From: Subject: =?iso-8859-1?Q?The_Time_of_th?= =?iso-8859-1?Q?e_Crucifixion:?= =?iso-8859-1?Q?_Chronological?= =?iso-8859-1?Q?_Issues_in_the?= =?iso-8859-1?Q?_Gospels?= Date: Mon, 8 Mar 2004 09:23:31 -0500 MIME-Version: 1.0 Content-Type: multipart/related; boundary="----=_NextPart_000_005A_01C404EF.05B37B80"; type="text/html" X-MimeOLE: Produced By Microsoft MimeOLE V5.00.3314.1001 This is a multi-part message in MIME format. ------=_NextPart_000_005A_01C404EF.05B37B80 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: =?iso-8859-1?B?aHR0cDovL3d3dy5jcmU=?= =?iso-8859-1?B?c291cmNlaS5vcmcvY3I=?= =?iso-8859-1?B?dWNpZml4aW9udGltZS4=?= =?iso-8859-1?B?aHRtbA==?= The Time of the Crucifixion: Chronological Issues in = the Gospels

Home > Bible Topics = > Issues in = Interpreting=20 Scripture=20 > this=20 pages

The Time of the Crucifixion
Chronological=20 Issues in the Gospels

Dennis = Bratcher

The time of day of Jesus' crucifixion is difficult to = determine. =20 Mark's Gospel seems to give one time while the Gospel of John = appears to=20 have a different chronology. Such historical questions about = the=20 Gospels are difficult to answer simply because the Gospels are not = intended to give that kind of historical information. On one = level,=20 it is entirely appropriate to maintain strongly that the Gospels = are=20 historical in nature. That is, they are grounded in actual = historical=20 events whether or not we have access to the details of those = events. =20 Otherwise the Bible is little more than cosmic myth. = However, that=20 does not mean that the writers were trying to recount historical = detail in=20 the same way that we in the 21st century Western world would = expect=20 historical detail to be given, which is what creates a problem for = us as=20 we ask historical questions.

This problem is compounded by the modern idea of absolute = biblical=20 inerrancy, which contends that any feature of the biblical text no = matter=20 how seemingly insignificant must be 100% accurate in all of its = details in=20 order for any part of the Bible to be true. While many = proponents of=20 biblical inerrancy want to deny it, that position grows out of a = modern=20 scientific rationalism that will only affirm something to be = =93true=94 that=20 can be grounded in provable, or declared, =93fact=94 (see The Modern = Inerrancy=20 Debate). However, the Bible simply will not yield to = that kind=20 of rationalism, whether it is atheistic scientific rationalism or=20 Christian apologetic rationalism.

None of that makes the question of the timing of the = crucifixion=20 irrelevant; it only means that there may not be a satisfactory=20 historical answer in Scripture, which is why the issue is=20 problematic and debated. One aspect of the problem lies in = what is=20 known as the =93Synoptic Problem.=94 This simply expresses the = fact that=20 Matthew, Mark, and Luke (the =93synoptic=94 Gospels) do not always = agree on=20 various details of the Gospel tradition while at other times they = match=20 word for word (see The=20 Gospels and The Synoptic Problem). The fact that John=92s = Gospel differs=20 significantly from the Synoptics in the chronology of Jesus=92 = life,=20 including even the day on which Jesus died, further complicates = the=20 issue

Here is a short chart comparing the time references surrounding = the=20 crucifixion in the Gospels:

Matthew	Mark	Luke	John
27:1 When morning came, = all the chief=20 priests and the elders of the people conferred together = against=20 Jesus in order to bring about his death.	15:1 As soon as it was = morning, the=20 chief priests held a consultation with the elders and = scribes and=20 the whole council.	22:66 When day came, the = assembly of=20 the elders of the people, both chief priests and scribes, = gathered=20 together, and they brought him to their = council.	18:28 Then they took Jesus = from=20 Caiaphas to Pilate's headquarters. It was early in the=20 morning.
.	.	.	19:13 When Pilate heard = these words,=20 he brought Jesus outside... 19:14 Now it was the day of = Preparation=20 for the Passover; and it was about = noon.
.	15:25 It was nine o'clock = in the=20 morning when they crucified him.	.	.
27:45 From noon on, = darkness came over=20 the whole land until three in the afternoon.	15:33 When it was noon, = darkness came=20 over the whole land until three in the = afternoon.	23:44 It was now about = noon, and=20 darkness came over the whole land until three in the=20 afternoon,	.
27:46 And about three = o'clock Jesus=20 cried with a loud voice, "Eli, Eli, lema sabachthani?" that = is, "My=20 God, my God, why have you forsaken me?"	15:34 At three o'clock = Jesus cried out=20 with a loud voice, "Eloi, Eloi, lema sabachthani?" which = means, "My=20 God, my God, why have you forsaken me?"	.	.
27:57 When it was evening, = there came=20 a rich man from Arimathea, named Joseph, who was also a = disciple of=20 Jesus.	15:42 When evening had = come, and since=20 it was the day of Preparation, that is, the day before the=20 sabbath,	23:54 It was the day of = Preparation,=20 and the sabbath was beginning.	19:31 Since it was the day = of=20 Preparation,=85 19:38 After these things, Joseph of=20 Arimathea,=85
27:62 The next day, that = is, after the=20 day of Preparation, the chief priests and the Pharisees = gathered=20 before Pilate=85	16:2 And very early on the = first day=20 of the week, when the sun had risen, they went to the=20 tomb.	24:1 But on the first day = of the week,=20 at early dawn, they came to the tomb, taking the spices that = they=20 had prepared.	20:1 Early on the first = day of the=20 week, while it was still dark, Mary Magdalene came to the=20 tomb...

A quick reading of this easily reveals that it is Mark and John = that do=20 not agree. According to Mark, Jesus was crucified at nine o'clock = in the=20 morning and died shortly after his so-called "cry of dereliction" = at three=20 o'clock in the afternoon. However, John's Gospel still has = Jesus=20 before Pilate at noon, with no other time frame given for the = actual=20 crucifixion. All four accounts agree that Jesus was dead by = evening=20 of that day.

There is virtually no way historically to reconcile these = accounts=20 relating to the time of the crucifixion. However, if we move = beyond=20 presuppositions that want to force the Bible to speak to our = modern=20 questions of absolute historical accuracy, we may have other ways = to read=20 the text in light of how it was written and how it was intended to = be=20 heard.

A careful study of the Gospels (which obviously we cannot do = here) will=20 reveal that all of the Gospel writers arrange and order the = material of=20 the Gospel traditions in order to emphasize different aspects of = the=20 Gospel. Simply looking at the material that certain Gospels = include=20 or leave out, even in the short references above, easily confirms=20 this. The writer of John=92s Gospel even tells us that he is = picking=20 and choosing material from the Gospel tradition that was available = to him=20 in order to shape his Gospel for a certain purpose (John = 20:30-31):

Now Jesus did many = other signs in=20 the presence of his disciples, which are not written in this = book. But=20 these are written so that you may come to believe that Jesus is = the=20 Messiah, the Son of God, and that through believing you may have = life in=20 his name.

Luke says nearly the same thing in a different way when he = tells us=20 that he has carefully researched the traditions about Jesus (Luke=20 1:1-4):

Since many have undertaken to = set down an=20 orderly account of the events that have been fulfilled among us, = just as=20 they were handed on to us by those who from the beginning were=20 eyewitnesses and servants of the word, I too decided, after=20 investigating everything carefully from the very first, to write = an=20 orderly account for you, most excellent Theophilus, so that you = may know=20 the truth concerning the things about which you have been=20 instructed.

It is easy to assume from our perspective that =93orderly=94 = here mean=20 chronological order. Again, a careful examination of = Luke=92s Gospel=20 compared to the other Gospels (as well as the second volume of = Luke, the=20 book Acts, compared with the details of Paul=92s life in his = Epistles)=20 reveals that this is not the case. For Luke, =93orderly=94 means = organized in=20 such a way that the Gospel tradition becomes a faith confession to = Jesus=20 as the Christ, which in turn provides a foundational theology for = the=20 early church.

All this suggests that the purpose and organizing principle = behind the=20 Gospels is not historical and chronological, but=20 theological. Another way to say this is that the = historical=20 details serve the theological purposes of the writers. That does = not mean=20 that they invented history. It only means that, contrary to our=20 scientifically conditioned perspective, the details were not as = important=20 as the message.

So, for example, In the Synoptic Gospels, Jesus and the = disciples=20 ate Passover together the evening before the arrest in the Garden = and Mark=20 tells us that Jesus was crucified at nine the following morning. = Yet in=20 John's Gospel Jesus stands before Pilate at noon before = Passover,=20 the very time when observant Jews would begin the preparations for = Passover by removing leaven from the house. John presents Jesus=92 = death=20 against the background of the Passover, with the crucifixion = occurring at=20 about the time the Passover lambs were being killed in the Temple. = When we=20 remember that the first Passover was the beginning of the Exodus = event,=20 the defining revelation of God in Jewish history, John=92s linking = of the=20 crucifixion with Passover in this way becomes a powerful = theological=20 affirmation of what God is doing in human history in these events. = John=92s=20 Gospel is not so much concerned with chronology as it is concerned = with=20 helping us understand the significance of this event in light of = God=92s=20 revelation throughout Israel=92s history. He is, in fact, = writing=20 theology, not history.

In their own ways, the other Gospel writers make similar use of = various=20 details they include in the narrative. Again, the point here is = not that=20 we must somehow make all the details fit according to our system = of logic=20 and according to our assumptions of what is important. Nor does it = force=20 us to conclude that since the details do not match according to = our=20 criteria that none of the account is true. Rather, we must listen = to what=20 each writer wants us to hear about Jesus and God=92s act of = redemption that=20 is unfolding in the Gospel stories. The writers are not just = giving us the=20 facts; they have already processed the historical event into a = faith=20 confession about the nature of God at work in Christ, and what = this=20 historical event means for humanity and the church. It is to that=20 theological witness that we must listen rather than becoming = bogged down=20 in trying to make the historical details fit. To miss the larger = message,=20 to lose sight of the forest while looking at the trees, is to = violate what=20 both Luke and John tell us is the purpose for the Gospels being = written in=20 the first place.

New = Testament

Synoptic=20 Problem
Gospel of=20 Thomas

Top of=20 page

Send mail to the site director with = questions or=20 comments about this web site.
Copyright =A9 2004,=20 Christian Resource Institute
Last modified: February=20 26, 2004=20

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The Time of the CrucifixionChronological=20 Issues in the Gospels

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The Time of the Crucifixion
Chronological=20 Issues in the Gospels

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Gospel of=20 Thomas