Book

20
SALT
Servant and Leadership Training Courses

The Journeys of
Jesus:

A Study of the Synoptic Gospels

July 2002
Table of Contents

I. The Harmony of the Gospels ......................................................................................... 3

II. A Political View - The Jews under Rome ...................................................................... 5
Family Tree of Herod.............................................................................................. 7
III. A Geographical View of Palestine ............................................................................... 8
IV. The Life of Jesus the Messiah ..................................................................................... 9
A. Birth and Early Childhood of Jesus............................................................................ 9
Travelogue:............................................................................................................. 9
Travelogue:........................................................................................................... 10
The Harmony of the Gospels – Part One ................................................................. 12
B. John the Baptist Prepares the Lord’s Way............................................................... 13
Travelogue:........................................................................................................... 13
Harmony of the Gospels – Part Two ........................................................................ 15
C. Early Judean Ministry ............................................................................................. 16
Travelogue:........................................................................................................... 16
Travelogue:........................................................................................................... 21
Harmony of the Gospels – Part Three...................................................................... 24
D. Galilean Ministry ...................................................................................................... 25
Travelogue:........................................................................................................... 25
Travelogue:........................................................................................................... 28
Travelogue:........................................................................................................... 29
Travelogue:........................................................................................................... 34
Travelogue:........................................................................................................... 36
Travelogue:........................................................................................................... 39
Travelogue:........................................................................................................... 41
Harmony of the Gospels – Part Four........................................................................ 43
E. Last Judean and Perean Ministry of Jesus ............................................................. 45
Travelogue:........................................................................................................... 45
Harmony of the Gospels – Part Five ........................................................................ 48
F. The Last Week ......................................................................................................... 50
Travelogue:........................................................................................................... 50
Harmony of the Gospels – Part Six .......................................................................... 53
G. The Resurrection Through the Ascension .............................................................. 55
Harmony of the Gospels – Part Seven ..................................................................... 55

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 The Journeys of Jesus

I. The Harmony of the Gospels

Often when reading the Gospels we are confused as to where and when certain
events in the life of Jesus took place. In order to help us look at these events, we
will study them chronologically. You might say, we will be studying the events in
the life of Jesus according to His travels---a travelogue, not a biography. As a tool
to this study, we will use the HARMONY OF THE GOSPELS. In the HARMONY OF THE
GOSPELS each book focuses on a unique facet of Jesus and his character. It
presents four portraits of Jesus, each in its own characteristic manner. As we
journey with Jesus throughout Palestine, we will be using mostly the Gospels of
Matthew and Mark since two of our other SALT books are the Gospels of Luke
and John.

Though each Gospel was written to stand on its own merits, the four Gospels may
be worked together into a harmony, or single account, of Jesus’ life. Thus, the
harmony of the four Gospels is a single chronological account of the Messiah’s
life on earth. It includes every chapter and verse of each Gospel, leaving nothing
out.

In addition, if you are looking for a particular event in the life of Jesus, the
harmony can help you locate it more rapidly than paging through all four Gospels.

The HARMONY OF THE GOSPELS is written throughout this book and will help you to
better visualize the travels of Jesus, study the four Gospels comparatively, and
appreciate the unity of the writers’ message.

Before we begin our study, let us compare the four Gospels. Together, Matthew,
Mark and Luke are called the Synoptic Gospels. The term Synoptic Gospels
means “seen together” or “viewed from a common perspective.” The first three
Gospels are so designated because they present the life and ministry of Jesus
from a common point of view that is different from that of the Gospel of John. In
general, the Synoptics follow the same outline and record similar material.
Sometimes their accounts are almost identical, but at other times important
differences are observed.

The Apostle John wrote:

o to supplement the Synoptics

o to provide a theological/philosophical interpretation of the Person and

work of Jesus especially well-suited for a Greek audience.

Note the following key differences between the Synoptic Gospels and John:

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 o John’s content is ninety-two percent unique. Therefore, there is a
material difference. John has more discourse than narrative and is
more philosophical in tone than the Synoptics.

o John has few parables and nothing about the demonic. He speaks
much on eternal life, the Holy Spirit and the deity of Jesus. Therefore,
a theological difference is emphasized.

o John emphasizes events in Judea (south), while the Synoptics focus on

what happens in Galilee (north). Therefore, there is a geographical
difference. John emphasizes Jesus’ ministry in the city to religious
intellectuals, while the Synoptics emphasize His country ministry to the
common people.

o John alone records for us three or four Passovers. He provides our only
information concerning the approximate length of Jesus’ public ministry
(probably three and one-half years.) Therefore, there is a
chronological difference.

o John builds his Gospel on seven key miracles, and is more thematic in
arrangement than are the Synoptics. Therefore, there is a structural
difference.

Let us look at the chart below to compare the first four Gospels:

Matthew Mark Luke John

Jesus is…. The promised The Servant of The Son of The Son of
King God Man God
The original Jews Gentiles, Greeks Believers
readers Romans throughout the
were… world
Significant Jesus is the Jesus backed Jesus was God Belief in Jesus
themes… Messiah up his words but also is required for
because he with action. human. salvation.
fulfilled Old
Testament
prophecy.
Character of Once a Traveling Physician Once a
the writer…. Tax Collector, companion of Missionary Fisherman,
now a Teacher Paul and Peter, Historian now a
Storyteller Theologian
Greatest Jesus’ sermons Jesus’ miracles Jesus’ The principles
emphasis is and words and actions humanity of Jesus’
on ….. teaching
Probable date A.D. 58 –68 A.D. 55 - 65 A.D. 60 - 68 A.D. 80 - 90
Place of Syria, Antioch Rome Rome/Greece Ephesus
writing… or Palestine
Geography… Concentrates on Galilean Ministry Concentrates
on Judean
Ministry

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 Discourse More public More private
Material
Teaching More on ethical, practical teachings More on the
Emphasis person of the
Messiah
Teaching Parables Signs
Method

All four Gospels build upon genuine historical tradition and preserve different
aspects of it. The basic purpose of the Gospels is to present the gospel message,
the Good News of the Redeemer-Savior. They present Jesus as the Messiah of
Israel, the Son of God, and the Savior of the world. The Gospels were written so
that their readers would come to believe in Jesus and receive eternal life (John
20:31). They view JESUS as the LORD OF GLORY who is presently alive and active
in heaven.

As we begin our study of the journeys of Jesus, we will be studying some political,
religious and geographical information.

II. A Political View - The Jews under Rome

HEROD THE GREAT (ruled 37–4 B.C.)

Before and during the time of Jesus, Palestine was ruled by Rome through the
Herodian dynasty. Antipater, the first Herod was of Idumean descent. The
Idumeans were of Edomite blood and descendants of Esau. Julius Caesar, the
emperor of Rome, installed Antipater as ruler of Judea in 47 B.C. Antipater
appointed two of his sons to ruling positions. One of these was Herod, known as
“Herod the Great,” who was appointed governor of Judea.

The title “Herod the Great” refers not so much to Herod’s greatness as to the fact
that he was the eldest son of Antipater.

Nevertheless, Herod did show some unusual abilities. He was a ruthless fighter, a
cunning negotiator and a subtle diplomat. The Romans appreciated the way he
subdued opposition and maintained order among the Jewish people. These
qualities, combined with an intense loyalty to the emperor, made him an important
figure in the life of Rome and the Jews of Palestine.

After Herod became governor of Galilee, he quickly established himself in the

entire region. For 33 years, he remained a loyal friend and ally of Rome. He was
appointed as king of Judea (Rome labeled him “King of Kings”), where he was in
direct control of the Jewish people. This required careful diplomacy because he
was always suspect by the Jews as an outsider (an Edomite) and thus a threat to
their national right to rule.

Herod broke many of the Jewish laws. He introduced Greek-style games and
races to his kingdom and ordered many large building projects. Among these
were Greek temples, forts and a palace. His greatest project was a new temple in

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Jerusalem, which he began in 20 B.C. and was finished 64 A.D. (Matthew 4:5, 24;
Mark 11:27 and 13:1).

In 27 B.C., Octavian took the title Augustus and founded the Roman Empire.
Augustus Caesar brought peace to the Roman Empire through strict control of his
army and land. He created the image of Rome’s golden age. (Jesus was born
during the rule of Augustus, who died in A.D. 14.)

In 22 B.C., Herod sent his children to Rome to be educated and pay respect to
Augustus. Augustus visited Syria in 20 B.C. and gave Herod even more land.
Fearing revolt, Herod banned large public gatherings during the visit.
Herod had to deal with the power of Greek-influenced officials in Asia, as well as
the power of Augustus in Rome. Herod’s other problem was the discontent of
Jewish sects and parties. He remembered how the Maccabees had driven Greek
sympathizers from their temple in Jerusalem in 165 B.C. He determined to prevent
this kind of revolution.

Judaism was the only religion to survive the strong influence of Greek ways.
Through the translation of the Old Testament into Greek, Judaism actually
increased its influence during the Greek Age. However, Judaism’s popularity
attracted Herod’s envy. Though he was not of Jewish birth, he spent large sums of
money on the new temple in hopes of winning the Jews’ loyalty.

As Herod became increasingly ill, an intense struggle for succession to his throne
emerged within the family. His 10 marriages and 15 children virtually guaranteed
such a struggle. One son, Antipater, poisoned Herod’s mind against two other
eligible sons, Archelaus and Philip. This resulted in Herod’s initial choice of a
younger son, Antipas, as sole successor. However, he later changed his will and
made Archelaus king. Antipas and Philip received lesser positions as TETRARCHS,
or rulers, over small territories.

JESUS the Messiah was born in Bethlehem during the reign of Herod the Great
(around 4 B.C.). As Herod neared his seventieth year, he became obsessed with
destroying all but his chosen heir. Shortly before his death, he heard the
disturbing news that THE LONG-AWAITED KING OF ISRAEL had been born in
Bethlehem. Herod ordered his soldiers to kill all newborn infants of the Jews,
much as he had murdered rivals in his own family (Matthew 2). The wise men
came asking, “Where is the one who has been born King of the Jews”( Matthew
2:2)? This aroused Herod’s jealous spirit. According to Matthew’s account, Herod
tried to eliminate Jesus by having all the male infants of the Bethlehem region put
to death (Matthew 2:13–16). However, this despicable act failed. Joseph and
Mary were warned by God in a dream to take their child and flee to Egypt. There
they hid safely until Herod died (Matthew 2:13–15).

After Herod died, his will was contested in Rome. Finally, ARCHELAUS was made
ruler over Idumea, Judea and Samaria—with a promise to be appointed king if he
proved himself worthy as a leader. ANTIPAS became tetrarch over Galilee and
Perea. PHILIP was made tetrarch over Iturea andTrachonitis in the northern
regions.

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Archelaus’ younger brother ANTIPAS was tetrarch of Galilee and Perea from 4 B.C.
to A.D. 39. Herod Antipas had John the Baptist beheaded and is often mentioned
in the Gospels.
Herod Antipas feared that Jesus was John the Baptist resurrected (Matthew 14:1–
2 and Mark 6:14–16). Some Pharisees warned Jesus to flee the region because
Antipas was plotting against Him (Luke 13:31–33). Herod Antipas scornfully tried
Jesus prior to His crucifixion, and then he turned the whole matter over to Pontius
Pilate (Luke 23:6–12).

The chart below shows the descendants of Herod the Great.

FAMILY TREE OF HEROD

Herod the Great (Edomite, a descendant of Esau)

(died 4 B.C.)

Son of Doris Sons of Sons of Son of Son of

Mariamne Malthace, a Cleopatra Mariamne of
Samaritan Simon

Antipater Aristobulus Alexander Herod Archelaus Herod Philip II Herod Philip I

(died 4 B.C.) (died 7 (died 7 Antipas (died “Tetrarch” [first husband of
B.C.) B.C.) (died 6 A.D.) (died 34 A.D.) Herodias]
39 A.D.) (died 34 A.D.)

Herod Herodias Herod Agrippa I Salome

Of Chalcs (mistress of (died 44 A.D.)
(died 48 A.D.) Herod Antipas)

Bernice Herod Agrippa II Drusillia

(died 100 A.D.) (married to Felix)

Questions:
1. What is the HARMONY OF THE GOSPELS?
2. What books are in the Synoptic Gospels?
3. What are the two reasons for John writing his gospel?
4. List 5 ways that the Gospel of John is different from the Synoptic gospels?
5. How is Jesus seen in each Gospel?
6. What was Jesus’ teaching emphasis and teaching method in the Synoptic
gospels and in the Gospel of John?
7. Who was Herod the Great’s ancestor? What does this mean concerning
his ancestry and his position as King of the Jews?
8. Who founded the Roman Empire? When was it founded?
9. Which Roman emperor had a close relationship with Herod the Great?
10. Which Herod had John the Baptist killed?
11. Which Herod had Paul killed?
12. Which Herod killed Jesus?

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 III. A Geographical View of Palestine

As we study the JOURNEYS OF JESUS, we will be writing locations, geographical

places and political areas on the map below. We will discover where Jesus spent
most of His time in ministry and to whom He ministered. [As you teach others,
you will want to copy and hand out Appendices A-1, A-2, B and C.]

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 IV. The Life of Jesus the Messiah

A. Birth and Early Childhood of Jesus

Use Appendix A-1 and A-2 to help fill in the locations.

TRAVELOGUE:

JESUS, who was born in Palestine, lived in a Jewish society that was guided by the
Old Testament and under the influence of the Pharisaic interpretation of the Law.
The Jews of Jesus’ day lived in expectation of great events. They were oppressed
by Rome, but were strongly convinced that the Messiah would soon come.

Various groups pictured the Messiah differently, but hardly a Jew of that day lived
without hope in some form. Some in the nation had true faith and looked for the
coming of a Messiah who would be their spiritual Savior—Zechariah and
Elizabeth, Simeon, Anna, Joseph and Mary (Luke 1:2 and Matthew 1:18). To such
faithful hearts came the first stirrings of the Spirit, preparing them for the birth of
God’s true Messiah---Jesus (Luke 2:27, 36).

About the year 6 B.C., toward the end of Herod’s reign in Israel, the priest
Zechariah was officiating in the temple in Jerusalem. He was burning incense at

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the altar during the evening prayer. An angel appeared to him and announced the
coming birth of his first child, a son. This child would prepare the way for the
Messiah. The spirit and power of Elijah would rest upon him (Luke 3:3–6). His
parents were to call him John.

Zechariah was a truly godly man but it was difficult for him to believe what he
heard. Consequently, he was struck dumb until Elizabeth (his wife) gave birth.
The child was born, circumcised and named according to the directions of God.
Then Zechariah regained his voice and praised the Lord. This hymn of praise is
called the Benedictus (Luke 1:5–25, 27–80).

Three months before the birth of John, the same angel (Gabriel) appeared to Mary
at Nazareth. This young woman was engaged to Joseph, a carpenter descended
from King David (Isaiah 11:1). The angel told Mary she would conceive a child by
the Holy Spirit, and that she would name the child Jesus. Mary learned, to her
amazement, that although she was a virgin she would have a child who was the
very Son of God and the Savior of His people (Matthew 1:21). Yet she accepted
this message with great meekness, glad to be living in God’s will (Luke 1:38).

Gabriel also told her that her cousin Elizabeth was pregnant. Mary quickly went to
share their mutual joy. When these two godly women met, Elizabeth greeted Mary
as the mother of her Lord (Luke 1:39–45). Mary also broke forth in a song of
praise (Luke 1:46–56). She stayed three months with Elizabeth before returning
home.

Joseph, Mary’s betrothed husband, was utterly shocked at what appeared to be

the fruit of terrible sin on Mary’s part (Matthew 1:19). He decided to put her away
quietly. Then an angel (in a dream) explained the situation to him. He directed
Joseph to marry his intended wife as previously planned.

Jesus was born in Bethlehem where the newlyweds had been summoned by the
command of the emperor, Augustus Caesar (Luke 2:1). Thus the prophecy of
Micah 5:2 was fulfilled.

A TOWN IN PALESTINE:

BETHLEHEM. This “City of David,” earlier named Ephrath (Genesis 35:15), lies a
few kilometers south of Jerusalem. It was home to David’s ancestors and the
prophesied place of the Messiah’s birth (Micah 5:2). When Jesus was born in
Bethlehem, He was found and worshiped by shepherds and wise men (Matthew
2:1–12).

TRAVELOGUE:

From everywhere in the empire, Jews had to return to their ancestral cities to be
registered so that they might be taxed. This census was taken while Cyrenius
(Quirinius) was governor of Syria for the first time.

Upon their arrival in Bethlehem, Mary and Joseph were unable to find any housing
except a stable (perhaps a cave used to house cattle). There the eternal Son of

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God was born. He was wrapped in baby clothes and laid in a manger. Soon after
His birth, shepherds came to see the child. Angels had announced His birth to
them while they were tending their flocks. Otherwise, mankind had not noticed this
event.

We know of five events in the childhood of Jesus.

• First - In accordance with Jewish Law, He was circumcised and named on

the eighth day (Luke 2:21). It is significant that the sinless Son of God
would undergo this ritual binding Him to obedience under the divine
covenant and identifying Him with God’s people, Israel.

• Second - Jesus was presented at the temple to prove the circumcision. He

was also “redeemed” by the payment of five shekels. For her purification,
Mary gave the offering of the poor (Leviticus 12:8; Luke 2:24). The mission
of Jesus was witnessed at this time by two godly individuals, Simeon and
Anna (Luke 2:25–38).

• Third - Sometime later a group of “wise men” (perhaps Babylonian priests

and astrologers) appeared in Jerusalem [#2 on map below], inquiring about
the birth of a “King of the Jews.” They had seen His star in the sky
(Matthew 2:2). Ruthless Herod was immediately alarmed. Having learned
from the scribes where the prophecy said that the Messiah was to be born,
Herod the Great sent the wise men to Bethlehem. He asked them to return
if they found the Messiah there. Herod claimed that he, too, wanted to
worship Him. Actually, he wanted to locate the Messiah so he could kill yet
another rival. However, an angel told the wise men not to go back to Herod.
Before they arrived in Bethlehem, the star reappeared and stood over the
place Jesus and His parents now lived (Matthew 2:9).

• Fourth - After the departure of the wise men, God directed Joseph to flee to
Egypt [#5 on map] with his family (Matthew 2:13–15). Herod had ordered
the execution of all infants aged two
and younger who lived in and around
Bethlehem. Soon, Herod died and God
instructed Joseph to return to Nazareth
[#7 on map].

• The fifth event was Jesus’ trip with his

parents to the temple when He was 12
years old (Luke 2:41–52). During the
Passover, He probably was introduced
into the court of the men by being
presented to the religious leaders.
Unlike His peers, Jesus returned to the
temple and continued discussion with
the religious teachers (rabbis). He was
so engrossed that He did not know His
family had departed for home. Amid the
confusion of the large group of people

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 with whom they had traveled, His parents were not immediately aware of
His absence. When they discovered He was not with them, they returned to
Jerusalem and found Him in the temple. When they asked Jesus why He
had remained behind, He told them that this was His Father’s house and
He was about His Father’s business.

Scripture says that as a youth Jesus “increased in wisdom and stature, and in
favor with God and man” (Luke 2:52).

A TOWN IN PALESTINE:

NAZARETH- The home of Mary and Joseph (Luke 2:39). Nazareth was a Galilean
town within the territory of Zebulun. In Bible times, the city lay close to several
main trade routes, which gave it easy contacts with the outside world. At the same
time, its position as a frontier town on the border of Zebulun fostered a certain
detachment from the rest of Israel. For this reason, strict Jews scorned the people
of Nazareth (John 1:46).

Questions:

1. About what year did Zechariah officiate in the temple when he saw the
angel?
2. What is special about Bethlehem?
3. Who was ruling Syria when everyone had to return home for the census?
What year was that?
4. Name five events in the childhood of Jesus?
5. What is special about Nazareth and where is it located?

THE HARMONY OF THE GOSPELS – PART ONE

The Birth and Early Childhood of Jesus

Related
Date Event Location Matthew Mark Luke John References
B.C. Announcement Jerusalem 1:5-25 Numbers
of the birth of (Temple) 6:3
John
7 or 6 B.C. Announcement Nazareth 1:26-38 Isaiah 7:14
of the birth of
Jesus to the
Virgin
5 B.C. Song of Hill 1:39-45
Elizabeth to Country of
Mary Judea
Mary’s Song of 1:46-56 Psalm
Praise 103:17
5 B.C. Birth, Infancy, Judea 1:57-80 Malachi 3:1
and Purpose of
John the Baptist
Announcement Nazareth 1:18-25 Isaiah 9:6,7
of Jesus’ Birth to
Joseph
5-4 B.C. Birth of Jesus Bethlehem 1:24,25 2:1-7 Isaiah 7:14

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 Proclamation by Near 2:8-14 1Timothy
the Angels Bethlehem 3:16
Visit by Bethlehem 2:15-20
Shepherds
Jesus’ Bethlehem 2:21 Leviticus
Circumcision 12:3
4 B.C. First Temple Jerusalem 2:22-38 Exodus 13:2
Visit with Leviticus 12
Acknowledgment
by Simeon and
Anna
Visit of the Wise Jerusalem, 2:1-12 Numbers
Men Bethlehem 24:17
Flight to Egypt Bethlehem, 2:13-18 Jeremiah
and Massacre of Jerusalem 31:15
the Innocents and Egypt
From Egypt to 2:19-23 2:39
Nazareth with
Jesus
Afterward Childhood of Nazareth 2:40-51
Jesus
A.D. 7-8 Jesus, 12 years Jerusalem 2:41-50 Deuteronomy
old, visits the 16:1-8
Temple
Afterward 18 year Account Nazareth 2:51,52 1 Samuel
of Jesus’ 2:26
Adolescence
and Adulthood

B. John the Baptist Prepares the Lord’s Way

TRAVELOGUE:
John the Baptist, Elizabeth’s son and Jesus’
cousin, was to prepare the way for the ministry
of Jesus. John grows up in the Judean desert
[#3 on map] (Luke 1:5-25).

In his early thirties, John is called out of the

desert. The conviction that God was about to
begin a new work among His unprepared
people broke upon John with the force of a
desert storm. He was called to put on the
prophet’s hairy mantle with the resolve and
urgency of Elijah himself.

Not only did he dress like Elijah - in camel’s hair

and leather belt (2 Kings 1:8; Mark 1:6) - he
understood his ministry to be one of reform and
preparation, just as Elijah did (Luke 1:17).
According to the popular belief of the time,
Elijah would return from heaven to prepare the
way for the Messiah (Malachi 4:5–6). John
reminded the people of Elijah because of his

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dress and behavior (Matthew 11:14 and Mark 9:12–13).

He began his ministry in the Jordan Valley [#4 on map]. He was known as the
“Baptist” because he preached to his fellow Jews that they should repent and be
baptized. His disciples were taught to pray, fast, share their food and clothes with
the poor, and to drink no wine (Luke 3:1-17).

John’s baptism was a washing, symbolizing moral regeneration, administered to

each candidate only once. He criticized the people for presuming to be righteous
and secure with God because they were children of Abraham (Matthew 3:9). John
“laid an ax to the root” of this presumption. He warned that they, the Jews, would
be purged and rejected unless they demonstrated fruits of repentance (Matthew
3:7–12). Although John cannot easily be identified with any of the Jewish sects,
his role as a prophet is clear (Luke 7:24–28).

John’s effort at moral reform, symbolized by baptism, was his way of preparing
Israel to meet God. He began his preaching with the words, “Prepare the way of
the Lord, make straight paths for Him” (Mark 1:3). He had a burning awareness of
One who was to come after Him who would baptize in fire and Spirit (Mark 1:7–8).
John was a forerunner of this mightier One, a herald of the Messianic hope that
would come in Jesus.

John was a forerunner of Jesus not only in his ministry and message (Matthew
3:1; 4:17) but also in his death. Not until John’s arrest did Jesus begin His ministry
(Mark 1:14), and John’s execution foreshadowed Jesus’ similar fate.

The Jewish authorities east of the Jordan questioned John [#5 on map above].
John said that he was not the Messiah, but the Messiah’s announcer (John 1:19-
28). John then baptized Jesus (Matthew 3:23-17). He said that Jesus is the
“Lamb of God.” Afterward, some of John’s disciples followed Jesus (John 1:29-
42).

Imprisoned by Herod Antipas in the fortress of Machaerus on the lonely hills east
of the Dead Sea, John must have grown disillusioned by his own failure and the
developing failure he sensed in Jesus’ mission. He sent messengers to ask Jesus,
“Are You the One who was to come, or should we expect someone else?”
(Matthew 11:3). John was eventually killed by Herod Antipas who allowed himself
to be swayed by a scheming wife, her daughter, and the people around him (Mark
6:14–29).

Jesus said of John, “Among those born of women there has not risen one greater
than John the Baptist” (Matthew 11:11). He was the last and greatest of the
prophets (Matthew 11:13–14). Nevertheless, he stood, like Moses, on the
threshold of the Promised Land. He did not enter the kingdom of God proclaimed
by Jesus. Consequently, “he who is least in the kingdom of heaven is greater
than he” (Matthew 11:11).

SOME TOWNS IN PALESTINE:

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BETHANY BEYOND THE JORDAN – A village in TRANSJORDAN where John the Baptist
was baptizing. In John 1:28, it is the place where Jesus was baptized by John.
The Transjordan is a large plateau east of the Jordan River, the Dead Sea and the
Arabah. (Genesis 50:10–11; Deuteronomy 3:20, Judges 5:17, Isaiah 9:1, Matthew
4:15 and Mark 3:8). It was probably an obscure village and in time its name faded
out and was replaced by the larger and more important Bethabara.

MACHAERUS [ma kay rus] — the place where JOHN THE BAPTIST was apparently
imprisoned and put to death, according to the Jewish historian, Josephus
(Mark 6:17-29).

Questions:

1. Where is the Judean desert located?

2. How did John the Baptist dress? How was he like Elijah?
3. Where did John begin his ministry?
4. Why was John baptizing people? What did the baptism signify? How
many times did he baptize a person?
5. Where was John imprisoned? How did he feel during his imprisonment?
Why did he send men to Jesus to question Him?
6. Why is John the Baptist called the “least in the Kingdom of God”?
7. Where is “Bethany Beyond the River” located and what is its significance?

Harmony of the Gospels – PART TWO

Truths About John the Baptist

Related
Date Event Location Matthew Mark Luke John References
A.D. John’s Judean 3:1 1:1-4 3:1,2 1:19-28 Malachi 3:1
25-27 Ministry Wilderness
Begins
Man and 3:2-12 1:2-8 3:3-14 Isaiah 40:3
Message
His 3:11,12 1:7,8 3:15-18 1:26,27 Acts 2:38
Picture
of Jesus
His 14:4-12 3:19,20
Courage

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C. Early Judean Ministry

TRAVELOGUE:
Write in the places and geographical
locations from Appendix A-1, A-2.

When Jesus was about 30, He leaves

Nazareth and goes to Bethany Beyond the
Jordan to be BAPTIZED BY JOHN. However,
He repented of no sin, for He had none. He
identified with sinners in order to be their
sin-bearer.

To John and Jesus, repentance means

more than simply accepting the yoke of the
Law, which was the current view of
Judaism. Rather, it involves both an
acknowledgement of sin and an ethical
change in conduct for all men—even those
of Jewish descent, who could claim to be
children of Abraham (John 3:9). John’s
baptism in water constitutes the outward
sign of true repentance (John 3:6).
“Repentance” (metanoia, Greek) means
“to turn” from sin to God (2 Corinthians
7:10).

When Jesus came up from the water, the Holy Spirit visibly descended upon Him
in the form of a dove. At least Jesus and John (and perhaps the onlookers as well)
heard the voice of God stating His approval of Jesus [Matthew 3:13–17 and
Mark 1:9–11].

In John 3:16, 17, The Trinity is seen in –

o the presence of the Father in the audible blessing and assurance
o the submission of the Son to baptism
o the Spirit’s anointing of the Son for His role as Messiah.

The voice from heaven (John 3:17) alludes to Psalm 2:7, the coronation formula
for the messianic King of Israel, and to Isaiah 42:1, the ordination formula for
Isaiah’s Servant of the Lord. The passages combined indicate that Jesus’ mission
as the kingly Messiah would be realized in terms of the Suffering Servant (Isaiah
52:13 – 53:12).

Jesus did not become the Son of God at His baptism, for He was from the
beginning (John 1:1–18, Colossians 1:13–20 and Hebrews 1:1–3). The divine
voice only ratified and publicly proclaimed an already existing Sonship. This
confirmed both His message and task, for His kingdom is one of teaching, healing,
humility and sacrifice ( Matthew 8:17, 12:18–21, 20:28).

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The Holy Spirit at once led Jesus into the wilderness to face temptation by the
devil (Matthew 4:1–11 and Mark 1:12–13). Jesus was alone with His Father and
the Holy Spirit while He fasted.

In John 4:1, the “TEMPTATION OF JESUS” is closely related to His work as Messiah.
Would He succumb to the false messianic ideals of contemporary Judaism, or
choose God’s way of the Suffering Servant?

The temptations were real, whether external and literal, internal and mental, or a
combination of both. He did not pretend to be tempted. By resisting the
temptation to sin, Jesus demonstrated His qualifications to be God’s Messiah and
humanity’s Sin-Bearer.

However, the devil was also there, tempting Him to -

o satisfy His own hunger, thereby demonstrating distrust of the Father
o seize dominion of the world before the Father gave it to Him
o test God to see if He would save Jesus from self-indulged danger, thereby
indulging His own self-will.

Throughout His ministry, Jesus will meet the temptations of satan. Some of these
temptations are summarized here -
o when the crowds want only a healer (Mark 1:35–39)
o when the crowds want to make Him King (John 6:14, 15)
o when His disciples reject the Suffering Servant Messiah (John 16:21–28)
o when He is in Gethsemane (Matthew 26:36–46)

“The devil” [Greek – diabolos] means “slanderer.” By use of the definite article,
Matthew identifies him as a real person, not just an evil influence (Ezekiel 28:12).

TRADITIONAL SITE OF THE TEMPTATION- An old Greek Orthodox monastery clings to

the cliff on Jebel Quarantal, the traditional Mountain of the Temptation west of
Jericho. “Qarantal” is an Arabic corruption of the Latin word quarantana—“40
days”—in memory of Jesus’ 40-day fast during His temptation (Matthew 4:1–11).
Look at your map above to see the location of the Temptation.

Only the Gospel of John describes the EARLY JUDEAN period of Jesus’ life. John
first recounts the relationship between Jesus and John the Baptist. John the
Baptist told delegates from the highest religious authorities that he was not the
Messiah, though indicating that the Messiah was present (John 1:19–27). The
next day, seeing Jesus approaching he pointed Him out as the Messiah (John
1:30–34). He said, “Behold the Lamb of God ...,” implying that his own disciples
should follow Jesus (John 1:35–37).

Jesus began to gather disciples to Himself (John 1:38–51). As a result of John the
Baptist’s testimony, John and Andrew turned to Him. Peter became a follower as
a result of his brother Andrew’s testimony. The fourth follower, Philip, immediately
obeyed Jesus’ summons to Him. Philip brought Nathanael (Bartholomew) to

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Jesus. When Jesus demonstrated that He knew Nathaniel’s inner thoughts, he
was amazed and then joined the group.

SOME OF THE EARLY DISCIPLES:

ANDREW – was a native of Bethsaida on the shore of the Sea of Galilee (John
1:44). During the ministry of Jesus, he, like his brother Simon Peter, worked as a
fisherman out of Capernaum (Mark 1:21, 29). They worked as partners with
James and John, the sons of Zebedee (Luke 5:10). Andrew is best known for his
ministry of bringing men to Jesus. When John the Baptist first proclaimed Jesus to
be the Son of God, Andrew left John and at once found Simon. Then they both
followed Jesus. When Greek proselytes sought Jesus, Andrew [with Philip]
arranged the meeting (John 12:20–22). Though Andrew was present on the Day
of Pentecost and involved in the ministry of the early church, nothing is known of
his specific ministry.

All lists of the disciples name Andrew among the first four (Matthew 10:2–4, Mark
3:16–19 and Acts 1:13). According to tradition, Andrew was martyred at Patrae in
Achaia by crucifixion on an X-shaped cross. According to Eusebius, Andrew’s field
of labor was Scythia (Southern Russia and Ukraine ), the region north of the Black
Sea.

JOHN- was the son of Zebedee (a fisherman on the Lake of Galilee) and of
Salome. His brother of James, also an apostle. Peter and James and John come
within the innermost circle of their Lord’s friends. However, John has the
distinction of being the disciple whom Jesus loved.

As you read through the Gospels and Acts, you can see all we know about John
the Apostle. However, his subsequent history we know only by tradition. There
can be no doubt that he moved from Jerusalem and settled at Ephesus, though at
which time is uncertain. Tradition relates that in the persecution under Emperor
Domitian, he is taken to Rome. Then he is sent then to labor in the mines in
Patmos, the place of his exile. The accession to the throne in Rome of Emperor
Trajan frees him from danger. He then returns to Ephesus. Heresies continue to
show themselves, but he meets them with the strongest possible protest. The time
of his death is not know exactly, and the dates that have been assigned for it
range from A.D. 89 to A.D. 120.

PETER- was originally named Simon. Jesus named him “Rock” meaning “a
detached stone or boulder” (Greek - Petros; Aramaic - Cephas). Peter and his
brother Andrew were fishermen from Bethsaida on the Sea of Galilee (John 1:44)
who later worked out of Capernaum (Mark 1:29). Andrew, a disciple of John the
Baptist, immediately began to follow Jesus on the day John announced Him. At
once, he introduced Simon to Jesus (John 1:35–42). Peter’s devotion to Jesus
brought him within the innermost circle of disciples. Peter shared in the greatest
moments of Jesus’ ministry. Peter was always listed first among the Twelve. Yet,
Peter’s devotion was at times an impulsive one. Peter’s faith in Jesus’ command

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allowed him to walk on water. Then, after he had walked, his disbelief caused him
to sink (14:28–31)!

Peter’s sensitivity to God’s witness prompted his great confession that Jesus is
“the Messiah, the Son of the living God.”

Three events during Jesus’ earthly ministry were significant to Peter’s life and
future ministry:

o his confession concerning Jesus at Caesarea Philippi

o his involvement at Jesus’ transfiguration
o his threefold denial of the Messiah before the Crucifixion

After the ascension of Jesus, Peter continues as the leader. He opens the door of
the gospel to the Jews (Acts 2), to the Samaritans (Acts 8:14–17), and to the
Gentiles (Acts 10; 11:1, 18; 15:7, 14). However, his ministry in the early church
remained primarily to the Jews (Galatians 2:9 and 1 Peter 1:1).

PHILIP- Jesus first met Philip at Bethany beyond the Jordan (John 1:28). It is
interesting to note that Jesus called Philip individually while He called most of the
other disciples in pairs. Philip introduced Nathanael to Jesus (John 1:45–51).
Jesus also called Nathanael (or Nathanael Bartholomew) to be His disciple.

When 5,000 people gathered to hear Jesus, Philip asked his Lord how they would
feed the crowd. “Eight months wages would not buy enough bread for each one to
have a bite!” (John 6:7)

On another occasion, a group of Greek men came to Philip and asked him to
introduce them to Jesus. Philip enlisted the help of Andrew and together they took
the men to meet Him (John 12:20–22).

While the disciples ate their last meal with Jesus, Philip said, “Lord, show us the
Father, and that will be enough for us” (John 14:8). Jesus responded that they had
already seen the Father in Him.

These three brief glimpses are all that we see of Philip in the Gospels. The church
has preserved many traditions about his later ministry and death. Some say that
he preached in France. Others say he preached in southern Russia, Asia Minor
or even India. In A.D. 194, Bishop Polycrates of Antioch wrote that, “Philip, one of
the twelve apostles, sleeps at Hierapolis (Egypt).” However, we have no firm
evidence to support these claims.

NATHANAEL- (God has given) — a native of Cana in Galilee (John 21:2) who
became a disciple of Jesus (John 1:45–49). His friend Philip, who claimed Jesus
was the MESSIAH, introduced Nathanael to Jesus.

This claim troubled Nathanael. He knew that Nazareth, the town where Jesus
grew up, was not mentioned in the Old Testament prophecies. He considered
Nazareth an insignificant town, hardly the place where one would look to find the
Redeemer of Israel. “Can anything good come out of Nazareth?” he asked. Philip

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did not argue with him, but simply said, “Come and see.” After Nathanael met
Jesus, he acknowledged Him to be the Messiah, calling Him “the Son of God” and
“the King of Israel” (John 1:46, 49).

Nathanael was one of those privileged to speak face to face with Jesus after His
resurrection (John 21:1–14). Some scholars see Nathanael as a type, or symbol,
of a true Israelite—“an Israelite indeed” (John 1:47)—who accepts Jesus as Lord
and Savior by faith.

Many scholars believe Nathanael is the same person as BARTHOLOMEW (Matthew

10:3), one of the twelve apostles of the Messiah.

SOME TOWNS IN PALESTINE:

CANA (“reeds”) is a village of Galilee where Jesus performed His first miracle of
changing water into wine. It is located 16 kilometers northeast of Nazareth (John
2:1, 11; 4:46).

CAPERNAUM lay on the northwest shore of Galilee. The exact site has been
confirmed in modern times through archaeology. Capernaum is never mentioned
in the Old Testament and is found in the New Testament only in the Gospels. Yet,
it was a central city in Jesus’ ministry. Most of the time Jesus spent in Galilee was
in Capernaum. When Jesus began His public ministry, He made it His home base,
partly because of its prominence in Galilee. It housed a tax collector (Matthew
9:9), a high government official (John 4:46), and a centurion with his soldiers
(Matthew 8:5–9). It became the home of Peter and Andrew, and probably James
and John (Mark 1:29). Jesus performed many miracles in Capernaum including
healings of the centurion’s servant, the nobleman’s son, Peter’s mother-in-law and
the paralytic. There, he also raised Jairus’ daughter (Mark 5:22-43 and Matthew
9:18 - 26). Later, Jesus condemned the people of Capernaum --- despite His
many miracles, they still disbelieved (Matthew 11:23).

BETHSAIDA was situated on the north shore of the Sea of Galilee. Bethsaida was
the hometown of Peter, Andrew and Philip (John 1:44). Peter and Andrew,
however, left and lived in Capernaum during Jesus public ministry (Mark 1:29).
Though few specific miracles of Jesus are recorded as occurring in Bethsaida (the
feeding of the five thousand), apparently many miracles did occur there. Jesus
condemns Bethsaida (along with Chorazin and Capernaum) for unbelief despite
His many miracles (Matthew 11:20–24). Bethsaida is mentioned only in the
Gospels. Neither it nor any other Galilean city, however, has any prominence in
the Book of Acts.

NAIN (delightful) is a town in southwestern Galilee where Jesus raised a widow’s

son from the dead (Luke 7:11–17). Nain was about eight kilometers southeast of
Nazareth on the northern edge of the Plain of Esdraelon. The present-day Arab
village of Nein covers ruins of a much larger town.

JERUSALEM is located about 25 kilometers from the Dead Sea to the east and 50
kilometers from the Mediterranean to the west. It is located on several hills at an

20
elevation of about 800 meters with ravines on all sides except the north.
Jerusalem receives frequent mention as the site of many events in the Gospels
and Acts. It is the scene of Jesus’ death, resurrection and future return (Zechariah
14:4).

In A.D. 70, it was destroyed by the Romans. In A.D. 135, it was rebuilt as a pagan
city prohibited to all Jews. Early in the fourth century, Constantine reopened it to
Jews and believers and built the Church of the Holy Sepulcher. Since that time,
Jerusalem has been under control by various peoples - Byzantine, Arab, Crusader
and Turkish. In 1542, the Turks built the city walls that stand today.

In 1917, General Allenby entered the city, and it was placed under British control
until 1948. At that time, the city was divided so that the Arabs (Jordan) received
the old, walled city and the Jews the western part.

Since 1967, the whole city has been under Israeli control. Much archaeological
work has been conducted over the last century, and the opportunities have
increased since the Israelis gained control in 1967. Excavations are presently
under way along the western and southern walls of the temple area.

TRAVELOGUE:

Jesus soon journeyed to Galilee. At a wedding feast in Cana, He turned water into
wine (the first recorded miracle). This act revealed to the disciples His authority
over nature.

It also showed that Israel was ignorant of its own Messiah. “But among you stands
One you do not know,” said John the Baptist (John 1:26). This wedding feast is a
picture of the nation: the wine had run out, the people’s supply was emptied, yet
their Messiah stood there to help them. The six water pots were used for
ceremonial cleansing (Mark 7:3), but the Jewish ceremonies could not help the
spiritually bankrupt nation. Israel was without joy (wine is a symbol of joy in the
Bible— Psalm 104:15) and without hope. The people had external ceremonies,
but they had nothing within to satisfy themselves.

After a brief ministry in Capernaum, Jesus and His followers went to Jerusalem for
the Passover. There He publicly declared His authority over the worship of men by
cleansing the temple. At this time, Jesus first hinted at His own death and
resurrection: “Destroy this temple and I will raise it again in three days” (John
2:19).

One of the Jewish leaders, a Pharisee named Nicodemus, came to Jesus by night
to talk with Him about spiritual matters. Their well-known conversation focused on
the necessity of being “born again” (John 3).

The next six months find Jesus ministering outside Jerusalem, but still in Judea
where John the Baptist was also working. Gradually, people began to leave John
and follow Jesus. This bothered John the Baptist’s disciples, but not John himself.
He no doubt rejoiced to see the Messiah gaining attention (John 3:27–30).

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Toward the end of the six months, John the Baptist was thrown into prison
because he denounced Herod Antipas for taking the wife of his brother Philip
(Matthew 14:3–5).

Perhaps John’s imprisonment prompted Jesus to go to Galilee to minister. At any

rate, He went there.

On the way through Samaria, Jesus goes by “The Road Less Traveled.” Jesus
stopped at Jacob’s well and He talked with a Samaritan woman He had met.

For Jews in Jesus’ day, the main road to Jerusalem went around Samaria. But,
Jesus, intentionally went through Samaria (John 4:4), where He taught His
disciples a lesson in cross-cultural communication.

Finding a woman at Jacob’s well in Sychar (John 4:5–7), Jesus began a

conversation with a woman which quickly turned personal. Before long, the
woman was on the verge of conversion. However, Jesus understood that in her
culture women lacked authority to make substantive decisions on their own.
Those were made by men, often tribally, within clans. In fact, it was unusual for a
man, particularly a rabbi, to hold serious conversation with a woman in public, as
Jesus was doing. Perhaps that is one reason why the woman left as soon as the
disciples showed up (John 4:27–28).

However, another reason was so that she could go and tell her family and friends
about Jesus (verses 28–30). The woman left her waterpot at the well --- maybe
because she was in a hurry. Possibly, she may have left it there to avoid having
to carry it around. After all, she clearly intended to return.

It was also true that she had been married to, or had lived with or been intimate
with, a number of the men in that clan (verses 17–18). Yet, Jesus used this
woman to bring the Gospel message to the Samaritans.

What does Jesus’ example say about communicating the gospel message today?
Many cultures are clannish. Inter- and intra-family relationships have a powerful
bearing on how the message will be received.

Jesus followed “the less-traveled road” directly into Samaria to bring not just an
individual woman, but an entire community to faith. Have you chosen the road
less traveled to walk with Jesus into cultures different than your own?

Apparently, this woman and some of her countrymen accepted Him as the true
Messiah and Savior—a most remarkable thing (John 4:1–42).

PLACES AND PEOPLE IN PALESTINE:

SYCHAR (John 4:5 )

• A Samaritan city mentioned only once in the Bible (John 4:5)

22
• Exact location unknown, though it could be the same as ancient Askar
[about 2 kilometers north of Jacob’s well], or possibly Shechem, a city of great
historical significance (Genesis 33:18).
• Today, some 300 Samaritan descendants live in Nablus, site of ancient
Shechem.

JACOB’S WELL - Atop Mount Gerizim, excavations have uncovered the

foundations of the Samaritan temple that competed with the temple of Jerusalem
in New Testament times. Visitors can now see traces of a massive staircase down
the mountainside to the city below. Near the bottom of this staircase is the
traditional site of “Jacob’s Well” (John 4:1–42).

THE SAMARITANS – “Jews Have No Dealings with Samaritans”

Hatred between Jews and Samaritans was fierce and long-standing. It dated to
the fall of the northern kingdom of Israel in 722 A.D. The victorious Assyrians
deported 20,000 Israelites, mostly from the upper classes. They replaced them
with settlers from Babylon, Syria and several other nations. These foreigners
introduced pagan idols and intermarried with the Hebrews, creating an ethnically
mixed population (2 Kings 17:24).

When the Jews of Judah returned from the Babylonian captivity, they met
resistance from the Samaritans as they tried to rebuild the temple, Jerusalem, and
the rest of their society. They looked down on their “northern cousins” because of
their mixed marriages and idolatrous practices. Soon, both sides had erected
permanent walls of bitterness. By Jesus’ day, the hostilities were so severe that
the woman at the well was astonished that Jesus would even speak with her. As
John explained, “Jews have no dealings with Samaritans” (John 4:9).

There are countless modern parallels to the Jewish-Samaritan enmity wherever

peoples are divided by racial and ethnic barriers. Perhaps that is why the Gospels
and Acts provide so many instances of Samaritans coming into contact with the
message of Jesus. It is not the person from the radically different culture on the
other side of the world that is hardest to love. But, it is the nearby neighbor whose
skin color, language, rituals, values, ancestry, history and customs that are
different from one’s own.

Jews had no dealings with the Samaritans. With whom do you have no dealings?

Questions:

1. Where did Jesus go to be baptized by John?

2. Did Jesus have sin in His life? Why then was He baptized?
3. What was the Jewish view of baptism?
4. What was different about John’s baptism? What does “repentance” mean?
5. At the baptism of Jesus, in what three ways is the Trinity seen?
6. What verses tell of Jesus’ mission---the kingly Messiah is the Suffering
Servant?
7. When did Jesus become the Son of God?
8. In what three ways was satan tempting Jesus?

23
 9. Where was the Temptation of Jesus located?
10. What Gospel tells of the Early Judean period of Jesus’ life?
11. Who were the men that became disciples of Jesus as a result of the
testimony of John the Baptist?
12. Where is Cana and Capernaum located? What is special about these
towns?
13. Where did Jesus go after Cana (miracle of water into wine) and
Capernaum? Why? Who did He meet there? How long did He minister in
Judea?
14. When was John thrown into prison? Why? Where?
15. After John was thrown into prison where did Jesus go? Why? Who did He
meet? Why were these people despised by the Jews?
16. In what city was Andrew born?
17. In what city was Nathanael born?
18. What does “Petros” (Greek) mean?
19. What were the three significant events in Peter’s life?
20. Where was the home base of Jesus while He ministered in Galilee? What
3 disciples were from Bethsaida?

HARMONY OF THE GOSPELS – PART THREE

Early Judean Ministry

Date Related
A.D. Event Location Matthew Mark Luke John References
27 Jesus Baptized Jordan River 3:13-17 1:9-11 3:21-23 1:29-34 Psalm 2:7
Jesus Tempted Wilderness 4:1-11 1:12,13 4:1-13 Psalm 91:11
Jesus Called Beyond 4:35-51
First Disciples The Jordan
The First Miracle Cana in 2:1-11
Galilee
First stay in (Capernaum 2:12
Capernaum is “His” city)
27 First Cleansing Jerusalem 2:13-22 Psalm 69:9
Of the Temple
Received at Judea 2:23-25
Jerusalem
Teaches Judea 3:1-21 Numbers
Nicodemus about 21:8,9
Second Birth
Co-ministry with Judea 3:22-30
John
Leaves for Judea 4:12 1:14 4:14 4:1-4
Galilee
Samaritan Samaria 4:5-42 Joshua 24:32
Woman at
Jacob’s Well
Returns to 1:15 4:15 4:43-45
Galilee

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D. Galilean Ministry

[Above is the Galilean area. Please label the places, geographical locations and
political areas. Use map on Appendix A-1 and A-2. Number the cities in sequence
of events.]

TRAVELOGUE:

Jesus’ first stop on His return to Galilee was at Cana where He healed a
nobleman’s son. This was His second miracle in Cana. The fervency of the
nobleman persuaded Jesus to fulfill his request (John 4:45–54).

The key to understanding the significance of Jesus’ second miracle is geography.

The nobleman and his dying son lived in Capernaum, the main city of the Galilee
region (see Luke 4:31). Jesus was about 32 kilometers away at Cana (where,
significantly, His first miracle had taken place - John 2:1–12). That means the
nobleman walked 64 kilometers. By foot, it was a two round trip. He implored
Jesus to heal his son. However, Jesus merely spoke a word (verse 50), producing
results 32 kilometers away, in a world that knew nothing of phones, faxes or
modems! IT is no wonder the incident produced faith (verse 53). Jesus was the
“overcomer” of distance.

In Nazareth, Jesus worshiped in the synagogue on the Sabbath. In Luke 4:16–27,

Jesus’ first sermon included surprises. Jesus launched His public ministry with a
dramatic FIRST SERMON in the synagogue at Nazareth. Using Isaiah 61:1–2 as His
text, He announced that He was the One anointed by the Spirit to preach the
gospel (Luke 4:18), the Good News.

25
Jesus also said that the “year of the Lord’s favor” had come (Luke 4:19), a
reference to the Old Testament concept of the Jubilee Year (Leviticus 25:8–19).
Every fifty years, the Israelites were to set their slaves free, cancel each other’s
debts, and restore lands to their original owners. Apparently, Jesus intended to
make a dramatic difference in the lives of people, not only spiritually, but in every
area of their life.

Jesus’ claims startled the hometown crowd. He reminded His listeners of whom
the good news was for: the poor, the brokenhearted, the captives (or prisoners),
the blind and the oppressed. At first, the people welcomed these words (Luke
4:22). Perhaps they understood Jesus figuratively to mean them.

Soon, they began to question His right to make such claims. “We know this fellow,
don’t we?” they asked in effect. “Isn’t this Joseph’s son? …Isn’t He one of us?
Can He really be the One to fulfill Isaiah’s prophecy?” They doubted His
credentials.

Jesus rose to the occasion by basically saying--- “I’m especially impressed with
the poor widow of Sidon. She reminds Me that God often works outside of Israel.
He even works in the lives of women. I am also impressed with Naaman. He
reminds me that God works in the lives of Syrian generals. Both cases indicate
that prophets like Elijah and Elisha frequently had to go to the nations outside
Israel to find people who would respond to God.”

Such a radical message disturbed that small-town community. They loved the way
that young Jesus read the Bible. However, they were likely also concerned with
preserving Jewish orthodoxy. They wanted to reverse the region’s reputation as a
seedbed of radicals and “sinners” who were ignorant and/or disrespectful of the
Law. Jesus’ words might well have represented a threat to the image they wanted
to project to the watching world. Once Jesus’ neighbors realized what He was
really saying---that His heroes and models were not always the usual Jewish
models----they determined to reject Him. In fact, in their rage they almost killed
Him (Luke 4:28–29).

The reaction of Jesus’ hometown crowd moves us to ask: Whom are we reaching
out to with the news about the Messiah? What issues does Jesus’ gospel address
in our times? Are we so like the Nazareth listeners [committed to preserving the
status quo] that God has to go around us to accomplish His work? Nothing could
be more tragic than Jesus passing through our midst and going on His way.

Then Jesus went to Capernaum, which seems to have become His headquarters
(Matthew 9:1). Here at the Sea of Galilee, He officially called to travel with Him
Peter, Andrew, James and John, who seem to have returned to their homes and
occupations. Jesus taught in the synagogue in Capernaum each Sabbath and
healed a demoniac there. In Capernaum, He also healed Peter’s mother-in-law
(Matthew 8:14–15, Mark 1:29–31 and 1 Corinthians 9:5). A crowd of sick folk
subsequently gathered, “and laying His hands on each one He healed them”
(Luke 4:40).

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JESUS—A CITY PREACHER --Matthew 9:35

Popular opinion frequently regards the Bible in general and the ministry of Jesus
in particular in rural terms. Perhaps it is the Christmas story, with its references to
a donkey, a manger and shepherds. Perhaps, it is the memorable parables, such
as the sower and the seed, the wheat and the weeds, and the prodigal son.
Perhaps it is because Jesus’ origins were in a small town. Whatever the cause,
the popular image of Jesus and His world seems fixed on a rural environment.
That is somewhat misleading.

Palestine in Jesus’ day was undergoing rapid urban development. Its population
[around 2.5 to 3 million people] lived in numerous pre-industrial cities and towns
that revolved around Jerusalem, the hub of the region. The Holy City had a
population conservatively estimated by modern scholars at between 55,000 and
90,000. (Josephus, a first-century Jewish historian, placed the number at 3 million.
The Talmud gives an incredible 12 million.)

So, as Jesus carried out His ministry, He focused on the urban centers of
Palestine (Matthew 9:35; 11:1) and visited Jerusalem at least three times. This
brought Him into contact with a greater number and wider variety of people than
He would have encountered in a purely rural campaign. He met women, soldiers,
religious leaders, the rich, merchants, tax collectors, Gentiles, prostitutes, beggars
and the poor. These He attracted in large crowds as He visited each city.
Jesus’ urban strategy established a model for His disciples and the early church.
When He sent the disciples on preaching tours, He directed them toward cities
(Matthew 10:5, 11–14). And later, the movement spread throughout the Roman
Empire. By using an urban strategy, they planted communities of believers in no
less than 40 cities by the end of the first century (Acts 11:22).

In light of the vital role that cities played in the ministry of Jesus, we who follow
Him today need to ask: What are we doing to relate the message of Jesus to our
increasingly urban, multicultural and pluralistic world? Our Lord’s example in
urban Palestine has much to teach us.

TIBERIAS - This city on the western shore of the Sea of Galilee is mentioned only
once in the Gospels (John 6:23). There is no record that Jesus ever visited it.
Perhaps, since it was a Gentile city, He avoided it in favor of numerous Jewish
towns on the lake shore. Of the towns which surrounded the Sea of Galilee during
New Testament times, Tiberias is the only one of any size to survive to the
present day.

Questions:
1. When Jesus stopped at Cana a second time, what did He do?
2. What was important about the healing of the Nobleman’s son?
3. How far did the Nobleman walk to find Jesus?
4. What Old Testament passage did Jesus use to launch His public ministry?
5. Why were the town’s people of Nazareth so upset with Jesus’ message?
6. What type of cities did Jesus go to first and why? What types of people did
he minister to?

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TRAVELOGUE:

NOW, JESUS BEGINS HIS FIRST PREACHING TOUR IN GALILEE. He found great
popularity among the common people. Jesus’ primary mission was teaching, so
He turned His back on those who would keep him chained to one spot for a
ministry of healing only (Mark 1:35, 37). The people acclaimed His miracles and
teaching. Typical of His work on this circuit was the healing of the leper (Mark
1:40–45). This incident underscored Jesus’ submission to the Law, His
compassion for men and His interest in bringing men to salvation. (He
commanded the leper to make the long journey to Jerusalem and present himself
in the temple for the prescribed purification, in order to submit himself to God.)

Jesus goes back to Capernaum, where He demonstrates His authority to forgive

sin by curing a paralytic. He summons Matthew, a much-hated tax collector, to
become His follower (Luke 5:16–29). Matthew responded immediately. During a
feast at Matthew’s house, scribes and Pharisees criticized Jesus and His disciples
for their self-indulgence. Jesus responded that they were rejoicing at the presence
of the Messiah, not reveling in self-indulgence. He alluded to His death and the
mourning that would accompany it. But He promised that the mourning would be
short-lived, for the spirit of the Gospel could not be confined to the “old wineskins”
of Jewish legalism (Luke 5:30–39).

Who Were Those Tax Collectors?

Matthew 9:9 speaks about the calling of Matthew, a tax collector. Tax collectors
(Matthew 9:10) were agents or contract workers who collected taxes for the
government during Bible times. Some translations incorrectly call them
“publicans.” Publicans were wealthy men, usually non-Jewish, who contracted
with the Roman government to be responsible for the taxes of a particular district.
They were often backed by military force. By contrast, tax collectors were
employed by these publicans to do the actual collecting of monies. They were
Jews, usually not very wealthy.

The Herods instituted a poll tax and a tax on fishing rights. Customs were
collected on trade routes by men like Levi (Matthew) in Capernaum (Matthew 9:9
and Mark 2:14). The city may have also been a place for port duties and fishing
tolls. Some items sold for 1000 per cent above their original prices because of all
the taxes. There may have been a sales tax on slaves, oil, clothes, hides and furs.

Over and above these taxes were religious dues, generally between 10 and 20
percent of a person’s income before government tax. As a result, during Jesus’
time, the Jews were probably paying between 30 and 40 percent of their income
on taxes and religious dues.

Some provinces, like Galilee, were not under an imperial governor, so their taxes
remained in the province rather than going to the imperial treasury at Rome.
Perhaps these inequities prompted the Pharisees in Judea (an imperial province)
to ask Jesus, “Is it lawful to pay taxes to Caesar, or not” (Matthew 22:17)?

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As a class, tax collectors were despised by their fellow Jews, and were generally
associated with “sinners” (Matthew 9:10–11; Mark 2:15). They often gathered
more than the government required and pocketed the excess amount—a practice
that John the Baptist specifically preached against (Luke 3:12–13). But, tax
collectors were also hated because their fellow citizens viewed them as
mercenaries working for the Roman oppressors.

TRAVELOGUE:

During this period, Jesus began to meet increasing hostility from the high Jewish
officials. Jesus goes to Jerusalem for one of the Jew’s annual feasts. While in
Jerusalem, He was attacked for healing a cripple on the Sabbath (John 5:1–47).
He thus asserted His authority over the Sabbath and the Jews at once understood
this to be a claim for divine authority. Jesus said that He knew God’s mind, that
He would judge sin, and that He would raise people from the dead. His critics
pointed out that only God can do such things.

Back in Galilee, the Sabbath controversy continued as Jesus defended His

disciples for picking grain on the Sabbath. It was a pleasant day’s hike through the
grain fields when Jesus and His disciples met some Pharisees (Luke 6:1–2). In
Matthew 12:1–13, we might ask some questions such as: What was it that so
enraged the Pharisees when they saw the disciples picking grain and Jesus
healing a man’s withered hand? In addition, why did Jesus refuse to allow their
grumbling to go unchallenged?

Always on the lookout for infractions of their traditions especially by Jesus and His
followers, these legalists objected to the disciples “harvesting” grain in violation of
the Sabbath. Never mind the group’s hunger. For that matter, never mind that they
were obviously snacking: after all, how could a handful of tiny heads of wheat or
barley make a satisfying meal?

However, the Pharisees would take Scripture out of context or add to it in order to
condemn people for normal, God-given behavior. They ignored God’s love and
the freedom of His grace.

The Pharisees had lost sight of the intent of the Law. They had taken upon
themselves the impossible task of earning God’s favor through moral
perfectionism. The more they labored to “keep the Law,” the more they wrapped
themselves in an ever-expanding cloak of man-made rules and regulations.
Worse, they judged everyone around them by their impossible standards.
Jesus challenged them by using the very Scriptures they claimed to honor (Luke
6:3–4). Furthermore, according to Matthew’s account of this incident, Jesus
questioned their basic attitudes, which seemed to have more to do with ritual than
with the mercy that God values (Matthew 12:7).

Yet, the critics only seemed to harden in their legalism, continuing to follow Jesus’
steps on another Sabbath, when He visited one of their synagogues (Luke 6:6–7).

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Legalists may be the hardest people to reach with the message of God’s love.
Jesus never won the Pharisees over as a group. But, neither did He allow their
abuse of Scripture or people to go unchallenged. Ultimately, He claimed divine
Lordship over the day. He healed a man with a withered hand on the Sabbath.
The Jewish religious authorities began plotting to destroy Him (Matthew 12:1–14
and Mark 2:23–3:6).

Now Jesus singled out 12 of His disciples who were officially to carry on His
ministry. The appointment of the Twelve inaugurated a new period of the
Messiah’s ministry, beginning with the great Sermon on the Mount.

[The mountain where Jesus prayed all night before choosing the Twelve could be
either Mount Hermon or Mount Tabor.]

THE REST OF THE TWELVE:

The twelve disciples were a rather similar group: all men, all Jews and all but one
(Judas Iscariot) apparently from Galilee. On closer inspection, however, they turn
out to be fairly different in their backgrounds and outlook. We have already
looked at Andrew, John, Peter, Philip and Nathanael. Let us look at the others.

MATTHEW- The Gospel of Matthew tells us that Jesus approached this unlikely
disciple as he sat at his tax table one day. Jesus simply commanded Matthew to
“follow me,” and Matthew left his work to follow the Master (Matthew 9:9).

Apparently, Matthew was fairly well-to-do, because he provided a banquet in his

own house. “And a large crowd of tax collectors and others were eating with them”
(Luke 5:29). The simple fact that Matthew owned his own house indicates that he
was wealthier than the typical tax collector.

Because of the nature of his work, we feel quite certain that Matthew knew how to
read and write. Papyrus tax documents dating from about A.D. 100 indicate that
the tax collectors were quite efficient with numbers.

Matthew may have been related to the disciple James, since each of them is said
to have been a “son of Alphaeus” (Matthew 10:3 and Mark 2:14). Luke sometimes
uses the name Levi to refer to Matthew (Luke 5:27–29). Thus, some scholars
believe that Matthew’s name was Levi before he decided to follow Jesus, and that
Jesus gave him the new name, which means “gift of God.” Others suggest that
Matthew was a member of the priestly tribe of Levi.

We do not know what happened to Matthew after the day of Pentecost. In his
Book of Martyrs, the 19th century writer John Foxe stated that Matthew spent his
last years preaching in Parthia and Ethiopia. Foxe says that Matthew was
martyred in the city of Nadabah in A.D. 60. However, this is uncertain.

JAMES, SON OF ALPHAEUS - The Gospels make only a brief reference to James,
the son of Alphaeus (Matthew 10:3 and Mark 3:18). Many scholars believe that
James was a brother of Matthew, since Scripture says that Matthew’s father was
also named Alphaeus (Mark 2:14). Others believe that this James was identified

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with “James the Less.” However, we have no proof that these two names refer to
the same man (Mark 15:40).

If the son of Alphaeus was indeed the same man as James the Less, he may
have been a cousin of Jesus (Matthew 27:56). Some Bible commentators theorize
that this disciple bore a close physical resemblance to Jesus, which could explain
why Judas Iscariot had to identify Jesus on the night of His betrayal (Mark 14:43–
45).

Legends say that this James preached in Persia and was crucified there. But, we
have no concrete information about his later ministry and death.

JAMES, SON OF ZEBEDEE. After Jesus summoned Simon Peter and his brother
Andrew, He went a little farther along the shore of Galilee. He summoned “James
the son of Zebedee and John his brother, who also were in the ship mending their
nets” (Mark 1:19). Like Peter and Andrew, James and his brother responded
immediately to the Messiah’s invitation.

James was the first of the Twelve to suffer a martyr’s death. King Herod Agrippa I
ordered that James be executed with a sword (Acts 12:2). Tradition says this
occurred in A.D. 44, when James would have been quite young. (Although the
New Testament does not describe the martyrdom of any other apostles, tradition
tells us that all except John died for their faith.)

The Gospels never mention James alone. They always speak of “James and
John.” Even in recording his death, the Book of Acts refers to him as “James the
brother of John” (Acts 12:2). James and John began to follow Jesus on the same
day, and both of them were present at the transfiguration of Jesus (Mark 9:2–13).
Jesus called both men the “sons of thunder” (Mark 3:17).

Legends say that James was the first Christian missionary to Spain.

JUDAS (NOT ISCARIOT) - John refers to one of the disciples as “Judas, not Iscariot”
(John 14:22). It is not easy to determine the identity of this man. Jerome dubbed
him Trionius—“the man with three names.”

The New Testament refers to several men by the name of Judas—Judas Iscariot,
Judas the brother of Jesus (Matthew 13:55; Mark 6:3), Judas of Galilee (Acts
5:37), and “Judas, not Iscariot.” Clearly, John wanted to avoid confusion when he
referred to this man, especially because the other disciple named Judas had such
a poor reputation.

Matthew refers to this man as Lebbeus, “whose surname was Thaddeus”

(Matthew 10:3). Mark refers to him simply as Thaddeus (Mark 3:18). Luke refers
to him as “Judas the son of James” (Luke 6:16; Acts 1:13).

The historian Eusebius says that Jesus once sent this disciple to King Abgar of
Mesopotamia to pray for his healing. According to this story, Judas went to Abgar
after Jesus’ ascension to heaven, and he remained to preach in several cities of
Mesopotamia. Another tradition says that this disciple was murdered by magicians

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in a city in Persia (modern day Iran). It is said that they killed him with clubs and
stones.

JUDAS ISCARIOT- All of the Gospels place Judas Iscariot at the end of the list of
Jesus’ disciples. Undoubtedly, this reflects Judas’s bad reputation as the betrayer
of Jesus.

The Aramaic word Iscariot literally meant “man of Kerioth.” Kerioth was a town
near Hebron (Joshua 15:25). However, John tells us that Judas was the son of
Simon (John 6:71). If Judas indeed came from the town of Kerioth, he was the
only Judean among Jesus’ disciples. Judeans despised the people of Galilee as
crude frontier settlers. This attitude may have alienated Judas Iscariot from the
other disciples.

The Gospels do not tell us exactly when Jesus called Judas Iscariot to join His
group of followers. Perhaps, it was in the early days when Jesus called so many
others (Matthew 4:18–22). Judas acted as the treasurer of the disciples, and on at
least one occasion he manifested a stingy attitude toward their work.

Scholars have offered several theories about the reason for Judas’ betrayal.
Some think that he was reacting to Jesus’ rebuke when he criticized the woman
with the ointment. Others think that Judas acted out of greed for the money that
Jesus’ enemies offered him. Luke and John simply say that satan inspired Judas’
actions (Luke 22:3; John 13:27).

Matthew tells us that Judas in remorse attempted to return the money to Jesus’
captors: “So Judas threw the money into the temple and left. Then he went away
and hanged himself” (Matthew 27:5). In most modern works, Judas is portrayed
as a zealot or extreme patriot who was disappointed at Jesus’ failure to lead a
mass movement or rebellion against Rome. There is, as yet, little evidence for this
viewpoint.

SIMON THE ZEALOT - Matthew and Mark refer to a disciple named “Simon the
Canaanite” (modern translations have “Canaanean,” which is more correct), while
Luke and the Book of Acts refer to one named “Simon the Zealot.” These names
refer to the same man. Zelotes is a Greek word that means “zealous one.”
“Canaanite” is an English transliteration of the Aramaic word kanna-ah, which
also means “zealous one.” Thus, it appears that this disciple belonged to the
Jewish sect known as the Zealots.

The Scripture does not indicate when Simon the Zealot was invited to join the
apostles. Tradition says that Jesus called him at the same time that He called
Andrew and Peter, James and John, Judas Iscariot and Thaddeus (Matthew
4:18–22).

We have several conflicting stories about the later ministry of this man. The Coptic
church of Egypt says that he preached in Egypt, Africa, Great Britain and Persia.
Other early sources agree that he ministered in the British Isles.

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THOMAS - The Gospel of John gives us a more complete picture of the disciple
named Thomas than we receive from the synoptic Gospels or the Book of Acts.
John tells us he was also called Didymus (John 20:4) the Greek word for “twins.”

We do not know who Thomas might have been, nor do we know anything about
his family background or how he was invited to join the apostles. However, we
know that Thomas joined six other disciples who returned to the fishing boats after
Jesus was crucified (John 21:2–3). This suggested that he may have learned the
fishing trade as a young man.

On one occasion, Jesus told His disciples that He intended to return to Judea. His
disciples warned Him not to go because of the hostility toward Him there. But
Thomas said, “Let us also go, that we may die with him” (John 11:16).

Yet, readers often forget Thomas’ courage. He is more often remembered for his
weakness and doubt. In the Upper Room, Jesus told His disciples, “You know the
way to the place where I am going.” But Thomas replied, “Lord, we don’t know
where you are going, so how can we know the way?” (John 14:4–5) After Jesus
rose from the dead, Thomas told his friends, “Unless I see the nail marks in his
hands and put my finger where the nails were, and put my hand into his side, I will
not believe it” (John 20:25). A few days later Jesus appeared to Thomas and the
other disciples to give them physical proof that He was alive. Then Thomas
exclaimed, “My Lord and my God!” (John 20:28)

The early church fathers respected the example of Thomas. Augustine

commented, “He doubted that we might not doubt.”

Tradition says that Thomas eventually became a missionary in India. It is said that
he was martyred there and buried in a suburb of Chennai, south east coast of
India. His name is carried on by the very title of the “Marthoma” or “Master
Thomas” church.

MATTHIAS, JUDAS’ REPLACEMENT - Following the death of Judas Iscariot, Simon

Peter suggested that the disciples choose someone to replace the betrayer.
Peter’s speech outlined certain qualifications for the new apostle (Acts 1:15–22).
The apostle had to know of Jesus “from John’s baptism to the time when Jesus
was taken up from us.” He also had to be “a witness with us of His resurrection”
(Acts 1:22).

The apostles found two men who met the qualifications: Joseph surnamed Justus
and Matthias (Acts 1:23). They cast lots to decide the matter and the lot fell to
Matthias.

The name Matthias is a variant of the Hebrew name Mattathias, which means
“gift of God.” Unfortunately, Scripture tells us nothing about the ministry of
Matthias. Eusebius speculated that Matthias would have been one of the 70
disciples that Jesus sent out on a preaching mission (Luke 10:1–16). Some have
identified him with Zaccheus (Luke 19:2–8).

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One tradition says he preached to cannibals in Mesopotamia. Another says he
was stoned to death by the Jews. However, we have no evidence to support any
of these stories.

These are the accounts of the rest of the Twelve.

TRAVELOGUE:

Jesus delivered this message, THE SERMON ON THE MOUNT (also called the
Sermon on the Plain) when He descended from the mountain with His newly
appointed apostles (Matthew 5:1–6:29). [You can find the study of the “The
Sermon on the Mount” in the “Believer’s Lifestyle” SALT book.]

On the hillside, Jesus described the lifestyle of the kingdom. When He was
finished, Matthew says that the people were “astonished” (literally “overwhelmed”
or “stunned”) at His teaching (7:28). They had come to hear a new teacher, but
this one exceeded their expectations. His voice had an unusual but unmistakeable
ring of authority (7:29). And, no wonder: they were listening to the King Himself!

Capernaum
Possible
location of the We don’t know exactly
Sermon on where the Sermon on
the Mount
the Mount was
preached. A traditional
site is in the hills near
Capernaum. As the
Lord Jesus spoke, He
probably looked past
the heads of His
listeners from time to
time, down toward the
Sea of Galilee, which
was closely connected
with His earthly
ministry.

Much of the Lord’s

teaching and more
The Jordan
River
than half of His
recorded miracles
occurred on or around
this body of water.
Situated some 96
kilometers north of
Jerusalem, the Sea of
Galilee is actually a
freshwater lake fed by the Jordan River. The surface is about 200 meters below
sea level. Tens of thousands of people are thought to have lived in the cities and
smaller settlements that dotted the sea’s coastline during the first century.

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A fishing industry thrived on the Sea of Galilee. Peter, Andrew, James, John and
probably many more of Jesus’ followers derived their living from the sea.

Now we read of several interwoven incidents. Perhaps on the very day He

delivered the Sermon on the Mount, Jesus healed a centurion’s servant. This
centurion, a Roman soldier, was sympathetic toward the Jewish religion (Luke
7:5) and apparently embraced Jesus as the true Messiah. The servant was healed
“in the same hour” that the centurion made his request (Matthew 8:5–13).

At Capernaum, perhaps about 11 kilometers from the site of the Sermon on the
Mount, crowds continued to press upon Jesus. To escape this pressure, He set
out for Nain and many accompanying Him. At the city’s entrance, He restored a
widow’s son to life. This incident stirred the excitement of the crowd (Luke 7:11–
15).

About this time, messengers from John the Baptist came to ask Jesus if He was
really the Messiah. Still imprisoned, John had grown perplexed with the course of
Jesus’ ministry. It was peaceful and merciful, rather than dramatic, conquering
and judgmental. Jesus commended John and denounced the Jewish authorities
who had opposed him. Indeed, He pointed out that the cities of Galilee that heard
John had “not repented.” They had not truly come unto Him (Matthew 11:20–24).

In one of the cities Jesus visited (perhaps Nain), He was anointed by an outcast
woman. He forgave her sins in the presence of His host, Simon the Pharisee.
Simon was offended, but Jesus was happy to receive her love (Matthew 26:6–13
and Mark 14:3–9).

Questions:

1. In Jesus’ First Preaching Tour, what cities did he go to?

2. Who were the tax collectors?
3. How much were the Jews paying in taxes?
4. Why did Jesus go again to Jerusalem? What wasJesus doing in Jerusalem
and in Galilee that the officials started criticizing Him? Why were they
criticizing Him?
5. Where is the mountain or hill where Jesus delivered the Sermon on the
Mount?
6. What is the name of the disciple not from Galilee?
7. What may have been this disciple’s thinking of the other disciples? What
were his personal characteristics?
8. What disciple preached in the British Isles?
9. What disciple went to India?
10. Who replaced Judas Iscarot? Where does tradition say he preached and
to whom?
11. Why were the people stunned at Jesus’ preaching while on the mountain?
12. How far is Capernaum from the site of the Sermon on the Mount?

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TRAVELOGUE:

This brings us to JESUS’ SECOND TOUR OF THE GALILEAN CITIES (Luke 8:1–4). The
Twelve and certain devoted women (Mary Magdalene, Joanna, the wife of
Herod’s steward, Susanna and “many others”) accompanied Him. It was on this
journey that He cured the demoniac and the Pharisees accused Him of being in
league with the devil. For this, Jesus strongly rebuked the Pharisees (Matthew
8:28–34; Mark 5:1–20). He emphasized the blessedness of those who “hear
God’s word and put it into practice” (Luke 8:21). This same day He spoke many
parables from a boat. The parable became Jesus’ primary teaching tool, which
both revealed and hid the truths He wanted to communicate (Mark 4:10–12). No
doubt, He repeated this and other sayings in different contexts, much as present-
day ministers repeat their sermons and illustrations.

Jesus captivated His listeners by presenting truth in terms that they could
understand. Here in Matthew 13 we find no less than eight different images from
the work world. Clearly, Jesus knew how to relate to the world in which everyday
people lived and worked.

Jesus probably spent most of His life working in His family’s carpentry business.
We know almost nothing of His youth from adolescence until He began His public
ministry at about age 30. We know that His father was a carpenter (Matthew
13:55) and that Jesus also practiced the trade (Mark 6:3). Carpenters worked with
wood, metal and stone to produce furniture and farm implements, and constructed
houses and public buildings.

Jesus may have continued His occupation even after He began to teach and
travel. Rabbis (or teachers) of that day commonly spent anywhere from one-third
to one-half of their time working (most likely with their hands) to provide for
themselves. While Jesus’ opponents, many of them rabbis, attacked Him on
numerous grounds, they never accused Him of laziness. Indeed, He was known to
them as a carpenter.

That reputation passed on to the early church. One writer described Jesus as
“working as a carpenter when among men, making plows and yokes, by which He
taught the symbols of righteousness and an active life.”

Little wonder, then, that Jesus’ teaching was filled with workplace images and
analogies such as those recorded here. Using parables—brief stories illustrating
moral principles—He frequently spoke about the nature of His kingdom. Matthew
13 collects eight of these as listed below (with possible interpretations):

(1) The parable of the soils (13:1–23) addresses the receptivity of those who
hear about the kingdom.

(2) The parable of the wheat and the weeds (13:24–30) warns that people who
pretend to be part of the kingdom may be able to fool others, but they can’t fool
God.
(3) The parable of the mustard seed (13:31–32) is a promise that the kingdom
would become a force to be reckoned with. Do not despise small beginnings!

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(4) The parable of the leaven (13:33) describes the influence of the kingdom: it
quietly but effectively spreads among people and accomplishes significant results.

(5) The parable of the hidden treasure (13:44) puts a value on the kingdom: it’s
the most important thing one can possess.

(6) the parable of the pearl of great price (13:45–46) also describes the
kingdom’s value: it’s worth sacrificing everything in order to possess it.

(7) The parable of the dragnet (13:47–50) warns that a day of reckoning is
coming, when those who accept the kingdom will be separated from those who
reject it.

(8) The parable of the householder (13:51–52) places a responsibility on those

who understand about the kingdom to share their insight with others.

Jesus’ stories connected with the real world of agriculture (sowing, harvesting,
growing), the food industry (baking, fishing), real estate (land purchasing, home
ownership), and retailing (the sale of pearls). His images and language helped
bring His message alive to common people. It showed clearly that God takes an
interest in the workplace and desires people to serve Him in secular life.

After preaching from the boat, Jesus crossed over the Sea of Galilee to the
western shore. Before He departed, two men approached Him and asked to
become His disciples (Matthew 8:18–22). Each made his request in an unrealistic
and unworthy way, and Jesus rebuked them.

While crossing the sea, Jesus’ life was threatened by a violent storm. He was
asleep on a cushion in the stern of the boat, and so His disciples awakened Him.
At once, He stilled the storm, and the disciples exclaimed, “Who is this? Even the
wind and the waves obey him!” (Mark 4:35–41)

WHAT KIND OF STORM WAS THIS?

The Sea of Galilee was no place to be caught in a storm. The kind of weather that
caught Jesus and His disciples occurs there today. As one traveler described it:

“The sun had scarcely set when the wind began to rush down towards the lake,
and it continued all night long, with increasing violence, so that when we reached
the shore the next morning the face of the lake was like a huge, boiling caldron …”

The reason for such gale-force winds is the surrounding landscape. The lake is
about 200 meters below sea level. It is fed by rivers that have cut deep ravines
surrounded by flat plains that are in turn hedged in by mountains. The ravines act
like wind tunnels, gathering cooler air from the mountains as it crosses the plains.
When the air mass runs into the hot lake shore, violent storms are whipped up
with no warning.
The violent storms on the Sea of Galilee were generally caused by the west wind,
which brought rain from the Mediterranean. However, the strongest winds in
ancient Palestine came from the desert that lay to the east.

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Several of the disciples were experienced fishermen, well acquainted with such
storms. However, they had never seen winds like those that attacked their boat
(Luke 8:23). They turned to the Lord in utter terror, certain that all was lost. Yet,
their fear of the wind and the waves gave way to wonder and awe when Jesus
turned and calmed the sea.

On the east side of Galilee, Jesus met a demoniac and drove the demons from
him into a herd of swine, which immediately plunged to their death in the sea.
When the townspeople came out to meet the Messiah, they found the demoniac
fully clothed and in his right mind. The restored man was most likely a Gentile
from the city of Gadara (Luke 8:38–39). Jesus sent him back home to tell his
family and friends of God’s power and grace—possibly making him the first known
Gentile evangelist. Surprisingly, they begged Jesus to leave. He did so after He
had sent the man to tell his friends of the Messiah (Matthew 8:28; Mark 5:1–20).

We are told of two miracles that Jesus performed when He returned to

Capernaum: He raised Jairus’ daughter from the dead and cured a woman with an
issue of blood when she touched the hem of His garment (Matthew 9:18–26; Mark
5:21–43). When Jesus entered the ruler’s house he saw the mourners. He told
them to “Go away. The girl is not dead but asleep.” Nevertheless, they laughed at
Him.

In the ancient world, paid professional mourners (Matthew 9:23), most often
women, aided families in their public expression of grief upon the death of a loved
one. They composed poems praising the deceased, which they chanted to the
accompaniment of a flute or other musical instrument in an attempt to stir the
audience emotionally. They usually wore sackcloth and scattered dust in the air
and on their heads. Weeping, wailing and beating their breasts, they created an
unmistakable tone of grief. There was no denial of death or distancing themselves
from loss.

This is the first instance of raising the dead that we have in the Gospels. Three
notable incidents of raising the dead are recorded. Again, Luke goes into more
detail than Matthew. Luke adds that He spoke to the little girl in this lovely fashion,
“My child, get up!” The method of Jesus in raising the dead was always the same.
He spoke to the person directly.

After healing the woman with the issue of blood and raising Jairus’ daughter from
the dead, the fame of Jesus spread.

That Second Tour ended with a number of miracles and a second rejection at
Nazareth. Jesus probably had been to Nazareth at other times but this is the
second time mentioned in the Bible when Jesus re-visits His hometown. The first
time, He had been practically run out of town and had gone down to Capernaum
to make His headquarters there. This is a remarkable passage because it tells us
he could not perform any mighty works there because of their unbelief.
The only limitation to God’s omnipotence is unbelief. Faith is the one requirement
to release the power of God in salvation. He marveled at their unbelief (Mark 6:6).
Now, we notice that He went round about the villages teaching. This is a
wonderful lesson for the Lord’s workers. There are certain men in God’s work who

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do not want to go to a small place to minister. Our Word gives us a tremendous
example here when it says that Jesus went about their villages. Imagine, the Lord
of Glory, the Son of God here on this earth ministering in little villages. Today we
have men who only want to speak before large crowds and have large churches.
They feel they have to have a big crowd. All of us need to learn a lesson from
Jesus.

Questions:

1. In Jesus’ Second Tour of Galilee, who accompanied Him?

2. What was the primary teaching tool of Jesus at this point? Why did He use
this tool? From where did He bring His examples?
3. Why was the storm on the Sea of Galilee so strong?
4. Who was the first known Gentile evangelist Jesus sent out?
5. Describe the professional mourners.

TRAVELOGUE:

JESUS MADE A THIRD TOUR OF GALILEE. As Jesus was going from village to village,
He yearned for more laborers to reap the spiritual harvest. He sent His disciples
two-by-two to call the towns of Israel to repentance, granting them power to heal
and cast out demons. Thus their ministry extended His own (Matthew 10:5–15
and Mark 6:7–13).

At this point [the spring of A.D. 29], we read the report of John the Baptist’s death.
Herod Antipas had long hesitated before killing John because he feared the
people. However, his wife Herodias plotted John’s death using her daughter
Salome to achieve her goal. Herod’s guilty conscience led him to ask if Jesus was
the resurrected John.

Grieving at John’s death, beleaguered by crowds, and exhausted from work,

Jesus gathered the Twelve and crossed the Sea of Galilee to a solitary place.
But the crowds got there before them, and Jesus taught them all day. The session
was climaxed when Jesus fed the entire multitude (5000 men) by dividing and
multiplying five loaves and two fish. When the leftovers were gathered they filled
12 baskets (Matthew 14:13–21).

As you look at the map below, follow the numbered events.

1. After feeding the 5000, Jesus sends the disciples in a boat to Bethsaida.
He retreated into the mountains to escape the overly enthusiastic crowd,
which wanted to make Him king by force. While in the boat, a strong wind
slows their progress. Three hours after midnight, the disciples were caught
in a violent storm in the middle of the lake. They were frightened.

39
 2. At night, when disaster
seemed certain, Jesus came
walking toward them on the
water (Matthew 14:22–36
and Mark 6:45–56). After He
calmed their fears, Peter
asked Jesus if He would
permit him to come and meet
Him. On the way, Peter lost
faith and began to sink.
Jesus took his hand and led
him back to the boat. The
water was calmed
immediately.

3. Driven off course, they reach Gennesaret. They stayed for a period time,
Jesus healing many sick people in the region.

In Capernaum, Jesus began to heal the sick who streamed to Him from
everywhere. Soon the crowd who had been fed arrived. Finding Jesus in a
synagogue, they heard Him explain that He was the true Bread of Life from
heaven. They were now faced with accepting the authority of this teaching,
spelled out in terms of eating Jesus’ flesh and drinking His blood. This
offended many of them and they left (John 6:22–66). Jesus asked the Twelve
if they too were going to leave. This elicited Peter’s well-known confession,
“Lord, to whom shall we go? ... We believe and know that you are the Holy
One of God” (John 6:68-69).

After His discourse on the Bread of Life, Jesus turned from public teaching
and devoted Himself to instructing His disciples (Matthew 15:1–20 and Mark
7:1–23). The Jewish authorities resented Jesus’ rejection of their religious
ceremonies and His bold rebuke of their claims to authority. Jesus moved from
place to place, seeking to avoid public exposure. However, He could not always
do this.

4. Jesus goes to a territory near Tyre---possibly alone. He tries to keep His

visit a secret. In the area of Tyre and Sidon He healed a Gentile’s
daughter.
5. A Gentile woman begs him to drive a demon out of her daughter. Jesus
refuses, but she persists. He delivers the girl at a distance (Matthew
15:21–28).
6. He travels north near Sidon.
7. He goes down to the region of Decapolis. There is no mention that He
preaches or enters any towns.
8. Here He heals a deaf man with a speech impediment. His miracle-making
reputation spreads (Mark 6:45-56 and 7:24-37).
9. In the Decapolis region, Jesus feeds the 4000 people.

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 10. From this point, He crosses the Sea of Galilee to Magdala (Dalmanutha).
Jesus came to this region after His miraculous feeding of the four
thousand.

SOME TOWNS EAST OF THE JORDAN RIVER:

NEAR BETHSAIDA – In the desert , East of the Sea of Galilee, Jesus feeds five
thousand people.

DECAPOLIS (ten cities) — is a district of northern Palestine, with a large Greek

population. It is mostly on the east side of the Jordan River and embraces ten
cities. Early in his ministry, Jesus was followed by “great multitudes,” including
people from Decapolis (Matthew 4:25). When Jesus healed the demon-possessed
man from GADARA, he “began to proclaim in Decapolis all that Jesus had done for
him” (Mark 5:20). Later, Jesus traveled through the region (Mark 7:31). Pliny, the
Greek historian, identified the ten cities of the Decapolis. Some of these are
Damascus, Gadara, Philadelphia (the Old Testament Rabbah or Rabbath Ammon
which is the present-day Amman, the capital of Jordan).

MAGDALA-
• A city on the west shore of the Sea of Galilee, a short distance from Tiberias.
• Known as Taricheae and called Migdal (“tower”), suggesting its significance
militarily.
• A flourishing center of the region’s fishing industry, shipping salted and pickled
fish to Jerusalem, Damascus and even as far away as Spain.
• Known for agriculture, shipbuilding and trade
• Mostly Gentile in population and very wealthy
• Boasted a stadium for chariot racing.
• Today the city is called “Mejdel” is the likely site of the ancient city.

TRAVELOGUE:

Back in the area of Capernaum, Jesus was again besieged by the Jewish
religious officials. To escape, He took a boat across the Sea of Galilee again. On
the way, He warned the Twelve of the Pharisees, Sadducees and Herod (Matthew
16:1–12 and Mark 8:11–21).
1. In Bethsaida Jesus healed a blind man
(Mark 8:22–26).

2. Then He and His disciples journeyed north

to the area of Caesarea Philippi, where
Peter confessed Him to be “the Messiah,
the Son of the living God.” Jesus replied
that Peter’s faith made him a rock, and
that He would build His church upon this
rock—that is, faith such as Peter had
(Matthew 16:13–20 and Mark 8:27–9:1). At
this point Jesus described His approaching
suffering, death and resurrection.

41
 3. About a week later, Jesus took Peter, James and John up a mountain and
revealed to them His heavenly glory (the Transfiguration). He conversed
before their eyes with Moses and Elijah (Matthew 17:1–13and Mark 9:2–
13). At the foot of the mountain Jesus healed a demon-possessed boy
whom the disciples had been unable to help (Matthew 17:14–23 and Mark
9:14–32).

Again, JESUS TOURED GALILEE FOR THE FOURTH TIME, BUT THIS TIME SECRETLY. In
Galilee, He again told the Twelve of His coming death and resurrection, and again
they were unable to receive what He said (Matthew 17:22,23). Jesus paid the
temple tax with money that was miraculously provided.

Went the other About two months elapsed while

Jesus went back to Galilee. On the
side of the Jordan.
way to Capernaum, He taught the
disciples concerning the true nature of
Rejected in
Samaria greatness and forgiveness (Matthew 17:22–
18:35). Perhaps it was at this time that He
sent 70 disciples into the cities of Israel to
declare that the Kingdom was near and that
Jesus was the Messiah (Luke 10).
Stayed with Mary
and Martha After some months, He started for Jerusalem.
He had purposely stayed in the Galilean region
because the Jews wanted to take His life. As
the Feast of Tabernacles neared, His own
brothers urged Him to go to the Feast (John
7:2-9). However, He was not going to go
publicly but secretly. He started out for Jerusalem since the time was
approaching for Him to be taken up to heaven (Luke 9:51,52).

Jesus attempted to pass through Samaria on His way to Jerusalem, but the
people rejected Him. The reason was that He was heading for Jerusalem.

Questions:

1. During what tour of Galilee was John the Baptist murdered?

2. During what tour of Galilee did Jesus feed the 5000 people and where?
3. What subject did Jesus teach when He turned to mainly teaching His
disciples? Why?
4. Where did He feed the 4000 people?
5. What is the meaning of ‘Decapolis’ and what is special about that region?
6. During what tour of Galilee did Jesus secretly go and minister?
7. During the fourth tour of Galilee, to what city did Jesus finally start off?
Why?
8. What did the Samaritans do to Jesus as He came into their region?

42
 HARMONY OF THE GOSPELS – PART FOUR

The Galilean Ministry

Date Related
A.D. Event Location Matthew Mark Luke John References
27 A.D. Healing of the Cana 4:46-54
Nobleman’s Son
Rejected at Nazareth 4:16-30
Nazareth
Moved to Capernaum 4:13-17 Isaiah 9:1,2
Capernaum
Four Become Sea of 4:18-22 1:16-20 5:1-11 Psalm 33:9
Fishers of Men Galilee
Demoniac Healed Capernaum 1:21-28 4:31-37
on the Sabbath
Day
Peter’s Mother-in- Capernaum 8:14-17 1:29-34 4:38-41
Law Cured, Plus
Others
27 A.D. First Preaching Tour of Galilee 4:23-25 1:35-39 4:42-44
Leper Healed and Galilee 8:1-4 1:40-45 5:12-16 Leviticus
Response 13:49
Recorded
Paralytic Healed Capernaum 9:1-8 2:1-12 5:17-26
Matthew’s Call and Capernaum 9:9-13 2:13-17 5:27-32
Reception Held
Disciples Defended Capernaum 9:14-17 2:18-22 5:33-39
by a Parable
Goes to Jerusalem Jerusalem 5:1-47 Exodus 20:10
for
Second Passover;
Heals Lame Man
Plucked Grain En Route to 12:1-8 2:23-28 6:1-5 Deuteronomy
Brings about Galilee 5:14
Sabbath
Controversy
Withered Hand Galilee 12:9-14 3:1-6 6:6-11
Healed Causes
Another Sabbath
Controversy
Multitudes Healed Sea of 12:15-21 3:7-12 6:17-19
Galilee
Twelve Apostles Near 3:13-19 6:12-16
Selected after a Capernaum
Night of Prayer
Sermon on the Near 5:1 - 7:29 6:20-49
Mountain Capernaum
Centurion’s Servant Capernaum 8:5-13 7:1-10 Isaiah
Healed 49:12,13
Raises Widow’s Nain 7:11-17 Job 19:25
Son from Dead
Jesus calms John’s Galilee 11:2-19 7:18-35 Malachi 3:1
Doubts
Woes Upon the Galilee 11:20-30 Genesis
Privileged 19:24
A Sinful Woman Simons’s 7:36-50
Anoints Jesus House

43
 Second Tour of Galilee 8:1-3
Jesus Accused of Capernaum 12:22-37 3:20-30 11:14-
Blasphemy 23
Jesus’ Answer to a Capernaum 12:38-45 11:24-
Demand for a Sign 26,
29-36
28 A.D. Mother, Brothers Capernaum 12:46-50 3:31-35 8:19-21
Seek Audience
Famous Parables By the Sea of 13:52 4:1-34 89:4-18 Joel 3:13
of the Sower, Seed, Galilee
Tares, Mustard
Seed, Leaven,
Treasure, Pearl,
Dragnet, Lamp
Told
Sea Made Serene Sea of 8:23-27 4:35-41 8:22-25
Galilee
Gadarene Eastern 8:28-34 5:1-20 8:26-39
Demoniac Healed Shore of
Galilee
Jairus’ daughter Capernaum 9:18-26 5:21-43 8:40-56
Raised and Woman
with Hemorrhage
Healed
Two Blind Men’s 9:27-31
sight Restored
Mute Demoniac 9:32-34
Healed
Nazareth’s Second Nazareth 13:53-58 6:1-6
Rejection of Jesus
Third Tour of Galilee
Twelve Sent Out 9:35-11:1 6:6-13 9:1-6 1 Corinthians
9:14
Fearful Herod Galilee 14:1-12 6:14-29 9:7-9
Beheads John
Spring Return of the 12, Near 14:13-21 6:30-44 9:10-17 6:1-14
A.D. 29 Jesus Withdraws, Bethsaida
5000 Fed
Walks on the Water Sea of 14:22-33 6:45-52 6:15-21
Galilee
Sick of Gennesaret Gennesaret 14:34-36 6:53-56
are Healed
Peak of Popularity Capernaum 6:22-71; Isaiah 54:13
passes in Galilee 7:1
Turns from Public Teaching to Instructing His disciples Exodus 21:17
Traditions Attacked 15:1-20 7:1-23
Aborted Rest in Phoenicia 15:21-28 7:24-30
Phoenicia: (Tyre and
Syro-Phoenician Sidon)
Healed
Afflicted Healed Decapolis 15:29-31 7:31-37
4000 Fed Decapolis 15:32-39 8:1-9
Pharisees Increase Magdala; 16:1-4 8:10-13
Attack Capernaum
Disciples’ Bethsaida 16:5-12 8:14-26 Jeremiah
Carelessness 5:21
Condemned; Blind
Man Healed

44
 Peter Confesses Near 16:13-20 8:27-30 9:18-21
Jesus Is the Caesarea
Messiah Philippi
Jesus Foretells His Caesarea 16:21-26 8:31-37 9:22-25
Death Philippi
Kingdom Promised 16:27,28 9:1 9:26,27 Proverbs
24:12
The Transfiguration Mountain 17:1-13 9:2-13 9:28-36 Isaiah 42:1
Unnamed
(Mt. Hermon
or Mt. Tabor)
Epileptic Healed Mount of 17:14-21 9:14-29 9:37-42
Trans-
figuration
Fourth Tour – A Secret Tour of Galilee
Again Tells of Galilee 17:22-23 9:30-32 9:43-45
Death,
Resurrection
Taxes Paid Capernaum 17:24-27 Exodus
30:11-15
Disciples Contend Capernaum 18:1-35 9:33-50 9:46-62
about Greatness;
Jesus Defines
Greatness;
Patience, Loyalty,
Forgiveness
Jesus Rejects Galilee, 7:2-9
Brothers’ Advice Jerusalem
(secretly)
Sept. Galilee Departure 19:1 9:51-56 7:10
A.D. 29 and Samaritan
Rejection

E. Last Judean and Perean Ministry of Jesus

TRAVELOGUE:

Jesus and His disciples crossed the Jordan and traveled through PEREA.
Around October A.D. 29, Jesus went to Jerusalem to celebrate the Feast of
Tabernacles. He had refused to go with His family but later He made the trip
privately.

The annual Feast of Tabernacles (or Booths, or Tents; John 7:2) swelled
Jerusalem with an overflow of festive crowds. Every Jewish family within 32
kilometers of the city was required to move out of its home and live in a booth or
tent in remembrance of Israel’s wanderings in the wilderness. Many chose to
move into the city for the week. Reunions and parties alternated with solemn
processions from the temple down to the Pool of Siloam, a reservoir. Pushing its
way through the crowded streets, the throng sang Psalms 113 to 118 in
anticipation of God’s righteous reign over Jerusalem.

Jesus chose to quietly attend the festival (John 7:2–10). He taught in the temple
(John 7:14), but waited for the right moment to declare Himself publicly. It came

45
on the last day of the feast (John 7:37-43). This was time when no water was
poured out on the ground by the priests. It was a day of fasting. Jesus
announced that, “If anyone is thirsty, let him come to Him and drink.” Whoever
believes in Him, as the Scripture had said, streams of living water would flow from
within him. Some thought He was the Messiah, but others thought He was just a
prophet. Still others thought He was an imposter. The people’s opinions about
Him were divided. Jesus had publicly affirmed that He was sent from the Father.
He was the Messiah, the Savior of the world. The top religious authorities sent
officers to arrest Jesus, but they were so impressed by Him that they were unable
to fulfill their task. Then the religious authorities attempted to discredit Him by
getting Him to violate the Law. However, they were not successful.

During this period Nicodemus (John 7:50) tried to calm the hatred of the
Sanhedrin (the high council of Jewish religious authorities). They brought to Him a
woman taken in adultery and He completely turned the incident against them
(John 8:1–11).

However, while Jesus was in Jerusalem, He healed a blind man on the Sabbath.
This provoked a great controversy and the man was thrown out of the synagogue
(a terrible disgrace). Jesus found the man, who recognized Him as the Messiah
(John 9). After this, Jesus delivered His famous discourse on the Good Shepherd
(John 10:1–21).

We can look at Luke 10:1 - 13:21 for the next events. The scene shifted to Judea.
Jesus sends out the seventy-two disciples. He told them, “the harvest is plentiful,
but the workers are few. Ask the Lord of the harvest, therefore, to send out
workers into his harvest field.” (Luke 10:2)

Perhaps this was the time Jesus visited Bethany and the home of Mary and
Martha. Mary sat at Jesus’ feet while Martha prepared the meal. Martha
complained about her sister’s idleness, but Jesus answered that Mary had chosen
“that good part”—for example, listening to His teaching while He was still on earth
(Luke 10:42).

In Jerusalem in the winter of A.D. 30, at the annual Feast of Dedication, Jesus
openly declared Himself to be the Messiah. The Jews regarded this as
blasphemy, and they again tried to seize Him. Jesus then retreated across the
Jordan to Bethabara. However, the opposition of the religious authorities
continued to grow.

Matthew 19:1-2 describes very briefly a journey from Galilee into the district of
Judea, beyond the Jordan (Perea) and then into Jerusalem. This must have
taken considerable time because of the long journey. The events of Luke 9:51–
18:34 happen before Matthew 19:3 begins. The teaching and incidents in
Matthew 19:3–20:34 also took place during Jesus’ stay in Perea. Matthew
presents a varied series of events: Jesus’ teaching on divorce, the confrontation
with the rich young ruler, a parable and a miracle.

The outcasts of society rallied to hear His teaching. Again, He taught primarily in
parables. Jesus privately explained the true meaning of His parables to the

46
Twelve and continued their special training. One day, an urgent message arrived
from the home of Mary and Martha. Lazarus, their brother, was mortally ill. By the
time Jesus arrived in Bethany, Lazarus had been dead and buried for four days.
Nevertheless, Jesus raised him from the dead. This miracle increased the
determination of the religious authorities to get rid of Him (John 11:1–46).

Jesus and His disciples again withdrew from the crowds for a time. He went to a
village called Ephraim near the desert. Then He turned His face toward Jerusalem
and death (John 11:55–57).

He and His disciples begin their last journey to Jerusalem (Luke 17:11). However,
Jesus goes by way of Samaria and Galilee. He heals 10 lepers and one, a
Samaritan, comes back to thank Him. In addition, on the way He speaks to the
disciples of the coming kingdom (Luke 17:12-37).

The way to Jerusalem was marked by miracles , teaching and confrontation with
the Pharisees. While He was on this journey, several parents brought their infants
to Jesus for His blessing (Luke 18:15–17). He urged a “rich young ruler” to forsake
his wealth and follow Him (Luke 18:18–30). And, He again told His disciples of His
coming death (Luke 18:31–34). In anticipation of that event, He described the
rewards of the Kingdom and instructed His disciples to be servants of their people
(Matthew 20:1–16).

In the vicinity of Jericho, Jesus healed some blind men, among whom was
Bartimaeus, who recognized Jesus as the Messiah (Mark 10:46–52). He ate in the
home of Zaccheus the publican, who also received salvation through faith in Him
(Luke 19:1–10). From Jericho, Jesus went to the home of Lazarus, Mary and
Martha in Bethany (John 12:1-11).

Questions:

1. When did Jesus go to Jerusalem from Galilee? What feast did He

celebrate?
2. At what moment did He declare Himself publicly? Why? What were the
opinions of the people about Jesus?
3. What kind of feelings did the healing of the blind man cause among the
people?
4. When did Jesus speak about the “Good Shepherd”?
5. When did Jesus visit Mary and Martha?
6. At what feast did Jesus declare Himself to be the Messiah? What time of
year? Where did Jesus go after this declaration?
7. After Lazarus was raised from the dead to where did Jesus withdraw?

47
HARMONY OF THE GOSPELS – PART FIVE

Last Judean and Perean Ministry of Jesus

Date Related
Event Location Matthew Mark Luke John
A.D. References

Oct. Feast of Jerusalem 7:2,

29 Tabernacles 11-52
Forgiveness of Jerusalem 7:53 & Leviticus
Adulteress 8:1-11 20:10
29 Jesus-the Light of Jerusalem 8:12-20
the World
Pharisees Can’t Jerusalem 8:12-59 Isaiah 6:9
Accept the Temple
Prophecy, Thus
try to Destroy the
Prophet
Man Born Blind Jerusalem 9:1-41
Healed:
Following
Consequences
Parable of the Jerusalem 10:1-21
Good Shepherd
The Ministry of Probably 10:1-24
Seventy-two Judea
Lawyer Hears the Judea (?) 10:25-37
Story of the Good
Samaritan
The Hospitality of Bethany 10:38-42
Martha and Mary
Another Lesson Judea (?) 11:1-13
on Prayer
29 Accused of 11:14-36
Connection with
Beelzebub
Judgment 11:37-54
Against Lawyers
and Pharisees
Jesus Deals with 12:1-59
Hypocrisy,
Covetousness,
Worry and
Alertness
Repent or Perish 13:1-5
Barren Fig Tree 13:6-9
Crippled Woman 13:10-17 Deuteronomy
5:12-15
Healed on
Sabbath
Parables of Probably 13:18-21
Mustard Seed Perea
and Leaven
Winter Feast of Jerusalem 10:22-39 Psalm 82:6
29 Dedication
Withdrawal 10:40-42
Beyond Jordan
Begins Teaching Perea 13:22-35 Psalm 6:8
and Returns to
Jerusalem with

48
Special Words
About Herod
Meal with a 14:1-24
Pharisee Ruler;
Healing Man with
Dropsy;
Parables of Ox,
Best Places and
Great Supper
Demands of Perea 14:25-35
Discipleship
Parable of Lost 15:1-32 1 Peter
Sheep, Coin, Son 2:25
Parables of 16:1-31
Unjust Steward,
Rich Man and
Lazarus
Lessons on 17:1-10
Service, Faith,
Influence
Resurrection of Perea to 11:1-44
Lazarus Bethany
Reaction to 11:45-54
Lazarus’
Resurrection;
Withdrawal of
Jesus
Begins Last Samaria, 17:11
Journey to Galilee
Jerusalem by
way of Samaria
and Galilee
Heals Ten Lepers 17:12-19 Leviticus
13:45,46
Lessons on the 17:20-37 Genesis
Coming Kingdom 6-7
Parables: 18:1-14
Persistent widow,
Pharisee and Tax
Collector
Doctrine on 19:1-12 10:1-12 Deuteronomy
24:1-4
Divorce
Genesis
2:23-25
Jesus Blesses Perea 19:13-15 10:13-16 18:15-17 Psalm
Children and 131:2
Objections
Rich Young Ruler Perea 19:16-30 10:17-31 18:18-30 Exodus
20:1-17
Laborers of the 20:1-16
11th Hour
Foretells Death Near 20:17-19 10:32-34 18:31-34 Psalm 22
and Resurrection Jordan
Ambition of 20:20-28 10:35-45
James and John
Blind Bartimeus Jericho 10:46-52 18:35-43
Healed
Interview with Jericho 19:1-10
Zaccheus
Parable: the 19:11-27

49
 Minas
Returns to Home Bethany 12:1-11
of Mary and
Martha
Plot to Kill Bethany 12:9-11
Lazarus

F. The Last Week

TRAVELOGUE:

In the spring of A.D. 30, six days before Passover was to begin, Jesus is visiting
Lazarus, Mary and Martha (John 12:1-11). The last week before Jesus’ crucifixion
occupies a large portion of the Gospel records. Jesus attended a feast in Jericho
at the home of Simon the leper, where Mary, the sister of Martha, anointed His
head with costly perfumes. She also poured the perfume on His feet and wiped
His feet with her hair. Some of the disciples protested this act because they felt it
was a waste of money, but Jesus commended her. He pointed out that she was
anointing Him for His coming burial (Matthew 26:6-13, Mark 14:3–9 and John
12:1-8).

THE NEXT SEVEN DAYS:

On the next day (Sunday), Jesus rode into Jerusalem on a colt upon which His
disciples placed their cloaks (John 12). The Passover pilgrims lined the road,
waving palm branches and acclaiming Jesus as the Messiah. When the Pharisees
told Jesus to rebuke His followers, He replied that if His followers were quiet the
stones would cry out. That evening Jesus and the Twelve returned to Bethany
(Matthew 21:1–9 and Mark 11:1–10).

The next day, Monday, they journeyed once again to Jerusalem. On the way, He
cursed a fig tree for not having fruit when He required it (Matthew 21:18–19 and
Mark 11:12–14). By the following morning, the fig tree had withered.

On Tuesday, the Jewish leaders demanded that Jesus explain the authority by
which He acted as He did. Jesus replied by telling several parables. He
successfully thwarted the Pharisees’ traps to get Him to contradict Moses and be
discredited before the crowds. At one point, Jesus pointedly denounced the
scribes and Pharisees (Matthew 23:1–36). This was followed by an expression of
His concern and longing for the people to love Him (Matthew 23:37–39). He also
commented on the great sacrifice of the widow’s mite (Mark 12:41–44) and talked
to some Greeks who had requested an interview (John 12:20). He delivered a
discourse on last things (Matthew 24:4–25:15 and Mark 13:5–37). Perhaps on
Tuesday evening Judas appeared before the council of the Sanhedrin and
contracted to betray Jesus for 30 pieces of silver. This bounty was worth less than
$20 in today’s currency—it was the price of a slave in Jesus’ time.

Jesus spent Wednesday resting in Bethany.

50
On Thursday evening, Jesus ate the Passover meal with His disciples (Matthew
26:17–30 and Mark 14:12–25). He sent Peter and John to find the place where
the meal would be eaten. The feast involved sacrificing a lamb at the temple and
eating it while sitting around a table with one’s family. Jesus told two of the
disciples to meet and follow a man carrying a pitcher who would lead them to the
house where the feast would be prepared. They followed Jesus’ directions, and
the man led them to a house whose owner had already prepared a room for that
purpose.

During the meal that evening, the disciples began to argue about which one of
them would be most important. Jesus arose and washed their feet, trying to teach
them that they should serve one another (John 13:1–17). After the meal, Jesus
instituted the Lord’s Supper, a ritual to be observed until He would come again.
This symbolic meal consisted of eating bread (representing His body) and drinking
wine (representing His blood).

Judas left the meal to finalize his arrangements to betray Jesus. Jesus warned the
remaining disciples that they would lose their faith in Him that night. However,
Peter assured Jesus of his loyalty. Jesus replied that he would deny Him three
times before the cock crowed at dawn.

After the “Last Supper,” Jesus and His remaining disciples left the Upper Room
and went to the Garden of Gethsemane. Jesus returned there with His disciples
for final instructions and a period of soul-searching prayer. All the disciples were
instructed. Only Peter, James and John went to Gethsemane with Jesus to pray
(Mark 14:26–32). Jesus urged them to stand watch while He prayed. Then He
pleaded with God to deliver Him from the coming events (Mark 14:32–42).
However, His prayer was not an arrogant attempt to resist God’s will or even to
change God’s plan. His pleas clearly acknowledged His obedience to the will of
the Father: “My Father, if it is not possible for this cup to be taken away unless I
drink it, may Your will be done” (Matthew 26:42).

An important lesson can be learned from a study of Gethsemane. Jesus faced the
temptation of Satan. He “has been tempted in every way, just as we are---yet
without sin” (Hebrews 4:15). No wonder He cried, “My soul is overwhelmed with
sorrow to the point of death” (Matthew 26:38). But He won the victory over satan
as He declared to His Father, “Your will be done.”

Because Jesus has faced such powerful temptation Himself, we can relate to Him
as a personal Lord and Savior. “ Because He himself suffered when He was
tempted, He is able to help those who are being tempted (Hebrews 2:18).

Finally, He calmed His soul and was ready to face His death and all it would mean
(Matthew 26:36–46 and Mark 14:32–42). At this point Judas arrived with a
company of armed men. He identified Jesus for the soldiers by kissing Him
(Matthew 26:47–56 and Mark 14:43–52).

Jesus stood trial before both the religious and civil authorities. The religious trial
was illegally convened during the night; but it confirmed its decision after

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daybreak. Even at that, the whole matter was a mockery of justice (Matthew
26:59–68 and Mark 14:55–65).

The civil trial occurred Friday morning before Pilate, who saw no threat or crime
in Jesus. He sent Jesus to Herod, who mocked Him and returned Him to Pilate
(Luke 23:6–16). The Roman official hoped to release Jesus by popular demand
but the crowd shouted for him to release Barabbas (a robber and murderer). They
insisted that Pilate crucify the Messiah. Pilate proposed to scourge Jesus and
release Him to pacify the crowd, and he inflicted on Him other mockeries and
punishments. Again, the crowd cried, “Crucify Him.” Ultimately Pilate gave in and
sent Jesus to His death. In the midst of all this tumult, Jesus remained calm and
composed (Matthew 27:11–31 and Mark 15:2–20).

From Pilate’s court, Jesus was taken outside the walls of Jerusalem to the hill of
Golgotha, where He was crucified at about 9 A.M. on Friday. Accounts of Jesus’
execution are found in Matthew 27:32–56 and parallel narratives.

Nicodemus and Joseph of Arimathea took Jesus’ body and buried it in Joseph’s
tomb. Pilate sealed the tomb and set a guard over it to make certain the body was
not stolen by Jesus’ disciples.

Jesus was buried before sundown on Friday (“the first day,” since the Jews count
days from sundown to sundown).

His body remained in the tomb from sundown Friday to sundown Saturday
(“the second day”) and from sundown Saturday to sunup Sunday (“the third
day”).

On the morning of the third day, the astonished soldiers felt the earth quake and
saw an angel roll away the stone sealing the tomb. They fled from the scene.
Soon a group of women came to anoint Jesus’ body with spices. They found the
tomb empty. Running back to the city, they reported the news to Jesus’ disciples.
Peter and John came to the tomb and found it just as they had said (Matthew
27:57–28:10 and parallels). JESUS HAD RISEN FROM THE DEAD!

PILATE INSCRIPTION- Discovered in 1961 in the ruins of the Roman theater at

Caesarea, this inscription mentions the names of the Emperor Tiberius and
Pontius Pilate, who served as governor of Judea from A.D. 26 to 36. The most
recent reading of the inscription is: “In honor of Julius Tiberius/Marcus Pontius
Pilate/prefect of Judea.”

ANKLE BONE AND SPIKE- An iron spike driven through the ankle bone of aman is the
result of a first-century crucifixion. It was a practice that the Greeks and Romans
adopted from the Phoenicians. Roman citizens were exempt from the cruel
punishment, which was reserved for slaves and rebels. Death came very painfully
and very slowly, occasionally taking as long as nine days.

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GETHSEMANE is the garden spot on the western slope of the Mount of Olives
where Jesus frequently went (John 18:1, 2). The temple lay directly opposite it
across the Kidron Valley. It was the place of Jesus’ agonizing prayer, Judas’s
betrayal and the Messiah’s arrest (Luke 22:39–54).
Discussion:

List the last seven days of Jesus the Messiah and tell a little about each day.

HARMONY OF THE GOSPELS – PART SIX

Jesus’ Final Week of Work at Jerusalem

Date Event Location Matthew Mark Luke John Related
A.D. References
Spring Triumphal Entry Bethany, 21:1-9 11:1-11 19:28-44 12:12-19 Zechariah
30 Jerusalem, 9:9
Sunday Bethany
Monday Fig Tree Cursed Bethany to 21:10-19 11:12-18 19:45-48 Jeremiah
and Temple Jerusalem 7:11
Cleansed
The Attraction of Jerusalem 12:20-50 Isaiah 6:10
Sacrifice
Tuesday Withered Fig Bethany to 21:20-22 11:19-26
Tree Testifies Jerusalem
Sanhedrin Jerusalem 21:23- 11:27 – 20:1-19 Isaiah
Challenges 22:14 12:12 5:1-2
Jesus. Answered
by Parables: Two
Sons, Wicked
Vinedresser and
Marriage Feast
Tribute to Caesar Jerusalem 22:15-22 12:13-17 20:20-26
Sadducees Jerusalem 22:23-33 12:18-27 20:27-40
Question the
Resurrection
Pharisees Jerusalem 22:34-40 12:28-34
Question
Commandments
Jesus and David Jerusalem 22:41-46 12:35-37 20:41-47 Psalm
110:1
Jesus’ Last Jerusalem 23:1-39 12:38-40 20:45-47
Sermon
Widow’s coins Jerusalem 12:41-44 21:1-4 Leviticus
27:30
Jesus Tells of the Mt. Olives 24:1-51 13:1-37 21:5-36 Daniel
Future 12:1
Parables: Ten Mt. Olives 25:1-46 Zechariah
Virgins, Talents 14:5
Day of Judgment
Jesus Tells Date 26:1-5 14:1,2 22:1,2
of Crucifixion
Anointing by Bethany 26:6-13 14:3-9 12:2-8
Mary at Simon’s
Feast
Judas Contracts Jerusalem 26:14-16 14:10,11 22:3-6 Zechariah
the Betrayal 11:12
Wed- Bethany
nesday
Thursday Preparation for Jerusalem 26:17-19 14:12-16 22:7-13 Exodus
the Passover

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 12:14-28
Thursday Passover Eaten, Jerusalem 26:20 14:17 22:14-
PM Jealously 16,
Rebuked 24-30
Feet Washed Upper 13:1-20
Room
Judas Revealed, Upper 26:21-25 14:18-21 22:21-23 13:21-30 Psalm
Defects Room 41:9
Jesus Warns Upper 26:31-35 14:27-31 22:31-38 Zechariah
About Further Room 13:7
Desertion: Cries
of Loyalty
Institution of the Upper 26:26-29 14:22-25 22:17-20 1
Lord’s Supper Room Corinthians
11:23-34
Last Speech to Jerusalem 14:1- Psalm
the Apostles and 17:26 35:19
Intercessory
Prayer
Thursday The Grief of Mt. Olives 26:30,36- 14:26, 22:39-46 18:1 Psalm 42:6
-Friday Gethsemane 46 32-42
Friday Betrayal, Arrest, Geth- 26:47-56 14:43-52 22:47-53 18:2-12
Desertion semane
First Examined Jerusalem 18:
by Annas 12-14,
19-23
Trial by Caiaphas Jerusalem 26:57 14:53, 22:54, 18:24 Leviticus
and Council; 59-68 55-65 63-65 24:16
Following
Indignities
Peter’s Triple Jerusalem 26:58, 14:54, 22:54-62 18:15-18
Denial 69-75 66-72 25-27
Condemnation Jerusalem 27:1 15:1 22:66-71 Psalm
by the Council 110:1
Suicide of Judas Jerusalem 27:3-10 Acts
1:18,19
First Appearance Jerusalem 27:2, 15:1-5 23:1-7 18:28-38
Before Pilate 11-14
Jesus Before Jerusalem 23:6-12
Herod
Second Jerusalem 27:15-26 15:6-15 23:13-25 18:39- Deuteronomy
Appearance 19:16 21:6-9
Before Pilate
Mockery by Jerusalem 27:27-30 15:16-19
Roman Soldiers
Led to Golgotha Jerusalem 27:31-34 15:20-23 23:26-33 19:16,17 Psalm
69:21
6 Events of First Calvary 27:35-44 15:24-32 23:33-43 19:18-27 Psalm
3 Hours on Cross 22:18
Last 3 Hours on Calvary 27:45-50 15:33-37 23:44-46 19:28-30 Psalm
Cross 22:1
Events Attending 27:51-56 15:38-41 23:45,
Jesus’ Death 47-49
Burial of Jesus Jerusalem 27:57-60 15:42-46 23:50-54 19:31-37 Exodus
12:46
Friday- Tomb Sealed Jerusalem 27:61-66 23:55,56 Exodus
20:8-11
Saturday Women Watch Jerusalem 15:47

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 G. The Resurrection Through the Ascension

Jesus appeared to His followers on 10 recorded occasions after His resurrection.

At one of these appearances, Jesus commissioned the 11 remaining apostles to
go into all the world and make disciples, baptizing and teaching them in His name.
This is known as the Great Commission (Matthew 28:19–20).

The last time He appeared to His apostles, Jesus ascended into heaven (Luke
24:49–53 and Acts 1:6–11). Jesus promised to return just as He had ascended—
visibly and physically. (After the Resurrection, Jesus had a real body, although it
was not limited by time and space.) He again promised the coming of the Holy
Spirit. Although the Holy Spirit has come, the church still awaits the second
coming of Jesus the Messiah.

HARMONY OF THE GOSPELS – PART SEVEN

The Resurrection Through the Ascension of Jesus

Date Event Location Matthew Mark Luke John Related
30 A.D. References
Dawn of Women Visit Near 28:1-10 16:1-8 24:1-11
First Day the Tomb Jerusalem
(Sunday,
“Lord’s
Day’)
Peter and 24:12 20:10
John See the
Empty Tomb
Jesus’ Jerusalem 16:9-11 20:11-18
Appearance to
Mary
Magdalene
Jesus’ Jerusalem 28:9.10
Appearance to
the Other
Women
Guards’ 28:11-15
Report of the
Resurrection
Jesus’ 16:12,13 24:13-35
Appearance to
Two Disciples
on the Way to
Emmaus
Sunday Jesus’ Jerusalem 16:14 24:36-43 20:19-25
Night Appearance to
Ten Disciples
Without
Thomas
One week Appearance to Jerusalem 20:26-31
later Disciples With
Thomas
Appearance to Galilee 21:1-25
Seven
Disciples by
Sea of Galilee
Appearance to Mount in 1
500 Galilee Corinthians
15:6
40 days Great 28:16-20 16:15-18 24:44-49

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after the Commission
Resu-
rrection
The Ascension Mount of 16:19,20 24:50-53 Acts 1:4-11
Olives

56