129: The Final Week

BEMA Episode Link: 129: The Final Week
Episode Length: 37:49
Published Date: Thu, 08 Aug 2019 01:00:00 -0700
Session 3
About this episode:

Marty Solomon and Brent Billings set the stage for the final week of Jesus’s earthly ministry.

Discussion Video for BEMA 129

The Case for Christ by Lee Strobel

The Last Week by Marcus J. Borg and John Dominic Crossan

A Better Atonement by Tony Jones

Did God Kill Jesus? by Tony Jones

A Community Called Atonement by Scot McKnight

Transcript for BEMA 129

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 129: The Final Week - Study Notes

Title & Source Summary

Episode: 129 - The Final Week
Hosts: Marty Solomon and Brent Billings Focus: Matthew 26-27 (The Passion Narrative)

This episode introduces the final week of Jesus’s earthly ministry by reading Matthew chapters 26 and 27 in their entirety. Rather than providing verse-by-verse commentary, Marty takes a different approach, acknowledging the sacred nature of the crucifixion narrative and his personal struggle to teach academically about something so profoundly spiritual. The episode sets the stage for the next several episodes that will examine specific aspects of the Passion Week, including who was responsible for Jesus’s death, the betrayal by Judas, Peter’s denial, and the resurrection.

Key Takeaways

The final week of Jesus’s life is covered extensively in all four Gospels, with John dedicating entire chapters to the discourse during this period
The crucifixion narrative resists purely academic treatment because it represents one of the most sacred and significant acts in human history
Understanding atonement theory is essential to comprehending what happens at the cross - there are 4-5 major theories with different perspectives on how and why Jesus’s death brings salvation
The timing of Passover Week is significant: Jesus likely celebrated the Passover meal on Thursday night (a day early due to Sabbath logistics), was crucified on Friday as the Passover lambs were being sacrificed, and resurrected on Sunday, which was the Festival of First Fruits
Multiple Gospel accounts should be read together to get the full picture of the Passion Week, as each author includes different details and perspectives
The Roman practice of crucifixion was reserved almost exclusively for political insurgents and terrorists, making it a particularly humiliating and politically charged form of execution
Personal engagement with the crucifixion narrative often transcends intellectual understanding and moves into the realm of spiritual and emotional experience

Main Concepts & Theories

The Emotional and Spiritual Weight of the Passion Narrative

Marty openly discusses his difficulty teaching the crucifixion story from a purely academic perspective. He shares that certain moments in the Christian calendar - particularly Advent/Christmas Eve and Resurrection Sunday - hold deep personal meaning for him. The crucifixion narrative evokes multiple simultaneous responses:

Profound love: The greatest statement of love ever expressed
Divine solidarity: God joining humanity in sorrow
Righteous anger: At the injustice and confusion about why death was necessary
Mystery: Words and emotions that transcend full understanding
Victory over death: Moments when death itself submits to something more profound

This multifaceted response illustrates why the Passion narrative resists simple categorization or purely intellectual engagement.

Atonement Theory Overview

Marty introduces the concept that there are multiple theological frameworks for understanding Jesus’s death on the cross. Key theories include:

Ransom Captive Theory: The earliest Christian understanding, viewing Jesus’s death as a ransom payment
Christus Victor: An ancient theory making a comeback, emphasizing Christ’s victory over evil powers
Penal Substitutionary Atonement: The theory most familiar to modern evangelicals, emphasizing Jesus taking the punishment humans deserved
Other theories: Several additional frameworks exist for understanding the cross

Scot McKnight’s metaphor is particularly helpful: atonement theories are like a bag of golf clubs - each has its place and proper use depending on the situation. You wouldn’t use a putter on the tee box or a 7-iron on the green; similarly, different atonement theories illuminate different aspects of Christ’s work.

The Timing and Structure of Passover Week

Understanding the Jewish calendar and festival logistics is crucial for comprehending the timeline:

Preparation Day: The day when everything for Passover was prepared and the Passover lambs were sacrificed
First-century practice: When Passover fell on Sabbath, there’s evidence suggesting the meal might be eaten a day early (Thursday) to avoid excessive work on Sabbath
Jesus’s timeline:
- Thursday night: Last Supper/Passover meal with disciples
- Friday: Crucifixion occurring while Passover lambs were being sacrificed
- Saturday: In the tomb (the Sabbath)
- Sunday: Resurrection on First Fruits (the first Sunday after Passover)
“Three days”: In Jewish reckoning, any part of a day counts as a day, so Friday night, all of Saturday, and Sunday morning equals three days

Roman Crucifixion as Political Theater

Crucifixion wasn’t simply execution - it was political propaganda:

Reserved for insurgents: Almost exclusively used for terrorists, zealots, and political rebels
Public spectacle: Designed to humiliate victims and terrify would-be rebels
Message to occupied peoples: “This is what happens when you stand up against Rome”
Disposal of bodies: Victims were typically thrown into shallow graves where dogs would dig them up, adding to the humiliation
Jesus’s context: He was executed as a political criminal, a perceived threat to Roman order

The mocking during Jesus’s crucifixion (crown of thorns, “King of the Jews” sign, etc.) was part of this political theater, making a mockery of anyone who would claim kingship against Caesar.

The Humiliation Details

Several details in the narrative emphasize the extreme humiliation Jesus endured:

The sponge incident: When harmonizing Gospel accounts, the sponge lifted to Jesus likely contained hyssop (used as toilet paper), probably used toilet paper hidden in the sponge as a final mockery
“Eli, Eli, lama sabachthani”: Jesus crying “My God, my God, why have you forsaken me?” (Psalm 22:1) in Aramaic or Hebrew, but in his dying state probably gasping and difficult to understand
Misheard as “Elijah”: The name Eliyahu means “Yahweh is God” - people may have heard the “God” part and thought he was calling for Elijah
Mocking continues: The soldiers’ response wasn’t compassionate but continued the mockery: “Let’s see if Elijah comes to save him”

Joseph of Arimathea and the Burial

Joseph’s role raises interesting questions:

Wealthy and connected: Had connections to the Sanhedrin and possibly priestly circles
Person of influence: His wealth and connections allowed him to approach Pilate
Pilate’s indifference: Pilate didn’t care what happened to the body - crucifixion victims were typically tossed in shallow graves
Possible bribe: While not stated in the text, Joseph may have used his influence or resources to secure Jesus’s body
Disciple status: By this point, Joseph had become a follower of Jesus despite his establishment connections
Own tomb: Joseph placed Jesus in his own newly hewn tomb, a sign of devotion and resources

Examples & Applications

Personal Engagement with Sacred Texts

Marty’s candid sharing about his experience at a Good Friday service illustrates how sacred texts can impact us beyond intellectual understanding. He describes being alone and “weeping uncontrollably for reasons I still don’t really understand” - this demonstrates that:

Spiritual truth can affect us at levels deeper than conscious thought
The crucifixion narrative has power that transcends academic analysis
Personal experiences with Scripture can become formative memories
The hymn “Were You There When They Crucified My Lord?” continues to move him profoundly

This reminds us that while historical and cultural context enriches our understanding, the transformative power of Scripture often works at emotional and spiritual levels beyond mere cognition.

Reading Multiple Gospel Accounts Together

The hosts encourage listeners to read all four Gospel accounts of the Passion Week together. This practice of “harmonizing” the Gospels reveals:

Different authors include different details (example: the hyssop branch detail)
Some apparent contradictions resolve when understanding cultural context
Each Gospel writer had different theological emphases
The fuller picture emerges from considering all perspectives together

For example, understanding that the sponge was likely on a hyssop branch (from another Gospel) explains the humiliation factor that Matthew’s account alone doesn’t fully reveal.

Wrestling with Difficult Theological Questions

Marty models healthy theological engagement by:

Acknowledging questions about why Jesus had to die
Recommending books from various theological perspectives (including liberal scholars)
Encouraging critical thinking about atonement theories
Being comfortable with mystery and not having all answers
Promising to explore atonement theology more deeply in future sessions

This approach demonstrates that mature faith can hold questions, explore diverse perspectives, and grow in understanding while maintaining reverence for sacred truth.

Cultural Context Illuminates Meaning

Several examples show how cultural knowledge deepens understanding:

Name repetition: Multiple Jesuses, Marys, and Josephs were common because naming pools were limited - hence the importance of identifying people as “son of [father’s name]”
Preparation Day logistics: Understanding Jewish calendar calculation and Sabbath restrictions explains the Thursday/Friday timing
Hyssop as toilet paper: Knowing this cultural detail reveals the depth of humiliation Jesus endured
Crucifixion as anti-terrorism: Understanding Roman political context shows why crucifixion was chosen

These details transform our reading from simple narrative to rich, multi-layered historical drama.

Potential Areas for Further Exploration

Comparative Gospel Study: Conduct a detailed comparison of the Passion narratives in all four Gospels, noting unique elements in each and exploring why different authors included different details
Atonement Theology Deep Dive:
- Study the various atonement theories mentioned: Ransom Captive, Christus Victor, Penal Substitutionary Atonement, and others
- Read recommended books: Tony Jones’s “A Better Atonement” and “Did God Kill Jesus?”, Scot McKnight’s “A Community Called Atonement”
- Consider: What are the strengths and limitations of each theory? When is each most helpful?
Psalm 22 and the Crucifixion: Jesus quotes Psalm 22:1 from the cross. Study the entire Psalm and identify how many elements are fulfilled or echoed in the crucifixion narrative (torn garments, mocking, piercing, etc.)
Roman Crucifixion Practices:
- Research the historical and medical aspects of crucifixion (Lee Strobel’s “The Case for Christ” recommended)
- Understand the political and social purposes of this execution method
- Explore why it was considered particularly cursed in Jewish understanding (Deuteronomy 21:23)
Passover Symbolism and Jesus’s Death: Examine the parallels between the Passover lamb sacrifice and Jesus’s crucifixion, including timing, preparation, and theological significance
The Jewish Calendar and Festival Dates: Study how Jewish days are calculated (evening to evening), how festivals are dated, and the significance of First Fruits in relation to resurrection
The Role of Women in the Passion Narrative: Note how women are present at the crucifixion and burial when male disciples had fled - explore the significance of their witness
Judas’s Betrayal and Remorse: Examine the psychological and theological dimensions of Judas’s actions and his response to Jesus’s condemnation (to be covered in a future episode)
Peter’s Denial: Study the progression of Peter’s denial, his immediate remorse, and the restoration that comes later (to be covered in a future episode)
The Question of Responsibility: Who killed Jesus? The Jews? The Romans? Individual leaders? All humanity? (to be covered in the next episode)
Temple Curtain Torn: Research the significance of the temple veil being torn from top to bottom at Jesus’s death - what did this curtain separate, and what does its tearing symbolize?
The Centurion’s Confession: Explore why a Roman centurion would declare Jesus “the Son of God” - what did he witness, and what would this phrase mean to a Roman?

Comprehension Questions

Why does Marty express difficulty teaching about the final week of Jesus’s life from a purely academic perspective? What does this reveal about the nature of the crucifixion narrative?

Marty struggles because the crucifixion represents one of the most sacred and significant acts in human history, and he doesn’t want to reduce it to “merely an academic exercise.” His personal experiences with Good Friday services and the hymn “Were You There When They Crucified My Lord?” demonstrate that the crucifixion narrative operates at emotional and spiritual levels that transcend intellectual analysis. This reveals that some biblical narratives - particularly those central to Christian faith - resist purely academic treatment because they’re meant to transform us, not just inform us. The crucifixion evokes multiple responses simultaneously: love, anger, sorrow, mystery, and hope.
Explain Scot McKnight’s “bag of golf clubs” metaphor for atonement theories. Why is this perspective helpful for understanding Jesus’s death on the cross?

McKnight’s metaphor compares different atonement theories to different golf clubs - each has its proper place and use depending on the situation. Just as you wouldn’t use a putter on the tee box or a 7-iron on the green, different atonement theories illuminate different aspects of Christ’s work on the cross. This perspective is helpful because it: (a) acknowledges that no single theory captures the full meaning of the cross, (b) validates multiple theological frameworks rather than insisting only one is correct, (c) encourages thoughtful application of different theories to different questions or situations, and (d) prevents dogmatic rigidity while maintaining theological depth. Rather than competing, the theories complement each other in revealing the multifaceted significance of Jesus’s death.
Describe the likely timeline of Jesus’s final week, including the significance of Preparation Day and why Jesus may have eaten the Passover meal on Thursday while being crucified on Friday.

The timeline centers on how Passover fell on Sabbath that year: (1) In the first century, when Passover fell on Sabbath, there’s evidence they might celebrate the meal a day early to avoid excessive work on Sabbath; (2) Jesus ate the Passover meal with his disciples on Thursday night; (3) Friday was Preparation Day - when Passover lambs were being sacrificed in the temple, Jesus was being crucified as the ultimate Passover Lamb; (4) Saturday was Sabbath, with Jesus in the tomb; (5) Sunday was First Fruits (always the first Sunday after Passover), when Jesus was resurrected. This equals “three days” by Jewish reckoning (Friday night, all of Saturday, Sunday morning). The theological significance is profound: Jesus dies at the exact time the Passover lambs are being slaughtered, emphasizing his role as the Lamb of God who takes away the sin of the world.
What was the political and social purpose of Roman crucifixion, and why is this context important for understanding Jesus’s death?

Roman crucifixion was reserved almost exclusively for political insurgents, terrorists, and zealots - those who challenged Roman authority. Its purposes were: (a) to humiliate victims as publicly and thoroughly as possible, (b) to terrify occupied populations and discourage rebellion, (c) to make a political statement about the price of challenging Rome, and (d) to dispose of bodies shamefully (shallow graves where dogs would dig them up). This context is crucial for understanding that Jesus was executed as a perceived political threat, a would-be king challenging Roman order. The mocking (“King of the Jews,” crown of thorns, etc.) was political satire. Understanding this helps us recognize that Jesus’s crucifixion wasn’t just a religious or spiritual event - it was a political execution designed to end a perceived insurgency. This makes the resurrection even more revolutionary: the crucified “failed messiah” vindicated by God defeats both death and empire.
When Jesus cries out “Eli, Eli, lama sabachthani,” some bystanders think he’s calling for Elijah. Explain why this misunderstanding likely occurred and what Jesus was actually saying.

Jesus was quoting the opening of Psalm 22: “My God, my God, why have you forsaken me?” in either Hebrew or Aramaic. The misunderstanding occurred because: (1) In his dying state, Jesus was probably gasping and not articulating clearly; (2) The name Elijah (Eliyahu) means “Yahweh is God” - it contains the word for God; (3) Bystanders hearing someone dying and crying out sounds like “Eli” or “God” may have caught the “God” part and thought he was calling for Elijah; (4) This would make sense to them if they saw Jesus as a messianic figure, since Elijah was expected to return. However, Jesus was actually invoking Psalm 22, which is significant because: (a) it’s a lament psalm that describes suffering in ways remarkably similar to crucifixion, and (b) it ultimately ends in vindication and praise, suggesting Jesus maintained hope even in his darkest moment. By quoting Scripture, Jesus locates his suffering within the story of God’s faithfulness to his people.

Summary

BEMA Episode 129 takes a unique approach to the Passion narrative by reading Matthew chapters 26 and 27 in their entirety rather than providing verse-by-verse commentary. Marty Solomon candidly shares his struggle to teach academically about the crucifixion, acknowledging that some biblical narratives operate at spiritual and emotional levels that transcend intellectual analysis. The episode serves as preparation for the next several episodes, which will examine specific aspects of Jesus’s final week: the question of who killed Jesus, the betrayals by Judas and Peter, and the resurrection.

Key themes include the importance of understanding multiple atonement theories rather than limiting ourselves to one theological framework, the significance of reading all four Gospel accounts together to get the fuller picture, and the value of cultural and historical context in illuminating the text’s meaning. The episode particularly emphasizes the political nature of crucifixion as a Roman tool for suppressing insurgency, the careful timing of Jesus’s death in relation to Passover, and the extreme humiliation Jesus endured as part of his sacrifice.

Marty recommends several books for deeper study on atonement theory and encourages listeners to become deeply familiar with the Gospel narratives of the final week. The episode models a mature approach to Scripture that combines reverence for sacred truth with intellectual curiosity, comfort with mystery alongside theological exploration, and personal engagement beyond academic distance. Ultimately, the crucifixion narrative calls for both head and heart - rigorous study and spiritual receptivity, critical thinking and humble wonder.

Recommended Resources:

“The Last Week” by John Dominic Crossan and Marcus Borg
“The Case for Christ” by Lee Strobel
“A Better Atonement” by Tony Jones (e-book)
“Did God Kill Jesus?” by Tony Jones
“A Community Called Atonement” by Scot McKnight

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S3 129: The Final Week

Trial and Crucifixion [37:49]