Gospel Accounts of the Passion

¶ … Rst: New Testament

the passion in synoptic gospels vs john'S GOSPEL

The Synoptic Gospels, which are the Gospels of Mark, Matthew and Luke, are called "Synoptic" because their patterns and stories show similar themes as well as differences. Placing them side by side, which has been done many times, can give a quick "historical" synopsis of Jesus' life. While the Synoptic Gospels use many of the same patterns and stories, each author stresses his own themes, particularly in describing Jesus' Passion: his suffering and death. Mark emphasizes Jesus' suffering. Matthew focuses on Jesus' kingship and the jealous plotting against him. Luke stresses Jesus' innocence and its recognition by several of Jesus' key oppressors. The Synoptic Gospels use common historical patterns and stories to convey their messages.

In contrast to the Synoptic Gospels, John's Gospel is less historical and more poetically, theologically developed. John's Gospel does not use the same patterns or many of the same stories found in the Synoptic Gospels. Stressing Jesus' divinity, knowledge and ready acceptance of his mission, and ultimate glory, John's Gospel gives a Passion account in which Jesus is in full control of the people and circumstances. He is unquestionably the glorified only Son of God, who has come here to reveal God to us and return to God in glory. Scholars believe this fourth Gospel was written for specific theological purposes in the early Church.

2. Body

a. The Synoptic Gospels

The Gospels of Mark, Matthew and Luke are called the "Synoptic" Gospels. They are called Synoptic because they are organized and synchronized segment by segment to easily show their many common stories and themes, as well as their differences (Knight). Ideally, the reader can see a synopsis of Jesus' story at a glance of all three Gospels set side by side. The Synoptic Gospels are different from John's Gospel, which is less about history and more about symbolism and theology (United States Conference of Catholic Bishops). Consequently, when biblical scholars study Jesus' Passion, they often contrast the Synoptic Gospels' accounts with John's Gospel's account.

i. Mark's Account of the Passion

Though Mark's Gospel is the second in biblical order, it is believed to be the first written. Scholars estimate that this Gospel was written around 70 A.D. (United States Conference of Catholic Bishops). The simplest, nearly "bare bones" historical account of Mark's Gospel formed the basis for much of Matthew's and Luke's later Gospels (Just). Modern scholarship proposes that the author was "an unknown Hellenistic Jewish Christian, possibly in Syria" (United States Conference of Catholic Bishops). Mark's account of the Passion is in Chapters 14 and 15 (King James Bible Online). His Gospel stresses Jesus' suffering: his rejection, unfair condemnation; brutal beating; terrible insults; and otherwise cruel treatment by several groups of people (Just). Jesus is rejected by Peter three times before the cock crowed, for example (King James Bible Online). He was also unfairly condemned to death while the thief, Barabbas, was released (King James Bible Online). His brutal beating came at the hands of the soldiers who guarded him, as they whipped him, crowned him with thorns, hit him on the head with a reed (King James Bible Online). In fact, Jesus was so beaten up and weakened that the soldiers pressed Simon the Cyrenian to help him carry his cross (King James Bible Online). Many of the insults against him also came from the soldiers, who mocked him, spat on him and knelt before him (King James Bible Online). Jesus was also mocked by the crowd and even the thieves crucified with him as he hung on the cross (King James Bible Online). Those are just a few examples of the victimization of Jesus, though Mark's Gospel shows other cruel treatment toward Jesus. At least having an inkling of what was in store for him, Jesus prayed in Gethsemane, asking God to "let this cup pass from me" if it was God's will to relieve Jesus of the suffering and death (King James Bible Online). Also, Jesus' victimization is shown when he is hanging on the cross and yells, "My God, my God, why hast thou forsaken me?" (King James Bible Online). In sum, Mark's Gospel is the earliest account of Jesus, showing him to be a victim and a reluctant (though obedient) one.

ii. Matthew's Account of the Passion

Matthew's Gospel was probably written about a decade after Mark's Gospel. Scholars believe it was written around 80 A.D. (United States Conference of Catholic Bishops). Authorship is unknown, though it is known that the anonymous author borrowed heavily from Mark and from "Q" material that is absent from Mark but found in Luke (United States Conference of Catholic Bishops). Matthew's account of the Passion is in Chapters 26 and 27 (King James Bible Online). His Gospel stresses Jesus' kingship and how the "powers that be," such as Pilate and Caiaphas, conspired to eliminate him as a political threat to their power (Just). Matthew's Gospel relies heavily on Mark's stories and is very similar in many respects. However, his emphasis on Jesus' kingship and the jealous plotting against him are found in key spots of his Gospel. Jesus is the newborn king right out of the gate, as Joseph, the three wise men and King Herod are all aware early on that Jesus is the newborn King of the Jews (King James Bible Online). What is more, Jesus' kingship spurs Herod to seek Jesus' death in infancy by having all first born sons of Jews murdered (King James Bible Online). That same basic kingship theme runs throughout Matthew's account of the Passion, where Jesus speaks to his followers of drinking wine with them in his father's kingdom (King James Bible Online) and when Pilate asks whether Jesus is the King of the Jews and Jesus responds, "Thou sayest" (King James Bible Online). The theme of jealous plotting also continues through the Passion, with the chief priests and elders who saw Jesus' kingship as a threat spurred the crowd to have Barabbas released and Jesus crucified (King James Bible Online). As in Mark's Gospel, Jesus is so weakened by his treatment that the soldiers force Simon the Cyrenian to help him carry his cross (King James Bible Online). The themes of kingship and jealous plotting are found in various places in Matthew's Gospel but they are certainly obvious in the beginning and the Passion of Matthew's Gospel. Matthew's account also has the descriptions of Jesus in Gethsemane, his request to be relieved of suffering and death if God is willing, and his mournful cry asking God why He had forsaken Jesus (King James Bible Online). Matthew particularly portrays Jesus as the "suffering Righteous One," an old Testament theme applied here to Jesus, who complains to God about his suffering but knows the he will ultimately be delivered from his suffering (United States Conference of Catholic Bishops). While heavily relying on Mark's stories, Matthew uses them to focus on the themes of Jesus' kingship and the consequent plots against him.

iii. Luke's Account of the Passion

Luke's Gospel was probably written shortly after Matthew's Gospel. Scholars believe it was written between 80 -- 90 A.D. (United States Conference of Catholic Bishops). The author of this account is believed to be "Luke," a Syrian from Antioch who was a second generation Christian disciple (United States Conference of Catholic Bishops). Luke's account of the Passion is in Chapters 22 and 23 (King James Bible Online). His Gospel emphasizes Jesus' innocence, showing how Pilate, Herod Antipas, a centurion, and a crucified thief all recognized his innocence (Just). Pilate declares Jesus' innocence to the high priests and the people when he states, "I find no fault in this man" (King James Bible Online). Herod Antipas, who received Jesus from and eventually sent him back to Pilate, found no fault worthy of death (King James Bible Online). Also, one of the thieves being crucified rebuked the other thief for mocking Jesus, saying, "Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss" (King James Bible Online). Finally, a centurion who saw Jesus' death and the immediate effects of it on the sky and the temple, said, "Surely, this was a righteous man" (King James Bible Online). There is not a specific reference to Gethsemane but Jesus does withdraw from his disciples and asks God to let the cup pass from him if it is God's will (King James Bible Online). Luke's Gospel also speaks of Simon the Cyrenian being pressed into service helping Jesus carry his cross (King James Bible Online). Luke's account does not have Jesus asking God why He forsook him; rather, Jesus lets out a loud cry and says, "Father, into thy hands I commend my spirit" (King James Bible Online). While Luke uses many of the same stories as Mark and Matthew, Luke stresses the innocence of Jesus, which is so obvious that even supposed enemies are moved to acknowledge it.

b. John's Account of the Passion

John's Gospel was the last Gospel written. Scholars believe it was probably written in 90 -- 100 A.D. (United States Conference of Catholic Bishops). John's Gospel is thought to be authored by several members of the early Church in 90 -- 100 A.D., in Ephesus, Syria, Antioch or Alexandria (United States Conference of Catholic Bishops). John's account of the Passion is in Chapters 18 and 19 (King James Bible Online). John's Gospel is a later, more theologically developed account of Jesus' life, mission, suffering, death and resurrection (United States Conference of Catholic Bishops). It does not follow the same patterns as the Synoptic Gospels and does not use many of the same stories. According to the American Conference of Catholic Bishops, John's Gospel comes from a different tradition than do the Synoptic Gospels (United States Conference of Catholic Bishops).

John's description of the Passion focuses on Jesus' completion of his mission, as Jesus controls and drives all the events, accomplishes his mission and is ultimately glorified (Just). John's account drops all victimization in favor of victory, which is the most striking difference between John's account of the Passion and the Synoptic Gospel's accounts of the Passion. In John's Gospel: there is no Gethsemane, there is no request by Jesus that God take the cup from him if possible; there is no help from Simon the Cyrenian in carrying his cross; there is no accusation or question by Jesus about God forsaking him. Instead, Jesus is running the entire show: Jesus knows that this suffering and death is his mission; he knows his betrayer and the men are there in a garden to seize him, so he goes out to meet them (King James Bible Online); he stops Peter from defending him, saying, "Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?" (King James Bible Online); he debates with Pontius Pilate, saying, "Thou couldest have no power at all against me, except it were given thee from above (King James Bible Online); he entrusts the care of his mother to his beloved disciple (who could represent the faithful) (King James Bible Online); when he knows that his mission is finished, he says, "It is finished," bows his head and dies; he is in control and his crucifixion is his triumphant act.

There are additional differences between the Synoptic Gospels and John's Gospel, leading up to and during his Passion, usually in the form of additional details provided in John's Gospel. First, John notes that Jesus met severe antagonism long before his Passion and that Jesus was crucified one day before Passover (United States Conference of Catholic Bishops). Secondly, when Jesus' "hour" comes, Jesus gives his "Farewell Discourses," "Great Prayer" and additional signs to his followers, explaining or showing the meaning of his coming passion, death, and resurrection (Just). He shows himself to be the glorified only Son of God, who has come here to reveal God to us and return to God in glory (United States Conference of Catholic Bishops). Third, John's Gospel refers to a continuation of the trial before Pilate after Jesus was scourged, in which Pilate exclaims to the crowd, "Behold, I bring him forth to you, that ye may know that I find no fault in him." (King James Bible Online). Fourth, unlike the Synoptic Gospels, John's Gospel notes that Jesus' side was pierced but his bones were not broken. These additional details lead experts to believe that John's account was at least partially based on an eye witness account, whether or not the Gospel's author was the eyewitness (United States Conference of Catholic Bishops).

Several factors have led experts to believe that John's Gospel was, in fact, authored by several people or groups. First, the nearly poetic theological narrative of John's Gospel has led biblical scholars to conclude that the fourth Gospel was composed for theological purposes in the early Church. For several examples, during the early Church of 90 -- 100 A.D., the early Church was notably opposed to the synagogue, opposed to the attempts of John the Baptist's followers to glorify him instead of Jesus, intent on showing Jesus to be the Messiah, and focused on the vital nature of Jesus as the basis for Christian belief and practice (United States Conference of Catholic Bishops). John's Gospel addresses all these concerns. Secondly, there are Greek references and addenda indicating editing of and amendments to the final work, indicative of several authors rather than a single "John" or other individual (United States Conference of Catholic Bishops). Consequently, rather than a simple, historical account of Jesus' life with merely one or more themes, John's Gospel presents the more developed theology of a young Church that was trying to stress its belief in Jesus' divinity and his absolute necessity as the basis of faith, even as it was trying to deal with and explain its opposition to organizations and forces that militated against its own mission.

3. Conclusion

The Gospels of Mark, Matthew and Luke are the Synoptic Gospels, organized and synchronized to show similar stories and themes, as well as their differences. They are more historical and less symbolic/theological than the Gospel of John. Mark's Gospel was the first written, probably authored by an anonymous Hellenistic Jewish Christian, possibly in Syria, around 70 A.D., and gives its account of the Passion in Chapters 14 and 15. Mark's description of the Passion emphasizes Jesus' suffering through rejection, unfair condemnation, beating, insults and otherwise cruel treatment. Mark's Gospel is the earliest account of Jesus' life, showing him to be a reluctant-though-obedient victim. Matthew's Gospel was anonymously written, probably around 80 A.D., and describes the Passion in Chapters 26 and 27. Borrowing heavily from Mark's Gospel, Matthew focuses on Jesus' kingship and how the "powers that be" conspired to eliminate him. Matthew's themes of kingship and jealous plotting begin early in his Gospel and run right through the Passion. Luke's Gospel was probably written soon after Matthew's Gospel, around 80 -- 90 A.D., by "Luke," a Syrian from Antioch who was a second generation Christian disciple. Luke's Gospel describes the Passion in Chapters 22 and 23. While Luke uses much of the structure and many of the stories found in Mark's and Matthew's Gospels, his Gospel stresses Jesus' innocence and the acknowledgement of that innocence by several key people who are officially Jesus' oppressors. Pilate, Herod Antipas, a centurion, and a crucified thief all recognized his innocence. The Synoptic Gospels use largely the same format and many of the same stories with each author emphasizing his own theme(s): Jesus' suffering; Jesus' kingship and the jealous plotting against him; Jesus' innocence and the acknowledgement of that innocence by many of his key oppressors.