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{{short description|Life of Jesus as told in the New Testament}}
{{Jesus}}
{{Gospel Jesus}}
{{pp-move-indef}}
{{Redirect|Life of Christ|other uses|Life of Christ (disambiguation)|and|Life of Jesus (disambiguation)}}
''This article presents a description of [[Jesus]]' life, as based on the four gospels.'' Other related articles present different descriptions and perspectives of Jesus.
[[File:Maest 001 duccio siena duomo.jpg|thumb|280px|The ''[[Maestà (Duccio)|Maestà]]'' by [[Duccio]] (1310), depicting the life of Christ, with 26 central scenes devoted to the [[Passion of Jesus|Passion]] and [[Resurrection of Jesus|Resurrection]]<ref>''Medieval Italy: An Encyclopedia'' by Christopher Kleinhenz (Nov 2003) [[Routledge]], {{ISBN|0415939305}} p. 310</ref>]]
{{Gospel Jesus|expanded=all}}


The '''life of Jesus''' is primarily outlined in the four [[canonical gospel]]s, which includes his genealogy and [[Nativity of Jesus|nativity]], [[Ministry of Jesus|public ministry]], [[Passion of Jesus|passion]], prophecy, [[Resurrection of Jesus|resurrection]] and [[Ascension of Jesus|ascension]].<ref name=Blomb442 /><ref name=Fahlbusch52 /> Other parts of the [[New Testament]] – such as the [[Pauline epistles]] which were likely written within 20 to 30 years of each other,<ref>{{Cite web|title = When were the Bible books written?|url = http://www.gty.org/resources/questions/QA176/when-were-the-bible-books-written|website = www.gty.org|access-date = 2015-11-23}}</ref> and which include references to key episodes in the life of [[Jesus]], such as the [[Last Supper]],<ref name=Blomb442 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pp. 441–442</ref><ref name=Fahlbusch52 >''The encyclopedia of Christianity, Volume 4'' by Erwin Fahlbusch, 2005 {{ISBN|978-0-8028-2416-5}} pp. 52–56</ref><ref name=CEvans465 >''The Bible Knowledge Background Commentary'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} pp. 465–477</ref> and the [[Acts of the Apostles]] ([[s:Bible (American Standard)/Acts#1:1|1:1–11]]), which includes more references to the [[Ascension of Jesus|Ascension episode]] than the [[canonical gospels]]<ref name=Evans521 /><ref name=Zuck91 /> also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that [[Christians]] believe make reference to certain events in the life of Jesus, such as [[Josephus on Jesus]] and [[Tacitus on Christ]].
== Childhood and family background ==
[[Image:Joyful3.jpg|thumb|left|This traditional image shows Jesus' birth in Bethlehem]]
{{main2|Nativity|Child Jesus}}
Jesus Christ, whom some believe was the promised Messiah, was born in [[Bethlehem]], while [[Nazareth]] in [[Galilee]] was his childhood home.


In the gospels, the ministry of Jesus starts with [[Baptism of Jesus|his Baptism]] by [[John the Baptist]]. Jesus came to the [[Jordan River]] where he was baptized by John the Baptist, after which he [[Temptation of Christ|fasted for forty days and nights in the Judaean Desert]]. This early period also includes the first miracle of Jesus in the [[Marriage at Cana]].
Jesus' mother was [[Mary, the mother of Jesus|Mary]]. Two of the Gospels ([[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]]), say that Jesus' father was [[God]], whose [[Holy Spirit]] miraculously caused Mary to conceive, giving rise to a [[Virgin Birth (Christian doctrine)|virgin birth]], meaning that [[Saint Joseph|Joseph]] was Jesus' foster father. The other two Gospels, Mark and John, make no mention of Joseph at all, but in their first chapters refer to Jesus as the Son of God. The focus of each of the gospel accounts is primarily found in his later life with special emphasis on the three year period of ministry prior to the crucifixion; events following his baptism; his teachings and ministry; and the events leading up to his death.


The principle locations for the ministry of Jesus were [[Galilee]] and [[Judea]], with some activities also taking place in nearby areas such as [[Perea]] and [[Samaria]]. Jesus' activities in Galilee include a number of miracles and teachings.
Mark 6:3 reports that Jesus was "''Mary's son and the ''brother'' of James, Joseph, Judas and Simon,''" and also states that Jesus had sisters. The Jewish historian [[Josephus]] and the Christian historian [[Eusebius of Caesarea|Eusebius]] (who wrote in the [[4th century]] but quoted much earlier sources now unavailable to us) refer to [[James the Just]] as Jesus' brother (See [[Desposyni]]). However, [[Epiphanius]] argued that they were ''Joseph's children by his (unrecorded) first wife'', while [[Jerome]] argued that they were ''Jesus' cousins'', which the Greek word for "''brother''" used in the Gospels would allow. These alternatives support the [[Roman Catholic]] and [[Eastern Orthodox]] tradition that Mary remained a perpetual virgin, thus having no biological children before or after Jesus.


== Genealogy and Nativity ==
Gospels of Matthew and Luke also give the [[Genealogy of Jesus|genealogies of Jesus]] beyond Mary and Joseph. Their accounts are somewhat different, but both Gospels agree that Jesus is a descendant of [[King David]].
{{main|Genealogy of Jesus|Nativity of Jesus}}
[[File:Gerard van Honthorst 001.jpg|thumb|240px|left|''The Adoration of the Shepherds'' by [[Gerard van Honthorst]], 1622]]
The genealogy and [[Nativity of Jesus]] are described in two of the four [[canonical gospels]]: the [[Gospel of Matthew]] and the [[Gospel of Luke]].<ref>{{bibleverse|Luke|3:23–38|NIV}} {{bibleverse|Matthew|1:1–17|NIV}}</ref> While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus.<ref>''Where Christology began: essays on Philippians 2'' by [[Ralph P. Martin]], Brian J. Dodd 1998 {{ISBN|0-664-25619-8}} p. 28</ref> Both gospels state that Jesus was begotten not by [[Saint Joseph|Joseph]], but conceived miraculously in the womb of [[Mary, mother of Jesus]] by the [[Holy Spirit in Christianity|Holy Spirit]].<ref name=genpurpose >''The purpose of the Biblical genealogies'' by Marshall D. Johnson 1989 {{ISBN|0-521-35644-X}} pp. 229–233</ref> Both accounts trace Joseph back to [[David|King David]] and from there to [[Abraham]]. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph.<ref>Joseph A. Fitzmyer, ''The Gospel According to Luke I–IX''. Anchor Bible. Garden City: Doubleday, 1981, pp. 499–500.</ref><ref>I. Howard Marshall, "The Gospel of Luke" (''The New International Greek Testament Commentary''). Grand Rapids: Eerdmans, 1978, p. 158.</ref> Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature.<ref>''The Gospel of Luke'' by William Barclay 2001 {{ISBN|0-664-22487-3}} pp. 49–50</ref><ref>''Luke: an introduction and commentary'' by Leon Morris 1988 {{ISBN|0-8028-0419-5}} p. 110</ref><ref>[[#refCox2007|Cox (2007)]] pp. 285–286</ref> Much of modern scholarship interprets them as literary inventions.<ref>Marcus J. Borg, John Dominic Crossan, ''The First Christmas'' (HarperCollins, 2009) p. 95.</ref>


The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both have Jesus being born in [[Bethlehem]], in Judea, to a virgin mother. In the Luke account Joseph and Mary travel from their home in [[Nazareth]] for the [[Census of Quirinius|census]] to Bethlehem, where Jesus is born and laid in a manger.<ref>"biblical literature." Encyclopædia Britannica. Encyclopædia Britannica Online. 2011. [https://www.britannica.com/EBchecked/topic/64496/biblical-literature].</ref> Angels proclaim him a savior for all people, and shepherds come to adore him; the family then returns to Nazareth. In Matthew, [[Biblical Magi|The Magi]] follow a star to Bethlehem, where the family are living, to bring gifts to Jesus, born the ''[[Jesus, King of the Jews|King of the Jews]]''. [[Herod the Great|King Herod]] massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these contradictions,<ref name="autogenerated102">Mark D. Roberts ''Can We Trust the Gospels?: Investigating the Reliability of Matthew, Mark, Luke and John'' Good News Publishers, 2007 p. 102</ref> while modern scholarship mostly views them as legendary.<ref>{{cite book | title=Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching | publisher=Bloomsbury | author=Casey, Maurice | year=2010 | pages=145–146}}</ref><ref name="Matthew' p. 47">''The Gospel of Matthew'' by [[Daniel J. Harrington]] 1991 {{ISBN|0-8146-5803-2}} p. 47</ref><ref name="Vermes 64">{{Cite book | last=Vermes | first=Géza | author-link=Géza_Vermes | title=The Nativity: History and Legend | date=2006-11-02 | publisher=Penguin Books Ltd | isbn=978-0-14-102446-2 | page=64}}</ref><ref name="Sanders birth">{{Cite book |last=Sanders |first=E. P. |author-link=E. P. Sanders |title=The historical figure of Jesus |date=1993 |publisher=[[Penguin Books]] |isbn=9780713990591 |pages=85-88}}</ref><ref name=Corley>Jeremy Corley ''New Perspectives on the Nativity'' Continuum International Publishing Group, 2009 p. 22.</ref> Generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines.<ref name=Wiarda75 >''Interpreting Gospel Narratives: Scenes, People, and Theology'' by Timothy Wiarda 2010 {{ISBN|0-8054-4843-8}} pp. 75–78</ref><ref name="Jesus p. 89">''Jesus, the Christ: Contemporary Perspectives'' by Brennan R. Hill 2004 {{ISBN|1-58595-303-2}} p. 89</ref><ref name="Luke' p. 72">''The Gospel of Luke'' by Timothy Johnson 1992 {{ISBN|0-8146-5805-9}} p. 72</ref><ref name="Recovering Jesus p. 111">''Recovering Jesus: the witness of the New Testament'' Thomas R. Yoder Neufeld 2007 {{ISBN|1-58743-202-1}} p. 111</ref>
== Works and miracles ==
{{main|Miracles of Jesus}}
According to the Gospels, Jesus began his public ministry of preaching, teaching, and healing soon after he was [[baptized]] by [[John the Baptist]]. Jesus' precise relationship to John, a major figure whose activities required the intervention of King [[Herod Antipas]], is not clearly established in the gospels. Though the gospel of Matthew portrays John attempting to decline baptizing Jesus, the earlier gospel of Mark says nothing of his reluctance. The [[Mandaeans]] look to John as their founder, which indicates their belief that John continued to maintain [[Mandaeans|his own group of disciples]] and that he did not believe Jesus' prophetic career superseded his own.


== Ministry ==
The Gospel of John mentions three separate [[Passover]]s during Jesus' ministry, so most scholars conclude that it was a period of approximately three years. However, the other Gospels only mention one, and a few scholars suggest that a ministry of more than three years is possible.
{{Main|Ministry of Jesus}}
{{see also|Chronology of Jesus}}
[[File:Ghirlandaio, Domenico - Calling of the Apostles - 1481.jpg|thumb|300px|''Calling of the Apostles'' by [[Domenico Ghirlandaio]] (1481) depicts [[Commissioning the twelve apostles|Jesus commissioning the Twelve Apostles]].]]


The five major milestones in the New Testament narrative of the life of Jesus are his [[Baptism of Jesus|Baptism]], [[Transfiguration of Jesus|Transfiguration]], [[Crucifixion of Jesus|Crucifixion]], [[Resurrection of Jesus|Resurrection]] and [[Ascension of Jesus|Ascension]].<ref name=digby >''Essays in New Testament interpretation'' by Charles Francis Digby Moule 1982 {{ISBN|0-521-23783-1}} p. 63</ref><ref name="Faith page 28">''The Melody of Faith: Theology in an Orthodox Key'' by Vigen Guroian 2010 {{ISBN|0-8028-6496-1}} p. 28</ref><ref name=JBreck12 >''Scripture in tradition'' by John Breck 2001 {{ISBN|0-88141-226-0}} p. 12</ref>
Jesus used a variety of methods in his teaching. He made extensive use of illustrations in his teaching. (Compare Matthew 13:34, 35.) The detailed nature of Jesus' spiritual teaching cannot be fully agreed upon because accounts are fragmentary and because he made extensive use of [[paradox]], [[metaphor]] and [[parable]], leaving it unclear how literally he wished to be taken and precisely what he meant.


In the gospels, the [[ministry of Jesus]] starts with [[Baptism of Jesus|his Baptism]] by [[John the Baptist]], when he is about thirty years old. Jesus then begins preaching in Galilee and gathers disciples.<ref name=Redford117>Redford, Douglas. ''The Life and Ministry of Jesus: The Gospels'', 2007 {{ISBN|0-7847-1900-4}} pp. 117–130</ref><ref name=Alister16 >''Christianity:くぁ an introduction'' by Alister E. McGrath 2006 {{ISBN|978-1-4051-0901-7}} pp. 16–22</ref> After the [[Confession of Peter|proclamation of Jesus as Christ]], three of the disciples witness his [[Transfiguration of Jesus|Transfiguration]].<ref name=KingsburyMark >''The Christology of Mark's Gospel'' by Jack Dean Kingsbury 1983 {{ISBN|0-8006-2337-1}} pp. 91–95</ref><ref name=Barton132 >''The Cambridge companion to the Gospels'' by Stephen C. Barton {{ISBN|0-521-00261-3}} pp. 132–133</ref> After the [[death of John the Baptist]] and the Transfiguration, Jesus starts his final journey to Jerusalem, having [[Jesus predicts his death|predicted his own death]] there.<ref name="Mark pages 24-25">''St Mark's Gospel and the Christian faith'' by Michael Keene 2002 {{ISBN|0-7487-6775-4}} pp. 24–25</ref> Jesus makes a [[triumphal entry into Jerusalem]], and there friction with the [[Pharisee]]s increases and one of his disciples [[Bargain of Judas|agrees to betray him]] for [[thirty pieces of silver]].<ref name=Boring256 >''The people's New Testament commentary'' by M. Eugene Boring, Fred B. Craddock 2004 {{ISBN|0-664-22754-6}} pp. 256–258</ref><ref name=CEvans381 >''The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} pp. 381–395</ref><ref name="Lockyer106"/>
According to the Bible, Jesus performed various [[Miracles of Jesus|miracles]] in the course of his ministry. These ranged from cures to [[exorcism]]s, with several others that show a dominion over nature. Scholars in mainstream Christian traditions as well as many secular scholars view these as claims of supernatural power. Scholars employing various methods of higher criticism have sought to explain biblical events without recourse to supernatural occurrences, such as explaining the text as [[allegory]].


In the [[Canonical gospels|gospels]], the [[ministry of Jesus]] begins with [[Baptism of Jesus|his baptism]] in the countryside of [[Roman Judea]] and [[Transjordan (Bible)|Transjordan]], near the [[river Jordan]], and ends in [[Jerusalem in Christianity|Jerusalem]], following the [[Last Supper]] with his [[Disciple (Christianity)|disciples]].<ref name="Alister16"/> The [[Gospel of Luke]] ([[s:Bible (American Standard)/Luke#3:23|3:23]]) states that Jesus was "about 30 years of age" at the start of his ministry.<ref name=Kostenberger140 >''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by [[Andreas J. Köstenberger]], L. Scott Kellum 2009 {{ISBN|978-0-8054-4365-3}} p. 114</ref><ref name=ChronosPaul >[[Paul L. Maier]] "The Date of the Nativity and Chronology of Jesus" in ''Chronos, kairos, Christos: nativity and chronological studies'' by Jerry Vardaman, Edwin M. Yamauchi 1989 {{ISBN|0-931464-50-1}} pp. 113–129</ref> A [[chronology of Jesus]] typically has the date of the start of his ministry estimated at 27–29 and the end in the range 30–36.<ref name=Kostenberger140 /><ref name=ChronosPaul /><ref name=Barnett19 >''Jesus & the Rise of Early Christianity: A History of New Testament Times'' by Paul Barnett 2002 {{ISBN|0-8308-2699-8}} pp. 19–21</ref><ref name="Sanders age">{{Cite book |last=Sanders |first=E. P. |author-link=E. P. Sanders |title=The Historical Figure of Jesus |publisher=[[Penguin Books]] |year=1993 |isbn=9780140144994 |pages=11, 249}}</ref>
Jesus also preached the imminent end of the current era of history, in some sense a literal end of the world as people of his time knew it; in this sense he was an [[apocalyptic]] preacher bringing a message about the imminent end of the world the Jews knew.


Jesus's early Galilean ministry begins when after his Baptism he goes [[Return of Jesus to Galilee|back to Galilee]] from his time in the [[Temptation of Jesus|Judean desert]].<ref name="Matthew' page 71">''The Gospel according to Matthew'' by Leon Morris {{ISBN|0-85111-338-9}} p. 71</ref> In this early period he preaches around [[Galilee]] and recruits [[first disciples of Jesus|his first disciples]] who begin to travel with him and eventually form the core of the [[Early Christianity|early Church]]<ref name=Redford117/><ref name=Alister16 /> as it is believed that the [[Dispersion of the Apostles|Apostles dispersed]] from [[Early centers of Christianity#Jerusalem|Jerusalem]] to found the [[Apostolic See]]s. The ''Major Galilean ministry'' which begins in [[Matthew 8]] includes the [[Commissioning the twelve Apostles|commissioning of the Twelve Apostles]], and covers most of the ministry of Jesus in Galilee.<ref name="New Testament' page 324">''A theology of the New Testament'' by George Eldon Ladd 1993 {{ISBN?}} p. 324</ref><ref name=Redford143 >''The Life and Ministry of Jesus: The Gospels'' by Douglas Redford 2007 {{ISBN|0-7847-1900-4}} pp. 143–160</ref> The ''Final Galilean ministry'' begins after the [[death of John the Baptist]] as Jesus prepares to go to Jerusalem.<ref name="Steven L. Cox pages 97-110">Steven L. Cox, Kendell H Easley, 2007 ''Harmony of the Gospels'' {{ISBN|0-8054-9444-8}} pp. 97–110</ref><ref name=Redford165 >''The Life and Ministry of Jesus: The Gospels'' by Douglas Redford 2007 {{ISBN|0-7847-1900-4}} pp. 165–180</ref>
Jesus generally opposed stringent interpretations of [[Halakha|Jewish law]], and preached a more flexible understanding of the law. His teachings show an inclination to following a teleological approach, in which the spirit of the law is more important than the letter of the law, and the Gospels record him as having many disagreements with the Pharisees and Sadducees. In other places, Jesus suggests that the Pharisees were not strict enough in their observance of the law.


In his later Judean ministry Jesus starts his final journey to Jerusalem through Judea.<ref name="KingsburyMark"/><ref name="Barton132"/><ref name="Steven L. Cox pages 121-135">Steven L. Cox, Kendell H Easley, 2007 ''Harmony of the Gospels'' {{ISBN|0-8054-9444-8}} pp. 121–135</ref><ref name="Jesus pages 189-207">''The Life and Ministry of Jesus: The Gospels'' by Douglas Redford 2007 {{ISBN|0-7847-1900-4}} pp. 189–207</ref> As Jesus travels towards Jerusalem, in the later [[Perea (Bible)|Perean]] ministry, about one third the way down from the [[Sea of Galilee]] (actually a fresh water lake) along the River Jordan, he returns to the area where he was baptized.<ref name="Steven L. Cox page 137">Steven L. Cox, Kendell H Easley, 2007 ''Harmony of the Gospels'' {{ISBN|0-8054-9444-8}} p. 137</ref><ref name="Jesus pages 211-229">''The Life and Ministry of Jesus: The Gospels'' by Douglas Redford 2007 {{ISBN|0-7847-1900-4}} pp. 211–229</ref><ref name="Bible' page 929">''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 {{ISBN|0-86554-373-9}} p. 929</ref> The final ministry in Jerusalem is sometimes called the [[Passion Week]] and begins with Jesus' [[triumphal entry into Jerusalem]].<ref name=Cox155 >Steven L. Cox, Kendell H Easley, 2007 ''Harmony of the Gospels'' {{ISBN|0-8054-9444-8}} pp. 155–170</ref> The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to the [[Holy Week|last week of the life of Jesus in Jerusalem]].<ref name=Turner613 >''Matthew'' by David L. Turner 2008 {{ISBN|0-8010-2684-9}} p. 613</ref> In the gospel accounts, towards the end of the final week in Jerusalem, Jesus has the [[Last Supper]] with his disciples, and the next day is [[Kiss of Judas|betrayed]], [[Arrest of Jesus|arrested]] and tried.<ref>''The Encyclopedia of Christianity, Volume 4'' by Erwin Fahlbusch, 2005 {{ISBN|978-0-8028-2416-5}} pp. 52–56</ref> The trial ends in [[Crucifixion of Jesus|his crucifixion]] and death. Three days after his burial, [[Resurrection of Jesus|he is resurrected]] and appears to his disciples and a multitude of his followers (numbering around 500 in total) over a 40-day period [http://biblehub.com/niv/1_corinthians/15.htm 1 Corinthians 15 NIV]<ref>{{Cite web|title = 1 Corinthians 15 NIV|url = http://biblehub.com/niv/1_corinthians/15.htm|website = biblehub.com|access-date = 2015-11-23}}</ref>[http://www.leaderu.com/everystudent/easter/articles/josh2.html Evidence for the Resurrection],<ref>{{Cite web|title = Evidence for the Resurrection|url = http://www.leaderu.com/everystudent/easter/articles/josh2.html|website = www.leaderu.com|access-date = 2015-11-23}}</ref> after which he [[Ascension of Jesus|ascends to Heaven]].<ref name="Evans521"/>
Among the various discussions with religious leaders are question and answer debates common between religious teachers of the period. In a conversation with a group of Sadducees, Jesus makes use of the Law of Moses to answer a question posed by the Sadducees regarding the resurrection of the dead (in which they did not believe). A few modern scholars thus believe that Jesus may have been a liberal Pharisee in some respects, or an [[Essenes|Essene]] (a sect with whom he shared many views). In this view Jesus was later cast as an enemy of the Pharisees because by the time Christians transcribed the Gospels, the Pharisees had become the dominant sect of Judaism. This view receives some support in the [[Acts of the Apostles]], where Jesus' [[apostle]]s were generally attacked by Sadducees but were sometimes protected by Pharisees with more liberal interpretations of Jewish law. Evidence against this view is found in the understanding that some of the gospel materials were compiled before the destruction of the temple in [[70]]. It was around this time in which the Pharisees came to power.
<ref name="Zuck91"/>


=== Locations of Ministry ===
Jesus had by the time of his death taught a number of his disciples or apostles to preach his teachings and perform healing to both Jews and [[Gentiles]] alike after they had been empowered by the Holy Spirit which he was to send to them following his [[Ascension]].
{{Main|New Testament places associated with Jesus}}
[[Image:First century Iudaea province.gif|thumb|250px|[[Galilee]], [[Perea (Bible)|Perea]] and [[Judea]] at the time of Jesus]]


In the New Testament accounts, the principle locations for the [[ministry of Jesus]] were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.<ref name=Redford117/><ref name="Alister16"/>
In his role as a social reformer Jesus threatened the status quo. He was unpopular with many Jewish religious authorities, though following his death the book of Acts and some of the Epistles say that numerous members of the priests and the Pharisees became followers of his teachings. According to the Gospels, his unpopularity among the leadership of the area was because he criticised it, and, moreover, because Jesus' followers held the controversial and inflammatory view that he was not only the Messiah but God Himself.


The [[Canonical gospel|gospel]] narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.
== Preaching the kingdom of God ==


:* ''Galilean ministry'': The ministry of Jesus begins when after [[Baptism of Jesus|his baptism]], he [[Return of Jesus to Galilee|returns to Galilee]], and [[Jesus in the synagogue of Capernaum|preaches in the synagogue]] of Capernaum.<ref name="Matthew' page 71"/><ref name="Capernaum page 7">''Jesus in the Synagogue of Capernaum: The Pericope and its Programmatic Character for the Gospel of Mark'' by John Chijioke Iwe 1991 {{ISBN|978-8876528460}} p. 7</ref> The [[first disciples of Jesus]] encounter him near the [[Sea of Galilee]] and his later Galilean ministry includes key episodes such as the [[Sermon on the Mount]] (with the [[Beatitudes]]) which form the core of his moral teachings.<ref>''The Sermon on the mount: a theological investigation'' by Carl G. Vaught 2001 {{ISBN|978-0-918954-76-3}} pp. xi–xiv</ref><ref>''The Synoptics: Matthew, Mark, Luke'' by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt, 2005, {{ISBN|1-931018-31-6}}, pp. 63–68</ref> Jesus's ministry in the Galilee area draws to an end with the [[death of John the Baptist]].<ref name="Steven L. Cox pages 97-110"/><ref name="Redford165"/>
According to the [[Bible]], the theme of Jesus' preaching was: "Repent, for the kingdom of the heavens has drawn near." ([[Matthew 4:17]]) Jesus' commission from God was to preach about his father's Kingdom, and he trained his disciples to do the same work. "Let us go somewhere else," he told his first disciples, "that I may preach there also, for it is for this purpose I have gone out." (Mark 1:38; Luke 4:43) Later, after extensively training twelve apostles, Jesus instructed them: "As you go, preach, saying, 'The kingdom of the heavens has drawn near.'" (Matthew 10:7) Some months later, after training 70 others, he sent them forth with the command: "Go on telling them, 'The kingdom of God has come near to you.'" (Luke 10:9) Clearly, Jesus wanted his disciples to be preachers and teachers.


:* ''Journey to Jerusalem'': After the death of the Baptist, about half way through the gospels (approximately [[Matthew 17]] and [[Mark 9]]) two key events take place that change the nature of the narrative by beginning the gradual revelation of his identity to his disciples: his [[Confession of Peter|proclamation as Christ]] by Peter and [[transfiguration of Jesus|his transfiguration]].<ref name="KingsburyMark"/><ref name="Barton132"/> After these events, a good portion of the gospel narratives deal with Jesus's final journey to Jerusalem through [[Perea (Bible)|Perea]] and Judea.<ref name="KingsburyMark"/><ref name="Barton132"/><ref name="Steven L. Cox pages 121-135"/><ref name="Jesus pages 189-207"/> As Jesus travels towards Jerusalem through Perea he returns to the area where he was baptized.<ref name="Steven L. Cox page 137"/><ref name="Jesus pages 211-229"/><ref name="Bible' page 929"/>
Then Jesus "designated seventy others and sent them forth by twos in advance of him into every city and place to which he himself was going to come." These were not just to preach in public places but were also to contact people at their homes. Jesus instructed them: "Wherever you enter into a house say first, 'May this house have peace.'" (Luke 10:1-7)


:* ''Final week in Jerusalem'': The final part of Jesus's ministry begins ([[Matthew 21]] and [[Mark 11]]) with his [[triumphal entry into Jerusalem]] after the [[raising of Lazarus]] episode which takes place in [[Bethany (biblical village)|Bethany]]. The gospels provide more details about the final portion than the other periods, devoting about one third of their text to the [[Holy Week|last week of the life of Jesus in Jerusalem]] which ends in his crucifixion.<ref name="Turner613"/> The New Testament accounts of the [[resurrection appearances of Jesus]] and his [[Ascension of Jesus|ascension]] are also in Judea.
And toward the end of his ministry, he explained: "For this I have been born, and for this I have come into the world, that I should bear witness to the truth." (John 18:37) So he occupied himself with preaching the kingdom of God.


== Sexuality and love ==
===Baptism and temptation===
{{main|Baptism of Jesus|Temptation of Jesus}}
[[File:Baptism-of-Christ-xx-Francesco-Alban.JPG|thumb|200px|[[Francesco Albani]]'s 17th-century ''Baptism of Christ'' is a typical depiction with the sky opening and the [[Holy Spirit (Christianity)|Holy Spirit]] descending as a dove as Jesus is baptized by John.<ref name=Ross30 >''Medieval art: a topical dictionary'' by Leslie Ross 1996 {{ISBN|978-0-313-29329-0}} p. 30</ref>]]
The [[Baptism of Jesus]] marks the beginning of his [[ministry of Jesus|public ministry]]. This event is recorded in the [[Canonical Gospels]] of Matthew, Mark and Luke. In [[s:Bible (American Standard)/John#1:29|John 1:29–33]], rather than a direct narrative, [[John the Baptist]] bears witness to the episode.<ref name=Zanzig118 >''Jesus of history, Christ of faith'' by Thomas Zanzig 2000 {{ISBN|0-88489-530-0}} p. 118</ref><ref name=JohnEBrown25 >''The Gospel and Epistles of John: A Concise Commentary'' by Raymond Edward Brown 1988 {{ISBN|978-0-8146-1283-5}} pp. 25–27</ref>


In the [[New Testament]], John the Baptist preached a "[[Baptism in Christianity|baptism with water]]", not of forgiveness but of penance or repentance for the remission of sins ({{bibleverse|Luke|3:3|KJV}}), and declared himself a forerunner to one who would baptize 'with the Holy Spirit and with fire' ({{bibleverse|Luke|3:16|KJV}}). In so doing he was preparing the way for Jesus.<ref name="Harrington">Harrington, Daniel J., SJ. "Jesus Goes Public." ''America,'' Jan. 7–14, 2008, pp. 38ff</ref> Jesus came to the [[Jordan River]] where he was baptized by John.<ref name="Harrington" /><ref>{{bibleverse|Mt|3:13–17}}, {{Bibleref2|2Cor|5:21|NIV|2 Cor. 5:21}}; [[Hebrews 4:15]]; {{Bibleref2|1Peter|3:18|NIV|1 Peter 3:18}}</ref><ref>Pope Benedict XVI. ''Jesus of Nazareth.'' Doubleday Religion, 2007. {{ISBN|978-0-385-52341-7}}</ref> The baptismal scene includes the [[Heaven]]s opening, a dove-like descent of the [[Holy Spirit (Christianity)|Holy Spirit]], and a [[Bath Kol|voice from Heaven]] saying, "This is my beloved Son with whom I am well pleased."<ref name="Harrington" /><ref>{{bibleverse|Mt|3:17}}, {{bibleverse|Mk|1:11}}, {{bibleverse|Lk|3:21–22}}</ref>
The Bible does not explicitly indicate that Jesus had any romantic relationships, and most scholars and Christians think that he had none. Jesus is reported to have praised the value of [[celibacy]], saying that some have made themselves "eunuchs" for the Kingdom of Heaven (Matthew 19:12). This was not uncommon at the time; although most Jews married (including those who were [[Pharisees]]), others, like the [[Essenes]], promoted celibacy. Jesus also affirmed marriage by attending the wedding at Cana and performing his first miracle there; by affirming Moses' restrictions on divorce and extending them by narrowing the circumstances in which divorce is permissible; and by affirming marriage as part of the created order, quoting the book of Genesis.


Most modern scholars view the fact that Jesus was baptized by John as an historical event to which a high degree of certainty can be assigned.<ref name=Harring63 >''The Gospel of Matthew'' by Daniel J. Harrington 1991 {{ISBN|0-8146-5803-2}} p. 63</ref><ref name=Lopez95 >''Christianity: A Biblical, Historical, and Theological Guide'' by Glenn Jonas, Kathryn Muller Lopez 2010 {{ISBN?}} pp. 95–96</ref><ref name=Chilton187 >''Studying the historical Jesus: evaluations of the state of current research'' by Bruce Chilton, Craig A. Evans 1998 {{ISBN|90-04-11142-5}} pp. 187–198</ref><ref name=Powell47 >''Jesus as a figure in history: how modern historians view the man from Galilee'' by Mark Allan Powell 1998 {{ISBN|0-664-25703-8}} p. 47</ref> [[James Dunn (theologian)|James Dunn]] states that the historicity of the Baptism and [[crucifixion of Jesus]] "command almost universal assent".<ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 {{ISBN|0-8028-3931-2}} p. 339</ref> Along with the [[crucifixion of Jesus]] most scholars view it as one of the two historically certain facts about him, and often use it as the starting points for the study of the historical Jesus.<ref name=JDunn339/>
== Final days ==
[[Image:Michelangelo Petersdom Pieta.JPG|thumb|right|[[Michelangelo's Pietà]] shows Mary holding the dead body of Jesus.]]
{{main4|The Last Supper|Passion|Crucifixion|Harrowing of Hell}}
According to the Bible, Jesus came with his followers to Jerusalem during the [[Passover]] festival. He was involved in a public disturbance at the [[Temple in Jerusalem|Temple]] in Jerusalem when he overturned the tables of the moneychangers there. At some point later, he was betrayed to the Jewish religious authorities of the city &mdash; either the full council ([[Sanhedrin]]) or perhaps just the High Priest &mdash; by one of his apostles, [[Judas Iscariot]]. The High Priest of the city was appointed by the government in [[Rome]] and the current holder of the post was [[Joseph Caiphas]]. The Romans ruled the city through the High Priest and Sanhedrin, so often the Jewish authorities of the city had to arrest people in order to obey Roman orders to maintain the peace. Jesus' disciples went into hiding after he was arrested.


The temptation of Jesus is detailed in the gospels of [[gospel of Matthew|Matthew]],<ref>{{bibleverse|Matthew|4:1–11|NIV}}, New International Version</ref> [[gospel of Mark|Mark]],<ref>{{bibleverse|Mark|1:12–13|NIV}}, NIV</ref> and [[gospel of Luke|Luke]].<ref>{{bibleverse|Luke|4:1–13|NIV}}, NIV</ref> In these narratives, after being [[Baptism of Jesus|baptized]], [[Jesus]] [[fasting|fasted]] for forty days and nights in the [[Judaean Desert]]. During this time, [[Devil in Christianity|Satan]] appeared to Jesus and tempted him. Jesus having refused each temptation, Satan departed and [[angel]]s came and brought nourishment to Jesus.
Jesus was crucified by the Romans on the orders of [[Pontius Pilate]], the Roman Prefect of Judea in Jerusalem. The Gospels state that he did this at the behest of the Jewish religious leaders, but it may have been simply that Pilate considered Jesus' ability to incite public disturbance as a potential Messiah to be a threat to Roman order. Pilate was known as a harsh ruler who ordered many executions for lesser reasons during his reign; he had also been in trouble twice with his Roman superiors for being too harsh in his rule. Furthermore, the plaque placed on the cross was used by the Romans to detail the crime of the crucified individual. In the case of Jesus the plaque reads <small>IESVS NAZARENVS REX IVDAEORVM</small> (INRI) &mdash; meaning either "Jesus of Nazareth, King of the Jews" or "Jesus the Nazarene, King of the Jews", indicating that Jesus was crucified for the crime of [[rebellion|rebelling]] against the authority of Rome by being declared the "King of the Jews". In the Aramaic it would have been Yeshua HaNazarei v Melech HaYehudim: Jesus the Nazarei, King of the Jews.


===Calling the disciples and early Ministry===
All the Gospel accounts agree that [[Joseph of Arimathea]], variously a secret disciple or sympathiser to Jesus, and possible member of the Sanhedrin, arranged with Pilate for the body to be taken down and entombed. According to most accounts Jesus' mother, Mary, and other women, notably a female follower of Jesus, [[Mary Magdalene]], were present during this process. [[John the Apostle]] is the only one of the twelve disciples mentioned as being present at the crucifixion itself.
{{see also|First disciples of Jesus}}
[[File:Raphael - The Miraculous Draft of Fishes - Google Art Project.jpg|thumb|Calling of the disciples and the [[miraculous catch of fish]], by [[Raphael]], 1515]]
The calling of the [[first disciples of Jesus|first disciples]] is a key episode in the gospels which begins the active ministry of Jesus, and builds the foundation for the group of people who follow him, and later form the early Church.<ref>''The Gospel according to Matthew'' by Leon Morris 1992 {{ISBN|0-85111-338-9}} p. 83</ref><ref>''Luke'' by Fred B. Craddock 1991 {{ISBN|0-8042-3123-0}} p. 69</ref> It takes place in {{bibleverse||Matthew|4:18–22|NIV}}, {{bibleverse||Mark|1:16–20|NIV}} and {{bibleverse||Luke|5:1–11|NIV}} on the [[Sea of Galilee]]. {{bibleverse||John|1:35–51|NIV}} reports the first encounter with two of the disciples a little earlier in the presence of [[John the Baptist]]. Particularly in the [[Gospel of Mark]] the beginning of the ministry of Jesus and the call of the first disciples are inseparable.<ref>''The beginning of the Gospel: introducing the Gospel according to Mark'' by Eugene LaVerdiere 1999 {{ISBN|0-8146-2478-2}} p. 49</ref>


In the [[Gospel of Luke]] ({{bibleverse|Luke|5:1–11|NIV}}),<ref name="Lukepassage">{{cite web|url=http://www.biblegateway.com/passage/?search=luke%205:1-11&version=NIV |title=Luke 5:1–11, New International Version |publisher=Biblegateway |access-date=2012-07-18}}</ref> the event is part of the first [[miraculous catch of fish]] and results in [[Saint Peter|Peter]] as well as [[James, son of Zebedee|James]] and [[John the Apostle|John]], the sons of Zebedee, joining Jesus [[vocation]]ally as disciples.<ref>[[John Clowes (cleric)|John Clowes]], ''The Miracles of Jesus Christ'' published by J. Gleave, Manchester, UK, 1817, p. 214, available on Google books</ref><ref>''The Gospel of Luke'' by Timothy Johnson, Daniel J. Harrington, 1992 {{ISBN|0-8146-5805-9}} p. 89</ref><ref>''The Gospel of Luke'', by Joel B. Green 1997 {{ISBN|0-8028-2315-7}} p. 230</ref> The gathering of the disciples in {{bibleverse||John|1:35–51|NIV}} follows the many patterns of discipleship that continue in the New Testament, in that who have received someone else's witness become witnesses to Jesus themselves. Andrew follows Jesus because of the testimony of John the Baptist, [[Philip the Apostle|Philip]] brings Nathanael and the pattern continues in {{bibleverse||John|4:4–26|NIV}} where the [[Samaritan Woman at the Well]] testifies to the town people about Jesus.<ref>''John'' by [[Gail R. O'Day]], Susan Hylen 2006 {{ISBN|0-664-25260-5}} p. 31</ref>
==The resurrection==
{{Main|Resurrection of Jesus}}


This early period also includes the first [[miracle of Jesus]] in the [[Marriage at Cana]], in the [[Gospel of John]] where Jesus and his disciples are invited to a wedding and when the wine runs out Jesus turns water into wine by performing a miracle.<ref>H. Van der Loos, 1965 ''The Miracles of Jesus'', E.J. Brill Press, Netherlands page 599</ref><ref>Dmitri Royster 1999 ''The miracles of Christ'' {{ISBN|0-88141-193-0}} p. 71</ref>
According to the Christian Gospels, Jesus' disciples encountered him again on the third day after his death, raised to life. No one was a witness of the actual resurrection event, though all four Gospels report that women who went to anoint the body found the tomb empty. After the resurrection, the Gospels give various accounts of Jesus meeting various people in various places over a period of forty days before "ascending into heaven".


===Ministry and miracles in Galilee===
In addition to the Gospels, the resurrection is mentioned briefly again in Acts. In Galatians, Paul makes special mention of Jesus' appearance to him after his resurrection, as well as referring or assuming the resurrection took place in his other epistles. The [[Book of Revelation]] also gives an account of Jesus appearing to the author in a vision and testifying to his resurrection. (Revelations 1:18) These other mentions of the resurrection are generally much less detailed than that found in the gospels; in the case of Paul's epistles, many of them are generally believed to have been written earlier than the gospels.
Jesus's activities in Galillee include a number of miracles and teachings. The beginnings of this period include [[The Centurion's Servant]] (8:5–13) and [[Calming the storm]] (Matthew 8:23–27) both dealing with the theme of faith overcoming fear.<ref>''The Gospel according to Matthew: an introduction and commentary'' by R. T. France 1987 {{ISBN|0-8028-0063-7}} p. 154</ref><ref>Michael Keene 2002 ''St Mark's Gospel and the Christian faith'' {{ISBN|0-7487-6775-4}} p. 26</ref><ref>John Clowes, 1817 ''The Miracles of Jesus Christ'' published by J. Gleave, Manchester, UK p. 47</ref> In this period, Jesus also gathers disciples, e.g. [[Calling of Matthew|calls Matthew]].<ref>''The Gospel of Matthew'' by R. T. France 2007 {{ISBN|0-8028-2501-X}} p. 349</ref> The [[Commissioning the twelve Apostles]] relates the initial selection of the [[twelve Apostles]] among the disciples of Jesus.<ref>''The first gospel'' by Harold Riley, 1992 {{ISBN|0-86554-409-3}} p. 47</ref><ref>''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 {{ISBN|0-86554-373-9}} p. 48</ref><ref>''The life of Jesus'' by David Friedrich Strauss, 1860 published by Calvin Blanchard, p. 340</ref>


In the [[Mission Discourse]], Jesus instructs the [[twelve apostles]] who are named in [[s:Bible (American Standard)/Matthew#10:2|Matthew 10:2–3]] to carry no belongings as they travel from city to city and preach.<ref name="New Testament' page 324"/><ref name="Redford143"/> Separately in [[s:Bible (American Standard)/Luke#10:1|Luke 10:1–24]] relates the [[Seventy Disciples]], in which Jesus appoints a larger number of disciples and sent them out in pairs with the ''Missionary's Mandate'' to go into villages before Jesus arrives there.<ref name=Ringe >''Luke'' by Sharon H. Ringe 1995 {{ISBN|0-664-25259-1}} pp. 151–152</ref>
Luke reports that two followers en route to Emmaus were unable to recognize Jesus at first after the resurrection because "their eyes were restrained", and John says that Mary Magdalene did not recognize Jesus after the resurrection &mdash; even after he spoke to her &mdash; until he called her by name. Both Luke and John report other encounters between Jesus and followers who had no difficulty recognizing him; all post-resurrection encounters in Matthew and Mark mention no difficulties in recognizing Jesus.
[[File:16 Lorenzo Veneziano, Christ Rescuing Peter from Drowning. 1370 Staatliche Museen, Berlin..jpg|thumb|left|300px|[[Jesus' walk on water|Walking on water]], by [[Lorenzo Veneziano|Veneziano]], 1370]]

After hearing of John the Baptist's death, Jesus withdraws by boat privately to a solitary place near [[Bethsaida]], where he addresses the crowds who had followed him on foot from the towns, and feeds them all by "[[Feeding the multitude|five loaves and two fish]]" supplied by a boy.<ref>Robert Maguire 1863 ''The miracles of Christ'' published by Weeks and Co. London p. 185</ref> Following this, the gospels present the ''[[Jesus' walk on water|Walking on water]]'' episode in [[s:Bible (American Standard)/Matthew#14:22|Matthew 14:22–23]], [[s:Bible (American Standard)/Mark#6:45|Mark 6:45–52]] and
[[s:Bible (American Standard)/John#6:16|John 6:16–21]] as an important step in developing the relationship between Jesus and his disciples, at this stage of his ministry.<ref>Merrill Chapin Tenney 1997 ''John: Gospel of Belief'' {{ISBN|0-8028-4351-4}} p. 114</ref> The episode emphasizes the importance of faith by stating that when he attempted to walk on water, [[Apostle Peter|Peter]] began to sink when he lost faith and became afraid, and at the end of the episode, the disciples increase their faith in Jesus and in Matthew 14:33 they say: "Of a truth thou art the Son of God".<ref>Dwight Pentecost 2000 ''The words and works of Jesus Christ'' {{ISBN|0-310-30940-9}} p. 234</ref>

Major teachings in this period include the [[Discourse on Defilement]] in Matthew 15:1–20 and Mark 7:1–23 where in response to a complaint from the Pharisees Jesus states: "What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.'".<ref>''Jesus the miracle worker: a historical & theological study'' by Graham H. Twelftree 1999 {{ISBN|0-8308-1596-1}} p. 79</ref>

Following this episode Jesus withdraws into the "parts of [[Tyre, Lebanon|Tyre]] and [[Sidon]]" near the [[Mediterranean Sea]] where the [[Canaanite woman's daughter]] episode takes place in [[s:Bible (American Standard)/Matthew#15:21|Matthew 15:21–28]] and [[s:Bible (American Standard)/Mark#7:24|Mark 7:24–30]].<ref name=Twelftree133 >''Jesus the miracle worker: a historical & theological study'' by Graham H. Twelftree 1999 {{ISBN|0-8308-1596-1}} pp. 133–134</ref> This episode is an example of how Jesus emphasizes the value of faith, telling the woman: "Woman, you have great faith! Your request is granted."<ref name=Twelftree133 /> The importance of faith is also emphasized in the [[Cleansing ten lepers]] episode in [[s:Bible (American Standard)/Luke#17:11|Luke 17:11–19]].<ref>Berard L. Marthaler 2007 ''The creed: the apostolic faith in contemporary theology'' {{ISBN|0-89622-537-2}} p. 220</ref><ref>Lockyer, Herbert, 1988 ''All the Miracles of the Bible'' {{ISBN|0-310-28101-6}} p. 235</ref>

In the Gospel of Mark, after passing through [[Sidon]] Jesus enters the region of the [[Decapolis]], a group of ten cities south east of Galilee, where the [[Healing the deaf mute of Decapolis|Healing the deaf mute]] miracle is reported in [[s:Bible (American Standard)/Mark#7:31|Mark 7:31–37]], where after the healing, the disciples say: "He even makes the deaf hear and the mute speak." The episode is the last in a series of narrated miracles which builds up to Peter's proclamation of Jesus as Christ in Mark 8:29.<ref>Lamar Williamson 1983 ''Mark'' {{ISBN|0-8042-3121-4}} pp. 138–140</ref>

===Proclamation as Christ===
{{Main|Confession of Peter}}
[[Image:Christ Handing the Keys to St. Peter by Pietro Perugino.jpg|thumb|240px|[[Pietro Perugino]]'s depiction of the "Giving of the Keys to Saint Peter" by Jesus, 1481–82]]
The [[Confession of Peter]] refers to an episode in the New Testament in which in Jesus asks a question to his disciples: "Who do you say that I am?" [[Apostle Peter]] proclaims [[Jesus]] to be [[Christ]] – the expected [[Messiah]]. The proclamation is described in the three [[Synoptic Gospels]]: [[s:Bible (American Standard)/Matthew#16:13|Matthew 16:13–20]], [[s:Bible (American Standard)/Mark#8:27|Mark 8:27–30]] and [[s:Bible (American Standard)/Luke#9:18|Luke 9:18–20]].<ref name=Karris >''The Collegeville Bible Commentary: New Testament'' by Robert J. Karris 1992 {{ISBN|0-8146-2211-9}} pp. 885–886</ref><ref name=Kingsbury >''Who do you say that I am? Essays on Christology'' by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} p. xvi</ref>

Peter's Confession begins as a dialogue between Jesus and his disciples in which Jesus begins to ask about the current opinions about himself among "the multitudes", asking: "Who do the multitudes say that I am?"<ref name=Karris /> The disciples provide a variety of the common hypotheses at the time. Jesus then asks his disciples about their own opinion: ''But who do you say that I am?'' Only Simon Peter answers him: ''You are the Christ, the Son of the living God''.<ref name=Kingsbury /><ref>''Christology and the New Testament'' by Christopher Mark Tuckett 2001 {{ISBN|0-664-22431-8}} p. 109</ref>

In [[s:Bible (American Standard)/Matthew#16:17|Matthew 16:17]] Jesus blesses Peter for his answer, and later indicates him as the rock of the Church, and states that he will give Peter "the keys of the kingdom of heaven".<ref name=Boring69 >''The people's New Testament commentary'' by M. Eugene Boring, Fred B. Craddock 2004 {{ISBN|0-664-22754-6}} p. 69</ref>

In blessing Peter, Jesus not only accepts the titles [[Christ]] and [[Son of God]] which Peter attributes to him, but declares the proclamation a divine revelation by stating that his [[God the Father|Father in Heaven]] had revealed it to Peter.<ref name=Yueh >''One teacher: Jesus' teaching role in Matthew's gospel'' by John Yueh-Han Yieh 2004 {{ISBN|3-11-018151-7}} pp. 240–241</ref> In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.<ref name=Yueh /> The proclamation of Jesus as Christ is fundamental to [[Christology]] and the Confession of Peter, and Jesus's acceptance of the title is a definitive statement for it in the New Testament narrative.<ref name=Rudolf7 >''The Gospel of Matthew'' by Rudolf Schnackenburg 2002 {{ISBN|0-8028-4438-3}} pp. 7–9</ref> While some of this passage may well be authentic, the reference to Jesus as Christ and Son of God is likely to be an addition by Matthew.<ref>{{cite book | title=Jesus of Nazareth | publisher=Bloomsbury | author=Casey, Maurice | year=2010 | pages=188–189}}</ref>

===Transfiguration===
{{Main|Transfiguration of Jesus}}
[[File:Transfigurationbloch.jpg|thumb|right|The [[Transfiguration of Jesus]], depicted by [[Carl Bloch]], 19th century]]
The ''Transfiguration of Jesus'' is an episode in the New Testament narrative in which [[Jesus]] is [[Transfiguration (religion)|transfigured]] and becomes radiant upon a mountain.<ref name=Lee21 /><ref name=lockyer213 /> The [[Synoptic Gospels]] ([[s:Bible (American Standard)/Matthew#17:1|Matthew 17:1–9]], [[s:Bible (American Standard)/Mark#9:2|Mark 9:2–8]], [[s:Bible (American Standard)/Luke#9:28|Luke 9:28–36]]) describe it, and [[s:Bible (American Standard)/2 Peter#1:16|2 Peter 1:16–18]] refers to it.<ref name=Lee21 /> In these accounts, Jesus and three of his apostles go to a mountain (the [[Mount of Transfiguration]]). On the mountain, Jesus begins to shine with bright rays of light. Then the prophets [[Moses]] and [[Elijah]] appear next to him and he speaks with them. Jesus is then called "[[Son of God|Son]]" by a voice in the sky, assumed to be [[God the Father]], as in the [[Baptism of Jesus]].<ref name=Lee21 >''Transfiguration'' by Dorothy A. Lee 2005 {{ISBN|978-0-8264-7595-4}} pp. 21–30</ref>

The Transfiguration is one of the [[miracles of Jesus]] in the Gospels.<ref name=lockyer213 >Lockyer, Herbert, 1988 ''All the Miracles of the Bible'' {{ISBN|0-310-28101-6}} p. 213</ref><ref>Clowes, John, 1817, ''The Miracles of Jesus Christ'' published by J. Gleave, Manchester, UK p. 167</ref><ref>Henry Rutter, ''Evangelical harmony'' Keating and Brown, London 1803. p. 450</ref> This miracle is unique among others that appear in the [[Canonical gospels]], in that the miracle happens to Jesus himself.<ref>Karl Barth ''Church dogmatics'' {{ISBN|0-567-05089-0}} p. 478</ref> [[Thomas Aquinas]] considered the Transfiguration "the greatest miracle" in that it complemented baptism and showed the [[Perfection of Christ|perfection]] of life in [[Heaven]].<ref>Nicholas M. Healy, 2003 ''Thomas Aquinas: theologian of the Christian life'' {{ISBN|978-0-7546-1472-2}} p. 100</ref> The Transfiguration is one of the five major milestones in the gospel narrative of the life of [[Jesus]], the others being [[Baptism of Jesus|Baptism]], [[Crucifixion of Jesus|Crucifixion]], [[Resurrection of Jesus|Resurrection]], and [[Ascension of Jesus|Ascension]].<ref name="digby"/><ref name="Faith page 28"/> In the New Testament, Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.<ref name=DorothyLee2 >''Transfiguration'' by Dorothy A. Lee 2005 {{ISBN|978-0-8264-7595-4}} p. 2</ref>

===Final journey to Jerusalem===
[[File:S. Apollinare Nuovo Resurr Lazzaro.jpg|thumb|left|150px|Sixth-century mosaic of the [[Raising of Lazarus]], church of [[Sant'Apollinare Nuovo]], [[Ravenna]], Italy]]
After the death of [[John the Baptist]] and the Transfiguration, Jesus starts his final journey to Jerusalem, having [[Jesus predicts his death|predicted his own death there]].<ref name="Mark pages 24-25"/><ref>''The temptations of Jesus in Mark's Gospel'' by Susan R. Garrett 1996 {{ISBN|978-0-8028-4259-6}} pp. 74–75</ref><ref>''Matthew for Everyone'' by Tom Wright 2004 {{ISBN|0-664-22787-2}} p. 9</ref> The Gospel of John states that during the final journey Jesus returned to the area where he was baptized, and [[s:Bible (American Standard)/John#10:40|John 10:40–42]] states that "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true".<ref name="Steven L. Cox page 137"/><ref name="Jesus pages 211-229"/><ref name="Bible' page 929"/> The area where Jesus was baptised is inferred as the vicinity of the Perea area, given the activities of the Baptist in [[Bethabara]] and [[Ænon]] in John [[s:Bible (American Standard)/John#1:28|1:28]] and [[s:Bible (American Standard)/John#3:23|3:23]].<ref name=BigPic >''Big Picture of the Bible – New Testament'' by Lorna Daniels Nichols 2009 {{ISBN|1-57921-928-4}} p. 12</ref><ref name=Sloyan11 >''John'' by Gerard Stephen Sloyan 1987 {{ISBN|0-8042-3125-7}} p. 11</ref> Scholars generally assume that the route Jesus followed from Galilee to Jerusalem passed through Perea.<ref name="Bible' page 929"/>

This period of ministry includes the [[Five Discourses of Matthew|Discourse on the Church]] in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it.<ref name=Jensen >''Preaching Matthew's Gospel'' by Richard A. Jensen 1998 {{ISBN|978-0-7880-1221-1}} pp. 25 & 158</ref><ref name="King pages 215-216">''Behold the King: A Study of Matthew'' by Stanley D. Toussaint 2005 {{ISBN|0-8254-3845-4}} pp. 215–216</ref> It includes the parables of [[The Lost Sheep]] and [[The Unforgiving Servant]] in [[Matthew 18]] which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it.<ref name="King pages 215-216"/><ref name=Chouinard /> Addressing his apostles in 18:18, Jesus states: "what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven". The discourse emphasizes the importance of humility and self-sacrifice as the high virtues within the anticipated community. It teaches that in the Kingdom of God, it is childlike humility that matters, not social prominence and prestige.<ref name="King pages 215-216"/><ref name=Chouinard >''Matthew'' by Larry Chouinard 1997 {{ISBN|0-89900-628-0}} p. 321</ref>

At the end of this period, the Gospel of John includes the [[Raising of Lazarus]] episode in [[s:Bible (American Standard)/John#11:1|John 11:1–46]] in which Jesus brings [[Lazarus of Bethany]] back to life four days after his burial.<ref name="Cox155"/> In the Gospel of John, the raising of Lazarus is the climax of the "seven signs" which gradually confirm the identity of Jesus as the [[Son of God]] and the expected Messiah.<ref>''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 {{ISBN|978-0-8054-4365-3}} pp. 312–313</ref> It is also a ''pivotal episode'' which starts the chain of events that leads to the crowds seeking Jesus on his [[Triumphal entry into Jerusalem]] – leading to the decision of [[Caiaphas]] and the [[Sanhedrin]] to plan to kill Jesus.<ref>Francis J. Moloney, Daniel J. Harrington, 1998 ''The Gospel of John'' Liturgical Press {{ISBN|0-8146-5806-7}} p. 325</ref>

=== Final week in Jerusalem ===
{{see also|Triumphal entry into Jerusalem}}
[[File:BouveretLastSupper.jpg|thumb|240px|The [[Last Supper]] has been depicted by many artistic masters.<ref name=Zuffi >''Gospel figures in art'' by Stefano Zuffi 2003 {{ISBN|978-0-89236-727-6}} pp. 254–259</ref> This ''Last Supper'' is by [[Pascal Dagnan-Bouveret]] (1896).]]The description of the last week of the life of Jesus (often called the [[Passion week]]) occupies about one third of the narrative in the canonical gospels.<ref name=Turner613 /> The narrative for that week starts by a description of the [[Triumphal entry into Jerusalem|final entry]] into Jerusalem, and ends with his crucifixion.<ref name=Cox155 /><ref name=Blomberg224 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pp. 224–229</ref>

The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee through [[Perea (Bible)|Perea]] and Judea.<ref name=Cox155 /> Just before the account of the final entry of Jesus into Jerusalem, the Gospel of John includes the [[Raising of Lazarus]] episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.<ref name=Cox155 />

The week begins with the [[Triumphal entry into Jerusalem]]. During the week of his "final ministry in Jerusalem", Jesus visits the Temple, and has a [[Cleansing of the Temple|conflict with the money changers]] about their use of the Temple for commercial purposes. This is followed by a debate with the priests and the elder in which [[Authority of Jesus Questioned|his authority is questioned]]. One of his disciples, [[Judas Iscariot]], decides to [[Bargain of Judas|betray Jesus]] for [[thirty pieces of silver]].<ref name=Lockyer106 >''All the Apostles of the Bible'' by Herbert Lockyer 1988 {{ISBN|0-310-28011-7}} pp. 106–111</ref>

Towards the end of the week, Jesus has the [[Last Supper]] with his disciples, during which he institutes the [[Eucharist]], and prepares them for his departure in the [[Farewell Discourse]]. After the supper, Jesus is [[Kiss of Judas|betrayed with a kiss]] while he is in [[agony in the garden]], and is [[Arrest of Jesus|arrested]]. After his arrest, Jesus is abandoned by most of his disciples, and [[Denial of Peter|Peter denies him]] three times, as [[Jesus predicts his betrayal|Jesus had predicted]] during the Last Supper.<ref name=Cox182 >[[#refCox2007|Cox (2007)]] p. 182</ref><ref>Craig A. Evans 2005 ''The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation'' {{ISBN|0-7814-4228-1}} p. 122</ref> The final week that begins with his [[triumphal entry into Jerusalem|entry into Jerusalem]], concludes with his crucifixion and burial on that Friday.

==Passion==

===Betrayal and arrest===
{{Main|Agony in the Garden|Kiss of Judas|Arrest of Jesus}}
{{see also|Holy Hour}}
[[File:Giotto - Scrovegni - -31- - Kiss of Judas.jpg|thumb|200px|''[[Kiss of Judas (Giotto)|Kiss of Judas]]'' (1304–1306), fresco by [[Giotto]], [[Scrovegni Chapel]], [[Padua]], Italy]]
In [[s:Bible (American Standard)/Matthew#26:36|Matthew 26:36–46]], [[s:Bible (American Standard)/Mark#14:32|Mark 14:32–42]], [[s:Bible (American Standard)/Luke#22:39|Luke 22:39–46]] and [[s:Bible (American Standard)/John#18:1|John 18:1]], immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as [[Garden of Gethsemane]].<ref name=Maj169 >''The Synoptics: Matthew, Mark, Luke'' by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 {{ISBN|1-931018-31-6}} page 169</ref><ref name=Zuck83 >''The Bible Knowledge Commentary: New Testament'' edited by John F. Walvoord, Roy B. Zuck 1983 {{ISBN|978-0-88207-812-0}} pages 83–85</ref>

Jesus is accompanied by Peter, [[St. John the Apostle|John]] and [[St. James the Greater|James the Greater]], whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My [[God the Father|Father]], if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it."<ref name=Zuck83 /> Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"<ref name=Zuck83 />

While in the Garden, [[Judas Iscariot|Judas]] appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas [[the kiss of Judas|gives Jesus a kiss]] to identify him to the crowd who then arrests Jesus.<ref name=Zuck83 /><ref name=CEvans487 /> One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd.<ref name=Zuck83 /><ref name=CEvans487 /> Luke states that Jesus [[miracles of Jesus|miraculously healed]] the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In [[s:Bible (American Standard)/Matthew#26:52|Matthew 26:52]] Jesus makes the well known statement: ''[[Live by the sword, die by the sword|all who live by the sword, shall die by the sword]]''.<ref name=Zuck83 /><ref name=CEvans487 />

===Justice===
{{Main|Sanhedrin trial of Jesus|Pilate's court|Jesus at Herod's court}}
{{see also|Ecce homo}}
[[File:Jesús en casa de Anás Museo del Prado José de Madrazo.jpg|thumb|200px|Jesus about to be struck in front of the High Priest [[Annas]], as in [[s:Bible (American Standard)/John#18:22|John 18:22]], depicted by [[José de Madrazo|Madrazo]], 1803]]
In the narrative of the four canonical gospels after the [[arrest of Jesus|betrayal and arrest]] of Jesus, he is taken to the [[Sanhedrin]], a Jewish judicial body.<ref>[[Raymond E. Brown|Brown, Raymond E.]] ''An Introduction to the New Testament'' Doubleday 1997 {{ISBN|0-385-24767-2}}, p. 146.</ref> Jesus is [[Sanhedrin trial of Jesus|tried]] by the Sanhedrin, [[Mocking of Jesus|mocked]] and beaten and is condemned for making claims of being the [[Son of God]].<ref name=CEvans487 >''The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} page 487-500</ref><ref name=Craig396 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pages 396–400</ref><ref name=Holman608 >''Holman Concise Bible Dictionary'' 2011 {{ISBN|0-8054-9548-7}} pages 608–609</ref> He is then taken to [[Pontius Pilate]] and the Jewish elders ask Pilate to judge and condemn Jesus—accusing him of claiming to be the [[Jesus, King of the Jews|King of the Jews]].<ref name=Holman608 />
After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion.<ref name=CEvans487 /><ref name=Craig396 /><ref name=Holman608 /><ref name=GBromiley1050 >''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1982 {{ISBN|0-8028-3782-4}} pages 1050–1052</ref> Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.<ref name="GBromiley1050"/>

After the Sanhedrin trial Jesus is taken to ''[[Pilate's court]]'' in the ''[[praetorium]]''. Only in the [[Gospel of Luke]], finding that Jesus, being from [[Galilee]], belonged to [[Herod Antipas]]' jurisdiction, Pilate decides to send [[Jesus at Herod's court|Jesus to Herod]]. Herod Antipas (the same man who had previously ordered the death of [[John the Baptist]]) had wanted to see Jesus for a long time, because he had been hoping to observe one of the [[miracles of Jesus]].<ref name=Carter >''Pontius Pilate: portraits of a Roman governor'' by Warren Carter 2003 {{ISBN|978-0-8146-5113-1}} pages 120–121</ref> However, Jesus says nothing in response to Herod's questions, or the vehement accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. And Herod and Pilate become friends with each other that day: for before they were at enmity.<ref name=Niswonger172 >''New Testament History'' by Richard L. Niswonger 1992 {{ISBN|0-310-31201-9}} page 172</ref> After questioning Jesus and receiving no replies, Herod sees Jesus as no threat and returns him to Pilate.<ref name="PC">Bromiley, Geoffrey W. (1995), ''International Standard Bible Encyclopedia''. Wm. B. Eerdmans Publishing. vol. K-P. p. 929.</ref>

After Jesus' return from Herod's court, Pilate publicly declares that he finds Jesus to be innocent of the charges, but the crowd insists on capital punishment. The universal rule of the Roman Empire limited capital punishment strictly to the tribunal of the Roman governor<ref>''International Standard Bible Encyclopedia''. by Geoffrey W. Bromiley 1982 vol. K-P, p. 979.</ref> and Pilate decided to publicly [[Blood curse|wash his hands]] as not being privy to Jesus' death. Pilate thus presents himself as an advocate pleading Jesus' case rather than as a judge in an official hearing, yet he orders the crucifixion of Jesus.<ref name="PP">{{Cite book |last=Bond |first=Helen Katharine |title=Pontius Pilate in History and Interpretation |publisher=Cambridge University Press |year=1998 |page=159 |url =https://books.google.com/books?id=Wx9fufbr7jcC |isbn=978-0-521-63114-3}}</ref><ref>''Matthew (New Cambridge Bible Commentary)'' by Craig A. Evans (Feb 6, 2012) {{ISBN|0521812143}} page 454</ref><ref name=Beau>''The Historical Jesus Through Catholic and Jewish Eyes'' by Bryan F. Le Beau, Leonard J. Greenspoon and Dennis Hamm (Nov 1, 2000) {{ISBN|1563383225}} pages 105–106</ref>

=== Crucifixion and burial ===
{{Main |Crucifixion of Jesus|Entombment of Christ}}
{{See also|Sayings of Jesus on the cross}}
[[File:SVouet.jpg|thumb|right|180px|''The Crucifixion'' (1622) by [[Simon Vouet]]; Church of Jesus, [[Genoa]]]]
Jesus' crucifixion is described in all four canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as a historical event.<ref name=autogenerated3>{{cite book |last=Funk |first=Robert W. |author2=[[Jesus Seminar]] |author-link=Robert W. Funk| title=The acts of Jesus: the search for the authentic deeds of Jesus |url=https://archive.org/details/actsofjesuswhatd00robe |url-access=registration |year=1998 |publisher=Harper |location=San Francisco}}</ref><ref>[[John Dominic Crossan]], (1995) ''Jesus: A Revolutionary Biography'' HarperOne {{ISBN|0-06-061662-8}} page 145. J. D. Crossan, page 145 states: "that he was crucified is as sure as anything historical can ever be."</ref><ref>''The Word in this world'' by Paul William Meyer, John T. Carroll 2004 {{ISBN|0-664-22701-5}} page 112</ref>

After the trials, Jesus made his way to [[Calvary]] (the path is traditionally called [[via Dolorosa]]) and the three synoptic gospels indicate that he was assisted by [[Simon of Cyrene]], the Romans compelling him to do so.<ref name=Evans2003 >''The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} page 509-520</ref><ref name=Kostenberger211 /> In [[s:Bible (American Standard)/Luke#23:27|Luke 23:27–28]] Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.<ref name=Evans2003 /> Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink&nbsp;— usually offered as a form of painkiller. Matthew's and Mark's gospels state that he refused this.<ref name=Evans2003 /><ref name=Kostenberger211 />

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription [[Jesus, King of the Jews|King of the Jews]], and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him.<ref name=Evans2003 /><ref name=Miriam271 >''Merriam-Webster's encyclopedia of world religions'' by Merriam-Webster, Inc. 1999 {{ISBN|978-0-87779-044-0}} page 271</ref> Each gospel has its own account of Jesus' last words, comprising the [[Sayings of Jesus on the cross|seven last sayings]] on the cross.<ref name=Bromiley426 >Geoffrey W. Bromiley, ''International Standard Bible Encyclopedia'', Eerdmans Press 1995, {{ISBN|0-8028-3784-0}} page 426</ref><ref>Joseph F. Kelly, ''An Introduction to the New Testament'' 2006 {{ISBN|978-0-8146-5216-9}} page 153</ref><ref name=Houlden627 >''Jesus: the complete guide'' by Leslie Houlden 2006 {{ISBN|0-8264-8011-X}} page 627</ref> In [[s:Bible (American Standard)/John#19:26|John 19:26–27]] Jesus entrusts his mother to the disciple he loved and in [[s:Bible (American Standard)/Luke#23:34|Luke 23:34]] he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.<ref name=Bromiley426 /><ref>[[Vernon K. Robbins]] in ''Literary studies in Luke-Acts'' by Richard P. Thompson (editor) 1998 {{ISBN|0-86554-563-4}} pages 200–201</ref><ref>''Mercer dictionary of the Bible'' by Watson E. Mills, Roger Aubrey Bullard 1998 {{ISBN|0-86554-373-9}} page 648</ref><ref>''Reading Luke-Acts: dynamics of Biblical narrative'' by William S. Kurz 1993 {{ISBN|0-664-25441-1}} page 201</ref>

In the three synoptic gospels, various [[Crucifixion of Jesus#Phenomena during the crucifixion|supernatural events]] accompany the crucifixion, including [[Crucifixion darkness and eclipse|darkness of the sky]], an earthquake, and (in Matthew) the resurrection of saints.<ref name=Kostenberger211 >''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 {{ISBN|978-0-8054-4365-3}} pages 211–214</ref> The tearing of the [[Herod's Temple|temple]] [[Parochet|veil]], upon the death of Jesus, is referenced in the synoptic.<ref name=Kostenberger211 /> The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already; this further fulfilled prophecy, as noted in John 19:36, "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken." One of the soldiers pierced the side of Jesus with a lance and blood and water flowed out.<ref name=Miriam271 /> In [[s:Bible (American Standard)/Mark#15:39|Mark 15:39]], impressed by the events, the Roman [[centurion]] calls Jesus the [[Son of God]].<ref name=Evans2003 /><ref name=Kostenberger211 /><ref>''The Gospel according to Mark'' by George Martin 2o05 {{ISBN|0-8294-1970-5}} page 440</ref><ref>''Mark'' by Allen Black 1995 {{ISBN|0-89900-629-9}} page 280</ref>

Following Jesus' death on Friday, [[Joseph of Arimathea]] asked the permission of Pilate to remove the body. The body was [[Descent from the Cross|removed from the cross]], was wrapped in a clean cloth and buried in a new [[Sepulchre|rock-hewn tomb]], with the assistance of [[Nicodemus]].<ref name=Evans2003 /> In [[s:Bible (American Standard)/Matthew#27:62|Matthew 27:62–66]] the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.<ref name=Evans2003 /><ref>''The Gospel of Matthew'' by Daniel J. Harrington 1991 {{ISBN|0-8146-5803-2}} page 404</ref><ref>''The Gospel according to Matthew'' by Leon Morris {{ISBN|0-85111-338-9}} page 727</ref>

{{Jesus Passion chronology}}

==Resurrection and Ascension==
{{main|Resurrection of Jesus}}
{{See also|Empty tomb|Resurrection of Jesus in Christian art}}
[[File:Der-Auferstandene 1558.jpg|thumb|upright|left|''Resurrection of Jesus'' by [[Lucas Cranach the Younger|Lucas Cranach]], 1558]]
The gospels state that the first day of the week after the crucifixion (typically interpreted as a Sunday), the followers of Jesus encounter him risen from the dead, after his tomb was [[empty tomb|discovered to be empty]].<ref name=Evans521 >''The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} pages 521–530</ref><ref name=Zuck91 >''The Bible Knowledge Commentary: New Testament'' edited by John F. Walvoord, Roy B. Zuck 1983 {{ISBN|978-0-88207-812-0}} page 91</ref><ref>[[s:Bible (American Standard)/Matthew#28:1|Matthew 28:1]], [[s:Bible (American Standard)/Mark#16:9|Mark 16:9]], [[s:Bible (American Standard)/Luke#24:1|Luke 24:1]] and [[s:Bible (American Standard)/John#20:1|John 20:1]]</ref><ref name=Easley216 >[[#refCox2007|Cox (2007)]] pp. 216–226</ref> The New Testament does not include an account of the "moment of resurrection" and in the [[Eastern Church]] icons do not depict that moment, but show the [[Myrrhbearers]], and depict scenes of salvation.<ref name="Stagg2">Stagg, Evalyn and Frank. ''Woman in the World of Jesus.'' Philadelphia: Westminster Press, 1978, p. 144–150.</ref><ref>Vladimir Lossky, 1982 ''The Meaning of Icons'' {{ISBN|978-0-913836-99-6}} page 185</ref>

The resurrected Jesus then appears to his followers that day and a number of times thereafter, delivers sermons and has supper with some of them, before ascending to Heaven. The gospels of Luke and Mark include brief mentions of the Ascension, but the main references to it are elsewhere in the New Testament.<ref name=Evans521 /><ref name=Zuck91 /><ref name=Easley216 />

The four gospels have variations in their account of the resurrection of Jesus and his appearances, but there are four points at which all gospels converge:<ref>{{bibleref2|Mark|16:1–8|TNIV}}, {{bibleref2|Matthew|28:1–8|TNIV}}, {{bibleref2|Luke|24:1–12|TNIV}}, and {{bibleref2|John|20:1–13|TNIV}}</ref> the turning of the stone that had closed the tomb, the visit of the women on "the first day of the week;" that the risen Jesus chose first to appear to women (or a woman) and told them (her) to inform the other disciples; the prominence of [[Mary Magdalene]] in the accounts.<ref name="Stagg2" /><ref>Setzer, Claudia. "Excellent Women: Female Witness to the Resurrection." ''Journal of Biblical Literature,'' Vol. 116, No. 2 (Summer, 1997), pp. 259–272</ref> Variants have to do with the precise time the women visited the tomb, the number and identity of the women; the purpose of their visit; the appearance of the messenger(s)—angelic or human; their message to the women; and the response of the women.<ref name="Stagg2" />

In [[s:Bible (American Standard)/Matthew#28:5|Matthew 28:5]], [[s:Bible (American Standard)/Mark#16:5|Mark 16:5]], [[s:Bible (American Standard)/Luke#24:4|Luke 24:4]] and [[s:Bible (American Standard)/John#20:12|John 20:12]] his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb.<ref name=Evans521 /><ref name=Zuck91 /><ref name=Easley216 /> The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include [[Mary Magdalene]] and three include [[Mary, mother of James]]. The accounts of [[s:Bible (American Standard)/Mark#16:9|Mark 16:9]], [[s:Bible (American Standard)/John#20:15|John 20:15]] indicate that Jesus appeared to the Magdalene first, and [[s:Bible (American Standard)/Luke#16:9|Luke 16:9]] states that she was among the [[Myrrhbearers]] who informed the disciples about the resurrection.<ref name=Evans521 /><ref name=Zuck91 /><ref name=Easley216 /> In [[s:Bible (American Standard)/Matthew#28:11|Matthew 28:11–15]], to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.<ref name=Zuck91 />

===Resurrection appearances===
{{Main|Resurrection appearances of Jesus}}
{{see also|Noli me tangere|Doubting Thomas|Great Commission|Road to Emmaus appearance}}
{{See also|Overview of resurrection appearances in the Gospels and Paul}}
[[Image:Correggio Noli Me Tangere.jpg|thumb|180px|''[[Noli me tangere (Correggio)|Noli me Tangere]]'' by [[Antonio da Correggio]], {{Circa|1534}}]]
In {{Bibleref2|John|20:15–17|NIV}} Jesus appears to [[Mary Magdalene]] soon after his resurrection. At first she does not recognize him and thinks that he is the gardener. When he says her name, she recognizes him yet he tells her [[Noli me Tangere]], do not touch me, "for I am not yet ascended to my Father."

Later that day, at evening, Jesus appears to the disciples and shows them the wounds in his hands and his side in {{Bibleref2|John|20:19–21}}. [[Thomas the Apostle]] is not present at that meeting and later expresses doubt about the resurrection of Jesus. As Thomas is expressing his doubts, in the well known [[Doubting Thomas]] episode in [[s:Bible (King James)/John#20:24|John 20:24–29]] Jesus appears to him and invites him to put his finger into the holes made by the wounds in Jesus' hands and side. Thomas then professes his faith in Jesus. In {{Bibleref2|Matthew|28:16–20|ESV}}, in the [[Great Commission]] Jesus appears to his followers on a mountain in [[Galilee]] and calls on them to baptize all nations in the name of the "Father, Son, and Holy Spirit".

{{Bibleref2|Luke|24:13–32|NIV}} describes the [[Road to Emmaus appearance]] in which while a disciple named [[Cleopas]] was walking towards [[Emmaus]] with another disciple, they met Jesus, who later has supper with them. {{Bibleref2|Mark|16:12–13|NIV}} has a similar account that describes the appearance of Jesus to two disciples while they were walking in the country, at about the same time in the Gospel narrative.<ref>''Catholic Comparative New Testament'' by Oxford University Press 2006 {{ISBN|0-19-528299-X}} page 589</ref> In the [[Miraculous catch of 153 fish]] Jesus appears to his disciples on the [[Sea of Galilee]], and thereafter Jesus encourages the [[Apostle Peter]] to serve his followers.<ref name=Evans521 /><ref name=Zuck91 /><ref name=Easley216 />

===Ascension===
{{Main|Ascension of Jesus}}
{{see also|Ascension of Jesus in Christian art}}
[[File:Benvenuto Tisi da Garofalo - Ascension of Christ - WGA08474.jpg|thumb|180px|''Ascension of Christ'' by [[Il Garofalo|Garofalo]] (1520)]]
The ''Ascension of Jesus'' ([[anglicized]] from the [[Vulgate]] Latin [[s:Bible (American Standard)/Acts#1:9|Acts 1:9-11]] section title: ''Ascensio Iesu'') is the Christian teaching found in the [[New Testament]] that the [[resurrection of Jesus|resurrected Jesus]] was [[Entering heaven alive|taken up to heaven]] in his resurrected body, in the presence of eleven of his [[Apostles in the New Testament|apostles]], occurring 40 days after the resurrection. In the biblical narrative, an [[angel]] tells the watching [[Disciple (Christianity)|disciples]] that [[Second Coming of Jesus|Jesus' second coming]] will take place in the same manner as his ascension.<ref>"Ascension, The." Macmillan Dictionary of the Bible. London: Collins, 2002. ''Credo Reference.'' Web. 27 September 2010. {{ISBN|0333648056}}</ref>

The [[canonical gospel]]s include two brief descriptions of the Ascension of Jesus in [[s:Bible (American Standard)/Luke#24:50|Luke 24:50–53]] and [[s:Bible (American Standard)/Mark#16:19|Mark 16:19]], in which it takes place on Easter Sunday.<ref>Fred B. Craddock, ''Luke'' (Westminster John Knox Press, 2009), p. 293</ref> A more detailed account of Jesus' bodily Ascension into the clouds is given in the [[Acts of the Apostles]] ([[s:Bible (American Standard)/Acts#1:9|1:9–11]]) where the narrative starts with the account of Jesus' appearances after his resurrection and describes the event as taking place forty days later.<ref name=Fred293 >''Luke'' by Fred B. Craddock 2009 {{ISBN|0664234356}} pages 293–294</ref><ref name=Matera53 >''New Testament Theology'' by Frank J. Matera 2007 {{ISBN|066423044X}} pages 53–54</ref>

Acts 1:9–12 specifies the location of the Ascension as the "[[Mount of olives|mount called Olivet]]" near Jerusalem. [[s:Bible (American Standard)/Acts#1:3|Acts 1:3]] states that Jesus: "showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God". After giving a number of instructions to the apostles
[[s:Bible (American Standard)/Acts#1:9|Acts 1:9]] describes the Ascension as follows: "And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight." Following this two men clothed in white appear and tell the apostles that [[Second Coming|Jesus will return]] in the same manner as he was taken, and the apostles return to Jerusalem.<ref name=Matera53 />

In [[s:Bible (American Standard)/Acts#2:30|Acts 2:30–33]], [[s:Bible (American Standard)/Ephesians#4:8|Ephesians 4:8–10]] and [[s:Bible (American Standard)/1 Timothy#3:16|1 Timothy 3:16]] (where Jesus as taken up in glory) the Ascension is spoken of as an accepted fact, while Hebrews 10:12 describes Jesus as [[Session of Christ|seated in heaven]].<ref name=Freedman110 >''Eerdmans Dictionary of the Bible'' by D. N. Freedman, David Noel, Allen Myers and Astrid B. Beck 2000 {{ISBN|9053565035}} page 110</ref>


== See also ==
== See also ==
'''Gospels, chronology and historicity'''
*[[cultural and historical background of Jesus]]
*[[religious perspectives on Jesus]]
* [[Baptism of Jesus]]
*[[temptation of Christ]]
* [[Christ myth theory]]
* [[Chronology of Jesus]]
*[[Jesus in the Christian Bible]]
* [[Gospel harmony]]
[[Category:Jesus]]
* [[Historical Jesus]]
* [[Jesus in Christianity]]
* [[Life of Christ in art]]
* [[Life of Christ Museum]]
* [[Ministry of Jesus]]
* [[Timeline of Christianity]]
* [[Timeline of the Bible]]

'''Associated sites'''
* [[Ænon]]
* [[Al Maghtas]]
* [[Bethabara]]
* [[New Testament places associated with Jesus]]
* [[Qasr el Yahud]]

==Notes==
{{reflist}}

==References==
* {{cite book|first1=Steven L.|last1=Cox|first2=Kendell H|last2=Easley|year=2007|title=Harmony of the Gospels|isbn=978-0-8054-9444-0|ref=refCox2007}}

==Further reading==
*Bruce J. Malina: ''Windows on the World of Jesus: Time Travel to Ancient Judea.'' Westminster John Knox Press: Louisville (Kentucky) 1993
*Bruce J. Malina: ''The New Testament World: Insights from Cultural Anthropology''. 3rd edition, Westminster John Knox Press Louisville (Kentucky) 2001
*Ekkehard Stegemann and Wolfgang Stegemann: ''The Jesus Movement: A Social History of Its First Century.'' Augsburg Fortress Publishers: Minneapolis 1999
*{{cite book|author=Shailer Mathews|author-link=Shailer Mathews|title=A History of New Testament Times in Palestine|url=https://archive.org/details/ahistorynewtest02mathgoog|year=1899}}

==External links==
*{{Commons category-inline}}

{{Jesus footer}}
{{Sermon on the Mount}}

{{DEFAULTSORT:Life Of Jesus In The New Testament}}
[[Category:Life of Jesus in the New Testament| ]]
[[Category:Biblical exegesis]]

Latest revision as of 20:34, 29 April 2024

"Life of Christ" redirects here. For other uses, see Life of Christ (disambiguation) and Life of Jesus (disambiguation).
The Maestà by Duccio (1310), depicting the life of Christ, with 26 central scenes devoted to the Passion and Resurrection[1]
Events in the
Life of Jesus
according to the canonical gospels
Life of Jesus
Early life
Ministry
Passion
Resurrection
In rest of the NT
Portals: Christianity Bible

The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension.[2][3] Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other,[4] and which include references to key episodes in the life of Jesus, such as the Last Supper,[2][3][5] and the Acts of the Apostles (1:1–11), which includes more references to the Ascension episode than the canonical gospels[6][7] also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.

In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist. Jesus came to the Jordan River where he was baptized by John the Baptist, after which he fasted for forty days and nights in the Judaean Desert. This early period also includes the first miracle of Jesus in the Marriage at Cana.

The principle locations for the ministry of Jesus were Galilee and Judea, with some activities also taking place in nearby areas such as Perea and Samaria. Jesus' activities in Galilee include a number of miracles and teachings.

Genealogy and Nativity[edit]

Main articles: Genealogy of Jesus and Nativity of Jesus
The Adoration of the Shepherds by Gerard van Honthorst, 1622

The genealogy and Nativity of Jesus are described in two of the four canonical gospels: the Gospel of Matthew and the Gospel of Luke.[8] While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus.[9] Both gospels state that Jesus was begotten not by Joseph, but conceived miraculously in the womb of Mary, mother of Jesus by the Holy Spirit.[10] Both accounts trace Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph.[11][12] Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature.[13][14][15] Much of modern scholarship interprets them as literary inventions.[16]

The Luke and Matthew accounts of the birth of Jesus have a number of points in common; both have Jesus being born in Bethlehem, in Judea, to a virgin mother. In the Luke account Joseph and Mary travel from their home in Nazareth for the census to Bethlehem, where Jesus is born and laid in a manger.[17] Angels proclaim him a savior for all people, and shepherds come to adore him; the family then returns to Nazareth. In Matthew, The Magi follow a star to Bethlehem, where the family are living, to bring gifts to Jesus, born the King of the Jews. King Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesus's family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these contradictions,[18] while modern scholarship mostly views them as legendary.[19][20][21][22][23] Generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines.[24][25][26][27]

Ministry[edit]

Main article: Ministry of Jesus
See also: Chronology of Jesus
Calling of the Apostles by Domenico Ghirlandaio (1481) depicts Jesus commissioning the Twelve Apostles.

The five major milestones in the New Testament narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.[28][29][30]

In the gospels, the ministry of Jesus starts with his Baptism by John the Baptist, when he is about thirty years old. Jesus then begins preaching in Galilee and gathers disciples.[31][32] After the proclamation of Jesus as Christ, three of the disciples witness his Transfiguration.[33][34] After the death of John the Baptist and the Transfiguration, Jesus starts his final journey to Jerusalem, having predicted his own death there.[35] Jesus makes a triumphal entry into Jerusalem, and there friction with the Pharisees increases and one of his disciples agrees to betray him for thirty pieces of silver.[36][37][38]

In the gospels, the ministry of Jesus begins with his baptism in the countryside of Roman Judea and Transjordan, near the river Jordan, and ends in Jerusalem, following the Last Supper with his disciples.[32] The Gospel of Luke (3:23) states that Jesus was "about 30 years of age" at the start of his ministry.[39][40] A chronology of Jesus typically has the date of the start of his ministry estimated at 27–29 and the end in the range 30–36.[39][40][41][42]

Jesus's early Galilean ministry begins when after his Baptism he goes back to Galilee from his time in the Judean desert.[43] In this early period he preaches around Galilee and recruits his first disciples who begin to travel with him and eventually form the core of the early Church[31][32] as it is believed that the Apostles dispersed from Jerusalem to found the Apostolic Sees. The Major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, and covers most of the ministry of Jesus in Galilee.[44][45] The Final Galilean ministry begins after the death of John the Baptist as Jesus prepares to go to Jerusalem.[46][47]

In his later Judean ministry Jesus starts his final journey to Jerusalem through Judea.[33][34][48][49] As Jesus travels towards Jerusalem, in the later Perean ministry, about one third the way down from the Sea of Galilee (actually a fresh water lake) along the River Jordan, he returns to the area where he was baptized.[50][51][52] The final ministry in Jerusalem is sometimes called the Passion Week and begins with Jesus' triumphal entry into Jerusalem.[53] The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to the last week of the life of Jesus in Jerusalem.[54] In the gospel accounts, towards the end of the final week in Jerusalem, Jesus has the Last Supper with his disciples, and the next day is betrayed, arrested and tried.[55] The trial ends in his crucifixion and death. Three days after his burial, he is resurrected and appears to his disciples and a multitude of his followers (numbering around 500 in total) over a 40-day period 1 Corinthians 15 NIV[56]Evidence for the Resurrection,[57] after which he ascends to Heaven.[6] [7]

Locations of Ministry[edit]

Main article: New Testament places associated with Jesus
Galilee, Perea and Judea at the time of Jesus

In the New Testament accounts, the principle locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.[31][32]

The gospel narrative of the ministry of Jesus is traditionally separated into sections that have a geographical nature.

  • Journey to Jerusalem: After the death of the Baptist, about half way through the gospels (approximately Matthew 17 and Mark 9) two key events take place that change the nature of the narrative by beginning the gradual revelation of his identity to his disciples: his proclamation as Christ by Peter and his transfiguration.[33][34] After these events, a good portion of the gospel narratives deal with Jesus's final journey to Jerusalem through Perea and Judea.[33][34][48][49] As Jesus travels towards Jerusalem through Perea he returns to the area where he was baptized.[50][51][52]

Baptism and temptation[edit]

Main articles: Baptism of Jesus and Temptation of Jesus
Francesco Albani's 17th-century Baptism of Christ is a typical depiction with the sky opening and the Holy Spirit descending as a dove as Jesus is baptized by John.[61]

The Baptism of Jesus marks the beginning of his public ministry. This event is recorded in the Canonical Gospels of Matthew, Mark and Luke. In John 1:29–33, rather than a direct narrative, John the Baptist bears witness to the episode.[62][63]

In the New Testament, John the Baptist preached a "baptism with water", not of forgiveness but of penance or repentance for the remission of sins (Luke 3:3), and declared himself a forerunner to one who would baptize 'with the Holy Spirit and with fire' (Luke 3:16). In so doing he was preparing the way for Jesus.[64] Jesus came to the Jordan River where he was baptized by John.[64][65][66] The baptismal scene includes the Heavens opening, a dove-like descent of the Holy Spirit, and a voice from Heaven saying, "This is my beloved Son with whom I am well pleased."[64][67]

Most modern scholars view the fact that Jesus was baptized by John as an historical event to which a high degree of certainty can be assigned.[68][69][70][71] James Dunn states that the historicity of the Baptism and crucifixion of Jesus "command almost universal assent".[72] Along with the crucifixion of Jesus most scholars view it as one of the two historically certain facts about him, and often use it as the starting points for the study of the historical Jesus.[72]

The temptation of Jesus is detailed in the gospels of Matthew,[73] Mark,[74] and Luke.[75] In these narratives, after being baptized, Jesus fasted for forty days and nights in the Judaean Desert. During this time, Satan appeared to Jesus and tempted him. Jesus having refused each temptation, Satan departed and angels came and brought nourishment to Jesus.

Calling the disciples and early Ministry[edit]

See also: First disciples of Jesus
Calling of the disciples and the miraculous catch of fish, by Raphael, 1515

The calling of the first disciples is a key episode in the gospels which begins the active ministry of Jesus, and builds the foundation for the group of people who follow him, and later form the early Church.[76][77] It takes place in Matthew 4:18–22, Mark 1:16–20 and Luke 5:1–11 on the Sea of Galilee. John 1:35–51 reports the first encounter with two of the disciples a little earlier in the presence of John the Baptist. Particularly in the Gospel of Mark the beginning of the ministry of Jesus and the call of the first disciples are inseparable.[78]

In the Gospel of Luke (Luke 5:1–11),[79] the event is part of the first miraculous catch of fish and results in Peter as well as James and John, the sons of Zebedee, joining Jesus vocationally as disciples.[80][81][82] The gathering of the disciples in John 1:35–51 follows the many patterns of discipleship that continue in the New Testament, in that who have received someone else's witness become witnesses to Jesus themselves. Andrew follows Jesus because of the testimony of John the Baptist, Philip brings Nathanael and the pattern continues in John 4:4–26 where the Samaritan Woman at the Well testifies to the town people about Jesus.[83]

This early period also includes the first miracle of Jesus in the Marriage at Cana, in the Gospel of John where Jesus and his disciples are invited to a wedding and when the wine runs out Jesus turns water into wine by performing a miracle.[84][85]

Ministry and miracles in Galilee[edit]

Jesus's activities in Galillee include a number of miracles and teachings. The beginnings of this period include The Centurion's Servant (8:5–13) and Calming the storm (Matthew 8:23–27) both dealing with the theme of faith overcoming fear.[86][87][88] In this period, Jesus also gathers disciples, e.g. calls Matthew.[89] The Commissioning the twelve Apostles relates the initial selection of the twelve Apostles among the disciples of Jesus.[90][91][92]

In the Mission Discourse, Jesus instructs the twelve apostles who are named in Matthew 10:2–3 to carry no belongings as they travel from city to city and preach.[44][45] Separately in Luke 10:1–24 relates the Seventy Disciples, in which Jesus appoints a larger number of disciples and sent them out in pairs with the Missionary's Mandate to go into villages before Jesus arrives there.[93]

Walking on water, by Veneziano, 1370

After hearing of John the Baptist's death, Jesus withdraws by boat privately to a solitary place near Bethsaida, where he addresses the crowds who had followed him on foot from the towns, and feeds them all by "five loaves and two fish" supplied by a boy.[94] Following this, the gospels present the Walking on water episode in Matthew 14:22–23, Mark 6:45–52 and John 6:16–21 as an important step in developing the relationship between Jesus and his disciples, at this stage of his ministry.[95] The episode emphasizes the importance of faith by stating that when he attempted to walk on water, Peter began to sink when he lost faith and became afraid, and at the end of the episode, the disciples increase their faith in Jesus and in Matthew 14:33 they say: "Of a truth thou art the Son of God".[96]

Major teachings in this period include the Discourse on Defilement in Matthew 15:1–20 and Mark 7:1–23 where in response to a complaint from the Pharisees Jesus states: "What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.'".[97]

Following this episode Jesus withdraws into the "parts of Tyre and Sidon" near the Mediterranean Sea where the Canaanite woman's daughter episode takes place in Matthew 15:21–28 and Mark 7:24–30.[98] This episode is an example of how Jesus emphasizes the value of faith, telling the woman: "Woman, you have great faith! Your request is granted."[98] The importance of faith is also emphasized in the Cleansing ten lepers episode in Luke 17:11–19.[99][100]

In the Gospel of Mark, after passing through Sidon Jesus enters the region of the Decapolis, a group of ten cities south east of Galilee, where the Healing the deaf mute miracle is reported in Mark 7:31–37, where after the healing, the disciples say: "He even makes the deaf hear and the mute speak." The episode is the last in a series of narrated miracles which builds up to Peter's proclamation of Jesus as Christ in Mark 8:29.[101]

Proclamation as Christ[edit]

Main article: Confession of Peter
Pietro Perugino's depiction of the "Giving of the Keys to Saint Peter" by Jesus, 1481–82

The Confession of Peter refers to an episode in the New Testament in which in Jesus asks a question to his disciples: "Who do you say that I am?" Apostle Peter proclaims Jesus to be Christ – the expected Messiah. The proclamation is described in the three Synoptic Gospels: Matthew 16:13–20, Mark 8:27–30 and Luke 9:18–20.[102][103]

Peter's Confession begins as a dialogue between Jesus and his disciples in which Jesus begins to ask about the current opinions about himself among "the multitudes", asking: "Who do the multitudes say that I am?"[102] The disciples provide a variety of the common hypotheses at the time. Jesus then asks his disciples about their own opinion: But who do you say that I am? Only Simon Peter answers him: You are the Christ, the Son of the living God.[103][104]

In Matthew 16:17 Jesus blesses Peter for his answer, and later indicates him as the rock of the Church, and states that he will give Peter "the keys of the kingdom of heaven".[105]

In blessing Peter, Jesus not only accepts the titles Christ and Son of God which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter.[106] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.[106] The proclamation of Jesus as Christ is fundamental to Christology and the Confession of Peter, and Jesus's acceptance of the title is a definitive statement for it in the New Testament narrative.[107] While some of this passage may well be authentic, the reference to Jesus as Christ and Son of God is likely to be an addition by Matthew.[108]

Transfiguration[edit]

Main article: Transfiguration of Jesus
The Transfiguration of Jesus, depicted by Carl Bloch, 19th century

The Transfiguration of Jesus is an episode in the New Testament narrative in which Jesus is transfigured and becomes radiant upon a mountain.[109][110] The Synoptic Gospels (Matthew 17:1–9, Mark 9:2–8, Luke 9:28–36) describe it, and 2 Peter 1:16–18 refers to it.[109] In these accounts, Jesus and three of his apostles go to a mountain (the Mount of Transfiguration). On the mountain, Jesus begins to shine with bright rays of light. Then the prophets Moses and Elijah appear next to him and he speaks with them. Jesus is then called "Son" by a voice in the sky, assumed to be God the Father, as in the Baptism of Jesus.[109]

The Transfiguration is one of the miracles of Jesus in the Gospels.[110][111][112] This miracle is unique among others that appear in the Canonical gospels, in that the miracle happens to Jesus himself.[113] Thomas Aquinas considered the Transfiguration "the greatest miracle" in that it complemented baptism and showed the perfection of life in Heaven.[114] The Transfiguration is one of the five major milestones in the gospel narrative of the life of Jesus, the others being Baptism, Crucifixion, Resurrection, and Ascension.[28][29] In the New Testament, Transfiguration is a pivotal moment, and the setting on the mountain is presented as the point where human nature meets God: the meeting place for the temporal and the eternal, with Jesus himself as the connecting point, acting as the bridge between heaven and earth.[115]

Final journey to Jerusalem[edit]

Sixth-century mosaic of the Raising of Lazarus, church of Sant'Apollinare Nuovo, Ravenna, Italy

After the death of John the Baptist and the Transfiguration, Jesus starts his final journey to Jerusalem, having predicted his own death there.[35][116][117] The Gospel of John states that during the final journey Jesus returned to the area where he was baptized, and John 10:40–42 states that "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true".[50][51][52] The area where Jesus was baptised is inferred as the vicinity of the Perea area, given the activities of the Baptist in Bethabara and Ænon in John 1:28 and 3:23.[118][119] Scholars generally assume that the route Jesus followed from Galilee to Jerusalem passed through Perea.[52]

This period of ministry includes the Discourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it.[120][121] It includes the parables of The Lost Sheep and The Unforgiving Servant in Matthew 18 which also refer to the Kingdom of Heaven. The general theme of the discourse is the anticipation of a future community of followers, and the role of his apostles in leading it.[121][122] Addressing his apostles in 18:18, Jesus states: "what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven". The discourse emphasizes the importance of humility and self-sacrifice as the high virtues within the anticipated community. It teaches that in the Kingdom of God, it is childlike humility that matters, not social prominence and prestige.[121][122]

At the end of this period, the Gospel of John includes the Raising of Lazarus episode in John 11:1–46 in which Jesus brings Lazarus of Bethany back to life four days after his burial.[53] In the Gospel of John, the raising of Lazarus is the climax of the "seven signs" which gradually confirm the identity of Jesus as the Son of God and the expected Messiah.[123] It is also a pivotal episode which starts the chain of events that leads to the crowds seeking Jesus on his Triumphal entry into Jerusalem – leading to the decision of Caiaphas and the Sanhedrin to plan to kill Jesus.[124]

Final week in Jerusalem[edit]

See also: Triumphal entry into Jerusalem
The Last Supper has been depicted by many artistic masters.[125] This Last Supper is by Pascal Dagnan-Bouveret (1896).

The description of the last week of the life of Jesus (often called the Passion week) occupies about one third of the narrative in the canonical gospels.[54] The narrative for that week starts by a description of the final entry into Jerusalem, and ends with his crucifixion.[53][126]

The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee through Perea and Judea.[53] Just before the account of the final entry of Jesus into Jerusalem, the Gospel of John includes the Raising of Lazarus episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.[53]

The week begins with the Triumphal entry into Jerusalem. During the week of his "final ministry in Jerusalem", Jesus visits the Temple, and has a conflict with the money changers about their use of the Temple for commercial purposes. This is followed by a debate with the priests and the elder in which his authority is questioned. One of his disciples, Judas Iscariot, decides to betray Jesus for thirty pieces of silver.[38]

Towards the end of the week, Jesus has the Last Supper with his disciples, during which he institutes the Eucharist, and prepares them for his departure in the Farewell Discourse. After the supper, Jesus is betrayed with a kiss while he is in agony in the garden, and is arrested. After his arrest, Jesus is abandoned by most of his disciples, and Peter denies him three times, as Jesus had predicted during the Last Supper.[127][128] The final week that begins with his entry into Jerusalem, concludes with his crucifixion and burial on that Friday.

Passion[edit]

Betrayal and arrest[edit]

Main articles: Agony in the Garden, Kiss of Judas, and Arrest of Jesus
See also: Holy Hour
Kiss of Judas (1304–1306), fresco by Giotto, Scrovegni Chapel, Padua, Italy

In Matthew 26:36–46, Mark 14:32–42, Luke 22:39–46 and John 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as Garden of Gethsemane.[129][130]

Jesus is accompanied by Peter, John and James the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it."[130] Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"[130]

While in the Garden, Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus.[130][131] One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd.[130][131] Luke states that Jesus miraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: all who live by the sword, shall die by the sword.[130][131]

Justice[edit]

Main articles: Sanhedrin trial of Jesus, Pilate's court, and Jesus at Herod's court
See also: Ecce homo
Jesus about to be struck in front of the High Priest Annas, as in John 18:22, depicted by Madrazo, 1803

In the narrative of the four canonical gospels after the betrayal and arrest of Jesus, he is taken to the Sanhedrin, a Jewish judicial body.[132] Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God.[131][133][134] He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus—accusing him of claiming to be the King of the Jews.[134] After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion.[131][133][134][135] Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.[135]

After the Sanhedrin trial Jesus is taken to Pilate's court in the praetorium. Only in the Gospel of Luke, finding that Jesus, being from Galilee, belonged to Herod Antipas' jurisdiction, Pilate decides to send Jesus to Herod. Herod Antipas (the same man who had previously ordered the death of John the Baptist) had wanted to see Jesus for a long time, because he had been hoping to observe one of the miracles of Jesus.[136] However, Jesus says nothing in response to Herod's questions, or the vehement accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. And Herod and Pilate become friends with each other that day: for before they were at enmity.[137] After questioning Jesus and receiving no replies, Herod sees Jesus as no threat and returns him to Pilate.[138]

After Jesus' return from Herod's court, Pilate publicly declares that he finds Jesus to be innocent of the charges, but the crowd insists on capital punishment. The universal rule of the Roman Empire limited capital punishment strictly to the tribunal of the Roman governor[139] and Pilate decided to publicly wash his hands as not being privy to Jesus' death. Pilate thus presents himself as an advocate pleading Jesus' case rather than as a judge in an official hearing, yet he orders the crucifixion of Jesus.[140][141][142]

Crucifixion and burial[edit]

Main articles: Crucifixion of Jesus and Entombment of Christ
See also: Sayings of Jesus on the cross
The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa

Jesus' crucifixion is described in all four canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as a historical event.[143][144][145]

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three synoptic gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so.[146][147] In Luke 23:27–28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children.[146] Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's gospels state that he refused this.[146][147]

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him.[146][148] Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross.[149][150][151] In John 19:26–27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.[149][152][153][154]

In the three synoptic gospels, various supernatural events accompany the crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints.[147] The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic.[147] The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already; this further fulfilled prophecy, as noted in John 19:36, "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken." One of the soldiers pierced the side of Jesus with a lance and blood and water flowed out.[148] In Mark 15:39, impressed by the events, the Roman centurion calls Jesus the Son of God.[146][147][155][156]

Following Jesus' death on Friday, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus.[146] In Matthew 27:62–66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.[146][157][158]

Approximate chronological comparison between the Jesus Passion narratives according to the Gospels of Mark and John. Each section ('1' to '28') represents 3 hours of time.[159]

Empty tombBurial of JesusQuod scripsi, scripsiCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of Jesus

Last SupperEmpty tombBurial of JesusCrucifixion darknessMocking of JesusCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of JesusGethsemanePassover SederLast Supper


Resurrection and Ascension[edit]

Main article: Resurrection of Jesus
See also: Empty tomb and Resurrection of Jesus in Christian art
Resurrection of Jesus by Lucas Cranach, 1558

The gospels state that the first day of the week after the crucifixion (typically interpreted as a Sunday), the followers of Jesus encounter him risen from the dead, after his tomb was discovered to be empty.[6][7][160][161] The New Testament does not include an account of the "moment of resurrection" and in the Eastern Church icons do not depict that moment, but show the Myrrhbearers, and depict scenes of salvation.[162][163]

The resurrected Jesus then appears to his followers that day and a number of times thereafter, delivers sermons and has supper with some of them, before ascending to Heaven. The gospels of Luke and Mark include brief mentions of the Ascension, but the main references to it are elsewhere in the New Testament.[6][7][161]

The four gospels have variations in their account of the resurrection of Jesus and his appearances, but there are four points at which all gospels converge:[164] the turning of the stone that had closed the tomb, the visit of the women on "the first day of the week;" that the risen Jesus chose first to appear to women (or a woman) and told them (her) to inform the other disciples; the prominence of Mary Magdalene in the accounts.[162][165] Variants have to do with the precise time the women visited the tomb, the number and identity of the women; the purpose of their visit; the appearance of the messenger(s)—angelic or human; their message to the women; and the response of the women.[162]

In Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb.[6][7][161] The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary, mother of James. The accounts of Mark 16:9, John 20:15 indicate that Jesus appeared to the Magdalene first, and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection.[6][7][161] In Matthew 28:11–15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.[7]

Resurrection appearances[edit]

Main article: Resurrection appearances of Jesus
See also: Noli me tangere, Doubting Thomas, Great Commission, and Road to Emmaus appearance
See also: Overview of resurrection appearances in the Gospels and Paul
Noli me Tangere by Antonio da Correggio, c. 1534

In John 20:15–17 Jesus appears to Mary Magdalene soon after his resurrection. At first she does not recognize him and thinks that he is the gardener. When he says her name, she recognizes him yet he tells her Noli me Tangere, do not touch me, "for I am not yet ascended to my Father."

Later that day, at evening, Jesus appears to the disciples and shows them the wounds in his hands and his side in John 20:19–21. Thomas the Apostle is not present at that meeting and later expresses doubt about the resurrection of Jesus. As Thomas is expressing his doubts, in the well known Doubting Thomas episode in John 20:24–29 Jesus appears to him and invites him to put his finger into the holes made by the wounds in Jesus' hands and side. Thomas then professes his faith in Jesus. In Matthew 28:16–20, in the Great Commission Jesus appears to his followers on a mountain in Galilee and calls on them to baptize all nations in the name of the "Father, Son, and Holy Spirit".

Luke 24:13–32 describes the Road to Emmaus appearance in which while a disciple named Cleopas was walking towards Emmaus with another disciple, they met Jesus, who later has supper with them. Mark 16:12–13 has a similar account that describes the appearance of Jesus to two disciples while they were walking in the country, at about the same time in the Gospel narrative.[166] In the Miraculous catch of 153 fish Jesus appears to his disciples on the Sea of Galilee, and thereafter Jesus encourages the Apostle Peter to serve his followers.[6][7][161]

Ascension[edit]

Main article: Ascension of Jesus
See also: Ascension of Jesus in Christian art
Ascension of Christ by Garofalo (1520)

The Ascension of Jesus (anglicized from the Vulgate Latin Acts 1:9-11 section title: Ascensio Iesu) is the Christian teaching found in the New Testament that the resurrected Jesus was taken up to heaven in his resurrected body, in the presence of eleven of his apostles, occurring 40 days after the resurrection. In the biblical narrative, an angel tells the watching disciples that Jesus' second coming will take place in the same manner as his ascension.[167]

The canonical gospels include two brief descriptions of the Ascension of Jesus in Luke 24:50–53 and Mark 16:19, in which it takes place on Easter Sunday.[168] A more detailed account of Jesus' bodily Ascension into the clouds is given in the Acts of the Apostles (1:9–11) where the narrative starts with the account of Jesus' appearances after his resurrection and describes the event as taking place forty days later.[169][170]

Acts 1:9–12 specifies the location of the Ascension as the "mount called Olivet" near Jerusalem. Acts 1:3 states that Jesus: "showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God". After giving a number of instructions to the apostles Acts 1:9 describes the Ascension as follows: "And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight." Following this two men clothed in white appear and tell the apostles that Jesus will return in the same manner as he was taken, and the apostles return to Jerusalem.[170]

In Acts 2:30–33, Ephesians 4:8–10 and 1 Timothy 3:16 (where Jesus as taken up in glory) the Ascension is spoken of as an accepted fact, while Hebrews 10:12 describes Jesus as seated in heaven.[171]

See also[edit]

Gospels, chronology and historicity

Associated sites

Notes[edit]

  1. ^ Medieval Italy: An Encyclopedia by Christopher Kleinhenz (Nov 2003) Routledge, ISBN 0415939305 p. 310
  2. ^ a b Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pp. 441–442
  3. ^ a b The encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pp. 52–56
  4. ^ "When were the Bible books written?". www.gty.org. Retrieved 2015-11-23.
  5. ^ The Bible Knowledge Background Commentary by Craig A. Evans 2003 ISBN 0-7814-3868-3 pp. 465–477
  6. ^ a b c d e f g The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 pages 521–530
  7. ^ a b c d e f g h The Bible Knowledge Commentary: New Testament edited by John F. Walvoord, Roy B. Zuck 1983 ISBN 978-0-88207-812-0 page 91
  8. ^ Luke 3:23–38 Matthew 1:1–17
  9. ^ Where Christology began: essays on Philippians 2 by Ralph P. Martin, Brian J. Dodd 1998 ISBN 0-664-25619-8 p. 28
  10. ^ The purpose of the Biblical genealogies by Marshall D. Johnson 1989 ISBN 0-521-35644-X pp. 229–233
  11. ^ Joseph A. Fitzmyer, The Gospel According to Luke I–IX. Anchor Bible. Garden City: Doubleday, 1981, pp. 499–500.
  12. ^ I. Howard Marshall, "The Gospel of Luke" (The New International Greek Testament Commentary). Grand Rapids: Eerdmans, 1978, p. 158.
  13. ^ The Gospel of Luke by William Barclay 2001 ISBN 0-664-22487-3 pp. 49–50
  14. ^ Luke: an introduction and commentary by Leon Morris 1988 ISBN 0-8028-0419-5 p. 110
  15. ^ Cox (2007) pp. 285–286
  16. ^ Marcus J. Borg, John Dominic Crossan, The First Christmas (HarperCollins, 2009) p. 95.
  17. ^ "biblical literature." Encyclopædia Britannica. Encyclopædia Britannica Online. 2011. [1].
  18. ^ Mark D. Roberts Can We Trust the Gospels?: Investigating the Reliability of Matthew, Mark, Luke and John Good News Publishers, 2007 p. 102
  19. ^ Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. Bloomsbury. pp. 145–146.
  20. ^ The Gospel of Matthew by Daniel J. Harrington 1991 ISBN 0-8146-5803-2 p. 47
  21. ^ Vermes, Géza (2006-11-02). The Nativity: History and Legend. Penguin Books Ltd. p. 64. ISBN 978-0-14-102446-2.
  22. ^ Sanders, E. P. (1993). The historical figure of Jesus. Penguin Books. pp. 85–88. ISBN 9780713990591.
  23. ^ Jeremy Corley New Perspectives on the Nativity Continuum International Publishing Group, 2009 p. 22.
  24. ^ Interpreting Gospel Narratives: Scenes, People, and Theology by Timothy Wiarda 2010 ISBN 0-8054-4843-8 pp. 75–78
  25. ^ Jesus, the Christ: Contemporary Perspectives by Brennan R. Hill 2004 ISBN 1-58595-303-2 p. 89
  26. ^ The Gospel of Luke by Timothy Johnson 1992 ISBN 0-8146-5805-9 p. 72
  27. ^ Recovering Jesus: the witness of the New Testament Thomas R. Yoder Neufeld 2007 ISBN 1-58743-202-1 p. 111
  28. ^ a b Essays in New Testament interpretation by Charles Francis Digby Moule 1982 ISBN 0-521-23783-1 p. 63
  29. ^ a b The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 ISBN 0-8028-6496-1 p. 28
  30. ^ Scripture in tradition by John Breck 2001 ISBN 0-88141-226-0 p. 12
  31. ^ a b c Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007 ISBN 0-7847-1900-4 pp. 117–130
  32. ^ a b c d Christianity:くぁ an introduction by Alister E. McGrath 2006 ISBN 978-1-4051-0901-7 pp. 16–22
  33. ^ a b c d The Christology of Mark's Gospel by Jack Dean Kingsbury 1983 ISBN 0-8006-2337-1 pp. 91–95
  34. ^ a b c d The Cambridge companion to the Gospels by Stephen C. Barton ISBN 0-521-00261-3 pp. 132–133
  35. ^ a b St Mark's Gospel and the Christian faith by Michael Keene 2002 ISBN 0-7487-6775-4 pp. 24–25
  36. ^ The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 pp. 256–258
  37. ^ The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 pp. 381–395
  38. ^ a b All the Apostles of the Bible by Herbert Lockyer 1988 ISBN 0-310-28011-7 pp. 106–111
  39. ^ a b The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 p. 114
  40. ^ a b Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pp. 113–129
  41. ^ Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0-8308-2699-8 pp. 19–21
  42. ^ Sanders, E. P. (1993). The Historical Figure of Jesus. Penguin Books. pp. 11, 249. ISBN 9780140144994.
  43. ^ a b The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 p. 71
  44. ^ a b A theology of the New Testament by George Eldon Ladd 1993 [ISBN missing] p. 324
  45. ^ a b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 143–160
  46. ^ a b Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 97–110
  47. ^ a b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 165–180
  48. ^ a b Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 121–135
  49. ^ a b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 189–207
  50. ^ a b c Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 p. 137
  51. ^ a b c The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 211–229
  52. ^ a b c d Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 929
  53. ^ a b c d e Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 155–170
  54. ^ a b c Matthew by David L. Turner 2008 ISBN 0-8010-2684-9 p. 613
  55. ^ The Encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pp. 52–56
  56. ^ "1 Corinthians 15 NIV". biblehub.com. Retrieved 2015-11-23.
  57. ^ "Evidence for the Resurrection". www.leaderu.com. Retrieved 2015-11-23.
  58. ^ Jesus in the Synagogue of Capernaum: The Pericope and its Programmatic Character for the Gospel of Mark by John Chijioke Iwe 1991 ISBN 978-8876528460 p. 7
  59. ^ The Sermon on the mount: a theological investigation by Carl G. Vaught 2001 ISBN 978-0-918954-76-3 pp. xi–xiv
  60. ^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt, 2005, ISBN 1-931018-31-6, pp. 63–68
  61. ^ Medieval art: a topical dictionary by Leslie Ross 1996 ISBN 978-0-313-29329-0 p. 30
  62. ^ Jesus of history, Christ of faith by Thomas Zanzig 2000 ISBN 0-88489-530-0 p. 118
  63. ^ The Gospel and Epistles of John: A Concise Commentary by Raymond Edward Brown 1988 ISBN 978-0-8146-1283-5 pp. 25–27
  64. ^ a b c Harrington, Daniel J., SJ. "Jesus Goes Public." America, Jan. 7–14, 2008, pp. 38ff
  65. ^ Mt 3:13–17, 2 Cor. 5:21; Hebrews 4:15; 1 Peter 3:18
  66. ^ Pope Benedict XVI. Jesus of Nazareth. Doubleday Religion, 2007. ISBN 978-0-385-52341-7
  67. ^ Mt 3:17, Mk 1:11, Lk 3:21–22
  68. ^ The Gospel of Matthew by Daniel J. Harrington 1991 ISBN 0-8146-5803-2 p. 63
  69. ^ Christianity: A Biblical, Historical, and Theological Guide by Glenn Jonas, Kathryn Muller Lopez 2010 [ISBN missing] pp. 95–96
  70. ^ Studying the historical Jesus: evaluations of the state of current research by Bruce Chilton, Craig A. Evans 1998 ISBN 90-04-11142-5 pp. 187–198
  71. ^ Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 p. 47
  72. ^ a b Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 p. 339
  73. ^ Matthew 4:1–11, New International Version
  74. ^ Mark 1:12–13, NIV
  75. ^ Luke 4:1–13, NIV
  76. ^ The Gospel according to Matthew by Leon Morris 1992 ISBN 0-85111-338-9 p. 83
  77. ^ Luke by Fred B. Craddock 1991 ISBN 0-8042-3123-0 p. 69
  78. ^ The beginning of the Gospel: introducing the Gospel according to Mark by Eugene LaVerdiere 1999 ISBN 0-8146-2478-2 p. 49
  79. ^ "Luke 5:1–11, New International Version". Biblegateway. Retrieved 2012-07-18.
  80. ^ John Clowes, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK, 1817, p. 214, available on Google books
  81. ^ The Gospel of Luke by Timothy Johnson, Daniel J. Harrington, 1992 ISBN 0-8146-5805-9 p. 89
  82. ^ The Gospel of Luke, by Joel B. Green 1997 ISBN 0-8028-2315-7 p. 230
  83. ^ John by Gail R. O'Day, Susan Hylen 2006 ISBN 0-664-25260-5 p. 31
  84. ^ H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill Press, Netherlands page 599
  85. ^ Dmitri Royster 1999 The miracles of Christ ISBN 0-88141-193-0 p. 71
  86. ^ The Gospel according to Matthew: an introduction and commentary by R. T. France 1987 ISBN 0-8028-0063-7 p. 154
  87. ^ Michael Keene 2002 St Mark's Gospel and the Christian faith ISBN 0-7487-6775-4 p. 26
  88. ^ John Clowes, 1817 The Miracles of Jesus Christ published by J. Gleave, Manchester, UK p. 47
  89. ^ The Gospel of Matthew by R. T. France 2007 ISBN 0-8028-2501-X p. 349
  90. ^ The first gospel by Harold Riley, 1992 ISBN 0-86554-409-3 p. 47
  91. ^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 48
  92. ^ The life of Jesus by David Friedrich Strauss, 1860 published by Calvin Blanchard, p. 340
  93. ^ Luke by Sharon H. Ringe 1995 ISBN 0-664-25259-1 pp. 151–152
  94. ^ Robert Maguire 1863 The miracles of Christ published by Weeks and Co. London p. 185
  95. ^ Merrill Chapin Tenney 1997 John: Gospel of Belief ISBN 0-8028-4351-4 p. 114
  96. ^ Dwight Pentecost 2000 The words and works of Jesus Christ ISBN 0-310-30940-9 p. 234
  97. ^ Jesus the miracle worker: a historical & theological study by Graham H. Twelftree 1999 ISBN 0-8308-1596-1 p. 79
  98. ^ a b Jesus the miracle worker: a historical & theological study by Graham H. Twelftree 1999 ISBN 0-8308-1596-1 pp. 133–134
  99. ^ Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-2 p. 220
  100. ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 p. 235
  101. ^ Lamar Williamson 1983 Mark ISBN 0-8042-3121-4 pp. 138–140
  102. ^ a b The Collegeville Bible Commentary: New Testament by Robert J. Karris 1992 ISBN 0-8146-2211-9 pp. 885–886
  103. ^ a b Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6 p. xvi
  104. ^ Christology and the New Testament by Christopher Mark Tuckett 2001 ISBN 0-664-22431-8 p. 109
  105. ^ The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 p. 69
  106. ^ a b One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pp. 240–241
  107. ^ The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0-8028-4438-3 pp. 7–9
  108. ^ Casey, Maurice (2010). Jesus of Nazareth. Bloomsbury. pp. 188–189.
  109. ^ a b c Transfiguration by Dorothy A. Lee 2005 ISBN 978-0-8264-7595-4 pp. 21–30
  110. ^ a b Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 p. 213
  111. ^ Clowes, John, 1817, The Miracles of Jesus Christ published by J. Gleave, Manchester, UK p. 167
  112. ^ Henry Rutter, Evangelical harmony Keating and Brown, London 1803. p. 450
  113. ^ Karl Barth Church dogmatics ISBN 0-567-05089-0 p. 478
  114. ^ Nicholas M. Healy, 2003 Thomas Aquinas: theologian of the Christian life ISBN 978-0-7546-1472-2 p. 100
  115. ^ Transfiguration by Dorothy A. Lee 2005 ISBN 978-0-8264-7595-4 p. 2
  116. ^ The temptations of Jesus in Mark's Gospel by Susan R. Garrett 1996 ISBN 978-0-8028-4259-6 pp. 74–75
  117. ^ Matthew for Everyone by Tom Wright 2004 ISBN 0-664-22787-2 p. 9
  118. ^ Big Picture of the Bible – New Testament by Lorna Daniels Nichols 2009 ISBN 1-57921-928-4 p. 12
  119. ^ John by Gerard Stephen Sloyan 1987 ISBN 0-8042-3125-7 p. 11
  120. ^ Preaching Matthew's Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-1 pp. 25 & 158
  121. ^ a b c Behold the King: A Study of Matthew by Stanley D. Toussaint 2005 ISBN 0-8254-3845-4 pp. 215–216
  122. ^ a b Matthew by Larry Chouinard 1997 ISBN 0-89900-628-0 p. 321
  123. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pp. 312–313
  124. ^ Francis J. Moloney, Daniel J. Harrington, 1998 The Gospel of John Liturgical Press ISBN 0-8146-5806-7 p. 325
  125. ^ Gospel figures in art by Stefano Zuffi 2003 ISBN 978-0-89236-727-6 pp. 254–259
  126. ^ Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pp. 224–229
  127. ^ Cox (2007) p. 182
  128. ^ Craig A. Evans 2005 The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation ISBN 0-7814-4228-1 p. 122
  129. ^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6 page 169
  130. ^ a b c d e f The Bible Knowledge Commentary: New Testament edited by John F. Walvoord, Roy B. Zuck 1983 ISBN 978-0-88207-812-0 pages 83–85
  131. ^ a b c d e The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 487-500
  132. ^ Brown, Raymond E. An Introduction to the New Testament Doubleday 1997 ISBN 0-385-24767-2, p. 146.
  133. ^ a b Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 396–400
  134. ^ a b c Holman Concise Bible Dictionary 2011 ISBN 0-8054-9548-7 pages 608–609
  135. ^ a b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1982 ISBN 0-8028-3782-4 pages 1050–1052
  136. ^ Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN 978-0-8146-5113-1 pages 120–121
  137. ^ New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 page 172
  138. ^ Bromiley, Geoffrey W. (1995), International Standard Bible Encyclopedia. Wm. B. Eerdmans Publishing. vol. K-P. p. 929.
  139. ^ International Standard Bible Encyclopedia. by Geoffrey W. Bromiley 1982 vol. K-P, p. 979.
  140. ^ Bond, Helen Katharine (1998). Pontius Pilate in History and Interpretation. Cambridge University Press. p. 159. ISBN 978-0-521-63114-3.
  141. ^ Matthew (New Cambridge Bible Commentary) by Craig A. Evans (Feb 6, 2012) ISBN 0521812143 page 454
  142. ^ The Historical Jesus Through Catholic and Jewish Eyes by Bryan F. Le Beau, Leonard J. Greenspoon and Dennis Hamm (Nov 1, 2000) ISBN 1563383225 pages 105–106
  143. ^ Funk, Robert W.; Jesus Seminar (1998). The acts of Jesus: the search for the authentic deeds of Jesus. San Francisco: Harper.
  144. ^ John Dominic Crossan, (1995) Jesus: A Revolutionary Biography HarperOne ISBN 0-06-061662-8 page 145. J. D. Crossan, page 145 states: "that he was crucified is as sure as anything historical can ever be."
  145. ^ The Word in this world by Paul William Meyer, John T. Carroll 2004 ISBN 0-664-22701-5 page 112
  146. ^ a b c d e f g The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 509-520
  147. ^ a b c d e The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 211–214
  148. ^ a b Merriam-Webster's encyclopedia of world religions by Merriam-Webster, Inc. 1999 ISBN 978-0-87779-044-0 page 271
  149. ^ a b Geoffrey W. Bromiley, International Standard Bible Encyclopedia, Eerdmans Press 1995, ISBN 0-8028-3784-0 page 426
  150. ^ Joseph F. Kelly, An Introduction to the New Testament 2006 ISBN 978-0-8146-5216-9 page 153
  151. ^ Jesus: the complete guide by Leslie Houlden 2006 ISBN 0-8264-8011-X page 627
  152. ^ Vernon K. Robbins in Literary studies in Luke-Acts by Richard P. Thompson (editor) 1998 ISBN 0-86554-563-4 pages 200–201
  153. ^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 648
  154. ^ Reading Luke-Acts: dynamics of Biblical narrative by William S. Kurz 1993 ISBN 0-664-25441-1 page 201
  155. ^ The Gospel according to Mark by George Martin 2o05 ISBN 0-8294-1970-5 page 440
  156. ^ Mark by Allen Black 1995 ISBN 0-89900-629-9 page 280
  157. ^ The Gospel of Matthew by Daniel J. Harrington 1991 ISBN 0-8146-5803-2 page 404
  158. ^ The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 page 727
  159. ^ For example, compare: "It was nine in the morning when they crucified him." (Mark 15:25 NIV) and "It was the day of Preparation of the Passover; it was about noon. (...) Finally Pilate handed him over to them to be crucified." (John 19:14,16 NIV). Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (1999), p. 32–36.
  160. ^ Matthew 28:1, Mark 16:9, Luke 24:1 and John 20:1
  161. ^ a b c d e Cox (2007) pp. 216–226
  162. ^ a b c Stagg, Evalyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978, p. 144–150.
  163. ^ Vladimir Lossky, 1982 The Meaning of Icons ISBN 978-0-913836-99-6 page 185
  164. ^ Mark 16:1–8, Matthew 28:1–8, Luke 24:1–12, and John 20:1–13
  165. ^ Setzer, Claudia. "Excellent Women: Female Witness to the Resurrection." Journal of Biblical Literature, Vol. 116, No. 2 (Summer, 1997), pp. 259–272
  166. ^ Catholic Comparative New Testament by Oxford University Press 2006 ISBN 0-19-528299-X page 589
  167. ^ "Ascension, The." Macmillan Dictionary of the Bible. London: Collins, 2002. Credo Reference. Web. 27 September 2010. ISBN 0333648056
  168. ^ Fred B. Craddock, Luke (Westminster John Knox Press, 2009), p. 293
  169. ^ Luke by Fred B. Craddock 2009 ISBN 0664234356 pages 293–294
  170. ^ a b New Testament Theology by Frank J. Matera 2007 ISBN 066423044X pages 53–54
  171. ^ Eerdmans Dictionary of the Bible by D. N. Freedman, David Noel, Allen Myers and Astrid B. Beck 2000 ISBN 9053565035 page 110

References[edit]

Further reading[edit]

  • Bruce J. Malina: Windows on the World of Jesus: Time Travel to Ancient Judea. Westminster John Knox Press: Louisville (Kentucky) 1993
  • Bruce J. Malina: The New Testament World: Insights from Cultural Anthropology. 3rd edition, Westminster John Knox Press Louisville (Kentucky) 2001
  • Ekkehard Stegemann and Wolfgang Stegemann: The Jesus Movement: A Social History of Its First Century. Augsburg Fortress Publishers: Minneapolis 1999
  • Shailer Mathews (1899). A History of New Testament Times in Palestine.

External links[edit]

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