What Was Jesus Accused Of For His Crucifixion

List of Things That Jesus Was Accused Of

Images courtesy of.Visage/Stockbyte/Getty Images Jesus of Nazareth was a Galilean Jew who worked as a carpenter and spiritual leader before being killed in Roman-occupied Palestine around 2,000 years ago. There is substantial debate among historians and New Testament academics as to the truth of numerous aspects featured in the trial and crucifixion events described in the synoptic gospels of Mark, Matthew, and Luke, as well as the historical accuracy of the narrative themselves. The biblical stories come to the conclusion that Jesus was arrested by Jewish Sanhedrin authorities but killed under Roman law, not Jewish law, as the accounts conclude.

1Charged with Blasphemy

According to the Bible, Jesus was imprisoned for the first time by Jewish authorities after criticizing the excesses he seen on display in the Jewish temple during Jerusalem’s Passover celebrations. According to the Gospels of Matthew, Mark, and Luke, he was first brought before a Jewish Sanhedrin court in Judea. They all agree that he was accused of blasphemy, found guilty, and handed over to the local Roman governor Pontius Pilate for a following Roman trial. Despite the fact that the allegation was tied to Jesus’ behavior in the temple, experts have been unable to determine whether or not his acts constituted blasphemy under Jewish law – or even whether or not the Sanhedrin trial ever took place.

2Roman Trial

Following the Sanhedrin trial, Jesus was brought before governor Pontius Pilate for a second time. It is unknown what accusations, if any, might have been brought against him under Roman law. Despite this, because of the method in which Jesus was crucified on a cross, experts are certain that he was punished for sins against Rome rather than against God. Crimes against Judaism would have resulted in stoning as a punishment. Whatever the accusations, it is certain that they were significant because Rome reserved the crucifixion for the most serious offenders, according to Roman law.

3Possible Charge of Sedition

Immediately following the trial before the Sanhedrin, Jesus was brought before governor Pontius Pilate for a second trial. What accusations may have been brought against him under Roman law is still unknown, although it is possible that they were fabricated. Because of the method in which Jesus was crucified on a cross, academics are certain that he was punished for sins against Rome rather than for crimes against God. Stoning would have been the punishment for crimes against Judaism. No of how serious the allegations were, it is clear that they were serious because Rome reserved the crucifixion for the most serious offenders.

4Messianic Teachings

An alternative viewpoint claims that Jesus’ peaceful teachings put him at odds with the Zealot movement. In this view, which was pushed by Jesus’ apostle Paul, the Messiah was seen as someone who primarily called for personal reform from inside the body of Christ. In this particular instance, Romans may have been concerned about demonstrations taking place around Passover. They may have been concerned that Jesus’ rising popularity might lead to unrest if he staged a temple demonstration. Christina Lee began writing in 2004 and has been publishing ever since.

University of North Carolina at Chapel Hill, Bachelor of Arts in English and politics, Master of Arts in global affairs from American University, and a Master of Arts in philosophy from Penn State University are among Lee’s qualifications.

What trials did Jesus face before His crucifixion?

QuestionAnswer On the night of Jesus’ arrest, He was taken before Annas, Caiaphas, and a group of religious authorities known as the Sanhedrin, who questioned him about his actions (John 18:19-24; Matthew 26:57). Following this, He was brought before Pilate, the Roman Governor (John 18:28), sent away to Herod (Luke 23:7), and brought back before Pilate (Luke 23:11-12), who ultimately condemned Him to death. The trial of Jesus was divided into six phases: three stages in a religious court and three stages in front of a Roman tribunal.

Annas, the former high priest, was also present.
The trials before Jewish authorities, the religious trials, revealed the extent to which the Jewish officials despised Him because He disobeyed many of their own commandments with reckless abandon.
(2) Although each member of the court had to vote separately on whether to convict or acquit Jesus, he was found guilty by acclamation.
(4) The Jews did not have the authority to put anyone to death.
(6) Counsel or representation had to be provided to the accused, but Jesus did not have any.
After Jesus was beaten, the trials before the Roman authorities began with Pilate (John 18:23), who presided over the proceedings.
According to authorities, he incited people to riot and refused to pay taxes, as well as pretending to be the ruler of the country.
When Herod found out about Jesus’ mocking, he sent him back to Pilate in order to prevent any political repercussions (Luke 23:11–12).
This was the final trial.
Pilate made a final attempt to get Jesus released by offering the prisoner Barabbas in exchange for Jesus’ release, but it was ultimately unsuccessful.
Pilate acceded to their demand and forced Jesus to submit to their authority (Luke 23:25).

Despite being the most innocent guy in the world’s history, Jesus was found guilty of crimes and sentenced to die by crucifixion after being tried and proven guilty. Questions regarding Jesus Christ (return to top of page) Prior to His crucifixion, what difficulties did Jesus have to endure?

Subscribe to the

Get our Question of the Week emailed to your inbox every weekday morning! Got Questions Ministries is a trademark of Got Questions Ministries, Inc., registered in the state of California in the year 2002. All intellectual property rights are retained. Policy Regarding Personal Information The information on this page was last updated on January 4, 2022.

Why Did Pontius Pilate Have Jesus Executed?

“What is truth?” Pontius Pilate asks Jesus of Nazareth in the Gospel of John, and Jesus responds with a question. It’s a question that may be raised regarding Pilate’s own personal background as well. According to the New Testament of the Christian Bible, the Roman ruler of Judea was a shaky judge who originally exonerated Jesus before bowing to the will of the multitude and condemned him to death as a result of his actions. Non-Biblical sources, on the other hand, present him as a barbaric commander who wilfully rejected the traditions of the Jewish people under his command.

WATCH: JESUS: A HISTORICAL PERSPECTIVE VaultJesus before Pilate, just before he was crucified.

Pilate’s early life is a mystery.

Before his time as Roman governor of Judea, from 26 and 36 A.D., nothing is known about Pilate’s early life and career. While most believe he was born into an equestrian family in Italy, certain tales indicate that he was actually born in the Scottish Highlands. From the Jewish philosopher Philo of Alexandria emerges one of the earliest—and most damning—accounts of Pilate’s reign as governor. Around the year 50 A.D., he denounced the prefect for “briberies, insults, robberies, outrages and wanton injuries, executions without trial, constantly repeated, endless and extremely severe brutality,” among other things.

Patterson describes Pilate’s rule as “corrupt and full of bribery.” Patterson is an early Christianity historian at Willamette University and the author of several books, including The Forgotten Creed: Christianity’s Original Struggle Against Bigotry, Slavery, and Sexism.

“Philo is a really dramatic writer,” she observes, “and one who has very apparent biases: persons who maintain Jewish rules are documented in highly favorable ways, whereas people who do not uphold Jewish laws are represented in quite bad ways.

MORE INFORMATION CAN BE FOUND AT: The Bible asserts that Jesus was a real person. Is there any further evidence? Prior to his crucifixion, Jesus had been tortured, and this was the culmination of that suffering. courtesy of DeAgostini/Getty Images

Pilate clashed with the Jewish population in Jerusalem.

A pair of golden shields emblazoned with the name of the Roman Emperor Tiberius were allowed into King Herod’s ancient residence in Jerusalem, according to Philo, despite Jewish tradition. Writing more than a half-century later, the Jewish historian Flavius Josephus related a similar story, claiming that Pilate let troops bearing military standards with the likeness of the emperor into Jerusalem, despite Jewish law prohibiting the carrying of images in the holy city. A large number of people journeyed to the Judean city of Caesarea to express their displeasure, and they laid prostrate outside Pilate’s palace for five days until he finally yielded.

This account has the ring of a rookie governor experimenting with his powers and entirely underestimating the depth of local opposition to graven images.
Josephus related another event, this one with a bloodier conclusion, in which Pilate used cash from the Temple treasury to construct an aqueduct to provide water to Jerusalem.
They were successful.
More information may be found at: Where Is the Head of Saint John the Baptist?

The Gospels portray an indecisive Pilate.

Josephus also referred to Pilate’s well-known role in agreeing to Jesus’ death, which he had played previously. After being gravely concerned by his teachings, the Sanhedrin (an elite council of priestly and lay elders) arrested Jesus while he was celebrating the Jewish festival of Passover, according to the Gospels. They hauled Jesus before Pilate to be prosecuted for blasphemy, accusing him of claiming to be the King of the Jews, which they said was false. And they exerted pressure on Pilate, the only person who had the authority to sentence someone to death, to order his crucifixion.

According to the Gospel of Mark, Pilate intervened on Jesus’ behalf before caving in to the demands of the mob.

MORE INFORMATION CAN BE FOUND AT: Discovering the Early Christian Church’s Conversion Tactics from Within “Mark’s goal isn’t truly historical in nature,” Patterson explains.

Mark blamed the Jewish rulers in Jerusalem for the city’s collapse since the high priests and officials had turned their backs on Jesus when he had arrived in the city.

courtesy of DeAgostini/Getty Images Following this, according to the Gospel of Matthew, Pilate washed his hands in front of the assembled throng before declaring, “I am innocent of this man’s blood; take care of yourself.” When the Jewish people heard this, they yelled out, “His blood be on us and our children.” For millennia, it would be used to punish the Jewish people, and it is still being utilized now.

As Bond explains, “Matthew claims that, while Romans were accountable for carrying out the action, the Jews were liable—a line of thought that, of course, has had fatal ramifications ever since.” When Jesus was making problems during a gathering like Passover, when the city was packed to capacity, I don’t believe Pilate would have spent much time worrying about what to do with him.

According to the Gospels, the people preferred the criminal Barabbas than Jesus.

The so-called custom of freeing a prisoner on Passover has been investigated by scholars, but so far, according to Patterson, “they have not discovered anything in regard to this so-called ritual.” More information may be found at: Early Christians Didn’t Always Take the Bible Literally (Discovery).

Pilate disappears from history after his rule.

Following the use of disproportionate force to quell a suspected Samaritan rebellion, Pilate was dismissed from office and transported back to Rome, according to Josephus and the Roman historian Tacitus. Pilate vanished from the historical record as soon as he arrived in Rome. According to various legends, he was either executed by Emperor Caligula or committed suicide, with his remains being thrown into the Tiber River after his death. In fact, the early Christian author Tertullian said that Pilate had become a disciple of Jesus and had attempted to convert the emperor to Christian beliefs.

A portion of a carved stone with Pilate’s name and title etched in Latin on it was discovered face down in an antique theater, where it had been used as a stair.

According to a November 2018 article in Israel Exploration Journal, improved photography showed Pilate’s name engraved in Greek on a 2,000-year-old copper alloy ring recovered at Herodium, which was previously thought to be a Roman coin.

Questions and Answers Concerning the Arrest, Trial, and Crucifixion of Jesus

QUESTION 7:Did Pilate want Jesus executed?

ANSWER: What happened at the trial of Jesus before Pilate-if there even was anything that could be called a trial-is largely a mystery.No followers of Jesus were believed to have been present at any such trial, so the dialogues recorded in gospel accounts (which range from the few words in Mark to a more extensive dialogue between Pilate and Jesus in John’s version) are almost certainly fictitious. Nonetheless, the accounts reveal a determined effort to portray Pilate in at least an ambiguous-if not sympathetic-light.For example, in Mark, after Pilate asks Jesus about “the many charges [the chief priests] bring against you,” Jesus makes “no further answer” and “Pilate wondered.”Obviously, Mark had no way of getting into Pilate’s head and knowing whether he “wondered” or not-but the wording serves his purpose of suggesting that Pilate had serious doubts about the guilt of Jesus.Later, Mark reinforces that suggestion when he writes, “For he perceived that it was out of envy that the chief priests had delivered him up.”How would Mark know that?Finally, Mark makes Pilates doubts explicit by having him almost beg the crowd to release Jesus over the (almost certainly invented) prisoner Barabbas.Pilate asks the crowd to explain their thirst for the blood of Jesus: “Why, what evil has he done?”Pilate allows the crucifixion of Jesus, in the gospel accounts, not out of a conviction that Jesus did anything wrong, but only to “satisfy the crowd.”If there were still any doubt about Pilate’s doubt, the gospels report that after authorizing his execution, he “washes his hands.”The accounts so transparently attempt to present the chief priests-and not Pilate-as blameworthy that there is little doubt that Mark was attempting to present a story that would minimize the risk of condemnation by Roman authorities and maximize his prospects for winningconverts to Christianity from among the Romans in his audience.Pilate was a powerful figure.If he had reservations about killing Jesus, he certainly could have taken him back to Caesaria for trial or referred his case back to the Sanhedrin for possible punishment under Jewish, not Roman, law.The fact that he did not suggests that Pilate was pleased to accede to the urgings of Jewish leaders and crucify Jesus.The fact of crucifixion establishes that Jesus was executed as an offender of Roman law.Had his punishment been for violation of Jewish law-for example, blasphemy-Jesus would have been stoned, the punishment prescribed under Jewish law.The exact nature of the charge against Jesus is not known.Had he been charged with sedition and asked about his movement, his silence would be easy to understand: he would be reluctant to reveal details and expose others to prosecution.Some historians have argued that Jesus was a Jewish nationalist who might have supported an armed insurrection against Rome.Others-citing the pacifism of his teachings-find that suggestion implausible and argue that his messianic claims, coupled with the subversive act against the Temple that led to his arrest, would have been more than enough reason for Pilate to support his crucifixion-Pilate being anxious to preserve his relations with Caiaphas and other Jewish leaders.John Crossan, inWho Killed Jesus?, even questions whether any trial at all took place.Crossan argues that for “a peasant nobody like Jesus” there might have been “standing agreements and orders” concerning subversive action during the Passover that “would beget instant punishment with immediate crucifixion as public warning and deterrent.”

The Four Gospel Accounts of the Trial of Jesus Before Pontius Pilate (King James Version)

Specifics are available upon request (Click forRevised Standard Version)

Mark 15(Verses 1-15)1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto them, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.	John 18(Verses 28-40)19(Verses 1-22)28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
Pontius Pilate by Giotto (1305)	John 191 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst. 19 And Pilate wrote a title, and put it on the cross. And the writing was JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written.
Matthew 27(Verses 1-26)1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter’s field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter’s field, as the Lord appointed me. 11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children. 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.	Luke 23(Verses 1-25)1 And the whole multitude of them arose, and led him unto Pilate. 2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. 3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilaean. 7 And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 8 And when Herod saw Jesus, 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. 9 Then he questioned with him in many words; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. 13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, crucify him. 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. 23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. 24 And Pilate gave sentence that it should be as they required. 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

The Crucifixion of Jesus and the Jews

Jesus was executed because he was a Jewish victim of Roman persecution. On this point, all documented authorities are in agreement. His execution was ordered by the Gentile Roman ruler, Pontius Pilate, who had him tortured and killed by Gentile Roman troops before he was executed. In fact, Jesus was one of thousands of Jews who were executed by the Romans. The New Testament not only attests to this fundamental reality, but it also provides for Jewish participation in two ways. A small group of high-ranking Jewish officials who owed their positions and authority to the Romans colluded with the Gentile leaders to have Jesus executed; they are claimed to have been envious of Jesus and to have regarded him as an existential danger to the status quo.

The number of individuals in this mob is not specified, nor is there any explanation provided for their actions (other than the fact that they had been “stirred up,” as stated in Mark 15:11).

As recorded in Matthew, the Roman ruler wipes his hands of Jesus’ blood, as the Jews exclaim, “His blood be upon us and upon our children!” (Matthew 27:25.) Throughout Jesus’ mission, the Jews are shown as desiring to murder him in John’s Gospel (John 5:18,John 7:1,John 8:37).

This shift in emphasis is not entirely clear, but one obvious possibility is that as the church spread throughout the world, Romans rather than Jews became the primary targets of evangelism; as a result, there may have been some motivation to “off-the-hook” the Romans and blame the Jews for Jesus’ death rather than the other way around.

However, by the middle of the second century, the apocryphal Gospel of Peter presents the Romans as Jesus’ supporters, and the Jews as those who crucify him, according to tradition.

As a result, anti-Semitism has fed such beliefs for ages, culminating in the crude demonization of Jews as “Christ-killers.” Christians have traditionally held, in opposition to such predictions, that the human actors responsible for Jesus’ execution are irrelevant: he offered his life voluntarily as a sacrifice for sin (Mark 10:45;John 18:11).

“Let his blood be upon us and upon our children!” cries out the congregation in most liturgical churches when Matthew’s PassionNarrativeis read during a worship service.

In most liturgical churches, when Matthew’s PassionNarrativeis read during a worship service, all members of the congregation are invited to echoMatt 27:25aloud, crying out, “Let his blood be upon us and upon our children!”

Contributors

Mark Allan Powell is a professor of New Testament at Trinity Lutheran Seminary in St. Paul, Minnesota (Columbus, Ohio). He is the editor of the HarperCollins Bible Dictionary and the author of Introducing the New Testament (Baker, 2009) andJesus as a Figure in History (Westminster, 2009). He received his bachelor’s degree from Harvard University. John Knox Publishing Company, 2012). A gathering of individuals who are participating in religious services and are worshiping. The proclamation of “the good news” of Jesus Christ to the entire world.

spurious gospel purporting to have been authored by the apostle Peter, but which was rejected by the early Roman Catholic Church as part of the canonical New Testament canon because of its apocryphal nature.
A narrative that has been written, spoken, or recorded.
God’s character and actions are discussed through writing, conversation, or contemplation.
15:1111 (Mark 15:1111) The leading priests, on the other hand, incited the mob to demand that Jesus release Barabbas for them instead.

27:2525 (KJV) Following that, the entire population exclaimed, “His blood be on us and on our children!” 5:1818 (John 5:1818) In order to assassinate him, the Jews increased their efforts even further, believing that he was not only violating the Sabbath but also referring to God as his own Father in the process.

He did not want to travel about in Judea since the Jews were searching for an occasion to attack him and his family.
1 2:14-1514 (Thess 2:14-1514) Because you, brothers and sisters, were models for the churches of God in Christ Jesus that are located in Judea, because you experienced the same things from your own compa, you became imitators of those churches.
Observe further information 10:45:45 (Mark 10:45:45) The Son of Man, after all, did not come to be served but to serve, and to give his life as a ransom for many.” 18:1111 (John 18:1111) “Put your sword back into its sheath,” Jesus instructed Peter to do.
God, on the other hand, demonstrates his love for us by sending Christ to die for us while we were still sinners.
More details may be found at1 Tim 1:515 p.m.

When it comes to Christ Jesus coming into the world to help sinners—of which I am the foremost—the phrase is certain and deserving of complete acceptance. Matt. 27:2525 (KJV) Following that, the entire population exclaimed, “His blood be on us and on our children!”

What Charges Were Brought Against Jesus Before Pilate?

According to the Qur’an, the New Testament, and historical sources, the mystery of the crucifixion was an attempt to kill Jesus. This article is derived from that book. Each of the four Gospels agrees that, following his trial or questioning by the Sanhedrin and the high priest, Jesus was taken before Pilate for judgment and punishment. Mark and Matthew report that Pilate inquired of Jesus as to whether he was the king of the Jews, to which Jesus responded with a vague “you say so” response (Mark 15:2; Matt.

It appears that the Jewish leaders accused Jesus of claiming to be the King of the Jews, which was how they regarded their long-awaited Messiah, based on Pilate’s query.
Later, Jesus was accused of a variety of undefined offenses by the chief priests and elders.
“We discovered this guy corrupting our nation, forbidding us to pay the tribute tax to Caesar, and declaring that he himself is Christ, a king,” Luke explains further in his account (Luke 23:2).
The Bible claims that Jesus was accused of ” instigating ” and ” deceiving ” people in later passages: “We discovered this guy corrupting our nation, forbidding us to pay the tribute tax to Caesar, and proclaiming that he himself is Christ, the king,” they said at the time.
In front of you, I inspected this individual and determined that he was not responsible for everything you had accused him of.” (Matthew 23:14; Luke 23:14) John’s account differs much more from the others.
Unlike the Synoptics, Jesus responds by emphasizing that his kingdom is heavenly and not of this earth: “My kingdom is not of this world.” My kingdom is not of this world.
In the event that my kingdom were to come from this world, my servants would be engaged in a battle to prevent me from being turned over to Jewish authorities.
(See also John 18:36) Pilate’s fears should have been bolstered as a result of this.
While the Gospels disagree in their accounts of the charges made against Jesus before Pilate, all four Gospels agree that Jesus was ridiculed by having a titulus with the inscription “the king of the Jews” nailed to his crucifixion, as recorded in Matthew 27.
This ridiculing of Jesus’ claim to be the Messiah was particularly offensive to the Jews, who thought that the Christ would one day reign as their monarch.

The titulus is one example that demonstrates that, even when the Gospels are consistent, they do not always agree with one another on everything. According to the four Evangelists, the following is the inscription:

“This is Jesus, the king of the Jews,” says Mark (15:26)
“This is Jesus, the king of the Jews,” says Matthew (27:37). This is the king of the Jews,” says Luke (23:38)
John (19:19) says, “This is Jesus the Nazarene, who is the king of the Jews,” says John.

Meet the high priest behind Jesus’s rushed and rigged trial

According to tradition, once the Temple guards apprehended Jesus, he should have been imprisoned in the Templestockade until the complete Sanhedrin, or priestly council, could hear the issue. This is precisely what occurred to Peter, John, and the other Apostles when they were arrested (Acts 4:3; 5:17). Instead, Jesus was carried immediately to the mansion of the high priest Joseph Caiaphas, which was located in Jerusalem. Because to a variety of factors, this was exceedingly rare. As a starting point, it was the eve of Passover, one of the holiest nights on the Jewish liturgical calendar, at a time when the high priest and other priestly officials would have been expected to be spending time with their families rather than adjudicating the case of an isolated rabbi from Galilee.

The hastily organized indictment of Jesus described in Mark’s account—which would serve as the foundation for all subsequent Gospels—was conducted under the cover of darkness, which suggests that Caiaphas was eager to get rid of Jesus as soon as possible, and that he did so behind closed doors, without the full Sanhedrin in attendance, as was the case with the trial of Abel.

Following a brief hearing, Jesus was then sent to Caiaphas for further consideration (John 18:13-24).
Caiaphas was in a precarious position at the time.
His only other alternative was to submit the entire situation to the Roman authorities in his hometown.
The other, and maybe much more basic, difficulty was that Jesus was only guilty of disrupting the peace and possibly of blasphemy in the Temple courtyard, neither of which justified Roman intervention, let alone a death sentence.
The numerous eyewitnesses were divided on the issue.
Perhaps it was incendiary hyperbole, but it was scarcely grounds for criminal prosecution because innumerable prophets in the Hebrew Scriptures had stated the same thing, warning that the Temple in Jerusalem was on the verge of being destroyed.
(Find out which Egyptian pharoah took Moses on in a challenge.) The words Caiaphas wanted to hear were delivered in just the right way.

“Why do we still need witnesses?” the high priest demanded, tearing his garments in frustration. Jesus, in his opinion, had implicated himself in the crime.

The Caiaphas Indictment

Why did the Caiaphas require a hearing on Jesus’ destiny to take place at his own house right away? One explanation is that Caiaphas want to prevent any other violent demonstrations such as Jesus’ attack on the money changers, which would very certainly have prompted Roman soldiers to respond violently. Another possibility is that Caiaphas anticipated the Pharisee group of the Sanhedrin to come to Jesus’ rescue, which would explain his actions. It is documented in the Gospels that Joseph of Arimathea and Nicodemus, both members of the Sanhedrin, were sympathetic to the teachings of Jesus Christ (Mark 15:43; John 19:38).

(Read more about why Adam and Eve were expelled from Eden.) Indeed, it is improbable that Caiapha’s condemnation of Jesus was carried out by “the entire council,” as Mark claims it was.

Even if Caiaphas had been able to summon the whole Sanhedrin, including the scribes, during his working hours, it is possible that they would not have been able to fit in his house.

As a matter of fact, in John’s Gospel, neither the chief priests nor members of the Sanhedrin are mentioned at all.

The Trial & Crucifixion of Jesus of Nazareth

The tale of Jesus Christ’s trial, crucifixion, and death serves as the foundation for the whole Christian faith. The events take place between the time whenJesus of Nazareth and his disciples visited Jerusalem for the holiday of Passover and the morning of Sunday, when his supporters announced that he had been risen from the grave. David’s Crucifixion is on display at the Metropolitan Museum of Art (Copyright) This event is referred to as “The Passion Narrative” in Christian theology and liturgy, which comes from one meaning of the Latin termpasio, which means “to suffer.” The tale takes place throughout the course of Holy Week, from Palm Sunday to Easter Sunday.

From the location where Jesus was convicted by Pilate to the Church of the Holy Sepulcher, this path takes you through the most sacred of places (the site claimed to house thetombof Jesus by Catholics and several Eastern Orthodox communities).

Art during the Renaissance (and beyond) was dominated by depictions of episodes from the Passion of the Christ.

The Gospel Accounts

The canonical gospels of the New Testament (Mark, Matthew, Luke, and John) include all of the information on the events of Jesus’ last days. Everything that happened during Jesus’ final days may be found in the four canonical gospels of the New Testament: Mark, Matthew, and Luke, as well as the gospel of John. The tale is told in three parts, beginning with Mark (the earliest documented gospel, written around 70 CE), and then again in Matthew and Luke. The gospel of John has a distinct framework than the other gospels, although it retains the same core tale.

The gospels detailed Jesus’ ministry (which took place mostly in the region of Galilee), during which he preached that “the kingdom of God” was at hand (the final intervention of God in “the final days,” as found in the books of the Prophets).

Following that, the gospels report that Jesus and his followers traveled to Jerusalem to celebrate the Passover celebration with the Jews.

The Chronology of “The Passion”

Palm Sunday is a day dedicated to remembering those who have died in the name of Christ. Historically, Passover was an annual commemoration of the Jews’ emancipation from Egyptian slavery. Every year, tens of thousands of Jewish pilgrims converge on the city for this celebration. On the eastern side of the Mount of Olives, near the hamlet of Bethany, Jesus and his followers were staying with friends who had invited them to their home. Jesus instructs his followers on where to locate a donkey, and he then proceeds to enter Jerusalem on the back of the animal.

This day gets its name from the practice of breaking off palm branches and waving them about.

In this case, the allusion to “son of David” refers to the belief that God will “raise up” someone from the line of King David to govern.

Subscribe to our free weekly email newsletter!

Additionally, the gospels identify to this as a “fulfillment of prophecy” in relation to Zechariah 9:9, which states: “Behold, your king comes to you, lowly and riding on a donkey.” According to legend, the messiah will emerge from the east, from the Mount of Olives.

According to Jewish law, no one may take part in the Passover celebrations if they had been exposed to “corpse pollution” over the previous year.

The Incident at the Temple According to popular belief, the incident at the Temple results in Jesus’ death sentence being passed directly onto him.

According to the popular perspective, which was initially provided by Mark, this episode immediately leads to Jesus’ death sentence being handed down by the Romans.

This is essentially a narrative device that is necessary for the plot; the writers are filling in the gaps of time until the first night of Passover is observed by everybody.

The supper on Wednesday night is changed by John to a regular meal.

Thousands of lambs were slain in the Temple the day before the Seder to be used in the traditional dinner that followed.

On Holy Thursday, this practice is re-enacted in churches, frequently by members of the clergy, as a symbol of humility.

During the meal, Jesus recites the customary words, “This is my body, this is my blood.

We know that this was a ritualistic formula and re-enactment because Paul recites the formula verbatim in 1 Corinthians, indicating that it was a ritualistic formula.

One of the disciples will betray Jesus, and it is over this supper that Jesus informs his disciples of this fact.

Selling Jesus for “thirty pieces of silver” is a reference to Psalm 41:9, which is a verse from the Bible.

Here, they pray for forty days and forty nights.

While Jesus was praying, he urged his followers to remain awake and keep watch with him (although he has to wake them three times).

God does not respond to our prayers, but Jesus accepts his lot in life.

Judas betrays Jesus by kissing him on the lips.

In response, the disciples use a sword to chop off the ear of a slave, but Jesus heals the wound and orders them to put their swords aside.

Jesus’ Betrayal and Arrest are brought to an end.

Peter is still standing outdoors.

What about the Jewish Trial(s)?

Because Jesus was theoretically a member of Herod Antipas’ tetrarchy, Luke included a second trial in front of Herod Antipas (who was in town for Passover).

Jesus finally replies to the high priest’s question: “Are you the blessed one, the messiah?” This is the culmination of his hesitant behavior up until this point.

The high priest judges this to be blasphemy and sentences him to death, accompanied by displays of grief.

Jesus is brought before Pontius Pilate, the Roman procurator for Judea, on the grounds that the Jewish Council was not authorized to apply the death penalty under Roman province law.

Throughout John’s narrative, Jesus is condemned because of the increasing number of people who have seen his raising of Lazarus – the high priest in John argues that the Jews should get rid of Jesus before Rome can intervene – and that only one man should suffer for the sake of a country.

He makes an attempt to avoid making a choice by proposing to free another prisoner, Barabbas, and by deferring to the (now anti-Jesus) mob by allowing them to make the final decision.

When it comes to Pilate, Matthew (27:24) says that he physically “washed his hand” of the situation.

They place a cross-beam on him (not the complete cross) to be carried to the execution grounds, which are located beyond the city’s perimeter (the hill of Calgary).

In the case of treason against Rome, this was the charge that invariably ended in the death penalty of crucifixion.

Mark incorporates lamentations from the Psalms as well as references to the Isaiah passages about the “suffering servant” (symbolizing disasters that occurred to the nation).

John’s Jesus, on the other hand (who is a pre-existent man from heaven), is exempt from suffering.

The Crucifixion by Lorenzetti is on display in the Metropolitan Museum of Art in New York (Copyright) The gospels of Mark, Matthew, and Luke assert that the sole witnesses to the crucifixion were the women who followed Jesus and stood by, watching from a distance.

According to legend, “the beloved disciple” is supposedly John, the brother of James.

At his death, according to the gospels, a Roman centurion exclaimed, “Truly, this was God’s son.” (Matthew 27:54; Mark 10:54) Only in the gospel of John is it recorded that a soldier pierced Jesus’ side with a spear, presumably to ensure that he was no longer alive.

Although the funeral ceremonies had not yet been finished, Jesus’ body was put in his family tomb as the sun set and the Sabbath began.

Some scholars question the authenticity of an early book known as The Gospel of Peter, which contains some of the features that will subsequently be included into the Harrowing of Hell.

Easter Saturday is today included in the liturgical celebrations of Holy Week, with the belief that this is the day on which Jesus descended into Hell (a statement from the Nicene Creed) occurred.

Easter Sunday is observed on April 1st.

They discover that the stone that was sealing the tomb has been moved aside, revealing the tomb to be empty.

Jesus has risen from the dead, according to Matthew, and he has commanded his disciples to preach in his name.

Resurrection of Christ by Piero della Francesca Piero della Francesca (CC BY-NC-SA) (CC BY-NC-SA) The Ascension Only the gospel of Luke has the bodily ascension of Jesus to heaven.

The traditional site for this event is found on the top of the Mt.

However, in Luke’s sequel to his gospel, the Book of Acts, Jesus remains on earth for 40 days, teaching the disciples about the “kingdom.” After his ascension in this version, “the spirit of God” is poured out on the disciples who had remained in Jerusalem for the next holiday, Pentecost.

Did you like this article? This article has been reviewed for accuracy, reliability and adherence to academic standards prior to publication.