There’s something about a parade that I just can’t stand: it’s all those people. It’s the same thing at any event where masses of people push their way through small entrances and cram together. You get elbowed on the way in and a knee in the back the rest of the time. People talk about how wonderful it would be to go to Mardi Gras or Disneyland. All I can think about is all those people. I look at the news about fights and stampedes at soccer games and I am not surprised, what with all those people.
Wherever you have that many people you also find police all over the place. I don’t know why police make me nervous. In the series of books highlighting “Rumpole of the Bailey,” John Mortimer has Rumpole, a British barrister bent on defending the unjustly accused petty criminals, live with the fear of someday being falsely imprisoned. Who knows what can happen with police and all those people.
One can imagine what a sight it was in ancient Jerusalem when the Jews would make their way to celebrate one of the seasonal festivals in the holy city. In the time of Jesus it was especially dangerous, since the Roman authorities were always on the lookout for insurrection. They had a special way to treat the rabble-rousers: crucifixion. The Jewish authorities had no intention on letting some short-sighted messianic-pretenders make trouble for them with Caesar.
Jesus had left Galilee with the purpose of ministry in Judea and in the city of Jerusalem. The time of the Passover was approaching and many would come the week before in order to purify themselves before the day of celebration. As Jesus reached the outskirts of the city, he sent two of his disciples ahead to bring back a donkey for him to ride on. Jesus and his disciples then paraded into Jerusalem amid the shouts of “Hosanna to the Son of David. Blessed is The Coming One in the name of the Lord.” And the people spread their garments on the road along with leafy branches as they cheered for the one who acted out the prophecy concerning the messiah according to Zechariah 9:9. Jesus declared to his detractors that if the people were silent even the stones would cry out rejoicing in his triumphal entry (mt 21:1-9; mk 11:1-10; lk 19:28-40; jn 12:12-19).
Jesus’ reaction to the masses of people was to weep for Jerusalem. Luke gives Jesus’ words as he sorrows for the coming destruction of the city (lk 19:41-44).
Many of the people knew who Jesus was and had been waiting for him. They told the others, “This is the prophet Jesus from Nazareth of Galilee” (mt 21:11). When Jesus entered the temple precinct he saw how the merchants had turned the sacred ceremonies of the temple into a money-making scheme to gouge the Jewish pilgrims. In the epitome of righteous indignation, Jesus knocked over their tables and chased out those who would make the house of prayer into a den of robbers. Having created such a scene in clear view of the temple and palace guards, Jesus remained to heal the blind and the lame in the temple before leaving at dusk to spend the night in Bethany (mt 21:10-17; mk 11:11; lk 19:45-46).
In the morning Jesus returned to Jerusalem. Eager for a little breakfast with his disciples, Jesus saw a fig tree. When they came closer they discovered that the tree had not borne any figs yet. Jesus responded by cursing the fig tree, even though, according to Mark, it was not the season for figs (mt 21:18-19; mk 11:12-14). The disciples were amazed at this withered fig tree. Jesus took the opportunity to teach them about the mountain-moving power of prayer when done in faith (mt 21:18-19; mk 11:12-14).
All that week Jesus came to the temple to teach the people. The religious leaders, the scholars, and the politicians all sought for a way that they could get rid of Jesus, but, according to Luke, “all the people hung upon his words” (mk 11:18-19; lk 19:47-48). They tried to confront Jesus in front of the people and discredit him by asking him on what authority did he act. Jesus turned the question on them, sitting them squarely on the horns of a dilemma regarding John the Baptist. They could not answer, and so he refused to answer them (mt 21:23-27; mk 11:27-33; lk 20:1-8).
Jesus taught using parables such as the one about two sons. The one said he would not work, but eventually complied with his fathers wishes. The other agreed to work, but then did not go. Jesus aimed this at the people who did not repent even after seeing the tax collectors and prostitutes believe John’s message of repentance (mt 21:28-32). In another parable he related how the owner of a distant vineyard sent servants to see how his crops were doing. The workers continued to kill the messengers, until the owner decided to send his own son, thinking they surely would not kill the son. Instead, they even killed the son, hoping to claim the inheritance for themselves. “What will the owner do,” Jesus asked. All agreed that he would take the vineyard away from those people, and hand it over to others. When the Jewish leaders heard this parable they were outraged that Jesus would suggest that God would take the nation from them to give to someone else (mt 21:33-46; mk 12:1-12; lk 20:9-19). But they are just like the parable of the supper that the king was to give for all his special guests. They made excuses and declined the invitation to the banquet; some even killed the king’s messengers. So instead, the king destroyed the murderers and burned their city. Then he invited all the country people including the poor, the maimed, the blind and the lame to join his banquet (mt 22:1-14).
The Pharisees also tried to trick him into subverting the authority of Rome. They asked him about paying taxes to Caesar. Jesus said, in effect, “Give what has the image of Caesar to Caesar, but give what has God’s image to God.” They were amazed at his reply and merely slinked away (mt 22:15-22; mk 12:13-17; lk 20:20-26).
The Sadducees who didn’t believe in the resurrection (that’s why they were “sad, you see”) tried to trick Jesus with a complicated question concerning multiple marriages and the life to come. Jesus simply answered that there would not be marriage in heaven, but people will be like the angels. And, Jesus added, God told Moses in the burning bush that he was the God of Abraham, Isaac and Jacob. God is not the God of the dead, so there must be a resurrection, since God is the God of the living (mt 22:23-33; mk 12:18-27; lk 20:27-40).
Next, an expert in the Jewish law asked Jesus what was the greatest commandment. Jesus correctly identified the commands to love God and to love your neighbor as the first and second greatest commands in the Torah (mt 22:34-40; mk 12:28-34; lk 10:25-28).
So Jesus finally asked his opponents a question. If the messiah is the son of David, how can David have called him his Lord: “The Lord said to my Lord, Sit at my right hand, till I put thy enemies under thy feet?” From that time on, no one dared ask Jesus any more questions (mt 22:41-46; mk 12:35-37a; lk 20:41-44).
Jesus scathingly rebuked the scribes and the Pharisees for their failure to lead God’s people. Rather than seeking honor from the people, they should have sought to serve the people. Instead of worrying about the intricacy of purity, they should have been honest and truthful. God’s punishment for the murder of his prophets was to come on this generation (mt 23:1-36; mk 12:37b-40; lk 20:45-47). In a clearly messianic passage from Q, Jesus laments the murderous nature of an unwilling and unrepentant people and promises that they will not see him again until the day they will say, “Blessed is The Coming One in the name of the Lord” (mt 23:37-39; lk 13:34-35).
Several days before the Passover when Jesus and his disciples were leaving the temple, they remarked at how wonderful the stone buildings were. Jesus said that there would come a day when not one stone would be left on another (mt 24:12; mk 13:1-2; lk 21:5-6). As they sat on the Mount of Olives, across the valley from the temple, they asked Jesus when would come the end of the age. Jesus began to warn them of the signs of the end times, of wars and earthquakes and famines: they would be just the beginning (mt 24:3-8; mk 13:3-8; lk 21:7-11). There will come a time of great persecution (mt 24:9-14; mk 13:9-13; lk 21:12-19). When the temple itself become desolate as its holiness is made sacrilege, that is the time to flee to the mountains to avoid the suffering of the great tribulation (mt 24:15-22; mk 13:14-20; lk 21:20-24). Then false messiahs and false prophets will lead people astray by their great signs (mt 24:23-28; mk 13:21-23; lk 17:23-24). After the tribulation, when the sky no longer gives light, the Son of Man will come on the clouds of heaven with power and great glory and his angels with a loud trumpet call will gather his elect from the four winds (mt 24:29-32; mk 13:24-27; lk 21:25-28).
Jesus warned them to watch for the signs and to be prepared (mt 24:32-36; mk 13:28-32; lk 21:29-33). He used several parables to teach them that the Son of Man could come at any time and if a person is not prepared he will be left behind (mt 24:37-25:46; mk 13:33-37; lk 21:34-36).
Now the leaders of the Jews -- the chief priests, the elders and the scribes -- had finally had enough of Jesus, and plotted together with the high priest Caiaphas how they could arrest Jesus and kill him (mt 26:1-5; mk 14:1-2; lk 22:1-2). Jesus, according to Matthew, predicted his crucifixion. Both Matthew and Mark tell about Jesus being anointed with oil by a woman in a house in Bethany. Jesus tells those who complain about the waste of expensive oil that she has anointed him for burial (mt 26:6-13; mk 14:8-9; lk 7:36-50; jn 12:1-8).
While the disciples prepare for their Passover meal (mt 26:17-20; mk 14:12-17; lk 22:7-14), Judas is preparing to betray Jesus when he’s alone to the chief priests and officers in exchange for the sum of thirty pieces of silver.
As the disciples gather in the upstairs room of a house, Jesus, according to John’s Gospel alone, washed his disciples’ feet (jn 13:1-20). He told them that one of them would betray him; they were all too busy worrying about themselves to see Jesus point out Judas (mt 26:21-25; mk 14:18-21; lk 22:21-33; jn 13:21-30).
Jesus took the first ceremonial cup of wine and passed it among the disciples saying that he himself would not partake of the Passover meal until it is fulfilled in the kingdom of God. He took the loaf of bread, blessed it, broke it open, and gave it to his disciples saying that it was his body. And then he took a cup after the meal, blessed it, and gave it to them saying that it was his blood of the covenant poured out for many for the forgiveness of sins, the new covenant in his blood (mt 26:26-29; mk 14:22-25; lk 22:15-20).
After they sang, they went out across the dark valley to the Mount of Olives. There Jesus warned them that that night they would scatter like scared sheep. When Peter refused to believe it, Jesus revealed to Peter that he would in fact deny his master three times that night (mt 26:30-35; mk 14:26-32; lk 22:31-34; jn 13:36-38). In the Gospel of John we can read an extensive speech Jesus gave to his disciples to comfort them and to encourage them to remain true to him no matter what the circumstances and no matter how the world would treat them (jn 14:1-16:33). Then Jesus prayed for them and for those who would come to believe in him as a result of his disciples (jn 17:1-26).
Jesus then took them to the place where the olives would be pressed: the place we call the Garden of Gethsemane. Jesus asked his disciples to watch as he went off to pray. He poured out his heart to God in great sorrow, asking that he not have to go through with the suffering that awaited him. His disciples had fallen asleep. Two more times Jesus prayed and then discovered his disciples unable to stay awake (mt 26:36-46; mk 14:32-42; lk 22:39-46; jn 18:1).
About that time Judas appeared with a well-armed gang of religious bounty hunters. Judas pointed out Jesus to them with what would become the kiss of death (mt 26:47-56; mk 14:43-52; lk 22:47-53; jn 18:2-12).
That night they led Jesus to Caiaphas at home. Peter had followed at a distance and now sat in the courtyard with the guards. Three times he was accused of having been in the company of Jesus, and three times he denied it. When the rooster crowed, he realized what he had done and left, weeping bitterly (mt 26:69-75; mk 14:66-72; lk 22:56-62; jn 18:13-24). Meanwhile, the council listened to testimony in hopes of finding a reason to charge Jesus with a capital offense. Finally, out of desperation, Caiaphas asked him, “Are you the Messiah, the Son of God?” And Jesus said, “I am.” The high priest tore his garments at hearing such blasphemy, and they all condemned him to death. They began spitting on him, hitting him, and the guards beat him (mt 26:57-68; mk 14:53-65; lk 22:54-71; jn 18:13-24). In the morning, the leaders bound Jesus and led him away to be delivered to the praetorium of the Roman governor, Pilate (mt 27:1-2; mk 15:1; lk 23:1; jn 18:28).
Jesus was accused before Pilate of all sorts of treason against Rome, the worst of which was claiming that he was Christ the king. Pilate asked him if he was the King of the Jews. Jesus tersely responded, “You say.” They continued to accuse Jesus, and Pilate attempted to get Jesus to defend himself against their charges. At one point, Pilate even pronounces him innocent. But when he hears that Jesus is a Galilean, he decides to let Herod handle the matter since he was in town at the time (mt 27:11-14; mk 15; 2-5; lk 23:2-5; jn 18:29-38. Herod was very glad to see Jesus since he had heard so much about him in Galilee. The chief priests and scribes accused him vehemently, but Jesus did not give a defense. After treating him with contempt and mocking him with royal robes, they sent him back to Pilate (mt 27:12; mk 15:3-4; lk 23:6-12.
Since no one has been able to prove anything against Jesus, Pilate finds Jesus innocent of their charges and, after chastising him, will release him (lk 23:13-16). Figuring that the people would choose this mild teacher from Galilee over a bandit like Barabbas, Pilate gives the people the option of having him release one or the other. Instead, the people choose Barabbas to be let go (mt 27:15-23; mk 15:6-14; lk 23:17-23; jn 18:39-40). By the force of their demand, Pilate finally relents and, symbolically washing his hands of the affair, delivers the beaten, bruised, and bloodied Jesus to be crucified (mt 27:24-26; mk 15:15; lk 23:24-25; jn 19:16).
The whole battalion of Roman soldiers took Jesus inside the palace. They put a purple cloak on Jesus and placed a weaved crown of thorns on his head. They paid mock homage to him as “King of the Jews” and hit him on the head, and spat on him (mt 27:27-31a; mk 16-20a; jn 19:2-3).
As they Jesus out to be crucified, they grabbed a passer-by, Simon of Cyrene, to carry Jesus’ cross for him. A great crowd followed him, and women wailed and moaned. Along with Jesus were two criminals who were also to be put to death with him (mt 27:31b-32; mk 15:20b-21; lk 23:26-32; jn 19:17a).
They brought Jesus to the place called The Skull, or in Hebrew Golgotha. They offered Jesus a pain numbing narcotic, but he refused it. As they began their watch at the third hour, they cast lots to see who would get Jesus’ clothes. They had placed over his head on the cross the charge against him. It read, “The King of the Jews.” Jesus prayed for them, “Father, forgive them; for they know not what they do” (mt 27:33-37; mk 15:22-26; lk 23:33-34; jn 19:17b-27).
As he hung on the cross, people walked by wagging their heads at him in pity, telling him to save himself. “Let the Christ, the King of Israel, come down now from the cross, that we may see and believe” (mt 27:38-43; mk 15:27-32a; lk 23:35-38). Even the thieves mocked Jesus, though Luke says that one of the thieves admitted his own guilt and acknowledge Jesus’ innocence. Jesus told the man when he asked to be remembered when Jesus came into his kingdom, “Truly, I say to you, today you will be with me in Paradise” (mt 27:44; mk 15:32b; lk 23:39-43).
From the sixth hour to the ninth hour there was darkness over the land as if there had been a total eclipse. At the ninth hour, Jesus exclaimed in Aramaic the verse from the Psalms, “My God, my God, why hast thou forsaken me.” His unfamiliar words sounded to the foreigners like he was calling for Elijah. They attempted to give him vinegar to drink. Having received the vinegar, Jesus said, “It is finished.” Finally, Jesus cried out with a loud voice, “Father, into thy hands I commit my spirit!” and he gave up his spirit. Matthew and Mark both state that at that moment incredible phenomena took place: the temple curtain was torn in two; there was a great earthquake; rocks split; tombs were opened. The centurion and the others (mt 27:55-56; mk 15:40-41; lk 23:49; jn 19:25-27) were amazed at what they witnessed and all realized that Jesus was innocent. The centurion was heard to say, “Truly, this man was the Son of God.” (mt 27:45-54; mk 15:33-39; lk 23:44-48; jn 19:28-30).
According to John’s Gospel, the Jews asked that the bodies be removed from the crosses since it was to be the day of Preparation before Sabbath. When they came to Jesus to break his legs in order to hasten death, they found him already dead. One of the soldiers stabbed him in the side with his spear, and what appeared as blood and water came out proving that he was indeed dead as well as fulfilling scriptural prophecy (Ex. 12:46; Numb. 9:12; Ps. 34:20; Zech. 12:10) (jn 19:31-37).
That evening Joseph of Arimathea, a dissenting member of the ruling council, a disciple of Jesus, took courage and asked Pilate for the body of Jesus. Pilate first confirmed with the centurion that Jesus was indeed dead. Joseph took the body, wrapped it in a clean linen shroud. Joseph, with the help of Nicodemus, placed Jesus’ body in a new tomb that Joseph had prepared for himself. And he rolled a great stone against the door of the tomb and left. The women had followed Joseph to the tomb and, having seen where Jesus was laid, they returned to prepare spices and ointments (mt 27:57-61; mk 15:42-47; lk 23:50-56; jn 19:38-42).
On the Sabbath, the chief priests and Pharisees came to Pilate to request that he order there to be a guard placed at the tomb in case Jesus’ followers came to steal the body and claim his resurrection. Pilate consented and they placed a seal on the tomb and positioned the Roman guard (mt 27:62-66).
No matter how hard we try, we cannot imagine the agony of Christ’s death. In an award-winning article entitled “Needles & Nails,” Barbara Ellwood Seaman tells of her pain as researchers study her rare, genetic disorder. On this occasion they perform an experimental hollow needle biopsy into the muscles of her hip. To her, her intense pain is nothing compared to what Christ suffered. She describes the tool as a “T-shaped apparatus like a bicycle pump . . . A cross with the top lopped off.” The surgeon warns that she will feel some pressure.
“Pressure? What do I know about the physics of pressure? Nothing compared to anyone, especially God. I have no idea how much pressure one would encounter at thirty fathoms. Or how to calculate the pounds per square inch of 20-plus centuries’ worth of sin.”
“The tissue looks so crushed,” the surgeon remarks, peering into the petri dish.
“Talk about crushed: What mechanism kicks in when a spike through the hand damages the striated twists and turns of muscle? Do myocytes unravel like rope? Seep like torn rose petals?
She admits that, “Lacking omniscience, I know little of Jesus’ suffering or my own future pain. Still, the pre-biopsy week resembles a passion play: Sunday, the congregation rallying; my knees still buckling, betraying me; each day aimed like an arrow at 10 A.M., Friday.