1 ① Early in the morning all the chief priests and the Jewish authorities met to look for ways of putting Jesus to death. 2They had him bound and led him away to be handed over to Pilate, the governor.
The death of Judas
3 ② When Judas, the traitor, realized that Jesus had been condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and the elders, 4saying, “I have sinned by betraying an innocent man to death.” They answered, “What does it matter to us? That is your concern.” 5So, throwing the money into the Temple, he went away and hanged himself.
6The priests picked up the money, and said, “This money cannot be put into the Temple treasury, for this is the price of blood.” 7So they met together and decided to buy the Potter’s Field with the money and make it a cemetery for for eigners. 8This is why that place has been called Field of Blood to this day.
9So what the prophet Jeremiah said was fulfilled: They took the thirty pieces of silver, the price the sons of Israel set on him. 10And they gave them for the Potter’s Field, as the Lord commanded me.
Jesus before Pilate
11Jesus stood before the governor who questioned him, “Are you the King of the Jews?” Jesus answered, “You say so.”
12The chief priests and the Elders accused him, but he made no answer. 13Pilate said to him, “Do you hear all the charges they bring against you?” 14But he did not answer even a single question, so that the governor wondered.
15 ③ It was customary for the governor to release any prisoner the people asked for on the occasion of the Passover. 16Now there was a well-known prisoner called Barabbas. 17As the people had gathered, Pilate asked them, “Whom do you want me to set free: Barabbas, or Jesus called the Messiah?” 18For he realized that Jesus had been handed over to him out of envy.
19As Pilate was sitting in court, his wife sent him this message, “Have nothing to do with that holy man. Because of him I had a dream last night that disturbed me greatly.”
20But the chief priests and the Elders stirred the crowds to ask for the release of Barabbas and the death of Jesus. 21When the governor asked them again, “Which of the two do you want me to set free?” they answered, “Barabbas.” 22Pilate said to them, “And what shall I do with Jesus called the Messiah?” All answered, “Crucify him!” 23Pilate insisted, “What evil has he done?” But they shouted louder, “Crucify him!”
24 ④ Pilate realized that he was getting nowhere and that instead there could be a riot. He then asked for water and washed his hands before the people, saying, “I am not responsible for his blood. It is your doing.” 25And all the people answered, “Let his blood be upon us and upon our children.”
26Then Pilate set Barabbas free, but had Jesus scourged, and handed him over to be crucified.
The way of the cross
27 ⑤ The Roman soldiers took Jesus into the palace of the governor and the whole troop gathered around him. 28They stripped him and dressed him in a purple military cloak. 29Then, twisting a crown of thorns, they forced it onto his head, and placed a reed in his right hand. They knelt before Jesus and mocked him, saying, “Long life to the King of the Jews!” 30They spat on him, took the reed from his hand and struck him on the head with it.
31When they had finished mocking him, they pulled off the purple cloak and dressed him in his own clothes again, and led him out to be crucified.
32On the way they met a man from Cyrene called Simon, and forced him to carry the cross of Jesus.
33When they reached the place called Golgotha (or Calvary) which means the Skull, 34they offered him wine mixed with gall. Jesus tasted it but would not take it.
35There they crucified him and divided his clothes among themselves, casting lots to decide what each should take. 36Then they sat down to guard him. 37The statement of his offense was displayed above his head and it read, “This is Jesus, the King of the Jews.” 38They also crucified two bandits with him, one on his right and one on his left.
39People passing by shook their heads and insulted him, 40saying, “Aha! So you will destroy the Temple and build it up again in three days. Now save yourself and come down from the cross, if you are Son of God.”
41In the same way the chief priests, the Elders and the teachers of the Law mocked him. 42They said, “The man who saved others cannot save himself. Let the King of Israel now come down from his cross and we will believe in him. 43He trusted in God; let God rescue him if God wants to, since he himself said: I am the Son of God.”
44Even the robbers who were crucified with him insulted him.
45From midday darkness fell over the whole land until mid-afternoon. 46At about three o’clock, Jesus cried out in a loud voice, “Eloi, Eloi, lamma Sabbacthani?” which means: My God, my God, why have you forsaken me? 47As soon as they heard this, some of the bystanders said, “He is calling for Elijah.” 48And one of them went quickly, took a sponge and soaked it in vinegar and, putting it on a reed, gave him to drink. 49Others said, “Leave him alone, let us see whether Elijah comes to his rescue.”
50Then Jesus cried out again in a loud voice and gave up his spirit.
After the death of Jesus
51 ⑥ Just then the curtain of the Temple sanctuary was torn in two from top to bottom, the earth quaked, rocks were split, 52tombs were opened, and several holy people who had died were raised to life. 53They came out of the tombs after the resurrection of Jesus, entered the Holy City and appeared to many.
54The captain and the soldiers who guarded Jesus were greatly terrified when they saw the earthquake and all that had happened, and said, “Truly, this man was a Son of God.”
55There were also some women there who watched from a distance; they had followed Jesus from Galilee and saw to his needs. 56Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.
The burial
57It was now evening and there arrived a wealthy man from Arimathea, named Joseph, who was also a disciple of Jesus. 58He went to Pilate and asked for the body of Jesus, and the governor ordered that the body be given him. 59So Joseph took the body of Jesus, wrapped it in a clean linen sheet 60and laid it in his own new tomb which had been cut out of the rock. Then he rolled a huge stone across the entrance of the tomb and left. 61Mary Magdalene and the other Mary remained sitting there in front of the tomb.
The guards at the tomb
62On the following day (the day after the Preparation for the Passover), the chief priests and the Pharisees went to Pilate 63and said to him, “Sir, we remember that when that impostor was still alive, he said: I will rise after three days. 64Therefore, have his tomb secured until the third day, lest his disciples come and steal the body and say to the people: He was raised from the dead. This would be a worse lie than the first.” 65Pilate answered them, “You have soldiers, go and take all the necessary precautions”. 66So they went to the tomb and secured it, sealing the stone and placing it under guard.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
- Mt 27,1 Why this second appearance of Jesus before the Supreme Council or Sanhedrin? It is difficult to find agreement on this point in the Gospels. It would seem that during the night Jesus was presented to Annas, ex-high priest, (succeeded by five sons and son-in-law Caiaphas). He retained real authority among the great priestly families. The Sanhedrin was not complete: the seventy-one members could not be accommodated in the house of Caiaphas. Besides, the Council could not legally hold a session during the night; so it met in the morning. For the enemies of Jesus this private interrogation was the most important, and that is why Matthew and Mark place there all that they know of the trial of Jesus (Mt 26:57-64). Mt 27,3 Judas, as soon as he betrays Jesus, diappears from the scene and dies. We do not even know what happened with the thirty coins: see Acts 1:18. Mt 27,15 According to very old texts of the Gospel of Matthew the name of the troublemaker was Jesus, his nickname being Barabbas. Pilate proposes to the people a choice between Jesus called Barabbas and Jesus called the Messiah. Mt 27,24 Pilate asked for water... (v. 24). The Jews understood this gesture as a clear expression of his refusal to become the judge or accuser of Jesus (see Dt 21:6; Ps 26:6). Mt 27,27 In the inner yard called the Pretorium, the soldiers make fun of Jesus in full view of Pilate and all the people employed in the palace. Twisting a crown of thorns, they forced it onto his head (v. 29). In all probability, local reed was woven in the form of a cap and entwined with long thorns. The soldiers enjoy the game of the fallen king. In many cultures the king was a divine character and, at the same time, often became the victim responsible for all evils. Therefore, the game of the king was known in many places. One engraved tile which was a soldiers' game has been found in Jerusalem. On it is seen the journey of the king through many trials ending with his assassination. The soldiers made this game a reality, without realizing how true it actually was. A triumphal Procession with Palms led to the arrest of Jesus, but the humiliation of Jesus prepared him to be the king, the Savior of all, as told in the story of Joseph (Gen 37-44), or more vividly described by the Prophet Isaiah (52:13). Jesus is Savior, because he is the victim. He broke the mechanism of violence, because he suffered the greatest violence without becoming violent himself. In his humiliation, Jesus shows the greatness and the power of God. He took upon himself all the humiliations of the defenseless, the dejected, the victims on whom were heaped the mindless violence of peoples and their leaders. Jesus bears the sin of the world, as announced by Isaiah. In the future, no one will be able to look at him without discovering their own wickedness, and mourning for him who was their victim (Zec 12:12). From this encounter with God, hated and killed, (and so different from the God worshiped in heaven) will gush waters of pardon and purification (Zec 13:1). They offered him wine mixed with gall (v. 34). According to Mark, they gave him bittersweet wine, a drink of the soldiers, mixed with myrrh, to dull the pain. This drink had probably been prepared according to custom by the charitable women of Jerusalem, perhaps the same mentioned by Luke in 23:28. Matthew speaks of wine with bile (a detestable drink) to give us an inkling of all the bitterness that Jesus had to swallow, and also to recall Psalm 69:22. They also crucified two bandits with him (v. 38). Perhaps they were, like Barabbas, nationalist terrorists opposed to the Romans. They could have been the companions of Barabbas, and their execution enhanced the favor done to Ba-rabbas. If so, they would have to die along with Jesus instead of Barabbas. They could also have belonged to a group of bandits who assaulted and robbed pilgrims in the hills of Palestine. This is Jesus, the king of the Jews (v. 37). For Pilate and the people in general, this expression signified a nationalist leader in the movement for liberation from the Roman yoke. The Jews are the people of God and the Father arranged that they would be associated, in a very special way, with the salvation Christ brings. In fact, they were later subjected to many trials and persecutions. Many Jews have suffered like Jesus without believing in him, but confident in the promises of God and in the kingdom of Justice. Jesus is really their king. In Latin, the letters I.N.R.I. (that we read on crucifixes) are the initial letters of Jesus of Nazareth, King of the Jews. Mt 27,51 This paragraph declares in apocalyptic style that the death of Jesus marked the completion of definitive salvation. Some apparitions of dead persons were interpreted as a sign of fulfillment of the prophecies of Daniel (12:2) referring to the Day of Salvation. They also suggest that before the resurrection, Jesus descended to the dead. This ancient expression used in our Creed signifies that in some mysterious but real way Jesus was present to these historical or prehistorical multitudes who were to wait for him to have life in God.
