Abstract
In this remarkable book, Eckhard Schnabel engages in a historiographical investigation of the last days of Jesus (including his trial, crucifixion, and resurrection). The work begins with a short introduction which outlines the scope of the work and discusses several methodological considerations when dealing with the historicity of the Gospels. First, Schnabel notes that many attempts at reconstructing the historical Jesus are characterized by methodological skepticism due in large part to scholars’ rejection of the possibility of God’s intervening in history. Second, he sees value in the traditional criteria used to establish the authenticity of the gospel accounts. Third, he critiques methodological approaches that eschew historical considerations of the gospel accounts (Bultmann’s existential approach, literary studies, and reader-response approaches). Fourth, he notes that classical historians do not scrutinize their sources to the excess that New Testament scholars scrutinize their sources. Fifth, he notes that the gospels share many characteristics with ancient biographies and hence evince a historiographical interest in the person of Jesus, even though the Gospels are also expressions of the faith position of their authors. Sixth, the Gospels rely upon eyewitness testimony, which was generally considered reliable evidence in the ancient world. Treating the Gospels as credible historical sources which rely upon eyewitness testimony is not methodologically irresponsible. Seventh, he accepts the earliest traditions which claim that the Gospels were written by eyewitnesses (Matthew and John) or by authors who were in direct contact with eyewitnesses (Mark and Luke).
Schnabel’s historical investigation is divided into five chapters. In chapter 1, he examines seventy-two individuals or groups of people mentioned in the Gospel accounts of Jesus’ last days to determine what we can know about them. His description begins with Jesus himself, followed by the disciples, then other followers of Jesus, and finally other individuals and groups mostly mentioned chronologically. He identifies both named individuals (e.g., Lazarus, Cleopas, Nicodemus, Joseph of Arimathea), unnamed individuals (e.g., owner of colt, man with water jar, owner of house, centurion), and groups (e.g., pilgrims, crowds, tax collectors, prostitutes).
In chapter 2, Schnabel examines seventeen specific places identified in the Gospel accounts, locations both inside and outside the city of Jerusalem, ranging from cities and towns (e.g., Jerusalem, Bethany, Emmaus) to very specific places (e.g., the Temple Mount, residences, the Praetorium, Jesus’ tomb). He incorporates both historical and archaeological sources in his discussion of these places.
Timelines are the subject of chapter 3. Schnabel determines that Jesus’ crucifixion took place in 30 CE. He divides the timeline of Jesus’ last days into nine segments beginning at his arrival in Bethany on Nisan 9 to his appearance to Thomas and the other disciples on Nisan 23. For some days, Schnabel further breaks down events on an hourly basis. For example, on Nisan 14 Schnabel determines that the Last Supper began approximately 8:00 p.m., Jesus’ arrest in Gethsemane was at 10:00 p.m., his crucifixion began approximately 11:00 a.m., his death occurred between 3:00 and 4:00 p.m., and his burial took place between 5:00 and 6:00 p.m.
Chapter 4, the longest section of the book, is devoted to twenty-four identifiable events, beginning from the anointing in Bethany and ending with the resurrection appearances of Jesus. Schnabel further subdivides some of these events. For example, he comments on nine events or details related to the last supper, sixteen dealing with the trial before the Roman prefect, and twenty-nine related to Jesus’ crucifixion. His discussions are largely focused on historical details, but he does engage in some theological reflection as well. He accepts the events as presented, that is, he believes they occurred just as the Gospels describe them. Hence, he attempts to reconstruct the actual order of events and to reconcile apparent discrepancies in the Gospel accounts. He ascertains, for example, that Jesus was flogged twice during the course of his trial before the Roman prefect. In Schnabel’s discussion of the empty tomb accounts, which vary from one to four in the number of named women, he suggests possible scenarios for the geographical movements of the women and the disciples.
The payoff of Schnabel’s historical investigation finds its culmination in the final chapter in which he engages in some New Testament theology as he surveys the significance of Jesus’ final week on earth. He expounds upon five main themes contained in the Gospel accounts: (i) Jesus is the messiah, the King of the Jews; (ii) Jesus and the temple; (iii) Jesus’ death; (iv) Jesus’ resurrection; and (v) Jesus’ mission and the mission of his followers.
Throughout the book, Schnabel provides various tables and figures as visual aids. Thirteen excurses are also interspersed throughout. A somewhat unfortunate but inevitable feature of the book is that notes are relegated to the back. The copious notes are detailed and often lengthy and, in total, comprise over one-quarter of the book. End matter includes an extensive bibliography and four indexes.
What is remarkable about this book is the comprehensive and meticulous attention to detail of every aspect related to Jesus’ last days on earth, as recorded in the four canonical gospels. Naturally, in a book of this size and scale, one may not entirely agree with every reconstruction or exegetical decision the author makes. Undeniable, however, is that the research in this book is prodigious. This hefty tome will serve as an excellent resource for anyone who desires to study any aspect of the last days of Jesus. This book is a volume that one will certainly consult time and time again.