The Trials and Crucifixion of Jesus Christ: A Harmonization of the Four Gospels

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Student's Name: Clay Raburn

Paper Title: The Trials and Crucifixion of Jesus Christ: A Harmonization of the Four Gospels
Course Title: The Gospels Book Course
Date: Aug 12, 2023
Introduction

The trials and crucifixion of Jesus Christ are central events in Christian theology and have been
documented in the four canonical Gospels: Matthew, Mark, Luke, and John and further studied
on in the book Jesus and the Gospels (2nd edition) by Craig Bloomberg, as well as Rethinking
the Synoptic Problem by David Alan Black. This paper aims to present a comprehensive analysis
of the order of these events as depicted in the Gospels, along with suggested dates based on
scholarly research.

The Arrest of Jesus

Let's start with the initial arrest of Jesus in the Garden of Gethsemane as explained in scripture,
first detailed in Matthew 26:47-56. For context, the garden was just past the Kidron Valley, less
than 1,000 feet from the Temple due east. Jesus had just finished praying to the Father in the
previous verses when we see how the betrayer, Judas, signaled the great multitude, which
consisted of a regiment of Roman soldiers assigned by Pilate carrying swords and staves (clubs
in most translations), with a kiss on the cheek of the Messiah.

The Trials Before the Jewish Authorities

After his initial arrest in the garden, Jesus had two separate trials that most historians agree took
place either in 30 or 33 A.D. The first trial was with the Sanhedrin, the governing Jewish council
at the time of Jesus, at the Jerusalem Ballista, presided over by Caiaphas. Caiaphas, the high
priest, questioned Jesus if He was truly the Son of God in Matthew 26:63. Jesus responded with,
“Thou hast said: nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven.” After the high priest tore his clothes, a
sign of distress or strong grief shown throughout the Bible, he called out Jesus’s words as
blasphemy, and the council agreed that the penalty was death for the claim of being God.

After the first trial, we see the events in between being Jesus telling Peter that he will deny that
he is God three times and the death of Judas.

The Trials Before the Roman Authorities

After these events, we see the trial with Pilate, the governor. In the Gospels, Pilate first asked
Jesus, “Art thou the king of the Jews?” and Jesus replied simply with, “Thou sayest.” This now
brings into harmony of the Gospels of the synoptics, specifically their unique accounts
correlating with each other in a chronological manner. Pilate, finding no guilt in Jesus, the
righteous man, and the suffering servant spoken of in the writings of the prophets, asks Jesus if
He is from Galilee. When it is confirmed, we see Pilate’s cowardice in dealing with Christ by
sending Him to Herod to condemn Him. We see this encounter with Herod in Luke 23:8, who
states, “he was exceeding glad: for he was desirous to see him of a long season, because he had
heard many things of him; and he hoped to have seen some miracle done by him.”

The Mocking of Jesus

Why was Herod glad to see Jesus? Hadn’t Jesus been causing trouble with the Jewish authority
throughout his jurisdiction? Scholars explain this verse and the reason behind Herod’s reaction.
John Gill explains Herod's gladness to see Jesus as rooted in long-standing curiosity about Jesus'
miracles and possibly a hope to identify Him as John the Baptist resurrected. Gill points out
Herod's desire for entertainment through miracles rather than genuine faith. St. Gregory, in his
morals of the book of Job, writes on this passage stating, “Now Herod wished to make proof of
Christ’s fame, desiring to witness His miracles; for it follows, and when Herod saw Jesus, he was
glad.” Though some early church fathers alluded to it, most modern scholars agree the gladness
of Herod was of superficial curiosity rather than genuine faith in the things he heard. Jesus, being
questioned about his fame and miracles, remained silent as mentioned by the 11th-century pope,
Theophylact, who shows this silence hearkens back to the Psalms: “Not as though he was about
to gain any benefit from the sight, but seized with curiosity he thought he should see that
extraordinary man, of whose wisdom and wonderful works he had heard so much.”

After mocking Jesus, Herod and Pilate became friends. Calvin explains this in his commentaries,
“Thus in our own day we see, that when the judges enter disputes with each other about robbers
and other malefactors, the children of God are contemptuously thrown aside as if they were the
merest refuse. Hatred of religion often produces mutual harmony among wicked men, so that
those who formerly had nothing in common unite to extinguish the name of God.”

We then move into the crucifixion and death of the Lamb of God, with the robe of purple, the
crown of thorns, and the reed that they put on our God to mock Him before putting Him to the
cross. We see first, the crimson robe and the crown of thorns in Matthew’s account in chapter 27:
“Then the soldiers of the governor took Jesus into the common hall and gathered unto him the
whole band of soldiers. And they stripped him and put on him a scarlet robe. And when they had
platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed
the knee before him, and mocked him, saying, Hail, King of the Jews! And they spit upon him,
and took the reed, and smote him on the head. And after that they had mocked him, they took the
robe off from him, and put his own raiment on him, and led him away to crucify him.”

Interestingly, Matthew claims the robe is crimson, while others claim it to be purple. Critics of
the Gospels may see this as a point of contention, but this can be explained with a bit of context.
As we know, individuals perceive and describe colors differently. What one person calls blue;
another may describe as navy blue. Likewise, the Gospel writers, who wrote from different
perspectives, described the events using their own perceptions. Ancient terminology often used
the term "purple" for various shades of red.

The Romans often used the term "purple" for a range of colors from crimson to violet, indicating
high status and royalty (Robertson, 1922). This explains why Matthew might describe the robe as
crimson while Mark and John describe it as purple, highlighting the mockery of Jesus' claim to
kingship (Mark 15:17, John 19:2-3). This difference is not a contradiction but rather a reflection
of the historical context and the cultural significance of colors.

The Hebraic Dating and Timing of the Crucifixion

The timing of Jesus’ crucifixion has been traditionally placed on Friday, the day before the
Sabbath, which is supported by the Gospel accounts and Jewish customs. The Hebrew day
begins at sunset, which means that Jesus was crucified on what would be considered Friday by
both Jewish and Roman reckoning.
According to the Gospel of Mark, Jesus was crucified at the "third hour" (9 AM) and died at the
"ninth hour" (3 PM) (Mark 15:25, 34-37). This aligns with the preparation day for the Sabbath,
indicating that Jesus died before the onset of the Sabbath at sundown on Friday (Mark 15:42).
This timeline is corroborated by Matthew (27:45-50), Luke (23:44-46), and John (19:14-30).
Scholarly research, including astronomical data, supports the dating of Jesus' crucifixion to
Friday, April 7, AD 30, or April 3, AD 33. Both dates fall on a Friday and align with the Passover
period described in the Gospels (Humphreys and Waddington, 1985). The Hebrew calendar is
lunar, and the Passover begins on the 14th day of Nisan, which can vary each year. The
crucifixion date aligns with the preparation for Passover, reinforcing the Friday crucifixion
theory.
The significance of the crucifixion occurring on Friday is deeply rooted in Christian theology. It
fulfills the typology of Jesus as the Passover Lamb, sacrificed for the sins of humanity (1
Corinthians 5:7). The timing also aligns with Jesus’ prediction of His resurrection "on the third
day" (Matthew 16:21), which is traditionally celebrated on Sunday, the first day of the week.
This sequence of events—crucifixion on Friday, rest in the tomb on the Sabbath, and resurrection
on Sunday—parallels the creation week and God's redemptive plan.
From the historical Christian perspective, the atonement is not solely a legal transaction to satisfy
divine justice but a process of restoring humanity to its original state of communion with God.
The crucifixion, therefore, is seen as the ultimate act of divine love and self-emptying (kenosis),
where Jesus, through His suffering and death, enters the depths of human pain and alienation to
heal and transform it. This view emphasizes the resurrection as the victory over death and
corruption, enabling humans to partake in the divine nature (2 Peter 1:4) through Christ's life-
giving death and resurrection.
Matthew 27:45-50, Mark 15:33-37, Luke 23:44-46, and John 19:28-30 describe the final
moments of Jesus on the cross. Jesus was crucified at Golgotha, where He endured immense
suffering before dying around 3 PM on Friday, April 7, AD 30.
The harmonization of the Gospel accounts provides a comprehensive view of the trials and
crucifixion of Jesus Christ. By examining each Gospel, we gain a fuller understanding of the
events that transpired during the final hours of Jesus' earthly ministry. The suggested dates align
with historical and astronomical data, offering a plausible timeline for these significant events in
Christian history,
The crucifixion of Jesus Christ, as narrated by the four Gospels, presents a harmonious account
that, when understood in the context of Hebraic dating and ancient customs, affirms the
traditional view of a Friday crucifixion. The differing descriptions of the robe's color by the
Gospel writers reflect their unique perspectives rather than contradictions. The precise dating of
these events aligns with both historical and theological significance, reinforcing the foundational
beliefs of the Christian faith.
The Eastern Orthodox understanding of atonement enriches this narrative by highlighting the
transformative and redemptive aspects of Christ's passion and resurrection. This perspective
emphasizes the crucifixion not just as a moment of judicial satisfaction but as a profound act of
divine love and condescension. Through His suffering and death, Christ enters into the deepest
human experiences of pain and alienation, transforming them from within. His resurrection is
celebrated not only as a victory over death but as a transformative event that opens the way for
humanity to partake in the divine nature.

The impact of Jesus' crucifixion and resurrection extends beyond the historical and theological
realms. It has profound implications for Christian living and spirituality. The crucifixion serves
as a model of self-sacrificial love and obedience to God, while the resurrection provides the hope
and assurance of eternal life. These events are central to the Christian liturgical calendar,
particularly during Holy Week and Easter, where believers commemorate and celebrate the
passion, death, and resurrection of Christ.
The proclamation of Christ's resurrection is powerfully captured in the Paschal sermon of St.
John Chrysostom, which has been recited during Orthodox Easter services for centuries.
Chrysostom's words encapsulate the triumph of the resurrection and the defeat of death and sin:
"Christ is risen, and you, O death, are annihilated! Christ is risen, and the evil ones are cast
down! Christ is risen, and the angels rejoice! Christ is risen, and life is liberated! Christ is risen,
and the tomb is emptied of its dead; for Christ having risen from the dead, is become the first-
fruits of those who have fallen asleep. To Him be Glory and Power forever and ever. Amen!"
In conclusion, the events surrounding the trials and crucifixion of Jesus, as presented in the four
Gospels, offer a rich and multifaceted narrative that is foundational to Christian faith. The
integration of Hebraic dating, historical context, and theological insights, including the
atonement, provides a deeper understanding of these pivotal events. The resurrection
proclamation, as celebrated by St. John Chrysostom, continues to resonate with believers,
affirming the triumph of Christ over death and the hope of eternal life. This comprehensive
examination highlights the enduring significance of the crucifixion and resurrection in the
Christian tradition.
Works Cited

1. The Holy Bible, New International Version. Zondervan, 2011.

2. Blomberg, Craig L. Jesus and the Gospels. 2nd ed., B&H Academic, 2009.
3. Black, David Alan. Rethinking the Synoptic Problem, Baker Academic, 2001.
4. Edwards, William D., et al. "On the Physical Death of Jesus Christ." Journal of the American
Medical Association, vol. 255, no. 11, 1986, pp. 1455-1463.
5. France, R.T. The Gospel of Matthew. Eerdmans, 2007.
6. Keener, Craig S. The Gospel of John: A Commentary. Hendrickson Publishers, 2003.
7. Stein, Robert H. Jesus the Messiah: A Survey of the Life of Christ. InterVarsity Press, 1996.
8. Gill, John. Exposition of the Old and New Testaments. Vol. 7, Baker Book House, 1980.
9. Gregory the Great, Saint. Morals on the Book of Job. Library of Fathers, 1844.
10. Calvin, John. Commentaries on the Harmony of the Evangelists. Eerdmans, 1949.
11. Theophylact of Ohrid. Commentary on the Gospel of Luke. Chrysostom Press, 2007.
12. The Wycliffe Bible Commentary. Moody Press, 1962.
13. Robertson, A.T. A Harmony of the Gospels. Harper & Brothers, 1922.
14. McGarvey, J.W. The Fourfold Gospel. Standard Publishing, 1875.
15. Barnes, Albert. Notes on the New Testament: Explanatory and Practical. Baker Book House,
1997.
16. 17. Chrysostom, John. Paschal Sermon. Accessed from [Orthodox Christian
Library](https://www.orthodoxchristianlibrary.com/paschal-sermon).