The trial before Pilate, the crucifixion and burial (AQA GCSE Religious Studies A): Revision Notes
The trial before Pilate, the crucifixion and burial
This section of Mark's Gospel chronicles the final hours of Jesus' earthly life, covering three crucial events that form the cornerstone of Christian belief about Jesus' sacrifice and death.
The trial before Pilate (Mark 15:1-15)
Following his trial before the Jewish authorities, Jesus was taken to Pontius Pilate, the Roman ruler of Judea. This represented a significant shift from religious to political proceedings, as only the Roman authorities had the power to order executions.
The transfer from Jewish to Roman authority was crucial because while the Sanhedrin could conduct religious trials, they did not have the authority to carry out capital punishment under Roman rule. This shift highlights the political dimensions of Jesus' trial.
The Gospel records the interaction between Jesus and Pilate:
"So they bound Jesus, led him away and handed him over to Pilate. 'Are you the king of the Jews?' asked Pilate. 'You have said so,' Jesus replied." (Mark 15:1-2)
Pilate's questioning reveals the political nature of the charges against Jesus. The claim of kingship would have been seen as a direct challenge to Roman authority, yet Pilate appeared to recognise Jesus' innocence.
The choice between Jesus and Barabbas
Despite his reservations, Pilate found himself trapped by circumstances. During the Jewish festival of Passover, there was a tradition of releasing a prisoner chosen by the people. The prisoners available were Jesus and Barabbas, described as a murderer. When Pilate offered this choice to the crowd, expecting them to choose Jesus, they demanded the release of Barabbas instead.
This event demonstrates the profound irony of the situation: the crowd chose to free a convicted murderer while condemning an innocent man to death. This choice represents the tension between political expedience and justice that runs throughout the trial narrative.
This left Pilate with no alternative but to sentence Jesus to death by crucifixion, despite his apparent belief in Jesus' innocence.
The crucifixion (Mark 15:21-41)
The crucifixion took place at Golgotha, a location whose significance extends beyond mere geography:
"They brought Jesus to the place called Golgotha (which means 'the place of the skull'). Then they offered him wine mixed with myrrh, but he did not take it. And they crucified him. It was nine in the morning when they crucified him. The written notice of the charge against him read: THE KING OF THE JEWS" (Mark 15:22-25)
The significance of the crucifixion details
Several elements of the crucifixion narrative carry deep theological meaning. Jesus refused the wine mixed with myrrh, which would have acted as a pain reliever, suggesting he chose to experience the full suffering of crucifixion. The charge displayed above him - "King of the Jews" - was meant as mockery but ironically proclaimed a theological truth that Christians believe about Jesus' identity.
Biblical Analysis: The Irony of the Inscription
The inscription "THE KING OF THE JEWS" serves multiple purposes:
- Pilate's perspective: Meant as mockery and justification for execution
- Jewish leaders' view: A blasphemous claim deserving death
- Christian interpretation: An unwitting proclamation of Jesus' true identity
This demonstrates how Mark's Gospel uses irony to convey deeper theological truths.
The moment of death and its meaning
The Gospel records dramatic events surrounding Jesus' death:
"At noon, darkness came over the whole land until three in the afternoon. And at three in the afternoon Jesus cried out in a loud voice, 'Eloi, Eloi, lema sabachthani?' (which means 'My God, my God, why have you forsaken me?')" (Mark 15:33-34)
This cry of dereliction, quoting Psalm 22, represents one of the most profound moments in Christian theology. The darkness that fell over the land is seen by many Christians as a sign of the cosmic significance of Jesus' death.
Following Jesus' death, two significant events occurred:
"The curtain of the temple was torn in two from top to bottom. And when the centurion, who stood there in front of Jesus, saw how he died, he said, 'Surely this man was the Son of God!'" (Mark 15:38-39)
The tearing of the temple curtain symbolises the removal of the barrier between God and humanity, whilst the centurion's declaration represents the first Gentile recognition of Jesus' divine nature.
The centurion's confession is particularly significant because it comes from a Roman soldier - a representative of the very system that executed Jesus. This moment marks the beginning of the Gospel's expansion beyond Jewish boundaries to include Gentile recognition of Jesus' identity.
The burial of Jesus (Mark 15:42-47)
The burial account introduces Joseph of Arimathea, whose actions demonstrate courage and devotion:
"So as evening approached, Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. When he learned from the centurion that it was so, he gave the body to Joseph. So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb." (Mark 15:42-46)
Understanding the burial customs
Joseph's actions followed Jewish burial customs of the time, which required bodies to be buried before the Sabbath began. His provision of expensive linen cloth and a rock-cut tomb (likely his own family tomb) showed both respect and significant personal cost. The rolling of the stone against the entrance was both a practical seal and a mark of finality.
Joseph's position as a member of the Council (Sanhedrin) makes his actions particularly significant, as it suggests not all Jewish leaders opposed Jesus. His description as someone "waiting for the kingdom of God" indicates his spiritual expectations aligned with Jesus' teachings, making his bold request to Pilate an act of considerable personal risk.
Christian interpretations of Jesus' death
Christians understand Jesus' death through several theological lenses:
Divine sacrifice: Many Christians see Jesus' death as a divine sacrifice that demonstrates God's love for humanity. This interpretation emphasises the voluntary nature of Jesus' suffering and death.
Atonement: The death is understood as paying the price for human sin, reconciling humanity with God. This connects to the symbolism of the torn temple curtain.
Victory over evil: Rather than seeing the crucifixion as defeat, Christians interpret it as the ultimate victory of good over evil, with death being conquered through resurrection.
Redemptive suffering: The pain and humiliation Jesus endured is seen as redemptive, offering forgiveness and salvation to all humanity.
Key Points to Remember:
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Pilate's dilemma - Though he believed Jesus was innocent, political pressure forced him to order the crucifixion, showing the conflict between justice and expedience
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The crucifixion details matter - From the location name "Golgotha" to the charge "King of the Jews", every element carries theological significance for Christians
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Jesus' final words - His cry "My God, my God, why have you forsaken me?" represents the depth of his suffering and connects to Hebrew scripture
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Symbols of significance - The darkness, torn temple curtain, and centurion's declaration all point to the cosmic importance of Jesus' death in Christian belief
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Respectful burial - Joseph of Arimathea's actions demonstrate that Jesus received proper burial according to Jewish customs, setting the stage for the resurrection accounts that follow