The Arrest, Trial and Crucifixion of Jesus

Arrest of Jesus – Read Luke 22:37-53

The story of the arrest of Jesus in Luke is based on the account given by Mark but there are some differences in detail among the Gospels. Judas arrives at Gethsemane to betray Jesus but only in Luke do the disciples ask Jesus to use their swords and only in Luke does Jesus heal the slave whose ear was cut off. In the synoptic Gospels Jesus is betrayed by a kiss from Judas, but in John Jesus identifies himself to the soldiers. Also in John, Peter is identified as the one who cuts off the ear of a slave named Malchus. In the synoptics Jesus reminds the priests who came to get him that they must do so under cover of darkness and that they could have arrested him in daylight at the temple court if their accusations were just (see Luke 20:19-20). Matthew and Mark both report that after the arrest the disciples all fled.


Peter’s Denial – Luke 22:54-62

After his arrest on the Mount of Olives, Jesus is taken to the house of the high priest for questioning and Peter follows at a distance, hiding in the shadows. Peter advances into the courtyard where a fire is lit and he is confronted by three witnesses who place him in the company of Jesus. In each case Peter denies knowing Jesus and at the third denial only Luke reports that Jesus turns to look at Peter from inside the house. The cock then crows, fulfilling the prediction Jesus had made earlier.

This is arguably the absolute low point of Christianity. Jesus is now in the hands of the authorities, intending to have him executed. One of the disciples has betrayed Jesus, the other disciples argued at supper, pointlessly, about who among them was greatest. Jesus was sweating blood in Gethsemane and yet the disciples could not even stay awake as Jesus waited for arrest. When Jesus was taken they put up a comical defense, then scattered as soon Jesus was led away. Now Peter, who claimed - only hours before - that he would follow Jesus “to prison and to death” has just denied even knowing Jesus three times. What could possibly become of such a movement? As we read Acts and follow the subsequent actions of the disciples it is useful keep this scene in mind.


Jesus before the Sanhedrin – Luke 22:63-71

After his arrest Jesus is taken for questioning by the religious authorities. The sequence of events varies somewhat between the Gospel accounts. Matthew identifies the high priest as Caiaphas. In John’s Gospel, Jesus is first taken for questioning to Annas, father in law of Caiaphas, before being sent on to Caiaphas. There is more detail of the interrogation in Matthew and Mark - Luke simply states that Jesus was held at the house of the high priest until morning where he was questioned about his claims as a Messiah. Jesus is elusive in his answer but when asked if he is the Son of God, Jesus answers “You say that I am.” This statement seems to the priests to be a confession of blasphemy sufficient to warrant death, so Jesus is sent to Pilate, the Roman governor who must judge all capital cases. In Matthew the reaction of the priests to the blasphemy voiced by Jesus is much more dramatic: they tear their clothes in the traditional sign of outrage.


Jesus Before Pilate – Luke 23:1-25

The first charge against Jesus that is laid before Pilate by the priests - according to Luke - was that Jesus opposed payment of taxes to Rome. From the previous story of Jesus in the temple court (Luke 20:20-26), this charge is obviously false and Luke undoubtedly means to demonstrate the innocence of Jesus here. Jesus gives no direct answer to Pilate’s question “Are you king of the Jews?” so Pilate announces to the crowd that Jesus is innocent of any capital offense.

But the crowd persists and only in Luke does Pilate now see a way out because of a technicality: Jesus is a Galilean, he must be handed over to Herod, the local authority with jurisdiction over Galilee, who just happens to be in town for the Passover. This had the additional advantage for Pilate of doing a bit of political fence-mending – Herod had not been especially cooperative and this was becoming a concern for the Roman governor. Herod was pleased to be shown such deference by Pilate and Luke records “That day Herod and Pilate became friends…”

Herod was curious about Jesus and asked many questions, but Jesus was not at all cooperative. Even after Herod’s soldiers mocked him and the priests accused him, Jesus “gave him no answer” according to Luke. Jesus was returned to Pilate dressed in a robe, mocking his supposed kingship. Pilate decides that he has seen nothing to warrant the death penalty and is prepared to release Jesus after a suitable punishment.

At this point Luke returns to the narrative from Mark and the crowd intervenes again calling for the release of Barabbas, another prisoner being held by the Romans. Mark, Matthew and John record that the release of one prisoner during the Passover is a local custom, but Luke does not mention this. Three times, according to Luke, does Pilate announce to the crowd that Jesus is innocent and should be released. But each time the crowds shout “crucify him”. In Matthew Pilate famously washes his hands of the sentence against Jesus and releases Barabbas. Barabbas was charged with participating in an actual armed rebellion, so this must have been a difficult moment for Pilate – the Gospel of John describes Pilate as being in fear of the crowd when he finally agreed to crucify Jesus. But in Luke Pilate seems to be more in control of events and in both Luke and John Pilate is firmly on record as stating the Jesus is innocent.


Jesus Crucified and Buried – Read Luke 23:26-56

Luke follows the account in Mark closely, but offers some unique details about the crucifixion. On the way to Golgotha Jesus turns to the women following, giving a short speech ending in a quote from Hosea 10:8 (Luke 23:28-31). Later only Luke records in 23:34 Jesus as saying “Father forgive them, they know not what they do.” Luke records the dialogue between Jesus and the two thieves on the cross in 23:39-43; this is mentioned - but not quoted - in Matthew and Mark. Luke also is alone in recording the last words of Jesus as “Father into thy hands I commit my spirit” instead of “It is finished!” as found in John and the Aramaic quote from Psalm 22 given in Matthew and Mark. There is no mention in Luke of the soldier’s spear described in John. Luke alone quotes the Centurion “Certainly this man was innocent” where Matthew and Mark quote “Truly this man was the Son of God.”

Luke follows the narrative in Mark describing the burial of Jesus. There is no mention in Luke of a Roman guard (Matt 27:62-66), but all the Gospels mention the large stone blocking the entrance to the tomb.


Links of Interest

A good comparison of the arrest and trial of Jesus as described in all of the Gospel accounts by Millar Burrows is here: http://www.religion-online.org/showchapter.asp?title=1622&C=1556


Study/Discussion Questions


1. Why was it necessary for Judas to identify Jesus?


2. At the Last Supper (Luke 22:36-38) Jesus seems to deliberately ask the disciples to be armed. In the arrest (22:49-50) one of the disciples uses a sword, yet Jesus clearly intended no violence. Can you explain why swords were necessary?


3. What does Peter’s denial mean for you?


4. Luke seems to skip much of the dialogue reported by Mark and Matthew during the trial of Jesus. Why do you think this is so?


5. All of the Gospel accounts of the trial of Jesus tend to exonerate Pilate to some degree. Why? Where does Luke’s account fit in this spectrum?


6. What is the significance of the sign on the cross “This is the King of the Jews?”


7. What does the tearing of the temple curtain (23:45) signify?