Life and Ministry of Jesus His Baptism Life Chronology and Full Ministry

Life and Ministry of Jesus
His Baptism Life Chronology and Full Ministry

Contents
1 Life of Jesus in the New Testament 1
1.1 Genealogy and Nativity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1.2 Ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
1.2.1 Locations of Ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
1.2.2 Baptism and temptation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
1.2.3 Calling the disciples and early Ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
1.2.4 Ministry and miracles in Galilee . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
1.2.5 Proclamation as Christ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.2.6 Transﬁguration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.2.7 Final journey to Jerusalem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.2.8 Final week in Jerusalem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
1.3 Passion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
1.3.1 Betrayal and arrest . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
1.3.2 Trials . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
1.3.3 Cruciﬁxion and burial . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
1.4 Resurrection and Ascension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
1.4.1 Resurrection appearances . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
1.4.2 Ascension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
1.5 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
1.6 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
1.7 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
1.8 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
2 Ministry of Jesus 16
2.1 Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
2.2 Baptism and early ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
2.3 Ministry in Galilee . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
2.3.1 Early Galilean ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
2.3.2 Major Galilean ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
2.3.3 Final Galilean ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
2.4 Judea and Perea to Jerusalem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
2.4.1 Later Judean ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
2.4.2 Later Perean ministry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
i

ii CONTENTS
2.5 Final ministry in Jerusalem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
2.6 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
2.7 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
3 Baptism of Jesus 26
3.1 In the Synoptic Gospels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
3.2 In the Gospel of John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
3.3 In the Gospel of the Nazarenes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
3.4 Location . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
3.5 Chronology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
3.6 Historicity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
3.7 Artistic depictions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
3.8 Music . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
3.9 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
3.10 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
3.11 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
4 Chronology of Jesus 32
4.1 Context and overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
4.2 Date of birth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
4.2.1 Nativity accounts: Luke and Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
4.2.2 Working backwards from when Jesus began preaching . . . . . . . . . . . . . . . . . . . . 34
4.3 Years of preaching . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
4.3.1 Reign of Tiberius and the Gospel of Luke . . . . . . . . . . . . . . . . . . . . . . . . . . 34
4.3.2 Jerusalem Temple and the Gospel of John . . . . . . . . . . . . . . . . . . . . . . . . . . 34
4.3.3 Josephus’ reference to the Baptist . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
4.4 Date of death . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
4.4.1 Prefecture of Pontius Pilate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
4.4.2 Reign of Herod Antipas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
4.4.3 Conversion of Paul . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
4.4.4 Astronomical analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
4.4.5 Day of death . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
4.5 Other approaches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
4.6 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
4.7 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
4.8 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
5 Life of Christ 44
5.1 Most common scenes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
5.1.1 Birth and childhood sequence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
5.1.2 Mission period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
5.1.3 Passion of Christ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

CONTENTS iii
5.1.4 Resurrection to Ascension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
5.2 Choice of scenes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
5.3 Cycles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
5.4 Parables . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
5.5 Individual cycles with articles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
5.6 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
5.7 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
5.8 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
5.9 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
6 Chronology of the Bible 50
6.1 Chronologies prior to canonization . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
6.2 Masoretic table . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6.3 Samaritan Pentateuch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6.4 Septuagint (LXX) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6.5 Post-Biblical theological chronologies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6.5.1 Second Temple and Rabbinic traditions . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
6.5.2 Christian chronologies from Eusebius to Ussher . . . . . . . . . . . . . . . . . . . . . . . 52
6.5.3 Correlation of historical evidence and the Israelite kings . . . . . . . . . . . . . . . . . . . 52
6.6 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
6.7 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
6.8 Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
6.9 Text and image sources, contributors, and licenses . . . . . . . . . . . . . . . . . . . . . . . . . . 55
6.9.1 Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
6.9.2 Images . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
6.9.3 Content license . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Chapter 1
Life of Jesus in the New Testament
The Maestà by Duccio, (1310) depicting the Life of Christ, with
26 central scenes devoted to the Passion and Resurrection.[1]
The four canonical gospels of the New Testament are the
primary sources of information for the narrative of the
life of Jesus.[2][3]
However, other parts of the New Testa-
ment, such as the Pauline epistles which were likely writ-
ten decades before them, also include references to key
episodes in his life such as the Last Supper.[2][3][4]
And
the Acts of the Apostles (1:1-11) says more about the
Ascension episode than the canonical gospels.[5][6]
The genealogy and Nativity of Jesus are described in two
of the four canonical gospels: Matthew and Luke. Luke
and Matthew describe Jesus being born in Bethlehem, in
Judea, to a virgin mother. In Matthew, wise men fol-
low a star to Bethlehem to bring gifts to Jesus, born the
King of the Jews. King Herod orders the massacre of all
male children under two years old in Bethlehem to kill
Jesus, but the holy family flees to Egypt and later settles
in Nazareth.[7][8]
In the gospels, the ministry of Jesus starts with his Bap-
tism by John the Baptist, when he is about thirty years
old. Jesus then begins preaching in Galilee and gathers
disciples.[9][10]
After the proclamation of Jesus as Christ,
three of the disciples witness his Transfiguration.[11][12]
After the death of John the Baptist and the Transfigu-
ration, Jesus starts his final journey to Jerusalem, having
predicted his own death there.[13]
Jesus makes a triumphal
entry into Jerusalem, and once there friction with the
Pharisees increases and one of his disciples agrees to be-
tray him for thirty pieces of silver.[14][15][16]
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.[17]
The
trial ends in his crucifixion and death. Three days after his
burial, he is resurrected and appears to his disciples over
a 40-day period, after which he ascends to Heaven.[18] [19]
1.1 Genealogy and Nativity
Main articles: Genealogy of Jesus and Nativity of Jesus
Two of the four canonical gospels provide accounts of
“Adoration of the Shepherds” by Gerard van Honthorst, 1622
the genealogy and birth of Jesus.[20]
While Luke traces
the genealogy upwards towards Adam and God, Matthew
traces it downwards towards Jesus.[21]
Both gospels state
that Jesus was begotten not by Joseph, but by God.[22]
Both accounts trace Joseph back to King David and from
there to Abraham. These lists are identical between Abra-
ham and David (except for one), but they differ almost
completely between David and Joseph.[23][24]
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.[25][26][27]
1

2 CHAPTER 1. LIFE OF JESUS IN THE NEW TESTAMENT
Much of modern scholarship interprets them as literary
inventions.[28]
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.[29]
Angels proclaim
him a savior for all people, and shepherds come to adore
him; the family then returns to Nazareth. In Matthew,
astrologers 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 fam-
ily flees to Egypt and later settles in Nazareth. Over the
centuries, biblical scholars have attempted to reconcile
these contradictions,[30]
while modern scholarship mostly
views them as legendary.[31][32][33][34][35]
Generally, they
consider the issue of historicity as secondary, given that
gospels were primarily written as theological documents
rather than chronological timelines.[36][37][38][39]
1.2 Ministry
Main article: Ministry of Jesus
See also: Chronology of Jesus
The five major milestones in the New Testament narra-
Jesus commissioning the Twelve Apostles depicted by
Ghirlandaio, 1481.
tive of the life of Jesus are his Baptism, Transfiguration,
Crucifixion, Resurrection and Ascension.[40][41][42]
In the gospels, the ministry of Jesus begins with his bap-
tism in the countryside of Roman Judea and Transjordan,
near the river Jordan, and ends in Jerusalem, following the
Last Supper with his disciples.[10]
The Gospel of Luke
(3:23) states that Jesus was “about 30 years of age” at the
start of his ministry.[43][44]
A chronology of Jesus typi-
cally has the date of the start of his ministry estimated at
around 27-29 and the end in the range 30-36.[43][44][45][46]
Jesus’ Early Galilean ministry begins when after his Bap-
tism, he goes back to Galilee from his time in the Judean
desert.[47]
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[9][10]
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.[48][49]
The Final Galilean ministry begins
after the death of John the Baptist as Jesus prepares to go
to Jerusalem.[50][51]
In the Later Judean ministry Jesus starts his final journey
to Jerusalem through Judea.[11][12][52][53]
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.[54][55][56]
The Final ministry
in Jerusalem is sometimes called the Passion Week and
begins with Jesus’ triumphal entry into Jerusalem.[57]
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.[58]
1.2.1 Locations of Ministry
Main article: New Testament places associated with Jesus
In the New Testament accounts, the principle locations
Galilee, Perea and Judea at the time of Jesus
for the ministry of Jesus were Galilee and Judea, with
activities also taking place in surrounding areas such as
Perea and Samaria.[9][10]
The gospel narrative of the ministry of Jesus is tradition-

1.2. MINISTRY 3
ally separated into sections that have a geographical na-
ture.
• Galilean ministry: Jesus’ ministry be-
gins when after his baptism, he returns
to Galilee, and preaches in the syna-
gogue of Capernaum.[47][59]
The first dis-
ciples of Jesus encounter him near the
Sea of Galilee and his later Galilean
ministry includes key episodes such
as Sermon on the Mount (with the
Beatitudes) which form the core of his
moral teachings.[60][61]
Jesus’ ministry in
the Galilee area draws to an end with the
death of John the Baptist.[50][51]
• 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 transfigura-
tion.[11][12]
After these events, a good
portion of the gospel narratives deal with
Jesus’ final journey to Jerusalem through
Perea and Judea.[11][12][52][53]
As Jesus
travels towards Jerusalem through Perea
he returns to the area where he was
baptized.[54][55][56]
• Final week in Jerusalem: The final part
of Jesus’ ministry begins (Matthew 21
and Mark 11) with his triumphal en-
try into Jerusalem after the raising of
Lazarus episode which takes place in
Bethany. The gospels provide more de-
tails about the final portion than the
other periods, devoting about one third
of their text to the last week of the life
of Jesus in Jerusalem which ends in his
crucifixion.[58]
The New Testament ac-
counts of the resurrection appearances of
Jesus and his ascension are also in Judea.
1.2.2 Baptism and temptation
Main articles: Baptism of Jesus and Temptation of Jesus
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.[63][64]
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
Francesco Albani's 17th century Baptism of Christ is a typical
depiction with the sky opening and the Holy Spirit descending as
a dove.[62]
declared himself a forerunner to one who would bap-
tize 'with the Holy Spirit and with fire' (Luke 3:16).
In so doing he was preparing the way for Jesus.[65]
Je-
sus came to the Jordan River where he was baptized
by John.[65][66][67][68]
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.”[65][69]
Most modern scholars view the fact that Jesus was bap-
tized by John as an historical event to which a high degree
of certainty can be assigned.[70][71][72][73]
James Dunn
states that the historicity of the Baptism and crucifixion
of Jesus “command almost universal assent”.[74]
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.[74]
The temptation of Jesus is detailed in the gospels of
Matthew,[75]
Mark,[76]
and Luke.[77]
In these narratives,
after being baptized, Jesus fasted for forty days and nights
in the Judaean Desert. During this time, the devil ap-
peared to Jesus and tempted him. Jesus having refused
each temptation, the devil departed and angels came and
brought nourishment to Jesus.

1.2.3 Calling the disciples and early Min-
istry
See also: First disciples of Jesus
The calling of the first disciples is a key episode in the
Calling of the disciples and the miraculous catch of fish, by
Raphael, 1515
gospels which begins the active ministry of Jesus, and
builds the foundation for the group of people who fol-
low him, and later form the early Church.[78][79]
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.[80]
In the Gospel of Luke (5:1–11),[81]
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 Je-
sus vocationally as disciples.[82][83][84]
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 be-
cause 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.[85]
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.[86][87]
1.2.4 Ministry and miracles in Galilee
Jesus’ activities in Galillee include a number of mira-
cles 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.[88][89][90]
In this period, Jesus also gath-
ers disciples, e.g. calls Matthew.[91]
The Commissioning
the twelve Apostles relates the initial selection of the
twelve Apostles among the disciples of Jesus.[92][93][94]
In the Mission Discourse, Jesus instructs the twelve apos-
tles who are named in Matthew 10:2-3 to carry no be-
longings as they travel from city to city and preach.[48][49]
Separately in Luke 10:1-24 relates the Seventy Disciples,
where Jesus appoints a larger number of disciples and
sent them out in pairs with the Missionary’s Mandate to
go into villages before Jesus’ arrival there.[95]
Walking on water, by Veneziano, 1370
After hearing of 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.[96]
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 devel-
oping the relationship between Jesus and his disciples, at
this stage of his ministry.[97]
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 disci-
ples increase their faith in Jesus and in Matthew 14:33
they say: “Of a truth thou art the Son of God”.[98]
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 'un-
clean,' but what comes out of his mouth, that is what
makes him 'unclean.'".[99]
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.[100]
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.”[100]
The importance of faith is also
emphasized in the Cleansing ten lepers episode in Luke
17:11-19.[101][102]
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 heal-
ing, the disciples say: “He even makes the deaf hear and
the mute speak.” The episode is the last in a series of nar-

1.2. MINISTRY 5
rated miracles which builds up to Peter’s proclamation of
Jesus as Christ in Mark 8:29.[103]
1.2.5 Proclamation as Christ
Main article: Confession of Peter
The Confession of Peter refers to an episode in the New
Pietro Perugino's depiction of the “Giving of the Keys to Saint
Peter” by Jesus, 1492
Testament in which in response to Jesus’ question to his
disciples: “Who do you say that I am?" Apostle Pe-
ter 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.[104][105]
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?"[104]
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.[105][106]
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”.[107]
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.[108]
In this as-
sertion, by endorsing both titles as divine revelation, Jesus
unequivocally declares himself to be both Christ and the
Son of God.[108]
The proclamation of Jesus as Christ is
fundamental to Christology and the Confession of Peter,
and Jesus’ acceptance of the title is a definitive statement
for it in the New Testament narrative.[109]
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.[110]
1.2.6 Transfiguration
Main article: Transfiguration of Jesus
The Transfiguration of Jesus is an episode in the
Transfiguration by Alexandr Ivanov, 1824
New Testament narrative in which Jesus is transfigured
(or metamorphosed) and becomes radiant upon a
mountain.[111][112]
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.[111]
In these accounts, Jesus and three
of his apostles go to a mountain (the Mount of Transfig-
uration). 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.[111]
The Transfiguration is one of the miracles of Jesus in the
Gospels.[112][113][114]
This miracle is unique among others
that appear in the Canonical gospels, in that the miracle
happens to Jesus himself.[115]
Thomas Aquinas consid-
ered the Transfiguration “the greatest miracle” in that it
complemented baptism and showed the perfection of life
in Heaven.[116]
The Transfiguration is one of the five ma-
jor milestones in the gospel narrative of the life of Jesus,
the others being Baptism, Crucifixion, Resurrection, and
Ascension.[40][41]
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.[117]
1.2.7 Final journey to Jerusalem
After the death of John the baptist and the Transfigura-
tion, Jesus starts his final journey to Jerusalem, having
predicted his own death there.[13][118][119]
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”.[54][55][56]
The area where Jesus was baptised is in-
ferred as the vicinity of the Perea area, given the activities

Sixth century mosaic of the Raising of Lazarus, church of
Sant'Apollinare Nuovo, Ravenna, Italy.
of the Baptist in Bethabara and Ænon in John 1:28 and
3:23.[120][121]
Scholars generally assume that the route Je-
sus followed from Galilee to Jerusalem passed through
Perea.[56]
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 lead-
ing it.[122][123]
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 commu-
nity of followers, and the role of his apostles in leading
it.[123][124]
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 mat-
ters, not social prominence and clout.[123][124]
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.[57]
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.[125]
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.[126]
1.2.8 Final week in Jerusalem
See also: Triumphal entry into Jerusalem
The description of the last week of the life of Jesus (often
The Last Supper has been depicted by many artistic masters.[127]
called the Passion week) occupies about one third of the
narrative in the canonical gospels.[58]
The narrative for
that week starts by a description of the final entry into
Jerusalem, and ends with his crucifixion.[57][128]
The last week in Jerusalem is the conclusion of the jour-
ney which Jesus had started in Galilee through Perea and
Judea.[57]
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 be-
tween 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.[57]
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.[129]
Towards the end of the week, Jesus has the Last Sup-
per 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.[130][131]
The final
week that begins with his entry into Jerusalem, concludes
with his crucifixion and burial on that Friday.
1.3 Passion

1.3. PASSION 7
1.3.1 Betrayal and arrest
Main articles: Agony in the Garden, Kiss of Judas and
Arrest of Jesus
See also: Holy Hour
In Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46
Kiss of Judas (1304–06), fresco by Giotto, Scrovegni Chapel,
Padua, Italy
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.[132][133]
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. Nev-
ertheless, let it be as you, not I, would have it.”[133]
Only
the Gospel of Luke mentions the details of the sweat of
blood of Jesus and the visitation of the angel who com-
forts 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?"[133]
While in the Garden, Judas appears, accompanied by a
crowd that includes the Jewish priests and elders and peo-
ple with weapons. Judas gives Jesus a kiss to identify him
to the crowd who then arrests Jesus.[133][134]
One of Je-
sus’ disciples tries to stop them and uses a sword to cut
off the ear of one of the men in the crowd.[133][134]
Luke
states that Jesus miraculously healed the wound and John
and Matthew state that Jesus criticized the violent act, in-
sisting 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.[133][134]
1.3.2 Trials
Main articles: Sanhedrin trial of Jesus, Pilate’s court and
Jesus at Herod’s court
See also: Ecce homo
In the narrative of the four canonical gospels after the
Jesus about to be struck in front of the High Priest Annas, as in
John 18:22, depicted by Madrazo, 1803.
betrayal and arrest of Jesus, he is taken to the Sanhedrin,
a Jewish judicial body.[135]
Jesus is tried by the San-
hedrin, mocked and beaten and is condemned for making
claims of being the Son of God.[134][136][137]
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.[137]
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.[134][136][137][138]
Al-
though the Gospel accounts vary with respect to various
details, they agree on the general character and overall
structure of the trials of Jesus.[138]
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' ju-
risdiction, 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.[139]
However, Jesus says almost
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.[140]
After questioning Je-
sus and receiving very few replies, Herod sees Jesus as no
threat and returns him to Pilate.[141]
After Jesus’ return from Herod’s court, Pilate publicly de-
clares that he finds Jesus to be innocent of the charges,
but the crowd insists on capital punishment. The uni-
versal rule of the Roman Empire limited capital punish-

ment strictly to the tribunal of the Roman governor[142]
and Pilate decided to publicly wash his hands as not be-
ing 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.[143][144][145]
1.3.3 Crucifixion and burial
Main articles: Crucifixion of Jesus and Entombment of
Christ
See also: Sayings of Jesus on the cross
Jesus’ crucifixion is described in all four canonical
The Crucifixion (1622) by Simon Vouet; Church of Jesus, Genoa
gospels, and is attested to by other sources of that age
(e.g. Josephus and Tacitus), and is regarded as an histor-
ical event.[146][147][148]
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.[149][150]
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.[149]
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.[149][150]
The soldiers then crucified Jesus and cast lots for his
clothes. Above Jesus’ head on the cross was the in-
scription King of the Jews, and the soldiers and those
passing by mocked him about the title. Jesus was cru-
cified between two convicted thieves, one of whom re-
buked Jesus, while the other defended him.[149][151]
Each
gospel has its own account of Jesus’ last words, com-
prising the seven last sayings on the cross.[152][153][154]
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 inter-
preted as his forgiveness of the Roman soldiers and the
others involved.[152][155][156][157]
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.[150]
The tearing of the temple veil, upon the death
of Jesus, is referenced in the synoptic.[150]
The Roman
soldiers did not break Jesus’ legs, as they did to the other
two men crucified (breaking the legs hastened the cruci-
fixion process), as Jesus was dead already; this further ful-
filled 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.[151]
In Mark 15:39, impressed by the events the Ro-
man centurion calls Jesus the Son of God.[149][150][158][159]
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 assis-
tance of Nicodemus.[149]
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.[149][160][161]
1.4 Resurrection and Ascension
Main article: Resurrection of Jesus
See also: Empty tomb and Resurrection of Jesus in Chris-
tian art
The gospels state that the first day of the week after the
crucifixion (typically interpreted as a Sunday), The fol-
lowers of Jesus encounter him risen from the dead, after
his tomb was discovered to be empty.[5][6][162][163]
The
New Testament does not include an account of the “mo-
ment of resurrection” and in the Eastern Church icons do
not depict that moment, but show the Myrrhbearers, and
depict scenes of salvation.[164][165]
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.[5][6][163]

1.4. RESURRECTION AND ASCENSION 9
Resurrection by Lucas Cranach, 1558
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:[166]
the turn-
ing 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 promi-
nence of Mary Magdalene in the accounts.[164][167]
Vari-
ants have to do with the precise time the women visited
the tomb, the number and identity of the women; the pur-
pose of their visit; the appearance of the messenger(s)—
angelic or human; their message to the women; and the
response of the women.[164]
In Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12
his resurrection is announced and explained to the follow-
ers 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.[5][6][163]
The gospel ac-
counts 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 Mag-
dalene and three include Mary the mother of Jesus. The
accounts of Mark 16:9, John 20:15 indicate that Jesus ap-
peared to the Magdalene first, and Luke 16:9 states that
she was among the Myrrhbearers who informed the dis-
ciples about the resurrection.[5][6][163]
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.[6]
1.4.1 Resurrection appearances
Main article: Resurrection appearances of Jesus
See also: Noli me tangere, Doubting Thomas, Great
Commission and Road to Emmaus appearance
After the discovery of the empty tomb, the gospels in-
Noli me Tangere by Antonio da Correggio, c. 1534
dicate that Jesus made a series of appearances to the
disciples.[5][6]
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 Tan-
gere, 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 Je-
sus 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 appear-
ance in which while a disciple named Cleopas was walk-
ing towards Emmaus with another disciple, they met Je-
sus, 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.[168]
In the
Miraculous catch of 153 ﬁsh Jesus appears to his disci-
ples on the Sea of Galilee, and thereafter Jesus encour-
ages Apostle Peter to serve his followers.[5][6][163]
1.4.2 Ascension
Main article: Ascension of Jesus
See also: Ascension of Jesus in Christian art
The Ascension of Jesus (anglicized from the Vulgate
Ascension of Christ by Garofalo 1520
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 resur-
rected 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.[169]
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.[170]
A more de-
tailed 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 af-
ter his resurrection and describes the event as taking place
forty days later.[171][172]
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.[172]
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.[173]
1.5 See also
Gospels, chronology and historicity
• Baptism of Jesus
• Christ myth theory
• Chronology of Jesus
• Detailed Christian timeline
• Gospel harmony
• Historical Jesus
• Jesus in Christianity
• Life of Christ in art
• Life of Jesus in the New Testament
• Ministry of Jesus
• Timeline of the Bible
Associated sites
• Ænon
• Al Maghtas
• Bethabara
• New Testament places associated with Jesus
• Qasr el Yahud

1.6. NOTES 11
1.6 Notes
[1] Medieval Italy: An Encyclopedia by Christopher Klein-
henz (Nov 2003) Routledge, ISBN 0415939305 page 310
[2] Jesus and the Gospels: An Introduction and Survey by
Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 441-
442
[3] The encyclopedia of Christianity, Volume 4 by Erwin
Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pages 52-56
[4] The Bible Knowledge Background Commentary by Craig
A. Evans 2003 ISBN 0-7814-3868-3 pages 465-477
[5] The Bible Knowledge Background Commentary: Matthew-
Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-
3868-3 pages 521-530
[6] The Bible Knowledge Commentary: New Testament edited
by John F. Walvoord, Roy B. Zuck 1983 ISBN 978-0-
88207-812-0 page 91
[7] Mercer dictionary of the Bible by Watson E. Mills, Roger
Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 556
[8] Jesus and the Gospels by Clive Marsh, Steve Moyise 2006
ISBN 0-567-04073-9 p. 37
[9] The Life and Ministry of Jesus: The Gospelsy Douglas Red-
ford 2007 ISBN 0-7847-1900-4 pages 117-130
[10] Christianity: an introduction by Alister E. McGrath 2006
ISBN 978-1-4051-0901-7 pages 16-22
[11] The Christology of Mark’s Gospel by Jack Dean Kingsbury
1983 ISBN 0-8006-2337-1 pages 91-95
[12] The Cambridge companion to the Gospels by Stephen C.
Barton ISBN 0-521-00261-3 pages 132-133
[13] St Mark’s Gospel and the Christian faith by Michael Keene
2002 ISBN 0-7487-6775-4 pages 24-25
[14] The people’s New Testament commentary by M. Eugene
Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6
pages 256-258
3868-3 page 381-395
[16] All the Apostles of the Bible by Herbert Lockyer 1988
ISBN 0-310-28011-7 page 106-111
[17] The Encyclopedia of Christianity, Volume 4 by Erwin
Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pages 52-56
3868-3 pages 521-530
88207-812-0 page 91
[20] Luke 3:23–38 Matthew 1:1–17
[21] Where Christology began: essays on Philippians 2 by Ralph
P. Martin, Brian J. Dodd 1998 ISBN 0-664-25619-8 page
28
[22] The purpose of the Biblical genealogies by Marshall D.
Johnson 1989 ISBN 0-521-35644-X pages 229-233
[23] Joseph A. Fitzmyer, The Gospel According to Luke I–IX.
Anchor Bible. Garden City: Doubleday, 1981, pp. 499–
500.
[24] I. Howard Marshall, The Gospel of Luke (The New Inter-
national Greek Testament Commentary). Grand Rapids:
Eerdmans, 1978, p. 158.
[25] The Gospel of Luke by William Barclay 2001 ISBN 0-664-
22487-3 pages 49-50
[26] Luke: an introduction and commentary by Leon Morris
1988 ISBN 0-8028-0419-5 page 110
[27] Cox (2007) pp. 285-286
[28] Marcus J. Borg, John Dominic Crossan, The First Christ-
mas (HarperCollins, 2009) page 95.
[29] “biblical literature.” Encyclopædia Britannica. Ency-
clopædia Britannica Online. Encyclopædia Britannica,
2011. Web. 22 January 2011. .
[30] Mark D. Roberts Can We Trust the Gospels?: Investigating
the Reliability of Matthew, Mark, Luke and John Good
News Publishers, 2007 p. 102
[31] Casey, Maurice (2010). Jesus of Nazareth: An Inde-
pendent Historian’s Account of His Life and Teaching.
Bloomsbury. pp. 145–6.
[32] The Gospel of Matthew by Daniel J. Harrington 1991
ISBN 0-8146-5803-2 p. 47
[33] Vermes, Géza (2006-11-02). The Nativity: History and
Legend. Penguin Books Ltd. p. 64. ISBN 0-14-102446-
1.
[34] Sanders, E. P. The historical ﬁgure of Jesus. Penguin,
1993. pp. 85–88.
[35] Jeremy Corley New Perspectives on the Nativity Contin-
uum International Publishing Group, 2009 p. 22.
[36] Interpreting Gospel Narratives: Scenes, People, and The-
ology by Timothy Wiarda 2010 ISBN 0-8054-4843-8 pp.
75–78
[37] Jesus, the Christ: Contemporary Perspectives by Brennan
R. Hill 2004 ISBN 1-58595-303-2 p. 89
[38] The Gospel of Luke by Timothy Johnson 1992 ISBN 0-
8146-5805-9 p. 72
[39] Recovering Jesus: the witness of the New Testament
Thomas R. Yoder Neufeld 2007 ISBN 1-58743-202-1 p.
111
[40] Essays in New Testament interpretation by Charles Francis
Digby Moule 1982 ISBN 0-521-23783-1 page 63
[41] The Melody of Faith: Theology in an Orthodox Key by Vi-
gen Guroian 2010 ISBN 0-8028-6496-1 page 28

[42] Scripture in tradition by John Breck 2001 ISBN 0-88141-
226-0 page 12
[43] 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 page 114
[44] Paul L. Maier “The Date of the Nativity and Chronology
of Jesus” in Chronos, kairos, Christos: nativity and chrono-
logical studies by Jerry Vardaman, Edwin M. Yamauchi
1989 ISBN 0-931464-50-1 pages 113-129
[45] Jesus & the Rise of Early Christianity: A History of New
Testament Times by Paul Barnett 2002 ISBN 0-8308-
2699-8 pages 19-21
[46] Sanders, E. P. (1993). “The Historical Figure of Jesus”.
pp. 11, 249.
[47] The Gospel according to Matthew by Leon Morris ISBN
0-85111-338-9 page 71
[48] A theology of the New Testament by George Eldon Ladd
1993ISBN page 324
[49] The Life and Ministry of Jesus: The Gospels by Douglas
Redford 2007 ISBN 0-7847-1900-4 pages 143-160
[50] Steven L. Cox, Kendell H Easley, 2007 Harmony of the
Gospels ISBN 0-8054-9444-8 pages 97-110
Gospels ISBN 0-8054-9444-8 page 137
Aubrey Bullard 1998 ISBN 0-86554-373-9 page 929
[58] Matthew by David L. Turner 2008 ISBN 0-8010-2684-9
page 613
[59] Jesus in the Synagogue of Capernaum: The Pericope and its
Programmatic Character for the Gospel of Mark by John
Chijioke Iwe 1991 ISBN 9788876528460 page 7
[60] The Sermon on the mount: a theological investigation by
Carl G. Vaught 2001 ISBN 978-0-918954-76-3 pages xi-
xiv
[61] The Synoptics: Matthew, Mark, Luke by Ján Majerník,
Joseph Ponessa, Laurie Watson Manhardt, 2005, ISBN
1-931018-31-6, pages 63–68
[62] Medieval art: a topical dictionary by Leslie Ross 1996
ISBN 978-0-313-29329-0 page 30
[63] Jesus of history, Christ of faith by Thomas Zanzig 2000
ISBN 0-88489-530-0 page 118
[64] The Gospel and Epistles of John: A Concise Commen-
tary by Raymond Edward Brown 1988 ISBN 978-0-8146-
1283-5 pages 25-27
[65] Harrington, Daniel J., SJ. “Jesus Goes Public.” America,
Jan. 7-14, 2008, pp.38ﬀ
[66] [Mt 3:13-17]
[67] 2 Cor. 5:21; Hebrews 4:15; 1 Peter 3:18
[68] Pope Benedict XVI. Jesus of Nazareth. Doubleday Reli-
gion, 2007. ISBN 978-0-385-52341-7
[69] [Mt 3:17] [Mk 1:11] [Lk 3:21-22]
ISBN 0-8146-5803-2 page 63
[71] Christianity: A Biblical, Historical, and Theological Guide
by Glenn Jonas, Kathryn Muller Lopez 2010 ISBN pages
95-96
[72] Studying the historical Jesus: evaluations of the state of
current research by Bruce Chilton, Craig A. Evans 1998
ISBN 90-04-11142-5 page 187-198
[73] Jesus as a ﬁgure in history: how modern historians view
the man from Galilee by Mark Allan Powell 1998 ISBN
0-664-25703-8 page 47
[74] Jesus Remembered by James D. G. Dunn 2003 ISBN 0-
8028-3931-2 page 339
[75] Matthew 4:1-11, New International Version
[76] Mark 1:12-13, NIV
[77] Luke 4:1-13, NIV
[78] The Gospel according to Matthew by Leon Morris 1992
ISBN 0-85111-338-9 pages 83
[79] Luke by Fred B. Craddock 1991 ISBN 0-8042-3123-0
page 69
[80] The beginning of the Gospel: introducing the Gospel ac-
cording to Mark by Eugene LaVerdiere 1999 ISBN 0-
8146-2478-2 page 49
[81] “Luke 5:1-11, New International Version”. Biblegateway.
Retrieved 2012-07-18.
[82] John Clowes, The Miracles of Jesus Christ published by
J. Gleave, Manchester, UK, 1817, page 214, available on
Google books
[83] The Gospel of Luke by Timothy Johnson, Daniel J. Har-
rington, 1992 ISBN 0-8146-5805-9 page 89
[84] The Gospel of Luke, by Joel B. Green 1997 ISBN 0-8028-
2315-7 page 230
[85] John by Gail R. O'Day, Susan Hylen 2006 ISBN 0-664-
25260-5 page 31
[86] H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill
Press, Netherlands page 599

1.6. NOTES 13
[87] Dmitri Royster 1999 The miracles of Christ ISBN 0-
88141-193-0 page 71
[88] The Gospel according to Matthew: an introduction and
commentary by R. T. France 1987 ISBN 0-8028-0063-7
page 154
[89] Michael Keene 2002 St Mark’s Gospel and the Christian
faith ISBN 0-7487-6775-4 page 26
[90] John Clowes, 1817 The Miracles of Jesus Christ published
by J. Gleave, Manchester, UK page 47
[91] The Gospel of Matthew by R. T. France 2007 ISBN 0-
8028-2501-X page 349
[92] The first gospel by Harold Riley, 1992 ISBN 0-86554-
409-3 page 47
[94] The life of Jesus by David Friedrich Strauss, 1860 pub-
lished by Calvin Blanchard, page 340
[95] Luke by Sharon H. Ringe 1995 ISBN 0-664-25259-1
pages 151-152
[96] Robert Maguire 1863 The miracles of Christ published by
Weeks and Co. London page 185
[97] Merrill Chapin Tenney 1997 John: Gospel of Belief ISBN
0-8028-4351-4 page 114
[98] Dwight Pentecost 2000 The words and works of Jesus
Christ ISBN 0-310-30940-9 page 234
[99] Jesus the miracle worker: a historical & theological study
by Graham H. Twelftree 1999 ISBN 0-8308-1596-1 page
79
by Graham H. Twelftree 1999 ISBN 0-8308-1596-1
pages 133-134
[101] Berard L. Marthaler 2007 The creed: the apostolic faith in
contemporary theology ISBN 0-89622-537-2 page 220
[102] Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN
0-310-28101-6 page 235
[103] Lamar Williamson 1983 Mark ISBN 0-8042-3121-4
pages 138-140
[104] The Collegeville Bible Commentary: New Testament by
Robert J. Karris 1992 ISBN 0-8146-2211-9 pages 885-
886
[105] 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 page xvi
[106] Christology and the New Testament by Christopher Mark
Tuckett 2001 ISBN 0-664-22431-8 page 109
page 69
[108] One teacher: Jesus’ teaching role in Matthew’s gospel by
John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages
240-241
[109] The Gospel of Matthew by Rudolf Schnackenburg 2002
ISBN 0-8028-4438-3 pages 7-9
[110] Casey, Maurice (2010). Jesus of Nazareth. Bloomsbury.
pp. 188–189.
[111] Transfiguration by Dorothy A. Lee 2005 ISBN 978-0-
8264-7595-4 pages 21-30
0-310-28101-6 page 213
[113] Clowes, John, 1817, The Miracles of Jesus Christ pub-
lished by J. Gleave, Manchester, UK page 167
[114] Henry Rutter, Evangelical harmony Keating and Brown,
London 1803. page 450
[115] Karl Barth Church dogmatics ISBN 0-567-05089-0 page
478
[116] Nicholas M. Healy, 2003 Thomas Aquinas: theologian of
the Christian life ISBN 978-0-7546-1472-2 page 100
8264-7595-4 page 2
[118] The temptations of Jesus in Mark’s Gospel by Susan R. Gar-
rett 1996 ISBN 978-0-8028-4259-6 pages 74-75
[119] Matthew for Everyone by Tom Wright 2004 ISBN 0-664-
22787-2 page 9
[120] Big Picture of the Bible - New Testament by Lorna Daniels
Nichols 2009 ISBN 1-57921-928-4 page 12
[121] John by Gerard Stephen Sloyan 1987 ISBN 0-8042-3125-
7 page 11
[122] Preaching Matthew’s Gospel by Richard A. Jensen 1998
ISBN 978-0-7880-1221-1 pages 25 & 158
[123] Behold the King: A Study of Matthew by Stanley D. Tous-
saint 2005 ISBN 0-8254-3845-4 pages 215-216
[124] Matthew by Larry Chouinard 1997 ISBN 0-89900-628-0
page 321
Kellum 2009 ISBN 978-0-8054-4365-3 pages 312-313
[126] Francis J. Moloney, Daniel J. Harrington, 1998 The
Gospel of John Liturgical Press ISBN 0-8146-5806-7
page 325
[127] Gospel figures in art by Stefano Zuffi 2003 ISBN 978-0-
89236-727-6 pages 254-259
Craig L. Blomberg 2009 ISBN 0-8054-4482-3 page 224-
229
[129] All the Apostles of the Bible by Herbert Lockyer 1988
ISBN 0-310-28011-7 page 106-111

[130] Cox (2007) p. 182
[131] Craig A. Evans 2005 The Bible Knowledge Background
Commentary: John’s Gospel, Hebrews-Revelation ISBN 0-
7814-4228-1 page 122
Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-
931018-31-6 page 169
88207-812-0 pages 83-85
3868-3 page 487-500
[135] Brown, Raymond E. An Introduction to the New Testament
Doubleday 1997 ISBN 0-385-24767-2, p. 146.
Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 396-
400
[137] Holman Concise Bible Dictionary 2011 ISBN 0-8054-
9548-7 pages 608-609
[138] The International Standard Bible Encyclopedia by Geof-
frey W. Bromiley 1982 ISBN 0-8028-3782-4 pages 1050-
1052
[139] Pontius Pilate: portraits of a Roman governor by Warren
Carter 2003 ISBN 978-0-8146-5113-1 pages 120-121
[140] New Testament History by Richard L. Niswonger 1992
ISBN 0-310-31201-9 page 172
[141] Bromiley, Geoffrey W. (1995), International Standard
Bible Encyclopedia. Wm. B. Eerdmans Publishing. vol.
K-P. p. 929.
[142] International Standard Bible Encyclopedia. by Geoffrey
W. Bromiley 1982 vol. K-P, p. 979.
[143] Bond, Helen Katharine (1998). Pontius Pilate in History
and Interpretation. Cambridge University Press. p. 159.
ISBN 0-521-63114-9.
[144] Matthew (New Cambridge Bible Commentary) by Craig A.
Evans (Feb 6, 2012) ISBN 0521812143 page 454
[145] 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
[146] Funk, Robert W.; Jesus Seminar (1998). The acts of Je-
sus: the search for the authentic deeds of Jesus. San Fran-
cisco: Harper.
[147] John Dominic Crossan, (1995) Jesus: A Revolutionary Bi-
ography 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.”
[148] The Word in this world by Paul William Meyer, John T.
Carroll 2004 ISBN 0-664-22701-5 page 112
3868-3 page 509-520
Kellum 2009 ISBN 978-0-8054-4365-3 pages 211-214
[151] Merriam-Webster’s encyclopedia of world religions by
Merriam-Webster, Inc. 1999 ISBN 978-0-87779-044-0
page 271
[152] Geoffrey W. Bromiley, International Standard Bible En-
cyclopedia, Eerdmans Press 1995, ISBN 0-8028-3784-0
page 426
[153] Joseph F. Kelly, An Introduction to the New Testament
2006 ISBN 978-0-8146-5216-9 page 153
[154] Jesus: the complete guide by Leslie Houlden 2006 ISBN
0-8264-8011-X page 627
[155] Vernon K. Robbins in Literary studies in Luke-Acts by
Richard P. Thompson (editor) 1998 ISBN 0-86554-563-4
pages 200-201
[157] Reading Luke-Acts: dynamics of Biblical narrative by
William S. Kurz 1993 ISBN 0-664-25441-1 page 201
[158] The Gospel according to Mark by George Martin 2o05
ISBN 0-8294-1970-5 page 440
[159] Mark by Allen Black 1995 ISBN 0-89900-629-9 page 280
ISBN 0-8146-5803-2 page 404
0-85111-338-9 page 727
[162] Matthew 28:1, Mark 16:9, Luke 24:1 and John 20:1
[163] Cox (2007) pp. 216-226
[164] Stagg, Evalyn and Frank. Woman in the World of Jesus.
Philadelphia: Westminster Press, 1978, p. 144–150.
[165] Vladimir Lossky, 1982 The Meaning of Icons ISBN 978-
0-913836-99-6 page 185
[166] Mark 16:1–8, Matthew 28:1–8, Luke 24:1–12, and John
20:1–13
[167] Setzer, Claudia. “Excellent Women: Female Witness to
the Resurrection.” Journal of Biblical Literature, Vol. 116,
No. 2 (Summer, 1997), pp. 259–272
[168] Catholic Comparative New Testament by Oxford Univer-
sity Press 2006 ISBN 0-19-528299-X page 589
[169] “Ascension, The.” Macmillan Dictionary of the Bible.
London: Collins, 2002. Credo Reference. Web. 27
September 2010. ISBN 0333648056
[170] Fred B. Craddock, Luke (Westminster John Knox Press,
2009), page 293

1.8. FURTHER READING 15
[171] Luke by Fred B. Craddock 2009 ISBN 0664234356 pages
293-294
[172] New Testament Theology by Frank J. Matera 2007 ISBN
066423044X pages 53-54
[173] Eerdmans Dictionary of the Bible by D. N. Freedman,
David Noel, Allen Myers and Astrid B. Beck 2000 ISBN
9053565035 page 110
1.7 References
• Cox, Steven L.; Easley, Kendell H (2007). Harmony
of the Gospels. ISBN 0-8054-9444-8.
1.8 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, Westmin-
ster John Knox Press Louisville (Kentucky) 2001
• Ekkehard Stegemann and Wolfgang Stegemann:
The Jesus Movement: A Social History of Its First
Century. Augsburg Fortress Publishers: Minneapo-
lis 1999
• Shailer Mathews (1899). A History of New Testa-
ment Times in Palestine.

Chapter 2
Ministry of Jesus
Jesus commissioning the Twelve Apostles depicted by
Ghirlandaio, 1481.
In the Christian 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.[1]
The Gospel of Luke (3:23) states that Jesus was “about
30 years of age” at the start of his ministry.[2][3]
A
chronology of Jesus typically has the date of the start of
his ministry estimated at around AD 27–29 and the end
in the range AD 30–36.[2][3][4][5]
Jesus’ Early Galilean ministry begins when after his Bap-
tism, he goes back to Galilee from his time in the Judean
desert.[6]
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[1][7]
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.[8][9]
The Final Galilean ministry be-
gins after the death of John the Baptist as Jesus prepares
to go to Jerusalem.[10][11]
In the Later Judean ministry Jesus starts his final journey
to Jerusalem through Judea.[12][13][14][15]
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.[16][17][18]
The Final ministry in Jerusalem is sometimes called the
Passion Week and begins with Jesus’ triumphal entry into
Jerusalem.[19]
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.[20]
2.1 Overview
See also: Chronology of Jesus and New Testament places
associated with Jesus
The gospel accounts place the beginning of Jesus’ min-
Judea and Galilee at the time of Jesus.
istry in the countryside of Roman Judea, near the River
Jordan.[1]
The gospels present John the Baptist's ministry as the pre-
cursor to that of Jesus and the Baptism of Jesus as mark-
ing the beginning of Jesus’ ministry, after which Jesus
16

2.3. MINISTRY IN GALILEE 17
travels, preaches and performs miracles.[1][21][22]
Jesus’s Baptism is generally considered the beginning of
his ministry and the Last Supper with his disciples in
Jerusalem as the end.[1][21]
However, some authors also
consider the period between the Resurrection and the
Ascension part of the ministry of Jesus.[23]
Luke 3:23 states that Jesus was “about 30 years of age”
at the start of his ministry.[2][3]
There have been dif-
ferent approaches to estimating the date of the start of
the ministry of Jesus.[2][24][25][26]
One approach, based
on combining information from the Gospel of Luke
with historical data about Emperor Tiberius yields a
date around 28-29 AD/CE, while a second independent
approach based on statements in the Gospel of John
along with historical information from Josephus about
the Temple in Jerusalem leads to a date around AD 27–
29.[3][4][24][25][27][28]
In the New Testament, the date of the Last Supper is very
close to the date of the crucifixion of Jesus (hence its
name). Scholarly estimates for the date of the crucifix-
ion generally fall in the range AD 30-36.[29][30]
The three Synoptic Gospels refer to just one passover
during his ministry, while the Gospel of John refers
to three passovers, suggesting a period of about three
years.[21][31]
However, the Synoptic gospels do not re-
quire a ministry that lasted only one year, and scholars
such as Köstenberger state that the Gospel of John sim-
ply provides a more detailed account.[21][22][32]
During the ministry of Jesus, the tetrarch ruling over
Galilee and Perea in this period was Herod Antipas, who
obtained the position upon the division of the territories
following the death of Herod the Great in 4 BC.[33]
2.2 Baptism and early ministry
Part of the Madaba Map showing Bethabara (Βέθαβαρά), call-
ing it the place where John baptised.
The gospels present John the Baptist's ministry as the pre-
cursor to that of Jesus and the Baptism of Jesus as mark-
ing the beginning of Jesus’ ministry.[1][21][22]
In his sermon in Acts 10:37-38, delivered in the house of
Cornelius the centurion, Apostle Peter gives an overview
of the ministry of Jesus, and refers to what had happened
“throughout all Judaea, beginning from Galilee, after the
baptism which John preached” and that Jesus whom “God
anointed with the Holy Spirit and with power” had gone
about “doing good”.[34]
John 1:28 specifies the location where John was baptiz-
ing as “Bethany beyond the Jordan”.[35][36]
This is not
the village Bethany just east of Jerusalem, but the town
Bethany, also called Bethabara in Perea.[36]
Perea is the
province east of the Jordan, across the southern part
of Samaria, and although the New Testament does not
mention Perea by name, John 3:23 implicitly refers to
it again when it states that John was baptising in Enon
near Salim, “because there was much water there”.[35][36]
First-century historian Flavius Josephus also wrote in the
Antiquities of the Jews (18 5.2) that John the Baptist was
imprisoned and then killed in Machaerus on the border
of Perea.[37][38]
Luke 3:23 and Luke 4:1 indicate possible activities of Je-
sus near the Jordan River around the time of his baptism,
as does the initial encounter with the disciples of John the
Baptist in John 1:35-37, where “two disciples heard him
speak, and they followed Jesus”.[39][40][41]
Assuming that
there were two incidences of Cleansing of the Temple,
which was located in Jerusalem, a possible reference to
an early Judean ministry may be John 2:13-25.[42][43][44]
2.3 Ministry in Galilee
2.3.1 Early Galilean ministry
The Early Galilean ministry begins when Jesus goes back
to Galilee from the Judean desert, after rebuffing the
temptation of Satan.[6]
In this early period, Jesus preaches
around Galilee and, in Matthew 4:18-20, his first disciples
encounter him, begin to travel with him and eventually
form the core of the early Church.[1][7]
The Gospel of John includes Marriage at Cana as the first
miracle of Jesus taking place in this early period of min-
istry, with his return to Galilee.[45][46]
A few villages in
Galilee (e.g. Kafr Kanna) have been suggested as the lo-
cation of Cana.[47][48]
The return of Jesus to Galilee follows the arrest of John
the Baptist.[49]
The early teachings of Jesus result in his
rejection at his hometown when in Luke 4:16-30 Jesus
says in a Synagogue: “No prophet is acceptable in his own
country” and the people reject him.
In this early period, Jesus’ reputation begins to spread
throughout Galilee. In Mark 1:21-28 and Luke 4:31-37,
Jesus goes to Capernaum, where people are “astonished
at his teaching; for his word was with authority”, in the

18 CHAPTER 2. MINISTRY OF JESUS
Damascus
Tyre
Canatha
DionHippus
Raphana
Pella
Gerasa
Gadara
Scythopolis
Joppa
Jerusalem
Beersheba
Philadelphia
R. Jabbok
Sea of Galilee
Nazareth
Capernum
Caesarea Philippi
DeadSea
R. Arnon
MediterraneanSea
Galilee
Judea
R. Yarmuk
THE DECAPOLIS
Towns in Roman controlled Judea and Galilee (in red) and
Decapolis ( in black). Perea is the area south of Pella on the
eastern side of River Jordan.
Exorcism at the Synagogue in Capernaum episode, which
is followed by healing the mother of Peter’s wife.[50][51]
Luke 5:1-11 includes the first Miraculous draught of
fishes episode in which Jesus tells Peter, “now on you will
catch men”. Peter leaves his net and, along with him,
James and John, the sons of Zebedee, follows Jesus as
disciples thereafter.[52][53][54]
This period includes the Sermon on the Mount, one of the
major discourses of Jesus in Matthew, and the Sermon on
the Plain in the Gospel of Luke.[7][55]
The Sermon on the
Mount, which covers chapters 5, 6 and 7 of the Gospel of
Matthew, is the first of the Five Discourses of Matthew
and is the longest piece of teaching from Jesus in the New
Testament.[55]
It encapsulates many of the moral teach-
ing of Jesus and includes the Beatitudes and the widely
recited Lord’s Prayer.[55][56]
The Beatitudes are expressed as eight blessings in the Ser-
mon on the Mount in Matthew, and four similar blessings
appear in the Sermon on the Plain in Luke, where they
are followed by four woes that mirror the blessings.[57]
The Beatitudes present the highest ideals of the teachings
of Jesus on mercy, spirituality and compassion.[57][58]
• Marriage at Cana
• Synagogue in Capernaum
• First disciples & Miraculous catch of fish
• Sermon on the Mount
2.3.2 Major Galilean ministry
The Major Galilean ministry, also called the Great
Galilean ministry, begins in Matthew 8, after the Sermon
on the Mount and refers to activities up to the death of
John the Baptist.[8][9]
The beginnings of this period include the The Centurion’s
Servant (8:5-13) and Calming the storm (Matthew 8:23-
27), both dealing with the theme of faith and fear. When
the Centurion shows faith in Jesus by requesting a “heal-
ing at a distance”, Jesus commends him for his excep-
tional faith.[59]
On the other hand, when his own disci-
ples show fear of a storm on the Sea of Galilee, Jesus in-
structs them to have more faith, after he orders the storm
to stop.[60][61]
The Calling of Matthew by Vittore Carpaccio, 1502
In this period, Jesus is still gathering the twelve apos-
tles, and the Calling of Matthew takes place in Matthew
9:9.[62]
The conflicts and criticism between Jesus and the
Pharisees continue, e.g. they criticize Jesus for associat-
ing with “publicans and sinners”, whereby Jesus responds:
“It is not the healthy who need a doctor, but the sick. I
have not come to call the righteous, but sinners to repen-
tance.”
Commissioning the twelve Apostles relates the initial se-
lection of the twelve Apostles among the disciples of
Jesus.[63][64]
Jesus goes out to a mountainside to pray, and

2.4. JUDEA AND PEREA TO JERUSALEM 19
after spending the night praying to God, in the morning
he calls his disciples and chooses twelve of them.[65]
In the Mission Discourse, Jesus instructs the twelve apos-
tles who are named in Matthew 10:2-3 to carry no be-
longings as they travel from city to city and preach.[8][9]
Separately, Luke 10:1-24 relates the Seventy Disciples,
where Jesus appoints a larger number of disciples and
sends them out in pairs with the Missionary’s Mandate
to go into villages before Jesus’ arrival there.[66]
In Matthew 11:2-6 two messengers from John the Baptist
arrive to ask Jesus if he is the expected Messiah, or “shall
we wait for another?"[67]
Jesus replies, “Go back and re-
port to John what you hear and see: The blind receive
sight, the lame walk”.[68]
Following this, Jesus begins to
speak to the crowds about the Baptist.[69]
This period is rich in parables and teachings and includes
the Parabolic discourse, which provides many of the para-
bles for the Kingdom of Heaven, beginning in Matthew
13:1.[70][71]
These include the parables of The Sower, The
Tares, The Mustard Seed and The Leaven, addressed to
the public at large, as well as The Hidden Treasure, The
Pearl and Drawing in the Net.[71]
• Calming the storm
• Twelve Apostles
• Seventy Disciples
• Baptist’s Messengers
2.3.3 Final Galilean ministry
Walking on water, by Veneziano, 1370.
The Final Galilean ministry begins after the death of
John the Baptist, and includes the Feeding the 5000 and
Walking on water episodes, both in Matthew 14.[10][11]
After hearing of 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 with "five loaves and two
fish" supplied by a boy.[72]
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 relation-
ship between Jesus and his disciples, at this stage of his
ministry.[73]
The episode emphasizes the importance of
faith by stating that, when he attempted to walk on wa-
ter, Peter began to sink when he lost faith and became
afraid. 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”.[74]
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.'".[75]
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.[76]
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.”[76]
The importance of faith is also
emphasized in the Cleansing ten lepers episode in Luke
17:11-19.[77][78]
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. 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.[79]
2.4 Judea and Perea to Jerusalem
2.4.1 Later Judean ministry
In this period, Jesus starts his final journey to Jerusalem
by going around Samaria, through Perea and on through
Judea to Jerusalem. At the beginning of this period, Jesus
predicts his death for the first time, and this prediction
then builds up to the other two episodes, the final pre-
diction being just before Jesus enters Jerusalem for the
last time, the week of his crucifixion.[80][81]
In Matthew
16:21–28 and Mark 8:31–33, Jesus teaches his disciples
that “the Son of Man must suffer many things and be
rejected by the elders, chief priests and teachers of the
law, and that he must be killed and after three days rise
again.[82]
Later in this period, at about the middle of each of the
three Synoptic Gospels, two related episodes mark a turn-
ing point in the ministry of Jesus: the Confession of Pe-
ter and the Transfiguration of Jesus.[12][13][14][15]
These
episodes begin in Caesarea Philippi, just north of the
Sea of Galilee, at the beginning of the final journey to
Jerusalem which ends in the Passion and Resurrection
of Jesus.[83]
These episodes mark the beginnings of the
gradual disclosure of the identity of Jesus as the Messiah
to his disciples; and his prediction of his own suffering

Pietro Perugino's depiction of the "Giving of the Keys to Saint
Peter" by Jesus, 1492
and death.[12][13][83][84][85]
Peter’s Confession begins as a dialogue between Jesus and
his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18.
Jesus asks his disciples: But who do you say that I am? Si-
mon Peter answers him: You are the Christ, the Son of the
living God.[83][86][87]
In Matthew 16:17, Jesus blesses Pe-
ter for his answer, and states: “flesh and blood hath not
revealed it unto thee, but my Father who is in heaven.”
In blessing Peter, Jesus not only accepts the titles Christ
and Son of God, which Peter attributes to him, but de-
clares the proclamation a divine revelation by stating that
his Father in Heaven had revealed it to Peter.[88]
In this
assertion, by endorsing both titles as divine revelation, Je-
sus unequivocally declares himself to be both Christ and
the Son of God.[88][89]
In the Gospel of Matthew, following this episode, Je-
sus also selects Peter as the leader of the Apostles, and
states that “upon this rock I will build my church”.[33]
In
Matthew 16:18 Jesus then continues: “That thou art Pe-
ter, and upon this rock I will build my church”. The word
“church” (ekklesia in Greek) as used here, appears in the
Gospels only once more, in Matthew 18:17, and refers to
the community of believers at the time.[90]
2.4.2 Later Perean ministry
Following the proclamation by Peter, the account of the
Transfiguration of Jesus is the next major event and ap-
pears in Matthew 17:1-9, Mark 9:2-8 and Luke 9:28-
36.[13][84][85][85]
Jesus takes Peter and two other apostles
with him and goes up to a mountain, which is not named.
Once on the mountain, Matthew (17:2) states that Jesus
“was transfigured before them; his face shining as the sun,
and his garments became white as the light.” At that point,
the prophets Elijah and Moses appear and Jesus begins to
talk to them.[84]
Luke is specific in describing Jesus in
a state of glory, with Luke 9:32 referring to “they saw
his glory”.[91]
A bright cloud appears around them, and
a voice from the cloud states: “This is my beloved Son,
with whom I am well pleased; listen to him”.[84]
The Transfiguration not only supports the identity of Je-
A sixth century mosaic of the Raising of Lazarus, church of
Sant'Apollinare Nuovo, Ravenna, Italy.
sus as the Son of God, (as in his Baptism), but the state-
ment “listen to him” identifies him as the messenger and
mouth-piece of God.[92]
The significance is enhanced by
the presence of Elijah and Moses, for it indicates to the
apostles that Jesus is the voice of God, and, instead of
Elijah or Moses, he should be listened to, by virtue of his
filial relationship with God.[92]
2 Peter 1:16-18 echoes
the same message: at the Transfiguration, God assigns
to Jesus a special “honor and glory” and it is the turning
point at which God exalts Jesus above all other powers in
creation.[93]
Many of the episodes in the Later Judean ministry are
from the Gospel of Luke but, in general, these sequence
of episodes in Luke do not provide enough geographical
information to determine Perea, though scholars gener-
ally assume that the route Jesus followed from Galilee to
Jerusalem passed through Perea.[18]
However, the Gospel
of John does state that he returned to the area where he
was baptized, and John 10:40-42 states that “many peo-
ple believed in him beyond the Jordan”, saying “all things
whatsoever John spake of this man were true”.[16][17][18]
The area where Jesus was baptised is inferred as the vicin-
ity of the Perea area, given the activities of the Baptist in
Bethabara and Ænon in John 1:28 and 3:23.[35][36]
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 lead-
ing it.[70][94]
It includes the parables of The Lost Sheep
and The Unforgiving Servant in Matthew 18, which also

2.5. FINAL MINISTRY IN JERUSALEM 21
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.[94][95]
Addressing his apostles in Matthew 18:18, Jesus states:
“Truly, I say to you, whatever you bind on earth shall be
bound in heaven, and whatever you loose on earth shall
be loosed in heaven”. The discourse emphasizes the im-
portance of humility and self-sacrifice as the high virtues
within the anticipated community. It teaches that in the
Kingdom of God, it is personal humility that matters, not
social prominence and clout.[94][95]
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.[19]
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.[96]
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 (Crucifixion of Jesus).[97]
2.5 Final ministry in Jerusalem
Flevit super illam (He wept over it); by Enrique Simonet, 1892.
The final ministry in Jerusalem is traditionally called
the Passion and begins with Jesus’ triumphal en-
try into Jerusalem early in the week that includes
the Last Supper, and liturgically marked by Holy
Week.[19][98][99][100][101][102]
The gospels pay special at-
tention to the account of the last week of the life of Jesus
in Jerusalem, and the narrative amounts to about one third
of the text of the four gospels, showing its theological sig-
nificance in Christian thought in the Early Church.[20][103]
Before arriving in Jerusalem, in John 12:9-11, after
raising Lazarus from the dead, crowds gather around
Jesus and believe in him, and the next day the multi-
tudes that had gathered for the feast in Jerusalem wel-
come Jesus as he descends from the Mount of Olives
towards Jerusalem in Matthew 21:1-11, Mark 11:1-11,
Luke 19:28-44 and John 12:12-19.[98][99][100][104]
In Luke
19:41-44 as Jesus approaches Jerusalem, he looks at the
city and weeps over it, foretelling the suffering that awaits
Jesus enters Jerusalem and the crowds welcome him, by Giotto,
14th century.
the city.[98][100][105]
Casting out the money changers by Giotto, 14th century.
In the three Synoptic Gospels, entry into Jerusalem is fol-
lowed by the Cleansing of the Temple episode, in which
Jesus expels the money changers from the Temple, accus-
ing them of turning the Temple to a den of thieves through
their commercial activities. This is the only account of Je-
sus using physical force in any of the Gospels.[44][106][107]
The synoptics include a number of well known parables
and sermons such as the Widow’s mite and the Second
Coming Prophecy during the week that follows.[98][99]
In that week, the synoptics also narrate conflicts between
Jesus and the elders of the Jews, in episodes such as
the Authority of Jesus Questioned and the Woes of the
Pharisees, in which Jesus criticizes their hypocrisy.[98][99]
Judas Iscariot, one of the twelve apostles, approaches
the Jewish elders and performs the "Bargain of Judas"

in which he accepts to betray Jesus and hand him over
to the elders.[108][109][110]
Matthew specifies the price as
thirty silver coins.[109]
In Matthew 24, Mark 13 and Luke 21, Jesus provides
a Discourse on the End Times, which is also called the
Olivet Discourse because it was given on the Mount of
Olives.[70]
The discourse is mostly about judgment and
the expected conduct of the followers of Jesus, and the
need for vigilance by the followers in view of the coming
judgment.[111]
The discourse is generally viewed as re-
ferring both to the coming destruction of the Temple in
Jerusalem, as well as the End Times and Second Coming
of Christ, but the many scholarly opinions about which
verses refer to which event remain divided.[95][111]
A key episode in the final part of the ministry of Jesus
is the Last Supper, which includes the Institution of the
Eucharist. In Matthew 26:26-29, Mark 14:22-25, Luke
22:19-20 during the last supper, Jesus takes bread, breaks
it and gives it to the disciples, saying: “This is my body
which is given for you”. He also gives them “the cup” to
drink, saying this is his blood. While it may have been
fermented, none of the biblical accounts refer to it as
wine, but rather as “the fruit of the vine” or “the cup”.
In 1 Corinthians 11:23–26, Paul the Apostle refers to the
Last Supper.[112][113][114][115]
The Gospel of John 14-17
concludes the Last Supper with a long, three chapter ser-
mon known as the Farewell discourse which prepares the
disciples for the departure of Jesus.[116][117]
• Woes of Pharisees
• Bargain of Judas
• Last Supper & Eucharist
• Farewell discourse
2.6 See also
Gospels and theology
• Baptism of Jesus
• Christ myth theory
• Chronology of Jesus
• Gospel harmony
• Historical Jesus
• Jesus in Christianity
• Life of Christ in art
• Life of Jesus in the New Testament
• Miracles of Jesus
• Parables of Jesus
• The gospel
Associated sites
• Ænon
• Al Maghtas
• Bethabara
• New Testament places associated with Jesus
• Qasr el Yahud
2.7 References
[1] Christianity: an introduction by Alister E. McGrath 2006
ISBN 978-1-4051-0901-7 pages 16-22
Kellum 2009 ISBN 978-0-8054-4365-3 page 140
[3] Paul L. Maier “The Date of the Nativity and Chronology
of Jesus” in Chronos, kairos, Christos: nativity and chrono-
logical studies by Jerry Vardaman, Edwin M. Yamauchi
1989 ISBN 0-931464-50-1 pages 113-129
[4] Eerdmans Dictionary of the Bible states that Jesus began
his ministry “ca 28 AD” at “ca age 31”. In Chronos, kairos,
Christos: Paul L. Maier specifically states that he consid-
ers the Temple visit date in John at “around 29 AD/CE”,
using various factors that he summarizes in a chronology
table. Maier’s table considers 28 AD/CE to be roughly
the 32nd birthday of Jesus, and at http://www.mtio.com/
articles/aissar30.htm Paul Meir clearly states that 5 BC
was the year of birth of Jesus. Paul N. Anderson dates the
temple incident at “around 26-27 AD/CE” Jerry Knoblet
estimates the date as around AD 27 AD/CE. In their book,
Robert Fortna & Thatcher estimate the date at around
AD/CE 28. Köstenberger & Kellum (page 140) make the
same statement as Maier, namely that the 32nd birthday
of Jesus was around 28 AD/CE when his ministry began.
2699-8 pages 19-21
0-85111-338-9 page 71
[8] A theology of the New Testament by George Eldon Ladd
1993ISBN page 324

2.7. REFERENCES 23
[12] The Christology of Mark’s Gospel by Jack Dean Kingsbury
1983 ISBN 0-8006-2337-1 pages 91-95
[13] The Cambridge companion to the Gospels by Stephen C.
Barton ISBN 0-521-00261-3 pages 132-133
Gospels ISBN 0-8054-9444-8 page 137
[20] Matthew by David L. Turner 2008 ISBN 0-8010-2684-9
page 613
Kellum 2009 ISBN 978-0-8054-4365-3 page 141–143
Craig L. Blomberg 2009 ISBN 0-8054-4482-3 page 224-
229
ISBN 0-310-31201-9 page 154
[24] Eerdmans Dictionary of the Bible 2000 Amsterdam Uni-
versity Press ISBN 90-5356-503-5 page 249
[25] Jack V. Scarola, “A Chronology of the nativity Era” in
Chronos, kairos, Christos 2 by Ray Summers, Jerry Var-
daman 1998 ISBN 0-86554-582-0 pages 61-81
[26] Luke 1-5: New Testament Commentary by John
MacArthur, Jr. 2009 ISBN 978-0-8024-0871-6 page
201
[27] The Riddles of the Fourth Gospel: An Introduction to John
by Paul N. Anderson 2011 ISBN 0-8006-0427-X page
200
[28] Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-
3087-1 page 184
2699-8 pages 19-21
[30] Paul’s early period: chronology, mission strategy, theology
by Rainer Riesner 1997 ISBN 978-0-8028-4166-7 page
19-27 (page 27 has a table of various scholarly estimates)
[31] An introduction to the New Testament by Albertus Frederik
Johannes Klijn 1997 ISBN 90-04-06263-7 pages 45-46
ISBN 0-310-31201-9 pages 132-136
page 212
[34] Who is Jesus?: an introduction to Christology by Thomas
P. Rausch 2003 ISBN 978-0-8146-5078-3 page
[35] Big Picture of the Bible - New Testament by Lorna Daniels
Nichols 2009 ISBN 1-57921-928-4 page 12
[36] John by Gerard Stephen Sloyan 1987 ISBN 0-8042-3125-
7 page 11
[37] Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-
503-5 page 583
[38] Behold the Man: The Real Life of the Historical Jesus by
Kirk Kimball 2002 ISBN 978-1-58112-633-4 page 654
[39] Jesus of Nazareth by Duane S. Crowther 1999 ISBN 0-
88290-656-9 page 77
Redford 2007 ISBN 0-7847-1900-4 page 92
[41] A Summary of Christian History by Robert A. Baker, John
M. Landers 2005 ISBN 0-8054-3288-4 pages 6-7
[42] International Standard Bible Encyclopedia: E-J by Geof-
frey W. Bromiley 1982 ISBN 0-8028-3782-4 page 1026
Aubrey Bullard 1998 ISBN 0-86554-373-9 pages 333-
344
[44] The Bible knowledge background commentary by Craig A.
Evans 2005 ISBN 0-7814-4228-1 page 49
[45] H. Van der Loos, 1965 The Miracles of Jesus, E.J. Brill
Press, Netherlands page 599
[46] Dmitri Royster 1999 The miracles of Christ ISBN 0-
88141-193-0 page 71
[47] Jesus and archaeology by James H. Charlesworth 2006
ISBN 0-8028-4880-X pages 540-541
[48] Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-
503-5 page 212
[49] The Gospel according to Mark by James R. Edwards 2002
ISBN 0-85111-778-3 page 43
[50] Reading Luke by Charles H. Talbert 2002 ISBN 1-57312-
393-5 pages 61-62
[52] John Clowes, The Miracles of Jesus Christ published by
J. Gleave, Manchester, UK, 1817, page 214, available on
Google books
[53] The Gospel of Luke by Timothy Johnson, Daniel J. Har-
rington, 1992 ISBN 0-8146-5805-9 page 89
[54] The Gospel of Luke, by Joel B. Green 1997 ISBN 0-8028-
2315-7 page 230

[55] The Sermon on the mount: a theological investigation by
Carl G. Vaught 2001 ISBN 978-0-918954-76-3 pages xi-
xiv
[56] “Beatitudes.” Cross, F. L., ed. The Oxford dictionary of
the Christian church. New York: Oxford University Press.
2005
Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-
931018-31-6, pages 63-68
[58] A Dictionary Of The Bible by James Hastings 2004 ISBN
1-4102-1730-2 page 15-19
[59] The Gospel according to Matthew: an introduction and
commentary by R. T. France 1987 ISBN 0-8028-0063-7
page 154
[60] Michael Keene 2002 St Mark’s Gospel and the Christian
faith ISBN 0-7487-6775-4 page 26
[62] The Gospel of Matthew by R. T. France 2007 ISBN 0-
8028-2501-X page 349
[63] The ﬁrst gospel by Harold Riley, 1992 ISBN 0-86554-
409-3 page 47
[65] The life of Jesus by David Friedrich Strauss, 1860 pub-
lished by Calvin Blanchard, page 340
[66] Luke by Sharon H. Ringe 1995 ISBN 0-664-25259-1
pages 151-152
ISBN 0-8028-4438-3 page 104
[69] Harmony of the Gospels by G. T. Elihai 2005 ISBN 1-
59781-637-X page 94
[70] Preaching Matthew’s Gospel by Richard A. Jensen 1998
ISBN 978-0-7880-1221-1 pages 25 & 158
[71] Matthew by Charles H. Talbert 2010 ISBN 0-8010-3192-
3 (Discourse 3) pages 162–173
[72] Robert Maguire 1863 The miracles of Christ published by
Weeks and Co. London page 185
[73] Merrill Chapin Tenney 1997 John: Gospel of Belief ISBN
0-8028-4351-4 page 114
[74] Dwight Pentecost 2000 The words and works of Jesus
Christ ISBN 0-310-30940-9 page 234
by Graham H. Twelftree 1999 ISBN 0-8308-1596-1 page
79
by Graham H. Twelftree 1999 ISBN 0-8308-1596-1
pages 133-134
[77] Berard L. Marthaler 2007 The creed: the apostolic faith in
contemporary theology ISBN 0-89622-537-2 page 220
0-310-28101-6 page 235
[79] Lamar Williamson 1983 Mark ISBN 0-8042-3121-4
pages 138-140
[80] St Mark’s Gospel and the Christian faith by Michael Keene
2002 ISBN 0-7487-6775-4 pages 24-25
[81] The temptations of Jesus in Mark’s Gospel by Susan R. Gar-
rett 1996 ISBN 978-0-8028-4259-6 pages 74-75
[82] Matthew for Everyone by Tom Wright 2004 ISBN 0-664-
22787-2 page 9
[83] The Collegeville Bible Commentary: New Testament by
Robert J. Karris 1992 ISBN 0-8146-2211-9 pages 885-
886
8264-7595-4 pages 21-30
[85] The Content and the Setting of the Gospel Tradition by
Mark Harding, Alanna Nobbs 2010 ISBN 978-0-8028-
3318-1 pages 281-282
[86] 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 page xvi
[87] The Gospel of Mark, Volume 2 by John R. Donahue,
Daniel J. Harrington 2002 ISBN 0-8146-5965-9 page 336
[88] One teacher: Jesus’ teaching role in Matthew’s gospel by
John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages
240-241
[89] Jesus God and Man by Wolfhart Pannenberg 1968 ISBN
0-664-24468-8 pages 53-54
ISBN 0-8028-4438-3 pages 7-9
8264-7595-4 pages 72-76
[92] Metamorphosis: the Transﬁguration in Byzantine theology
and iconography by Andreas Andreopoulos 2005 ISBN
0-88141-295-3 pages 47-49
[93] The Bible knowledge background commentary: John’s
Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0-
7814-4228-1 pages 319-320
[94] Behold the King: A Study of Matthew by Stanley D. Tous-
saint 2005 ISBN 0-8254-3845-4 pages 215-216
[95] Matthew by Larry Chouinard 1997 ISBN 0-89900-628-0
page 321
Kellum 2009 ISBN 978-0-8054-4365-3 pages 312–313

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