Queen's Road Cell

16. The rulers, soldiers, and first criminal talk about the Christ and salvation several times in 23:35-39. What does their scoffing imply they believe about...  What it means to be the Christ?   It is to have the power to save yourself and others. This might mean miraculous abilities or earthly resources. It is to have  special divine favour. Yet his power was used to stay on the across, not to come down from it.   What salvation means?  Relief from physical, emotional and social suffering   Spiritual power has little to do with comfort and privilege. It has to do with strength of character to do the will of God. It is not to have earthly support and supporters     17. What do Jesus' responses to the second criminal (23:43) and to the sneering crowd tell you about Him? Reassuring ('truly') Graciously rewarding faith ('with me in paradise')  Assured ('today' 'you will')   Describe the second criminal's attitude toward Jesus (23:40-42).What did h

 11. Notice how the elders accused Jesus to the Roman governor (23:2). Were their charges just? How do you know? (Lk 20:20-26, 22:49-52; Jn 18:36) There were 3 charges and one additional comment: 'misleading our nation' ( = inciting revolt, sedition) 'forbidding us to give tribute to Caesar' 'saying that he himself is Christ, a king' 'He stirs up the people, teaching throughout all Judea, from Galilee even to this place' Pilate’s first question (lit "You are the king of the Jews?") of Jesus is identically worded in all four Gospels and in all four his 'you' is emphatic (Morris) Jesus could not say 'no'. Nor could he say, 'yes'. 12. Why did Pilate pronounce Jesus innocent? (Lk 23:4, 13-15)? How did Pilate interpret the elders' accusation and Jesus' words (23:1-4)? "You have said so.” parallels the “You say that I am.” of 22:70   Jesus did not defend Himself (Mt 27:12) - not the action of a desperate rebel.

6. What happens to Peter in the courtyard after Jesus is taken inside for interrogation (see 22:56-62)? Peter’s threefold denial of Jesus is recorded in all four Gospels. The Synoptics record them all together, but John interpolates an examination before Annas between the first and second. All four Gospels agree that the first challenge came from a slave girl, John adding that she was the doorkeeper. She looked hard at Peter (gazing at him means ‘staring at him’; it indicates a close scrutiny). But this is likely because of narrative priorities There must have been intervals (cf. 58–59) and things would have happened during those intervals. Another problem is that, after the first occasion, different people are said to challenge Peter. In Mark the second denial appears to be elicited by a question from the same slave girl, in Matthew from a different slave girl, in Luke from a man and in John from a number of people. A question once posed is likely to have been taken up by