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Ministry of Jesus

In the Christian gospels, the ministry of Jesus begins with his baptism in the countryside of Roman Judea and Transjordan, almost the river Jordan by John the Baptist, and ends in Jerusalem, following the Last Supper with his disciples.[1] The Gospel of Luke (Luke iii:23) states that Jesus was "about 30 years of historic period" at the start of his ministry building.[2] [3] A chronology of Jesus typically has the engagement of the start of his ministry September 11 26AD,[4] others accept estimated at around AD 27–29 and the terminate in the range AD 30–36.[2] [iii] [5] [note ane]

Jesus' early Galilean ministry begins when after his baptism, he goes dorsum to Galilee from his temptation in the Judaean Desert.[6] In this early period he preaches effectually Galilee and recruits his offset disciples who begin to travel with him and eventually form the core of the early Church building[ane] [7] as information technology is believed that the Apostles dispersed from Jerusalem to plant the apostolic sees. The major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, and covers virtually of the ministry of Jesus in Galilee.[8] [ix] The concluding Galilean ministry building begins afterward the decease of John the Baptist as Jesus prepares to go to Jerusalem.[10] [11]

In the later Judean ministry Jesus starts his concluding journey to Jerusalem through Judea.[12] [13] [14] [15] Equally Jesus travels towards Jerusalem, in the later Perean ministry, about i 3rd the way down from the Bounding main of Galilee (actually a freshwater 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 than details about the final ministry building than the other periods, devoting almost one tertiary of their text to the concluding calendar week of the life of Jesus in Jerusalem.[twenty]

Overview [edit]

The gospel accounts place the beginning of Jesus' ministry in the countryside of Roman Judea, near the River Hashemite kingdom of jordan.[1]

The gospels present John the Baptist's ministry every bit the precursor to that of Jesus and the baptism of Jesus every bit marking the outset of Jesus' ministry, after which Jesus travels, preaches and performs miracles.[1] [21] [22]

Jesus's Baptism is mostly considered the commencement of his ministry building and the Last Supper with his disciples in Jerusalem as the stop.[1] [21] However, some authors also consider the flow between the Resurrection and the Rising part of the ministry of Jesus.[23]

Luke iii:23 states that Jesus was "about xxx years of historic period" at the outset of his ministry.[ii] [iii] There have been different approaches to estimating the engagement of the beginning of the ministry of Jesus.[2] [24] [25] [26] I approach, based on combining information from the Gospel of Luke with historical data most Emperor Tiberius yields a date effectually 28–29 Advertizement/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] [24] [25] [27] [28] [note 1]

In the New Attestation, the date of the Last Supper is very close to the date of the crucifixion of Jesus (hence its proper noun). Scholarly estimates for the date of the crucifixion generally fall in the range AD 30–36.[thirty] [31]

The three Synoptic Gospels refer to but one passover, specifically the Passover at the cease of Jesus's ministry building when he is crucified. While the Gospel of John refers to two bodily passovers, one at the beginning of Jesus's ministry and the second at the end of Jesus'south ministry. In that location is a third reference to passover that many claim is a third bodily festival, but this can not be supported, it is more likely to be a forecasting of the 2d Passover in the Gospel of John. This 3rd reference to a passover in the Gospel of John is why many advise that Jesus'due south ministry was a period of most three years. Scholars that back up a 3-year ministry building, such as Köstenberger country that the Gospel of John simply 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 post-obit the death of Herod the Dandy in 4 BC.[33]

Baptism and early ministry [edit]

The gospels present John the Baptist's ministry building as the precursor to that of Jesus and the Baptism of Jesus every bit marker the beginning of Jesus' ministry.[i] [21] [22]

In his sermon in Acts 10:37–38, delivered in the house of Cornelius the centurion, Campaigner Peter gives an overview of the ministry of Jesus, and refers to what had happened "throughout all Judaea, beginning from Galilee, later on the baptism which John preached" and that Jesus whom "God anointed with the Holy Spirit and with power" had gone most "doing skilful".[34]

John one:28 specifies the location where John was baptizing as "Bethany beyond the Jordan".[35] [36] This is non the village Bethany just eastward of Jerusalem, but the town Bethany, as well called Bethabara in Perea.[36] Perea is the province due east of the Jordan, across the southern function of Samaria, and although the New Testament does not mention Perea past name, John iii:23 implicitly refers to it again when it states that John was baptising in Enon near Salim, "because at that place was much water there".[35] [36] Kickoff-century historian Flavius Josephus as well wrote in the Antiquities of the Jews (18 5.2) that John the Baptist was imprisoned and and so killed in Machaerus on the border of Perea.[37] [38]

Luke three:23 and Luke 4:1 indicate possible activities of Jesus almost the Jordan River around the fourth dimension of his baptism, as does the initial encounter with the disciples of John the Baptist in John one:35–37, where "two disciples heard him speak, and they followed Jesus".[39] [40] [41] Assuming that there were ii incidences of Cleansing of the Temple, which was located in Jerusalem, a possible reference to an early on Judean ministry may be John two:xiii–25.[42] [43] [44]

Ministry in Galilee [edit]

Early Galilean ministry [edit]

The Early Galilean ministry begins when, according to Matthew, Jesus goes back to Galilee from the Judean desert, later on rebuffing the temptation of Satan.[6] In this early period, Jesus preaches around Galilee and, in Matthew iv:xviii-20, his first disciples encounter him, begin to travel with him and eventually grade the core of the early Church.[one] [vii]

The Gospel of John includes Matrimony at Cana equally the first miracle of Jesus taking identify in this early catamenia of ministry, with his return to Galilee.[45] [46] A few villages in Galilee (east.grand. Kafr Kanna) have been suggested as the location of Cana.[47] [48]

The return of Jesus to Galilee follows the abort of John the Baptist.[49] The early teachings of Jesus event in his rejection at his hometown when in Luke 4:16–30 Jesus says in a Synagogue: "No prophet is acceptable in his own land" 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 discussion was with dominance", in the Exorcism at the Synagogue in Capernaum episode, which is followed by healing the mother of Peter'southward wife.[50] [51]

Luke 5:1–11 includes the beginning 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 Mountain, ane of the major discourses of Jesus in Matthew, and the Sermon on the Obviously in the Gospel of Luke.[7] [55] The Sermon on the Mount, which covers chapters v, half-dozen and 7 of the Gospel of Matthew, is the outset of the 5 Discourses of Matthew and is the longest piece of teaching from Jesus in the New Testament.[55] It encapsulates many of the moral teachings of Jesus and includes the Beatitudes and the widely recited Lord's Prayer.[55] [56]

The Beatitudes are expressed as eight blessings in the Sermon on the Mount in Matthew, and iv similar blessings announced in the Sermon on the Plain in Luke, where they are followed by iv woes that mirror the blessings.[57] The Beatitudes present the highest ethics of the teachings of Jesus on mercy, spirituality and compassion.[57] [58]

Major Galilean ministry [edit]

The Major Galilean ministry, as well called the Great Galilean ministry, begins in Matthew 8, later on the Sermon on the Mountain and refers to activities upward to the death of John the Baptist.[8] [9]

The ancestry of this period include The Centurion'southward Servant (Matthew 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 "healing at a distance", Jesus commends him for his exceptional faith.[59] On the other hand, when his own disciples testify fear of a storm on the Body of water of Galilee, Jesus instructs them to have more faith, subsequently he orders the storm to stop.[60] [61]

In this flow, Jesus is still gathering the twelve apostles, and the Calling of Matthew takes place in Matthew 9:9.[62] The conflicts and criticism between Jesus and the Pharisees continue, e.chiliad. they criticize Jesus for associating with "publicans and sinners", whereby Jesus responds: "Information technology is not good for you who need a dr., only the sick. I have not come to call the righteous, merely sinners to repentance."[63]

Commissioning the twelve Apostles relates the initial selection of the twelve Apostles among the disciples of Jesus.[64] [65] Jesus goes out to a mountainside to pray, and later on spending the night praying to God, in the morning he calls his disciples and chooses twelve of them.[66]

In the Mission Soapbox, Jesus instructs the twelve apostles who are named in Matthew 10:ii-3 to carry no belongings as they travel from city to city and preach.[viii] [9] Separately, Luke 10:one-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 at that place.[67]

In Matthew 11:2–6 two messengers from John the Baptist get in to ask Jesus if he is the expected Messiah, or "shall nosotros expect for another?"[68] Jesus replies, "Become back and study to John what you lot hear and encounter: The blind receive sight, the lame walk".[69] Following this, Jesus begins to speak to the crowds nigh the Baptist.[lxx]

This period is rich in parables and teachings and includes the Parabolic discourse, which provides many of the parables for the Kingdom of Heaven, beginning in Matthew 13:1.[71] [72] These include the parables of The Sower, The Tares, The Mustard Seed and The Leaven, addressed to the public at large, besides as The Hidden Treasure, The Pearl and Drawing in the Cyberspace.[72]

At the end of the Major Galilean ministry, Jesus returns to his hometown, Nazareth. His wisdom is recognised there, questioned, and rejected.[73]

Final Galilean ministry [edit]

The Last Galilean ministry building begins afterwards the death of John the Baptist, and includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14.[10] [xi] After hearing of the Baptist'due south death, Jesus withdraws by boat privately to a solitary identify 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.[74]

Following this, the gospels present the Walking on water episode in Matthew fourteen:22-23, Marking half-dozen:45–52 and John 6:16–21 as an important step in developing the relationship between Jesus and his disciples, at this stage of his ministry.[75] 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. At the cease 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".[76]

Major teachings in this menstruation include the Discourse on Defilement in Matthew fifteen:1-xx and Mark 7:ane–23 where, in response to a complaint from the Pharisees, Jesus states: "What goes into a human'south mouth does not make him 'unclean,' just what comes out of his mouth, that is what makes him 'unclean.'".[77]

Following this episode, Jesus withdraws into the "parts of Tyre and Sidon" virtually the Mediterranean Sea, where the Canaanite adult female's daughter episode takes identify in Matthew 15:21–28 and Mark 7:24–xxx.[78] This episode is an example of how Jesus emphasizes the value of faith, telling the woman: "Woman, you accept smashing religion! Your request is granted."[78] The importance of religion is also emphasized in the Cleansing x lepers episode in Luke 17:eleven–19.[79] [eighty]

In the Gospel of Mark, afterward passing through Sidon, Jesus enters the region of the Decapolis, a group of ten cities south-e of Galilee, where the Healing the deaf mute miracle is reported in Marking vii:31–37. Afterwards the healing, the disciples say: "He even makes the deafened hear and the mute speak." The episode is the last in a serial of narrated miracles which builds up to Peter's declaration of Jesus every bit Christ in Mark 8:29.[81]

Judea and Perea to Jerusalem [edit]

After Judean ministry [edit]

In this menstruum, 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 decease for the first fourth dimension, and this prediction then builds up to the other two episodes, the final prediction being just before Jesus enters Jerusalem for the last time, the week of his crucifixion.[82] [83] In Matthew 16:21–28 and Mark 8:31–33, Jesus teaches his disciples that "the Son of Man must endure many things and be rejected by the elders, master priests and teachers of the law, and that he must be killed and after iii days rise again.[84]

After in this period, at about the middle of each of the three Synoptic Gospels, 2 related episodes mark a turning indicate in the ministry of Jesus: the Confession of Peter and the Transfiguration of Jesus.[12] [13] [14] [15] These episodes begin in Caesarea Philippi, just due north of the Sea of Galilee, at the beginning of the final journeying to Jerusalem which ends in the Passion and Resurrection of Jesus.[85] 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 and death.[12] [13] [85] [86] [87]

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew xvi:13, Marker 8:27 and Luke 9:18. Jesus asks his disciples: Simply who exercise you say that I am? Simon Peter answers him: You lot are the Christ, the Son of the living God.[85] [88] [89] In Matthew 16:17, Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, merely my Male parent who is in heaven." In approval Peter, Jesus non only accepts the titles Christ and Son of God, which Peter attributes to him, merely declares the proclamation a divine revelation by stating that his Father in Heaven had revealed information technology to Peter.[90] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.[90] [91]

In the Gospel of Matthew, post-obit this episode, Jesus also selects Peter every bit the leader of the Apostles, and states that "upon this stone, I will build my church building".[33] In Matthew 16:18 Jesus and so continues: "That one thousand art Peter, and upon this rock, I will build my church building". The word "church building" (ekklesia in Greek) as used hither, appears in the Gospels only in one case more, in Matthew 18:17, and refers to the community of believers at the time.[92]

Afterwards Perean ministry [edit]

Following the declaration past Peter, the account of the Transfiguration of Jesus is the next major consequence and appears in Matthew 17:i–9, Mark ix:two–viii and Luke 9:28–36.[xiii] [86] [87] Jesus takes Peter and 2 other apostles with him and goes upwards to a mountain, which is not named. Once on the mount, Matthew 17:2 states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white every bit the light." At that point, the prophets Elijah and Moses appear and Jesus begins to talk to them.[86] Luke is specific in describing Jesus in a state of celebrity, with Luke 9:32 referring to "they saw his glory".[93] A bright deject appears around them, and a vocalisation from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".[86]

The Transfiguration not only supports the identity of Jesus as the Son of God, (every bit in his Baptism), but the statement "mind to him" identifies him equally the messenger and mouth-slice of God.[94] 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, past virtue of his filial human relationship with God.[94] two Peter 1:16–18 echoes the aforementioned bulletin: at the Transfiguration, God assigns to Jesus a special "honor and glory" and information technology is the turning signal at which God exalts Jesus above all other powers in creation.[95]

Many of the episodes in the Later Judean ministry building are from the Gospel of Luke but, in full general, these sequence of episodes in Luke do non provide enough geographical information to make up one's mind Perea, though scholars by and large assume that the road Jesus followed from Galilee to Jerusalem passed through Perea.[eighteen] 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 people believed in him beyond the Jordan", saying "all things whatsoever John spake of this homo were truthful".[16] [17] [18] The surface area where Jesus was baptised is inferred every bit the vicinity of the Perea surface area, given the activities of the Baptist in Bethabara and Ænon in John John 1:28 and John 3:23.[35] [36]

This period of ministry includes the Discourse on the Church, in which Jesus anticipates a future customs of followers and explains the function of his apostles in leading it.[71] [96] It includes the parables of The Lost Sheep and The Unforgiving Servant in Matthew eighteen, which as well refer to the Kingdom of Heaven. The general theme of the discourse is the apprehension of a hereafter community of followers, and the role of his apostles in leading information technology.[96] [97]

Addressing his apostles in Matthew 18:18, Jesus states: "Truly, I say to y'all, whatever y'all demark on earth shall exist bound in heaven, and whatever yous loose on world shall be loosed in heaven". The soapbox emphasizes the importance of humility and self-sacrifice as the loftier virtues within the anticipated community. Information technology teaches that in the Kingdom of God, it is personal humility that matters, not social prominence and clout.[96] [97]

At the cease 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 subsequently his burial.[19] In the Gospel of John, the raising of Lazarus is the climax of the "vii signs" which gradually confirm the identity of Jesus as the Son of God and the expected Messiah.[98] It is too 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 impale Jesus (Crucifixion of Jesus).[99]

Final ministry building in Jerusalem [edit]

The terminal ministry in Jerusalem is traditionally called the Passion and begins with Jesus' triumphal entry into Jerusalem early in the calendar week that includes the Last Supper and is liturgically marked every bit Holy Week.[19] [100] [101] [102] [103] [104] The gospels pay special attention to the account of the terminal calendar week of the life of Jesus in Jerusalem, and the narrative amounts to about i third of the text of the four gospels, showing its theological significance in Christian idea in the Early on Church.[20] [105]

Before arriving in Jerusalem, in John 12:9–11, subsequently raising Lazarus from the dead, crowds get together around Jesus and believe in him, and the next twenty-four hour period the multitudes that had gathered for the feast in Jerusalem welcome Jesus every bit he descends from the Mount of Olives towards Jerusalem in Matthew 21:1–xi, Mark 11:1–11,Luke 19:28–44 and John 12:12–nineteen.[100] [101] [102] [106] In Luke 19:41–44 as Jesus approaches Jerusalem, he looks at the city and weeps over it, foretelling the suffering that awaits the urban center.[100] [102] [107]

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in whatever of the Gospels.[44] [108] [109] The synoptics include a number of well known parables and sermons such as the Widow'southward mite and the Second Coming Prophecy during the week that follows.[100] [101]

In that calendar 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.[100] [101] 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 manus him over to the elders.[110] [111] [112] Matthew specifies the price equally thirty silvery coins.[111]

In Matthew 24, Mark 13 and Luke 21, Jesus provides a Soapbox on the Stop Times, which is besides chosen the Olivet Discourse because information technology was given on the Mount of Olives.[71] The discourse is by and large about judgment and the expected conduct of the followers of Jesus, and the need for vigilance past the followers in view of the coming judgment.[113] The discourse is generally viewed every bit referring both to the coming destruction of the Temple in Jerusalem, besides as the End Times and Second Coming of Christ, merely the many scholarly opinions nigh which verses refer to which event remain divided.[97] [113]

A cardinal episode in the final part of the ministry building of Jesus is the Last Supper, which includes the Establishment of the Eucharist. In Matthew 26:26-29, Marker xiv:22–25, Luke 22:xix–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 yous". He besides gives them "the cup" to drink, saying this is his claret. While it may accept been fermented, none of the biblical accounts refer to it as vino, but rather as "the fruit of the vine" or "the cup". In 1 Corinthians xi:23–26, Paul the Campaigner refers to the Concluding Supper.[114] [115] [116] [117] John fourteen–17 concludes the Last Supper with a long, three affiliate sermon known equally the Goodbye discourse which prepares the disciples for the deviation of Jesus.[118] [119]

See also [edit]

Gospels and theology
  • Christ myth theory
  • Gospel harmony
  • Historical Jesus
  • Jesus Seminar
  • Jesus in Christianity
  • Life of Christ in art
  • Life of Jesus in the New Testament
  • Miracles of Jesus
  • Parables of Jesus
Associated places
  • Al-Maghtas
  • Qasr el Yahud

Notes [edit]

  1. ^ a b 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 considers the Temple visit appointment in John at "effectually 29 Advertising/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 elsewhere he states that five BC was the twelvemonth of Jesus' birth.[29] Paul N. Anderson dates the temple incident at "around 26-27 AD/CE" Jerry Knoblet estimates the date equally around Advertising 27 AD/CE. In their book, Robert Fortna & Thatcher estimate the date at around Ad/CE 28. Köstenberger & Kellum (p. 140) brand the same statement equally Maier, namely that the 32nd birthday of Jesus was around 28 AD/CE when his ministry began.

References [edit]

Citations
  1. ^ a b c d e f thou Christianity: an introduction by Alister E. McGrath 2006 ISBN 978-1-4051-0901-7 pp. 16-22.
  2. ^ a b c d The Cradle, the Cross, and the Crown: An Introduction to the New Attestation past Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 p. 140.
  3. ^ a b c d Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin 1000. Yamauchi 1989 ISBN 0-931464-50-1 pp. 113–129.
  4. ^ The Appointed Times of Jesus the Messiah by Fred R. Coulter 2012 ISBN 978-0-9819-7878-nine
  5. ^ Jesus & the Ascent of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0-8308-2699-eight pp. 19–21.
  6. ^ a b The Gospel co-ordinate to Matthew by Leon Morris ISBN 0-85111-338-ix p. 71.
  7. ^ a b c The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-iv pp. 117–130.
  8. ^ a b c A theology of the New Testament by George Eldon Ladd 1993, p. 324.
  9. ^ a b c The Life and Ministry of Jesus: The Gospels past Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 143–160.
  10. ^ a b Steven Fifty. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 97–110.
  11. ^ a b The Life and Ministry of Jesus: The Gospels past Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 165–180.
  12. ^ a b c The Christology of Mark's Gospel past Jack Dean Kingsbury 1983 ISBN 0-8006-2337-1 pp. 91-95
  13. ^ a b c d The Cambridge companion to the Gospels past Stephen C. Barton ISBN 0-521-00261-3 pp. 132-133
  14. ^ a b Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-viii pp. 121–135.
  15. ^ a b The Life and Ministry of Jesus: The Gospels by Douglas Redford. 2007 ISBN 0-7847-1900-four pp. 189–207.
  16. ^ a b Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 p. 137.
  17. ^ a b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pp. 211–229.
  18. ^ a b c Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 929.
  19. ^ a b c Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 155-170
  20. ^ a b Matthew by David L. Turner 2008 ISBN 0-8010-2684-9 p. 613.
  21. ^ a b c d The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, Fifty. Scott Kellum 2009 ISBN 978-0-8054-4365-3 p. 141–143.
  22. ^ a b c Jesus and the Gospels: An Introduction and Survey past Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pp. 224–229.
  23. ^ New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 p. 154.
  24. ^ a b Eerdmans Dictionary of the Bible 2000 Amsterdam University Press ISBN 90-5356-503-5 p. 249.
  25. ^ a b Jack V. Scarola, "A Chronology of the nativity Era" in Chronos, kairos, Christos 2 by Ray Summers, Jerry Vardaman 1998 ISBN 0-86554-582-0 pp. 61–81.
  26. ^ Luke i–5: New Attestation Commentary by John MacArthur, Jr. 2009 ISBN 978-0-8024-0871-6 p. 201.
  27. ^ The Riddles of the Quaternary Gospel: An Introduction to John by Paul N. Anderson 2011 ISBN 0-8006-0427-X p. 200.
  28. ^ Herod the Keen by Jerry Knoblet 2005 ISBN 0-7618-3087-one p. 184.
  29. ^ Archived 2008-07-04 at the Wayback Machine
  30. ^ Jesus & the Rising of Early Christianity: A History of New Attestation Times by Paul Barnett 2002 ISBN 0-8308-2699-8 pp. 19–21
  31. ^ Paul'due south early on period: chronology, mission strategy, theology past Rainer Riesner 1997 ISBN 978-0-8028-4166-7 pp. 19–27 (p. 27 has a table of various scholarly estimates)
  32. ^ New Testament History past Richard 50. Niswonger 1992 ISBN 0-310-31201-ix pp. 132–136.
  33. ^ a b The people's New Testament commentary by K. Eugene Ho-hum, Fred B. Craddock 2004 ISBN 0-664-22754-6 p. 212.
  34. ^ Who is Jesus?: an introduction to Christology by Thomas P. Rausch 2003 ISBN 978-0-8146-5078-3
  35. ^ a b c Large Picture of the Bible - New Testament by Lorna Daniels Nichols 2009 ISBN ane-57921-928-iv p. 12
  36. ^ a b c d John past Gerard Stephen Sloyan 1987 ISBN 0-8042-3125-7 p. xi
  37. ^ Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-503-5 p. 583
  38. ^ Behold the Man: The Existent Life of the Historical Jesus by Kirk Kimball 2002 ISBN 978-one-58112-633-four p. 654
  39. ^ Jesus of Nazareth past Duane Southward. Crowther 1999 ISBN 0-88290-656-9 p. 77
  40. ^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-iv p. 92
  41. ^ A Summary of Christian History past Robert A. Baker, John M. Landers 2005 ISBN 0-8054-3288-4 pp. 6-vii
  42. ^ International Standard Bible Encyclopedia: East-J past Geoffrey W. Bromiley 1982 ISBN 0-8028-3782-four p. 1026
  43. ^ Mercer dictionary of the Bible by Watson Eastward. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 pp. 333-344
  44. ^ a b The Bible Knowledge Background Commentary past Craig A. Evans 2005 ISBN 0-7814-4228-i p. 49
  45. ^ H. Van der Loos, 1965 The Miracles of Jesus, Eastward.J. Brill Press, Netherlands p. 599
  46. ^ Dmitri Royster 1999 The Miracles of Christ ISBN 0-88141-193-0 p. 71
  47. ^ Jesus and Archeology by James H. Charlesworth 2006 ISBN 0-8028-4880-X pp. 540–we541
  48. ^ Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-503-5 p. 212
  49. ^ The Gospel according to Mark by James R. Edwards 2002 ISBN 0-85111-778-three p. 43
  50. ^ Reading Luke by Charles H. Talbert 2002 ISBN ane-57312-393-5 pp. 61–62
  51. ^ John Clowes, 1817 The Miracles of Jesus Christ published past J. Gleave, Manchester, UK p. 31
  52. ^ John Clowes, The Miracles of Jesus Christ published by J. Gleave, Manchester, U.k., 1817, p. 214, available on Google books
  53. ^ The Gospel of Luke by Timothy Johnson, Daniel J. Harrington, 1992 ISBN 0-8146-5805-nine p. 89
  54. ^ The Gospel of Luke, by Joel B. Green 1997 ISBN 0-8028-2315-7 p. 230
  55. ^ a b c The Sermon on the Mount: A Theological Investigation past Carl Grand. Vaught 2001 ISBN 978-0-918954-76-three pp. xi–14
  56. ^ "Beatitudes." Cantankerous, F. L., ed. The Oxford Lexicon of the Christian Church. New York: Oxford University Printing. 2005
  57. ^ a b The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-half-dozen, pp. 63–68
  58. ^ A Dictionary Of The Bible by James Hastings 2004 ISBN 1-4102-1730-2 p. xv–19
  59. ^ The Gospel According to Matthew: An Introduction and Commentary by R. T. French republic 1987 ISBN 0-8028-0063-7 p. 154
  60. ^ Michael Keene 2002 St Marking's Gospel and the Christian faith ISBN 0-7487-6775-four p. 26
  61. ^ John Clowes, 1817 The Miracles of Jesus Christ published past J. Gleave, Manchester, United kingdom of great britain and northern ireland p. 47
  62. ^ The Gospel of Matthew by R. T. France 2007 ISBN 0-8028-2501-X p. 349
  63. ^ "Bible Gateway passage: Luke 5:31-32 - New International Version". Bible Gateway . Retrieved 2020-09-23 .
  64. ^ The get-go gospel by Harold Riley, 1992 ISBN 0-86554-409-iii p. 47
  65. ^ Mercer Lexicon of the Bible by Watson Eastward. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 48
  66. ^ The Life of Jesus by David Friedrich Strauss, 1860 published past Calvin Blanchard, p. 340
  67. ^ Luke by Sharon H. Ringe 1995 ISBN 0-664-25259-1 pp. 151–152
  68. ^ The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0-8028-4438-three p. 104
  69. ^ Mercer Dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 p. 459
  70. ^ Harmony of the Gospels by G. T. Elihai 2005 ISBN 1-59781-637-X p. 94
  71. ^ a b c Preaching Matthew's Gospel past Richard A. Jensen 1998 ISBN 978-0-7880-1221-i pp. 25 & 158
  72. ^ a b Matthew by Charles H. Talbert 2010 ISBN 0-8010-3192-3 (Discourse three) pp. 162–173
  73. ^ Matthew xiii:53–58
  74. ^ Robert Maguire 1863 The Miracles of Christ published by Weeks and Co. London p. 185
  75. ^ Merrill Chapin Tenney 1997 John: Gospel of Belief ISBN 0-8028-4351-4 p. 114
  76. ^ Dwight Pentecost 2000 The Words and Works of Jesus Christ ISBN 0-310-30940-9 p. 234
  77. ^ Jesus the Miracle Worker: A Historical & Theological Study by Graham H. Twelftree 1999 ISBN 0-8308-1596-one p. 79
  78. ^ a b Jesus the Miracle Worker: A Historical & Theological Written report past Graham H. Twelftree 1999 ISBN 0-8308-1596-1 pp. 133–134
  79. ^ Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-ii p. 220
  80. ^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 p. 235
  81. ^ Lamar Williamson 1983 Marker ISBN 0-8042-3121-4 pp. 138–140
  82. ^ St Marking's Gospel and the Christian organized religion by Michael Keene 2002 ISBN 0-7487-6775-four pp. 24-25
  83. ^ The temptations of Jesus in Mark'south Gospel by Susan R. Garrett 1996 ISBN 978-0-8028-4259-6 pp. 74-75
  84. ^ Matthew for Everyone by Tom Wright 2004 ISBN 0-664-22787-2 p. 9
  85. ^ a b c The Collegeville Bible Commentary: New Testament by Robert J. Karris 1992 ISBN 0-8146-2211-9 pp. 885-886
  86. ^ a b c d Transfiguration past Dorothy A. Lee 2005 ISBN 978-0-8264-7595-iv pp. 21-30
  87. ^ a b The Content and the Setting of the Gospel Tradition by Marking Harding, Alanna Nobbs 2010 ISBN 978-0-8028-3318-ane pp. 281-282
  88. ^ Who practice you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-half dozen p. sixteen
  89. ^ The Gospel of Mark, Book 2 by John R. Donahue, Daniel J. Harrington 2002 ISBN 0-8146-5965-9 p. 336
  90. ^ a b One teacher: Jesus' teaching role in Matthew's gospel past John Yueh-Han Yieh 2004 ISBN 3-xi-018151-7 pp. 240-241
  91. ^ Jesus God and Man past Wolfhart Pannenberg 1968 ISBN 0-664-24468-8 pp. 53-54
  92. ^ The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0-8028-4438-three pp. 7-9
  93. ^ Transfiguration past Dorothy A. Lee 2005 ISBN 978-0-8264-7595-four pp. 72–76
  94. ^ a b Metamorphosis: The Transfiguration in Byzantine Theology and Iconography by Andreas Andreopoulos 2005 ISBN 0-88141-295-three pp. 47–49
  95. ^ The Bible Knowledge Background Commentary: John'southward Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0-7814-4228-1 pp. 319–320
  96. ^ a b c Behold the Male monarch: A Study of Matthew by Stanley D. Toussaint 2005 ISBN 0-8254-3845-four pp. 215–216
  97. ^ a b c Matthew past Larry Chouinard 1997 ISBN 0-89900-628-0 p. 321
  98. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament past Andreas J. Köstenberger, Fifty. Scott Kellum 2009 ISBN 978-0-8054-4365-iii pp. 312–313
  99. ^ Francis J. Moloney, Daniel J. Harrington, 1998 The Gospel of John Liturgical Press ISBN 0-8146-5806-seven p. 325
  100. ^ a b c d due east The People's New Testament Commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-six pp. 256–258
  101. ^ a b c d The Bible Knowledge Groundwork Commentary: Matthew-Luke, Book i by Craig A. Evans 2003 ISBN 0-7814-3868-3 p. 381–395
  102. ^ a b c The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN one-931018-31-half dozen pp. 133–134
  103. ^ The Bible noesis background commentary: John's Gospel, Hebrews-Revelation past Craig A. Evans ISBN 0-7814-4228-ane pp. 114–118
  104. ^ Matthew 21:1–11, Mark eleven:ane–11, Luke 19:28–44 John 12:12–19
  105. ^ Preaching Through the Christian Year, Year C by Fred B. Craddock, John H. Hayes, Carl R. Holladay, Cistron M. Tucker 1994 ISBN ane-56338-100-1 p. 172
  106. ^ John 12–21 by John MacArthur 2008 ISBN 978-0-8024-0824-2 pp. 17–18
  107. ^ Mercer Commentary on the New Testament by Watson E. Mills 2003 ISBN 0-86554-864-1 pp. 1032–1036
  108. ^ The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-nine p. 571–572
  109. ^ The Fourth Gospel And the Quest for Jesus by Paul N. Anderson 2006 ISBN 0-567-04394-0 p. 158
  110. ^ Matthew 26:14–sixteen, Mark 14:10–11, Luke 22:1–6
  111. ^ a b All the Apostles of the Bible past Herbert Lockyer 1988 ISBN 0-310-28011-7 p. 106–111
  112. ^ The Synoptic Gospels and the Book of Acts by Doremus Almy Hayes 2009 ISBN i-115-87731-3 p. 88
  113. ^ a b The Gospel according to Matthew by Leon Morris 1992 ISBN 0-85111-338-9 pp. 593–596
  114. ^ Matthew 26:20, Marking xiv:17, Luke 22:21–23, John 13:1
  115. ^ Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 p. 180-191
  116. ^ The encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pp. 52-56
  117. ^ The Bible Knowledge Groundwork Commentary by Craig A. Evans 2003 ISBN 0-7814-3868-three pp. 465–477
  118. ^ John by Gail R. O'Mean solar day, Susan Hylen 2006 ISBN 978-0-664-25260-1, Chapter xv: The Farewell Discourse, pp. 142–168
  119. ^ The Gospel according to John past Herman Ridderbos 1997 ISBN 978-0-8028-0453-2 The Farewell Prayer: pp. 546–576

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Source: https://en.wikipedia.org/wiki/Ministry_of_Jesus

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