7Betrayal

Betrayal, Arrest, and Trial: 

Betrayal, Arrest, and Trial Assessing the Passion Epic

The Historical Test of Plausibility: 

The Historical Test of Plausibility No specific symbolic or theological purpose – i.e. an origin that is more Jewish than “Christian.” Historically factual, culturally correct, geographically accurate, and linguistically linked to Aramaic (not Greek). Independent attestation from other sources. The incident helps to advance the story line or explain future events. It might prove embarrassing to the early Church.

Other Tests of John’s Historical Validity : 

Other Tests of John’s Historical Validity Are these really different from similar incidents in the synoptic gospels – i.e. the testimony of a separate eye-witness? Are they part of the hypothetical “Book of Signs” or are they separate? What is their theological importance, both for the author of John and his message?

1. Palm Sunday Entrance Into Jerusalem: 

1. Palm Sunday Entrance Into Jerusalem By focusing on the procurement of the donkey(s), the synoptic gospels reveal that this was a carefully staged event. Matthew even includes two animals because of an error in the Greek text of Zech. 9: 9. The crowd shouts, “Hosanna to the Son of David (Matthew 21: 9)” and “Blessed is the coming kingdom . . . of David (Mark 11: 10).”

New Details in John 12: 12- 19: 

New Details in John 12: 12- 19 The crowd brought palm branches (from the marketplace) – they are not native to Jerusalem – i.e., evidence of pre-planning. They shout, “Hosanna!. . Blessed is the king of Israel” – a religious, not a messianic title. Twice (12: 9 and 17) John says the hometown crowd turned out more to see Lazarus. It was this provocative act that turned the Pharisees against Jesus (12: 19).

2. Heavenly Affirmation (John 12: 20-36): 

2. Heavenly Affirmation (John 12: 20-36) Although John reveals that Philip spoke Greek, a delegation of Greeks were rebuffed in their attempt to meet with Jesus. Jesus seems to be in a spiritual trance when He hears an affirming voice from heaven. The crowd hears it as thunder or some sort of change in His countenance. Compare this with the Transfiguration Story

What Does He Mean?: 

What Does He Mean? Jesus predicts His death, saying “The ruler of this world will be driven out (12: 31).” Does he mean Satan (Christian) or death? The crowd is confused, “We have heard that the Messiah will remain forever . . . Who is this Son of Man (12: 34)?” Is Jesus claiming to be the Messiah or a/the prophet?”

3. The Last Supper (John 13: 1-30): 

3. The Last Supper (John 13: 1-30) All four gospels depict an incident that was a critical element of the Passion epic, a dramatic re-enactment of events. Only John (as the Beloved Disciple) says he was there! Only John includes the strange enacted parable of Jesus washing the disciples’ feet, a task so base and defiling (for a Jew) that Romans could not demand it of slaves.

Extra Details in John’s version: 

Extra Details in John’s version In John, there is no special ritual made over breaking the bread or blessing the wine. The disciples are pictured reclining around a central feast in Middle-Eastern style – not sitting at a table as in the synoptic gospels. The Beloved Disciple is reclining at Jesus’ right – the place of honor – so only he and Peter (to his right) understand Judas’ role. Judas is the bursar for the group.

3. In the Garden of Gethsemane: 

3. In the Garden of Gethsemane The scene of Jesus’ agony was also an essential element of the Passion epic, full of repetition. Jesus refers to God authentically as Abba. It is even possible to pick out the lines of the two actors (Jesus and the narrator). Luke’s story has been enhanced to include sweating blood. If Jesus had withdrawn, how did they know what He was saying? Whose emotions are depicted – Jesus’ or the disciples?

John Omits the Agony in the Garden: 

John Omits the Agony in the Garden John’s Jesus appears to leave the Last Supper without any doubts or misgivings. He preaches a long and somewhat repetitive sermon that reveals the core of the author’s (or is it Jesus’) message, which the disciples do not seem to understand: He must die so that the Spirit / Counselor must come. Is Jesus or the Holy Spirit the Messiah?

4. The Arrest in the Garden: 

4. The Arrest in the Garden Again, the synoptic gospels re-enact a scene from the Passion epic, complete with the dramatic gesture of the Judas kiss. Although Mark class the place Gethsemane (Gatshemanin in Aramaic), John says it was an olive grove and seems to describe some sort of structure (18: 4: Jesus went out) akin to a well known cave on the Mount of Olives.

Different Details in John’s account: 

Different Details in John’s account John twice (18: 3 and 12) indicates that it was a detachment of Roman soldiers, not the hated (Jewish) Temple guard, who arrested and bound Jesus. The visual detail that they carried torches and lanterns (18: 3) helps to set the scene – Jesus and His disciples could have escaped. Peter was the disciple who cut off the right ear of the high priest’s servant (Malchus).

5. The Arraignment: 

5. The Arraignment In the synoptic gospels Jesus is improbably arrested after the Passover meal and taken to an illegal night meeting of the Sanhedrin held at the house of Caiphas. The Passion epic is built around Peter’s three-fold denial and Caiphas’ questioning. In addition to heavy editing of Jesus’ response, it was forbidden for Caiphas to rip the sacred robes of the high priest.

John’s Version (John 18: 12-27): 

John’s Version (John 18: 12-27) John seems to make a mistake and has two high priests, Annas and his son-in-law Caiphas. Only the questioning by Annas is depicted in a far less confrontational scene. In John, these events take place the day before the Passover feast, and it is clear that Annas and Caiphas are the two witnesses required to support a Roman trial.

Historical Confirmation?: 

Historical Confirmation? Josephus indicates that both Annas and Caiphas served in the role of the high priest, and thus deserved the title as a form of respect. Previously the position had been inherited for life, but since Herod the Romans had picked their own high priests. Josephus: “[Jesus] was accused by men of highest standing among us.”

Additional Details in John’s Account: 

Additional Details in John’s Account Peter’s three-fold denial took place at the house of Annas, not Caiphas. John twice (18: 15 and 16) that he (as the Beloved Disciple) was well knoiwn at the house of Annas. He seems to know both the maid and Peter’s other accuser – a kinsman of Malchus. The cock is the coronet of the Roman watch

6. The Trial Before Pilate : 

6. The Trial Before Pilate The synoptic gospels all try to diminish the role of Pilate in convicting and executing Jesus. They try to depict Pilate as a man of mercy (the appeal to Herod and the Barabbas incident) who eventually bowed to the will of his charges and carried out the death sentence imposed by the Sanhedrin.

Different Details in John 18-28-40: 

Different Details in John 18-28-40 John describes a strange scene in which Pilate must cross back and forth from the praetorium, where he was questioning Jesus, to the temple grounds to question Anaas and Caiphas, His accusers (18: 29, 33, 38, and 19: 9), because they could not risk being contaminated before the Passover. The sentence was imposed at Gab’-batha.

Historical Confirmation?: 

Historical Confirmation? Archaeologists have discovered the remains of the temple grounds, Gab’-batha (the judgment pavement), and the Roman praetorium (guard house), exactly as John described. Jews were so concerned that the high priest would be contaminated right before performing the Passover ritual that two individuals (high priests) were consecrated.

Overview of John’s Account: 

Overview of John’s Account Written by someone who was extremely knowledgeable about Jerusalem, its power structure, and Temple intrigues. Specific details (i.e., it was the right ear of Malchus that Peter cut off) show him to be extremely confident of his sources and willing to vary from the Synoptic storyline. Others (i.e, lanterns and torches and Pilate at Gab’-batha) appear to be from the memory of an eyewitness to the scene.

Testing the Historical Validity of John: 

Testing the Historical Validity of John His account of these incidents is far more Jewish than “Christian” – there is no mention of salvation, apocalypse, or miraculous healings. Historically factual, culturally correct, geographically accurate, and linguistically linked to Aramaic (not Greek). These incidents helps to advance the story line, themes, and characters established in the so-called “Book of Signs.” His portrayal of Peter and the role of the Romans would be embarrassing to the early Church.

Why Was Jesus Crucified?: 

Why Was Jesus Crucified? Although it’s easy to see why Jesus was a threat to the religious establishment, why were they and the Romans so eager to rush Him to a mock trial and execution, making an obvious martyr out of Him during the volatile Passover Season? Were the charges political (i.e., fomenting revolution) or merely religious?

Evidence of Insurrection in the Gospels: 

Evidence of Insurrection in the Gospels Simon the Zealot was one of the disciples “The acceptable Year of the Lord,” “Lord of the Sabbath,” etc. – Jesus (or some of His followers) were trying to proclaim a Jubilee. The triumphal entry into Jerusalem was staged to be deliberately provocative. “Build this house and in three days I will tear it down (John 2: 19, Mark 13:2 and 14: 58, Acts 6: 14, and 2 Cor 5: 1)” – Jesus made some sort of threat to destroy the Temple.

Jesus Was Not a Threat to Rome: 

Jesus Was Not a Threat to Rome All four gospels proclaim Him innocent. John (18: 30) He was just an evil-doer. If he was a threat, all His followers, even women and children, would be crucified. He didn’t amass a crowd of followers; He went instead to the temple to address them. The charge – “King of the Jews” – was religious, not political.

Hints that the Charges Were Religious: 

Hints that the Charges Were Religious Mark 14: 61-64: “Are You the Son of the Most Blessed?” vs. Lev. 14: 6: the penalty for blasphemy was stoning. “Prophesy!” The penalty for false prophecy was death (Deut. 18: 20). His death was “according to the scriptures (1 Cor. 15: 3)” vs. “The Law [says] that the messiah will remain forever (John 12: 34).” Acts 7: 53: “You have murdered the Righteous One.”

The Scriptural Test of the Righteous One: 

The Scriptural Test of the Righteous One Let us lie in wait for the Righteous One . . . Because he opposes our actions . . . He professes to have knowledge of God and calls himself a child of the Lord. . . And boasts that God is his Father. Let us see if his words are true, and let us test what will happen at the end of his life; for if the Righteous One is [truly] God’s son, the Lord will help him, and deliver him from the hands of his adversaries.

What To Do With the Righteous One: 

What To Do With the Righteous One Let us test him with insult and torture, that we may find out how gentle he is, and make a trial of his forbearance. Let us condemn him to a shameful death, for according to what he says, he will be protected. Wisdom of Solomon 2: 12-20 Deut. 21: 23: death by hanging (or crucifixion) was the most shameful form of death.

Confirmation in the Synoptic Gospels?: 

Confirmation in the Synoptic Gospels? In Mark Jesus continuously warned His disciples that he would be “rejected by the elders and chief priest (8: 31),” “suffer many things and be treated with contempt (9: 12),” “delivered into the hands of men who will kill him (9: 31),” and “delivered to the chief priests and scribes, who will condemn him to death by delivering him to the Gentiles, who will mock him, spit upon him, scourge him, and kill him (10: 33-24).”

The End of the Righteous One: 

The End of the Righteous One Isaiah 53: “He was despised and rejected by men . . . Surely he has borne our griefs . . . Yet it was the will of the Lord to . . . put him to grief . . . . When he makes himself an offering for sin . . . the will of the Lord will prosper in his hand . . . . By his knowledge shall the Righteous One, my servant, make so many to be accounted righteous; and he shall bear their iniquities.”