Passover in the Stories of Jesus’ Execution

In all four canonical Gospels, the passion narrative—the story of the suffering and execution of Jesus—is set during the time of the Passover pilgrimage to Jerusalem. The three Synoptic Gospels (so called because of their close literary interrelationships), Mark, Matthew, and Luke, differ in their Passover chronology from the fourth Gospel, John. The Synoptics depict the Last Supper, which provides the rationale for the Christian eucharistic meal, as a Passover meal (although the bread is not described as unleavened). John lacks the eucharistic narrative; instead, the crucifixion takes place on Passover, providing a tighter narrative rationale for the theological claim that Jesus, the “lamb of God,” was the perfect vicarious Passover sacrifice.

Even within the Synoptic Gospels, however, the chronology is problematic. Mark, the earliest Gospel, holds that “the first day of Unleavened Bread” is the day on which the Passover lamb is sacrificed, whereas Exodus 12:6 and Leviticus 23:5–6 make clear that the lamb is sacrificed before the first day of the festival. The Passover meal, in Mark, seems to take place on the evening after “the first day of Unleavened Bread” rather than the evening before that day. (There are other similar confusions in the Gospels about Jewish festival customs: the palms and hosannas [hoshanot] of “Palm Sunday” in fact belong to the festival of Sukkot, not Passover.) The Gospel narratives, of course, are more concerned with making theological claims than with complete verisimilitude.

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In all four canonical Gospels, the passion narrative—the story of the suffering and execution of Jesus—is set during the time of the Passover pilgrimage to Jerusalem. The three Synoptic Gospels (so called because of their close literary interrelationships), Mark, Matthew, and Luke, differ in their Passover chronology from the fourth Gospel, John. The Synoptics depict the Last Supper, which provides the rationale for the Christian eucharistic meal, as a Passover meal (although the bread is not described as unleavened). John lacks the eucharistic narrative; instead, the crucifixion takes place on Passover, providing a tighter narrative rationale for the theological claim that Jesus, the “lamb of God,” was the perfect vicarious Passover sacrifice.

Even within the Synoptic Gospels, however, the chronology is problematic. Mark, the earliest Gospel, holds that “the first day of Unleavened Bread” is the day on which the Passover lamb is sacrificed, whereas Exodus 12:6 and Leviticus 23:5–6 make clear that the lamb is sacrificed before the first day of the festival. The Passover meal, in Mark, seems to take place on the evening after “the first day of Unleavened Bread” rather than the evening before that day. (There are other similar confusions in the Gospels about Jewish festival customs: the palms and hosannas [hoshanot] of “Palm Sunday” in fact belong to the festival of Sukkot, not Passover.) The Gospel narratives, of course, are more concerned with making theological claims than with complete verisimilitude.

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