; Matt 12:14).
iii. Just after the incident in the Jerusalem Temple, the chief priests attempt to kill
Jesus (Mark 11:18; Luke 19:47; cf. Matt 21:15).
iv. The authorities want to kill Jesus again after tells the parable of the wicked
tenants (Mark 12:1-12; Matt 21:33-46; Luke 20:9-20).
v. The chief priests plot how to arrest and kill Jesus secretly before the Passover
Feast (Mark 14:1-2; Matt 26:1-5).
b. The Fourth Gospel:
i. During Jesus’ first visit to Jerusalem, he alludes to how the Jewish authorities
will destroy the “temple of his body” (John 2:19).
ii. The authorities want to kill Jesus not only for breaking the Sabbath, but also for
calling God his own Father (5:18; cf. 7:1, 19-25).
iii. The Jews try to stone Jesus when he says “I am” (applying God’s name to
himself; 8:59; cf. 8:37-40) and when he says, “The Father and I are one,” which
the authorities consider “blasphemy” (10:31-39; cf. 11:8).
iv. The Sanhedrin (high priestly council) opposes Jesus because he performs many
“signs” and they fear the reaction of the Romans; Caiaphas says it is better for
one man to die than for the whole people to be destroyed (11:48-53).
v. The chief priests plan to kill Lazarus as well, since many people were believing in
Jesus after he raised Lazarus (12:10-11).
1
, 7. The Passion and Death of Jesus
D. EVENTS LEADING UP TO THE PASSOVER FEAST: What happened shortly BEFORE Jesus died?
a. The Plot to Kill Jesus:
i. The Synoptic Gospels all show the Jewish authorities (chief priests, elders
and/or scribes) plotting to kill Jesus, but hesitant of people's reactions, esp. due
to the nearness of Passover (Mark 14:1-2; Matt 26:1-5; Luke 22:1-2). Mark and
Matthew say it was two days before Passover, while Luke less precisely says that
the Passover "was near."
ii. John's Gospel similarly tells of the authorities' plotting, but highlights the
leading role of Caiaphas, the high priest (John 11:47-53).
b. Jesus is Anointed by a Woman:
i. In all four Gospels, a woman anoints Jesus during a meal; but the woman's
identity and the time and location of the event are very different.
ii. In Mark 14:3-9 and Matt 26:6-13, two days before the Passover, in the house of
Simon the leper in Bethany (near Jerusalem), an anonymous woman (not called
a "sinner") anoints Jesus' head with expensive ointment. Some people complain
about the waste, saying the ointment could have been sold and the money
given to the poor; but Jesus commends the woman, saying the anointing was a
preparation for his burial.
iii. In John 12:1-8, the anointing also takes place in Bethany, but six days before
Passover, and in the house of Martha, Mary, and Lazarus. It is this Mary of
Bethany (not Mary Magdalene, and again not called a "sinner") who anoints
Jesus' feet and wipes them with her hair. Judas Iscariot is singled out as the one
who complains about the waste, but Jesus' reaction again makes reference to
his upcoming burial.
iv. The only anointing story in Luke is not part of the Passion Narrative, but much
earlier (7:36-50), while Jesus is still up in Galilee. An anonymous but sinful
woman anoints Jesus' feet while he is eating in the house of an anonymous
Pharisee, who complains not about the waste of the ointment, but that Jesus
allows a sinful woman to touch him. In response, Jesus talks about love and
forgiveness, not about his own death.
c. Judas Plans to Betray Jesus:
i. In all three Synoptics, Judas Iscariot agrees to betray Jesus to the chief priests
(Mark 14:10-11, par.); but only Matthew specifies that it was for "thirty pieces
of silver" (Matt 26:15; cf. 27:3, 9), and only Luke mentions the influence of Satan
on Judas (22:3-6).
ii. John's Gospel also mentions Satan's influence on Judas (6:70-71; 13:2, 27), but
does not say that Judas ever met with the high priests.
E. THE LAST SUPPER: WHAT is the significance of Jesus' last meal with his disciples?
a. The Synoptic Gospels:
i. Jesus sends some disciples (only Luke says it was Peter and John) into Jerusalem
to prepare for his last meal; in all three Synoptics, it is clearly a Passover Meal,
which commemorates the Exodus of the Jews (Mark 14:12; Matt 26:17; Luke
22:7-8, 15).
2
