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Tyndale Open Bible Dictionary

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PASSION*

A derivative from Latin meaning “suffering.” It is used in some translations (KJB and rsv) in Acts 1:3 to refer to the sufferings of Jesus. Throughout the centuries Christians have referred to Jesus’ sufferings as his Passion.

The Nature of the Passion

Each of the four Gospels has what is called a Passion narrative, which is the section recording the sufferings of Jesus on the night of his arrest and the following day leading up to his death. Matthew includes it in chapters 26–27 OET MAT 26:1–75 · OET MAT 27:1–66, Mark in chapters 14–15 OET MRK 14:1–72 · OET MRK 15:1–47, Luke in chapters 22–23 OET LUK 22:1–71 · OET LUK 23:1–56, and John in chapters 18–19 OET JHN 18:1–40 · OET JHN 19:1–42.

On the physical side of his Passion, Luke describes most graphically the agony Jesus experienced while at prayer in the Garden of Gethsemane (Lk 22:41-44). John (Jn 18:12) tells us that Jesus was then bound and led to the high priest’s house, where he was first interrogated by Annas, the father-in-law of Caiaphas, current holder of that office. This interrogation is recorded in John 18:19-24.

Annas sent Jesus on to Caiaphas for further examination (Jn 18:24). At this stage the soldiers guarding Jesus indulged in some foul play—beating him and asking him (when blindfolded) to prophesy who had hit him (Lk 22:63-65). At daybreak the Sanhedrin, or Jewish Council, assembled and attempted to convict him but could not obtain consistent evidence against him.

Finally, the high priest asked him a question that led him to incriminate himself (in their eyes)—a procedure that was quite contrary to Jewish law (Mk 14:55-64). By putting a direct question concerning Jesus’ messiahship, they compelled him to commit what they regarded as blasphemy, for they had closed their minds to the possibility that this could in fact be true.

Matthew 26:67-68 and Mark 14:65 suggest that it was at this point that Jesus was ill-treated by his guards and possibly some members of the council. He was then taken under arrest to Pilate’s residence in Jerusalem, the Praetorium or garrison headquarters. Pilate appears to have conducted a preliminary examination of Jesus, and when he found that his hometown was in Galilee, sent Jesus to Herod as being under the latter’s jurisdiction. Jesus refused to answer any of Herod’s questions, and so the Jewish tetrarch sent Jesus back to the governor—after mocking Jesus (Lk 23:1-12). Pilate then appears to have wanted to enlist the crowd’s sympathy for Jesus and so had him scourged, after which he was dressed in a purple robe (possibly the one given him by Herod; Lk 23:11) and a crown of thorns. The scourging could have been the regular prelude to crucifixion, or it may have been an attempt to suggest that he had punished Jesus enough (v 16). It was inflicted by the flagellum (Mk 15:15)—a leather whip whose thongs were weighted with jagged pieces of bone and lead—while the victim’s hands were tied to a pillar. Even after this, Jesus faced more buffeting by the soldiers (Mt 27:27-31; Mk 15:16-20; Jn 19:3) and then had to stand by while Pilate tried weakly to negotiate with the mob, who by now had been stirred up by his opponents to clamor for Jesus’ death (Jn 19:1-16; cf. Mt 27:11-26; Mk 15:1-15; Lk 23:18-25). All was in vain, and Pilate handed him over to the execution squad. It is not surprising that after all this ill-treatment, Jesus appears to have been unable to carry the cross (either the cross piece only or the whole of this instrument of execution) to Calvary, and so Simon of Cyrene was pressed into carrying it for him (see Mk 15:21 and parallels). Once this grim destination was reached, the soldiers lost little time in nailing him to the cross. Traditionally, this was done by driving a nail through each hand and a longer nail through both feet together. The cross was then set upright into a socket in the ground (or the cross piece hauled up on the piece already standing upright), and Jesus was left to hang there until he expired from loss of blood after the scourging (which in itself sometimes proved fatal) or from a ruptured heart caused by the strain on the muscles of the diaphragm.

Apart from the physical side of the Passion, we must not forget that Jesus also experienced the mental agony of being betrayed by his friends and forsaken by his followers. There was the further suffering of knowing that all he went through was totally undeserved, him being completely innocent of all the charges trumped up against him. The Jews prided themselves on the quality of their religion, and the Romans on the standards of their law, and yet it was paradoxically the misunderstanding of Jewish religion and the misuse of Roman law that enabled his enemies to hound him to the cross.

Most of all, there was the spiritual suffering of knowing that he was going to be “made sin, who knew no sin” (2 Cor 5:21) and consequently separated from God. This was why Jesus, at a moment when many martyrs have known the presence and reality of God in a marked degree, uttered his stark cry of dereliction—“My God, my God, why have you deserted me?” (Mk 15:34 and parallels).

The Uniqueness of the Passion

It is evident from the pages of the NT that the “good news” with which the first Christians turned the ancient world upside down was that “Christ died for our sins just as the Scriptures said he would, and that he was buried, and that three days afterwards he arose from the grave just as the prophets foretold” (1 Cor 15:3, tlb). This was the basic message of Peter (Acts 2:22-36; 3:12-21; 10:36-43; 1 Pt 2:24; 3:18) and Paul (Acts 13:26-39) and is also central to the thinking of John (1 Jn 1:7; 2:2; 4:10 and Rv 1:5; 5:9) and the writer of the Letter to the Hebrews (Heb 2:9, 17 OET HEB 2:9 · OET HEB 2:17; 9:28; 10:12). The fact that Jesus was sinless qualified him to bear the sins of the whole world and thus achieve what no human being has ever been able, or will ever be able, to do: bear the consequences of, and punishment for, human sin.