A man has deprived himself of the best knowledge in the world if he has deprived himself of a knowledge of the Bible. On the foundation of this book, civilizations have been built and sustained. Only through the Bible can we understand who God is and what we must do to please Him.
The word “Bible” comes from the Greek word biblion which means “book.” The Bible is God’s book of instruction for all people. No other written words have affected so many people for so long in history. The reason for this is that men know that the Bible is God’s truth that was revealed to direct our beliefs and behavior.
The Bible is a library of sixty-six Holy Spirit inspired books and letters. Contrary to man-made religions that are usually based on the writings of one man, the Bible was written by over forty inspired men over a period of about 1,500 years. Though written by so many different people over a period of many centuries, there are no contradictions in the original writings of the Bible. There is one united theme throughout the entire Bible. This theme is the eternal salvation of man through the sacrificial offering of Jesus, the Son of God. God seeks through the Bible to inform all men concerning His desire to bring them into eternal heaven.
The Bible came to us through years of God’s work through inspired men who informed us how to please Him.
The Bible is based on the foundation of divine proof. God not only inspired men to preach and write His word, but He also sent miracles to confirm that His word was more than the mere word of men. It was the inspired word of God that was meant to be the authority by which people should conduct their lives.
If one believes the Bible to be the word of God, then he or she will treasure its message. One’s life will thus be transformed to be pleasing to God as he or she seeks to follow God’s will.
The Bible is all-sufficient to furnish the Christian with all direction that is necessary to be acceptable to God. Because it is all-sufficient, the Bible has the power to accomplish the following in our lives:
The Bible claims to be God’s final revelation of truth to man. With the writing of Revelation, the last book of the Bible, God stopped all revelation of truth that He desires men to know in these last times of world history. Bible students must understand, therefore, that after the writing of the book of Revelation, God has not revealed to man any further truth through revelation.
God intends that His revealed word function in the following ways in the lives of those who submit to His direction. Through the Bible He seeks:
The greatest personality in human history who has affected the lives of millions of people, was born in the humble environment of a manger in a barn in Bethlehem of Judea two thousand years ago. This is Jesus of Nazareth, the Son of God. He is the only begotten Son of the living God.
The explosion of Christianity into history, and the tremendous growth of the church of Jesus’ disciples could never have been the invention of just men. The only answer for the phenomenal growth of Christianity in the first century in only a few years is that it had a Supernatural beginning. As a historical character, Jesus is who He said He was, the Son of God. Nothing else answers the questions as to why Christianity has grown to the point of captivating the hearts of millions of people for over two thousand years.
Jesus fulfilled hundreds of prophecies. He proved the divine origin of His teachings by the evidence of His miracles. He taught a way of life that has been unmatched by any man-made religion. And finally, He was proved to be the only Son of God by His resurrection from the dead.
The existence, work and character of Jesus Christ could not have been dreamed up by over zealous disciples. He was God revealed in the flesh, and thus demands and deserves our greatest sacrifices. Understanding that Jesus is not an invented historical character by a group of men, but the actual Son of God, should move all of us to obey His will.
Our attraction to Jesus is because of who He is. If He were not truly the Son of God, and all that the Bible says He claimed to be, then He could never be the foundation of faith for millions of people who have believed on Him.
Both the Bible and history are evidence that Jesus is who He said He was. If one believes in the Bible, he must believe that Jesus is the only begotten Son of God (Jn 20:30,31). History gives convincing evidence that Jesus was a historical personality. He was not a mythical figure of some religious people who needed a religious leader to be the foundation of their faith. Jesus was real. He was the real incarnation of God on earth.
We know that the Old Testament books were written before Jesus lived on earth. In the Old Testament books there are over 300 prophecies concerning Jesus and His work. Since some of these prophecies were recorded as long as 1,400 years before Jesus lived, the evidence of prophecy to the divine existence and coming of Jesus is overwhelming. Every prophecy of the Old Testament concerning Jesus was fulfilled by Him. The chance of one man fulfilling all these prophecies is too improbable. The fact that Jesus fulfilled them all down to the last detail proves beyond doubt that He was sent from God. (See a list of some of these prophecies under “Jesus Christ” point A in the Index to Key Bible Studies.)
Many ancient documents mention the existence of Jesus. The mention of Jesus and Christianity in these uninspired historical documents proves beyond doubt that Jesus was a historical figure.
Since Jesus was who He said He was, then certainly we would expect Him to have control over the supernatural environment from which He came. We would also expect Him to have control over the world of natural laws into which He came. He would thus not be subject to a physical death without a resurrection. While religions of men focus on the tombs of their founders, Christians focus on the reign of a resurrected Savior. The rapid growth of the church in the first century in just a few years after its establishment can only be answered by the fact that Jesus was actually raised from the dead.
The suffering and death of the early Christians can be attributed to the fact that they believed Jesus to be the resurrected Son of God. In all the suffering and death of the disciples, there were no denials of their faith. Because of what they believed, they were willing to pay the ultimate price of their lives for their faith.
The existence of the ancient New Testament documents proves that Christianity was a powerful movement in the first century. Because they were written without contradiction by several men over a period of several years proves that neither Jesus nor the church were the invention of men.
No man on earth has ever claimed to be who Jesus claimed to be. He was either the greatest liar and deceiver who ever lived, or truly the One He claimed to be with the authority and power He now has over all things.
Because Jesus has universal authority, He is the only one who has a right to make a universal plea to all men to come to Him for eternal life in the presence of God. No prophet of God made a universal call as Jesus did that all men come to Him as the Savior of the world. Abraham called people to faith and God. Moses called Israel to faith and God. But Jesus calls people to Himself for salvation. Jesus, therefore, is more than a prophet. He is the Son of God who calls the world to Himself as the only way, truth and life.
Religions that are invented by man are humanistic in that they focus on the emotional or spiritual power of man. Sometimes they even focus on the physical power of man to conquer. There is a difference between being religious and being Christian. All Christians are religious, but not all religious people are Christian. One is a Christian because of his identity that is found in the New Testament. If one does not identify himself as a Christian by the word of God, then he is simply a religious person who is trusting in his own feelings, religious heritage or traditions. True Christianity focuses on the power of love (Jn 3:16; 1 Jn 5:1-3). Jesus has conquered the world through love. Any religion that claims to be from God, but does not seek to influence people through the love of God, is not from God. Christianity is founded on the love of God and our love for one another (Jn 13:34,35). The evidence that true Christianity is from God is in the fact that the response of our faith is based on the drawing power of love. Because Christians love God, they love people, and thus Christians are identified by the love of God that is manifested through their love of others.
Our understanding of the New Testament is increased by knowing a few events and facts concerning the historical setting of Palestine at the time of Jesus’ ministry and the establishment of the church in the first century. There are some key historical events and facts that shaped the political and religious environment of the world at the time of Jesus. This information helps us understand the Bible.
To understand the historical background of the New Testament, we must go back about 4,000 years ago to a man named Abraham. God promised Abraham that from him would come a great nation. His name would be great. God would give his descendants a land. From his seed, God would bring a blessing to all men.
In Genesis 12:1-3, God promised that He would give Abraham and his descendants a specific land for their possession (Gn 17:8). In Genesis 15, God specified that the land was the land of Canaan or Palestine (Gn 15:18). When the nation of Israel (the descendants of Abraham) was delivered from Egyptian captivity under the leadership of Moses, the twelve tribes of Israel were brought by God into this land (Ja 1:3,4). However, throughout their history, Israel continued to rebel against God. As a result, the northern ten tribes of Israel were taken into Assyrian captivity in 722/21 B.C. (2 Kg 17). While the Assyrians scattered Jews throughout their empire, they also brought people from their empire into the land of Palestine (2 Kg 17:24). The intermarriage of these people with the Jews who were left in Palestine, eventually led to the Samaritan people.
In 586 B.C. the two southern tribes of Israel, Judah and Benjamin, were carried away into Babylonian captivity (2 Kg 24). They remained in Babylonian captivity until a remnant of each of the twelve tribes of Israel began to return to Palestine beginning in 536 B.C.
The two major captivities of Israel (the Assyrian and Babylonian) are significant to New Testament studies. They are important because through these captivities the Jews were dispersed throughout the ancient world. Many of the dispersed Jews were still living among the nations when Jesus came. It was through the conversion of these Jews that the gospel was preached to all the world. We can see the providence of God in the captivities of Israel. The scattering of the Jews throughout what later became the Roman Empire led to the rapid evangelization of the ancient world. Therefore, when Jesus came into the world, it was a time ready for world evangelism. All things were ready for the coming of the Savior of the world (Gl 4:4).
When the Jews came to Palestine from their former lands of captivity for the annual Passover/Pentecost feast, a special Passover/Pentecost event was waiting for them in A.D. 30. On the Passover/Pentecost of that year, Jesus was crucified and resurrected. As the Son of God, He ascended to heaven after His resurrection. Fifty days after He was crucified on Passover, He sent forth the Holy Spirit on a few chosen men on the day of Pentecost. On this Pentecost of A.D. 30, the apostles made the first official announcement of Jesus’ kingdom and reign in heaven (At 2:1-4). When the first announcement of the gospel was made, about three thousand people obeyed in baptism (At 2:41). After Pentecost, and receiving further teaching from the apostles, these immersed Jewish believers returned to their homes throughout the Roman Empire. They returned with the message of the gospel, and thus began the evangelization of the world.
The events of the New Testament were influenced by the historical events of three world empires. They were the Medo-Persian, the Greek and the Roman Empires. The Maccabean period was a local Jewish time of struggle in Palestine to rid the Jewish nation of foreign occupation. During the end of the Greek Empire and subsequent rise of the Roman Empire, the Jews were tossed from one controlling foreign power to another. In all this political turmoil, the foundation was laid for the establishment and early spread of Christianity beyond the boundaries of the Roman Empire into all the world.
The Medo-Persian Empire came into prominence when Cyrus defeated Media in 550 B.C. and the Babylonian Empire in 539 B.C. Cyrus was a humanitarian, and thus, he encouraged exiled people to return to their homelands. This policy led to the return to Palestine of a representative remnant of Jews who had been scattered throughout the world many years before by the Assyrian and Babylonian captivities. There were three returns led by three Old Testament characters: Zerubbabel (536 B.C.), Ezra (457 B.C.) and Nehemiah (444 B.C.). Though all Jews did not return to Palestine, those who did, brought with them influences of foreign culture, religion and language that molded the Jewish culture of Jesus’ day.
One of the greatest contributions the returning exiles brought back to Palestine was the Aramaic language. Most of the exiles had been raised in an Aramaic- speaking culture in Babylonia. Upon returning to Palestine, Aramaic was their first language. It is probable that the language Jesus ordinarily spoke during His life and ministry on earth was Aramaic.
The scattering of the Jews throughout the ancient world was referred to as the Dispersion (Gr., diaspora, see Js 1:1; 1 Pt 1:1). This dispersion was the foundation upon which initial world evangelism occurred in the first century. When the early evangelists went forth to preach the gospel, they went to the Jewish synagogues that had been established throughout the regions to which Jews had been scattered. They thus went to a religious culture that had a background of God as He was revealed through the Old Testament. From there they preached to the Gentile nations of the world.
Add to the preceding historical fact that the Jews also made their way to Jerusalem for the annual feasts of Passover and Pentecost. While in Jerusalem on the annual feast of Pentecost in A.D. 30, God made the first official announcement of the kingdom reign of Jesus. As a result, the church was established when about three thousand people submitted to the kingdom reign of Jesus (At 2:41). From the conversion of these first believers, the gospel went into all the world as these converted Jews returned to the nations from which they came.
Alexander the Great took control of Palestine in 332 B.C. He maintained control until his death in 323 B.C. After his death, his empire was divided among his generals. However, during his rule, the Greek language spread throughout the world. Greek became the common international language of commerce, government and literature. The Greek culture permeated the Jewish culture to the extent that many Jews adopted the Greek language and culture. This led to the rise of what was referred to as Hellenism. Hellenism was the acceptance of the Greek language and culture by many Jews and other conquered people who generally lived outside Palestine.
The Greek language was so influential among the Jews after the era of Greek conquest and rule, especially among those Jews in Egypt, that portions of the Old Testament were translated from Hebrew into the Greek language around 250 B.C. This translation of the Old Testament was referred to as the Septuagint (LXX). This was the translation from which Jesus and the New Testament writers quoted. The Septuagint was quoted because this was the translation of the Old Testament Scriptures with which most Jews in the first century were familiar.
This was a period of guerrilla warfare that was waged by zealous Jews to rid Palestine of foreign occupation. The turmoil of this period began when Antiochus IV of Syria, who now ruled Palestine, tried to persuade the priest Mattathias to offer sacrifices to pagan gods in Jerusalem. Mattathias refused and fled to the hills in order to lead a militant revolt against foreign occupation. Before his death in 164 B.C., Mattathias appointed his son, Judas, as his successor.
Judas soon gained the nickname Maccabee (“the hammer”). He conducted a guerrilla war to expel the Syrians from Palestine and to restore rightful temple worship in Jerusalem. On December 14, 164 B.C., he succeeded by restoring daily burnt offerings at the temple. This day was set aside as the feast of Dedication (or feast of lights) (Jn 10:22) and was kept at the time of Jesus’ ministry.
After Judas Maccabee’s death, his brothers assumed the leadership in the war against Syria. Jonathan (160-143 B.C.) restored the priestly aristocracy and Simon (143-134 B.C.) gained political independence. Succeeding Jewish leaders further solidified the Jewish nation in an effort to secure independence. Under the leadership of John Hyrcanus (134-104 B.C.), the son of Simon, the Pharisees and Sadducees became prominent by influencing political policies among the Jews. Aristobulus I (104-103 B.C.), the son of Hyrcanus, was the first Jewish leader during this intertestamental period to assume the title of “king.” After his rule, his widow, Salome Alexandra, designated his oldest brother, Alexander Jannaeus (103-76 B.C.), as high priest and king of the Jewish nation. After the death of Alexander Jannaeus, Salome Alexandra served as Israel’s only queen during the intertestamental period (76-67 B.C.). She was the first wife of Hyrcanus and later the wife of Jannaeus. During her reign, the Pharisees were active in the Sanhedrin.
Civil war broke out in Israel under the leadership of Hyrcanus II and Aristobulus II (67-63 B.C.), the sons of Salome Alexandra. The Romans were asked to settle the dispute. Rome decided in favor of Hyrcanus. Hyrcanus was subsequently appointed high priest to rule over Judea and Idumea. This is when Roman influence and control entered the land of Palestine. Palestine was under Roman occupation during the time of Jesus’ ministry and the early history of the church. It was during the Maccabean period that the Old Testament apocryphal books were written. Though some of this literature was written during the early Roman period, the majority of the works were produced during the Jewish struggles to rid Palestine of Syrian influence. These books are 1 & 2 Esdras, Tobit, Judith, Additions to Esther, Wisdom of Solomon, Ecclesiasticus, Baruch, Letter of Jeremiah, Prayer of Azariah and the Song of the Three Young Men, Susanna, Bel and the Dragon, Prayer of Manasseh and 1 & 2 Maccabees. These books were not accepted as inspired books by the Jews, Jesus, the apostles, or the first century church. They were simply written for the purpose of encouraging Jews during their time of struggle in the intertestamental period. They were thus accepted by the Jews only as letters of encouragement, not as inspired messages from God.
D. The Roman Empire (63 B.C. - A.D. 476):
In the last part of the first century B.C., the Roman Empire began to grow as a dominant world empire because of the turmoil of numerous civil wars which Roman armies settled. The city of Rome, which later become the capital of the Roman Empire, was founded in 753 B.C. As disputes were settled and peoples conquered by the Romans, vast areas of the ancient world came under the control of Rome. The Empire eventually encompassed North Africa, the Middle East, Europe, Asia Minor, Macedonia and Greece. Peace was secured by Roman power in the troubled areas of the ancient world. As a result, Rome eventually became the world-ruling empire into which Jesus came and the New Testament church was established with the coming of the Holy Spirit on Pentecost in Acts 2.
The Roman government laid a foundation of social and political peace for the establishment of the church. It opened up communication with a system of roads and commerce that reached to the corners of the Empire. Rome thus established an environment and system of communication by which world evangelism could be accomplished in one generation.
1. Roman government: At the top of the Roman government was Caesar. He possessed the final power of authority. Caesars eventually claimed deity, and thus required worship from citizens throughout the Empire. The following are the Roman Caesars who ruled during the times during which Jesus lived and ministered, and the early disciples functioned in the first century:
ROMAN CAESARS
1. Augustus (27 B.C. - A.D. 14; see Lk 2:1)
2. Tiberius (A.D. 14-37; see Lk 3:1)
3. Caligula (A.D. 37-41)
4. Claudius (A.D. 41-54; see At 11:28; 18:2)
5. Nero (A.D. 54-68; see At 25:10-12; 27:24; 2 Tm 4:16,17)
6. Galba (A.D. 68)
7. Otho (A.D. 69)
8. Vitellius (A.D. 69)
9. Vespasian (A.D. 69-79)
10. Titus (A.D. 79-81)
11. Domitian (A.D. 81-96)
The Roman Senate was generally made up of about three hundred members who were members of the Senate for life. They were an advisory body in Rome. At times in Roman history, however, they acted as the ruling body in maintaining continuity of the government of the Empire when there was struggle between opposing Caesars. The Caesars, with the guidance of the senate, continued ruling the Roman Empire until the fall of Rome in A.D. 476.
Herod the Great had more influence on the political environment of Palestine by the time of Jesus than any other Jewish king. When John the Baptist and Jesus came preaching the kingdom of heaven, Herod was firmly in control of the Jewish nation as the puppet ruler of the Roman Empire. According to our calendar today, Herod the Great died in 4 B.C. Since Jesus was born within three years before Herod died, and was crucified when He was about thirty-three years old, the church, according to our calendar today, was established on the Pentecost of A.D. 30.
During the time of Jesus and the early church in Palestine, Rome allowed the Jews to govern themselves to some extent by their own kings. This succession of kings began with Herod the Great (37 B.C. - 4 B.C.), who brutally reigned over the Jews (See Mt 2:1-18; Lk 1:5). By his wife, Doris, Herod had a son named Antipater. By Mariamne of Simon he had Herod Philip I (Mt 14:3; Mk 6:17; Lk 3:19), the first husband of Herodias (Mk 6:17-28; Lk 3:19). By Malthace he had Herod Antipas (Mt 14:1-10; Mk 6:14ff; Lk 3:19) and Archelaus (Mt 2:22). By Cleopatra he had Herod Philip II (Lk 3:1). By Mariamne I he had Alexander and Aristobulus. From Aristobulus came Herod Agrippa I and Herodias (Mt 14:1-12) who left Herod Philip I for his brother Herod Antipas (Mk 6:17). From this marriage came Salome (Mt 14:6-11). From Herod Agrippa I (At 12) came Bernice (At 25:13), Drusilla, who married Felix (At 24:24), and Herod Agrippa II (At 25:13-17; 26).
After Herod’s death, his territory was given to his sons, though they did not receive the title of “king.” Herod’s son, Archelaus (4 B.C. - A.D. 6), was made tetrarch and given Judea, Samaria and Idumea. Philip (4 B.C. - A.D. 34) was made tetrarch of Auranitis, Batanea and Trachonitis (Lk 3:1). Antipas (4 B.C. - A.D. 39) was made tetrarch of Galilee and Perea (Mt 14; Lk 23:7-12). Herod Antipas appointed his brother-in-law Agrippa I as overseer of markets in Tiberias from A.D. 37 to A.D. 44 (At 12). One of the daughters of Agrippa I, Drusilla, married Felix, the procurator of Judea. Eventually, the only son of Agrippa I, Agrippa II, was given the areas formerly ruled by Philip and Lysanias. He was also given Galilee and Perea (See At 25:13-23:32). Agrippa II died in A.D. 100.
The Roman Empire was divided into provinces and districts. The provinces were divided into public and imperial provinces (At 13:7; 18:12). Public provinces were generally governed for one year by proconsuls who were chosen by lot or selected by the Roman Senate. Imperial provinces were governed by one who was directly appointed by the Roman Emperor (See Lk 2:2). Governors, or procurators, who were often military officials, were usually appointed to rule these areas for an indefinite period with the power of strong military legions (Jn 19:12). At the time of Jesus, Palestine was governed by Pontius Pilate who was appointed as governor by Rome (Mt 27:11).
2. Roman military: The principal military unit of the Roman army was the legion which consisted of 4,000 to 6,000 men. Each legion was divided into ten cohorts (At 10:1; 21:31; 27:1). The smallest military unit was the century which was commanded by a centurion. There were six centuries to a cohort (See Mt 27:54; Mk 15:39ff; At 10:1ff).
3. Roman citizenship: Roman citizenship was a prized possession. It could be acquired by birth, service in the army, purchase, special service given to the state, or a special grant by the state in honor of a particular individual. The death penalty was enacted on those who falsely claimed citizenship. A citizen could not be punished without trial (At 16:39), or bound and scourged without thorough examination and conviction of a crime (At 22:24-29). A citizen had a right to appeal his case to the Emperor (At 25:10-12).
4. Roman economy: Slavery was at the center of the Roman economy. Some have estimated that at the time of Jesus, from a third to a half of the Roman Empire’s population were bondservants. Support of the Roman state was through taxation, which was often left in the hands of local officials. Tax collectors exacted the funds from the public, keeping a portion and sending the remainder to Rome. This system was filled with corruption. Tax collectors (publicans) thus gained the reputation for being some of the most dishonest people of society.
E. The destruction of Jerusalem (A.D. 70):
One of the most significant events that occurred in the first century that greatly affected the church was the end of national Israel with the destruction of Jerusalem in A.D. 70. Bible interpreters must not underestimate the significance of this historical event in reference to biblical interpretation and the early evangelistic work of the first century church. This is particularly true in reference to Jesus’ teachings in the parables, and specifically, the context of Matthew 24 where He prophesied the destruction of the city of Jerusalem.
Israel was chosen through Abraham from among the nations of the world in order to preserve a segment of society through which God would send the Redeemer of the world (See Gn 12:1-3). Bible students must understand that through the seed of Abraham the Messiah (the Christ) would come (Gl 3:16). Once the Seed came, then Israel was dissolved in Christ (Gl 3:26-29). The Israelites who were sons of Abraham by faith were brought into Christ, wherein they enjoy a prophesied new covenant relationship with God (See Jr 31:31-33).
The consummation of all that God planned through Israel was finalized in the destruction of national Israel in A.D. 70. Any who would now claim some physical identity as national Israel are no longer considered to be in a special covenant relationship with God. The church of Christ is now the new Israel of God, which people of God are now in a covenant relationship with God through Jesus (See Hb 8:7-13).
The early evangelists and writers of the epistles had in mind the prophecy of Jesus concerning the destruction of Jerusalem when they wrote to the disciples of Christ throughout the early years of the church (See Mt 24). This is particularly true in reference to those epistles that were written in the latter 60s. When Jesus and the New Testament writers prophesied concerning the coming of the Lord in judgment on Jerusalem, they were warning Jewish Christians to stay away from Jerusalem and Judaism. When the time came for the destruction to occur, the early church had been thoroughly prepared to accept the end of national Israel. This preparation was particularly important for the Jewish Christians.
It was generally Roman policy to allow freedom of religion among subdued peoples. This practice allowed the free expression of numerous religions throughout the Roman Empire at the time of Jesus. However, this policy changed as Roman Caesars became more oppressive, even to the point of claiming deity for themselves, and subsequently, making Christianity an illegal religion. Roman state religion thus became the oppressor of the church during the last part of the first century. This is evident in the book of Revelation that John wrote to the seven churches of Asia. Some of the religious and philosophical thinking in the Empire would be the following:
A. Greek/Roman Pantheon:
Under the Greek/Roman Pantheon, Roman names were applied to Greek gods. These gods were worshiped throughout the Empire (At 14:12; 19:27,35). Jupiter, the god of the sky, was identified with the Greek god Zeus. The Greek god Poseidon, the god of the sea, was called Neptune. Hades, the god of the underworld, was called Pluto. Hermes, the messenger god, was identified with Mercury (At 14:11ff). Rome built temples and appointed priests to administer the temples and the worship of the pantheon of gods.
Wherever Christianity was spread, there were many who converted from false gods that had been created after the imagination of men (See At 17:22-29; 1 Th 1:9,10). This conversion from false gods eventually led the church into conflict with local traditional religious leaders (At 19), and the “beast” (the Roman state) and “false prophet” (Roman religion) of the Roman Empire at the end of the first century (Rv 13).
B. Emperor Worship:
Emperor worship began as early as the death of Julius Caesar who was deified after his death. Various Caesars claimed deity during their lives. Domitian was particularly open to make this claim. The refusal of Christians to worship the Emperor branded them as unpatriotic, and thus, insurrectionists against the Empire. Because Christians were accused of being insurrectionists, for almost 150 years they suffered severe persecutions at the hand of the Roman state. The book of Revelation was written to reassure Christians as they suffered through this period of persecution. Roman state persecution of Christianity did not officially end until the signing of the Edict of Toleration in A.D. 311 and the Edict of Milan in A.D. 313 by Constantine, the Caesar of Rome.
C. Mystery Religions:
Mystery religions permeated Roman society to fill a void in the individual’s life for a personal experience with deity. Cybele of Asia Minor, Isis and Osiris of Egypt, and Mithras of Persia were only a few of these deities. Throughout the Roman Empire there was an assortment of religions that had been created after the desires of men. It was from these gods that thousands turned when they found, through Jesus, the true and living God (1 Th 1:9).
Luke wrote the documents of Luke and Acts. It was one of his purposes in these documents to distinguish the true faith that was the result of God’s supernatural intervention in the affairs of man from false religious inventions of men. The New Testament Christians lived in a world that was filled with the religions and gods that had been created after the imagination of men. Therefore, the defense of Christianity made by Luke in both Luke and Acts sets forth the belief that there is only one God and that this God has revealed Himself through Jesus. The book of John argues that Jesus is the Christ and Son of God (Jn 20:30,31).
D. Occultism:
Occultism was the practice of magical arts as a religion. Occultism was very prevalent throughout Roman society (At 8:9-24; 13:6-11; 19:19). In general, the worshipers of the various cults of Roman society superstitiously believed that evil spirits and demons could be controlled by those who either knew the right ceremonial actions or could recite the right incantation to move and control the spirits. Though these religions claimed miraculous workings, there is no indication in the New Testament that any occult workers exercised any miraculous works (See At 8:1-25; 19:11-20). These religions existed because of the ability of religious leaders to deceive people with their magical arts, which arts they claimed to be miraculous.
E. Philosophy:
Plato lived in the fourth century before Jesus. His philosophies permeated the philosophical world at the time of Jesus. Plato believed that the real world was composed of ideas. The material world was only an extension or manifestation of these ideas. To him, knowledge was salvation. Systematic gnosticism resulted from the combining of several philosophical and religious thoughts into a system of religious belief that influenced most religions of the second century. The Epicureans believed that happiness was acquired by those pleasures that brought about more permanent pleasures. The Stoics believed that happiness was acquired by practicing self-control in all aspects of life. The Cynics believed that the greatest virtue was to have no wants. To be free of desire, one must suppress lusts. Those of the Roman society who had no faith in the gods believed that there was no final authority in ethics and morals because each man's experiences differ according to different environments. They believed that what ruled one's life in one society would not serve to guide one in another society.
It would be safe to say that the diversity of the many philosophical religious beliefs that we see today in the world existed also in the first century. These beliefs were clothed in different systems of religion. However, the basic premises of modern-day beliefs also existed at the time of Jesus. When one studies the New Testament, therefore, he or she is sure to discover an answer for any ungodly philosophy of false religion that exists today (See Cl 2:20-22; 2 Tm 3:16,17).
Gnosticism was a belief that led to the apostasy of many in the church in the second century. This system of thought had its beginnings in the first century, and thus, there are several warnings concerning the fundamental beliefs of the Gnostics in New Testament letters such as Colossians, 1 & 2 Timothy and 1,2,3 John.
The general belief of the Gnostics was based on the arrogance of the individual to presume that a knowledge of his inner self elevated him to a higher level of spirituality. The focus of his salvation, therefore, depended on his self awareness of the supposed inner spark of light that brought salvation. This religious belief was essentially a spiritual arrogance that led many in the first and second centuries to turn away from the truth of the word of God in order to seek inner awareness. Thousands thus distorted the truth of God’s word by blending it with the teachings of misguided men who gave up a love of the word of God (2 Th 2:10-12).
F. Judaism:
Judaism at the time of Jesus and the apostles was largely a digression from the Old Testament law that was originally given to Israel by God. Jewish tradition and world religions had destroyed the true intent of the law that God had revealed through Moses. Judaism thus a mixture of the Jews’ traditions and the religious beliefs of the cultures in which many of the Jews lived outside Palestine (See Mt 15:1-9; Mk 7:1-9; At 26:5). Paul referred to this religion as the “Jews’ religion.” He did so because the Jews who promoted Judaism no longer conformed to the nature of the Old Testament law (Gl 1:13,14).
Judaism developed into a system of legalistic obedience. Religious codes and regulations were bound on adherents in order to guarantee strict compliance to the Old Testament law (Mt 23; Cl 2:20-22). This system of theology thus digressed to imposing on men the necessity of conforming to the traditions and interpretations of Jewish religious leaders. In the leaders efforts to make everyone conform to their legalistic code of religious behavior, they promoted the belief that one’s supposedly perfect keeping of the law and added traditions would guarantee salvation. However, by emphasizing the traditions of men, they rejected the law of God (Mk 7:1-9). Throughout the New Testament, the inspired writers dealt extensively with this system of a legalistically oriented religious practice. It was a system of religiosity that was in contrast to the grace of God that was revealed through Jesus. In the letters that Paul wrote to the Romans and Galatians, he deals with the fallacy of any legalistic religion that affirms that one can be saved by works of merit or perfect keeping of law.
The religious leaders of Palestine at the time of Jesus practiced the Judaism that had evolved into an institutional religion. The following are the major religious groups of Judaism who had great influence at the time of Jesus’ ministry:
1. The Pharisees: It is believed that the Pharisees originated among the Jews after the Babylonian captivity. By the time of Jesus, the Pharisees had developed and maintained an elite religious group that was separate among the Jews. Their religious and political influence grew throughout the intertestamental period. By the time of the ministry of Jesus, they had gained a hold on the minds of many people, and thus, intimidated much of the populace to conform to their system of a legal and meritorious obedience to the Old Testament law, plus a host of religious traditions.
The Pharisees were the most powerful and influential religious sect in Judaism. They accepted the Old Testament law as their religious authority. They also accepted many oral traditions that had been handed down from generation to generation in the history of the Jewish nation (Mt 15:1-9; Mk 7:1-9). They were a group of religious leaders who loved money (Lk 16:14). They also loved their power which they exercised over the people of Israel (Mt 23).
2. The Sadducees: The origin of the Sadducees is difficult to determine. Some Bible students believe that they originated from Jewish government officials who descended from Zadok the priest (See Ez 44:15,16; 48:11). Some have thought that they were simply a political party among the Jews. Others have believed that they were a religious party, of which many scribes were a part during the time of Jesus. Still others believed that they were an aristocratic body of religionists. Regardless of their origin, at the time of Jesus they were considered a separatist group who considered it honorable to dispute with any who thought they were teachers.
The Sadducees, of whom many were priests, were the aristocrats of Jewish religious society. They placed more emphasis on the Pentateuch (the first five books of the Old Testament). They were often in conflict with the Pharisees and always in jealous conflict with Jesus (Mt 22:23-33). Their philosophy of life was basically materialistic, for they did not believe in the soul, the resurrection of the dead, or life after death (At 23:8). They believed in the free-will of man and that one’s life was dependent on the choices he made during life.
3. The Essenes: The Essenes are not mentioned in the New Testament, though their influence of a pious life influenced many faithful Jews. The Jewish historian Josephus recorded that the Essenes were found in cities throughout Judea. They were a religious people who were hospitable toward one another. They dedicated themselves to prayer and interpretation of the Old Testament Scriptures. It is believed that they lived in separate communities, practiced celibacy, and were diligent in caring for one another. Some believe that John the Baptist was a product of the Essenes. They were a very devout sect of the Jews and were diligent in preserving copies of the Old Testament law.
The Essenes are often associated with the Qumran Community that was discovered on the northwestern area of the Dead Sea. This community was dedicated to the copying of the Old Testament Scriptures. In 1947 several of their copies of the Old Testament books and other writings were discovered in caves in the northern part of the Dead Sea. This has proved to be the most significant discovery of biblical texts made by biblical archaeologists.
4. The Zealots: The Zealots were Jewish nationalists whose objective was to liberate Palestine from Roman rule and taxes. In the first century, the group was led by Judas the Galilean who rebelled against Rome in A.D. 6, which revolt was brutally suppressed by Rome. In modern-day terms, the Zealots would be called terrorists in the Roman Empire. They followed the zeal of Mattathias and his sons who were zealous for the Old Testament law.
After the crushing of the Zealot revolt of A.D. 6, the spirit of the Zealots remained alive until the Romans took the Zealot stronghold of Masada in May of A.D. 74. The Zealots had intensified their anti-Rome activity in Palestine during the 60s. Their zealous leadership among the Jews against Rome eventually led to the destruction of Jerusalem in A.D. 70.
Simon, one of the apostles, was a Zealot before he was called into apostleship (Lk 6:15; At 1:13). The theology of the Zealots was based on the belief that God would restore Israel as a nation to the glory it enjoyed during the days of former kings as David and Solomon. This theology influenced the thinking of the Jews, and subsequently, distorted the disciples’ understanding of Jesus’ statements concerning His kingdom reign throughout His ministry. When Jesus spoke of the kingdom, their interpretation was that He would restore the nation of Israel to her former nationalistic glory (At 1:6). But such was not the case for the kingdom was not to be of this world (See Jn 18:36-38).
All of the preceding philosophies and religions permeated the minds of those to whom Jesus and the early evangelists preached. It was truly a time that had been prepared by God to bring forth His Son into the world (Gl 4:4). It was a time of relative peace. Communication and travel were possible over great portions of the Roman Empire. It was a time of expectation in the minds of religious confusion. Jews had been scattered throughout the world. God had providentially placed these Jews throughout the world in order to lay the foundation for world evangelism through converted Jews who would return home after their conversion during the annual Passover/Pentecost feast in Jerusalem. God had thus prepared the best environment, at the best time in the history of the world, in which to send Jesus into the world for the redemption of all men of all history. When Jesus came, therefore, it was time for a transition from the Old Testament system to the New Testament (At 17:30,31). It was a time for grace and truth to go to all men in all the world.
One of the most important subjects in New Testament studies is the separation of the Old Testament era from the New Testament era. Separating the law and covenant mentioned in the Old Testament from the law and covenant mentioned in the New Testament is necessary in order to understand God’s work among men throughout history. From Genesis 1 to Exodus 19, God worked in a covenant relationship with all mankind. However, from Exodus 20 until the activation of the new covenant that was revealed and established in Acts 2 in A.D. 30, God had established a special covenant relationship with the nation of Israel. Studying through the material that is revealed in Acts through Revelation, therefore, one must keep in mind that the new covenant and law are now in force (Hb 9:16,17). This covenant and law will be in force until Jesus comes again.
In the books of Matthew, Mark, Luke and John, God has recorded for us the last days of the Old Testament era. It was in this time that Jesus came to finalize the Old Testament covenant relationship and law that were established between God and Israel. By fulfilling the purpose for which the Old Testament law and covenant were given, Jesus fulfilled the law. This is the meaning of Jesus’ statement of Matthew 5:17,18. “Do not think that I came to destroy the law or the prophets. I did not come to destroy, but to fulfill. For verily I say to you, until heaven and earth pass away, one jot or one tittle will by no means pass from the law until all is fulfilled.” Jesus fulfilled the Law and the Prophets at the end of His ministry, and prior to His ascension, He reminded the disciples that all things had been fulfilled (Lk 24:44). What Jesus stated in Matthew 5:17,18 was completed by the end of His ministry. Therefore, the Old Testament prophecies and covenant were completed and taken away. Jesus’ work in reference to the Old Testament law and covenant was explained by the writer to the Hebrews, “Behold I [Jesus] have come to do Your will, O God. He takes away the first [covenant] that He may establish the second [covenant]” (Hb 10:9). Christians have the Old Testament for study and learning (Rm 15:4; 1 Co 10:11), not for laws to be obeyed.
Throughout one’s study of the New Testament, it is important to understand that
Matthew, Mark, Luke and John record Jesus' ministry to the Jews in order to bring them to repentance and acceptance of His kingdom reign that was to be established with His ascension to the right hand of God (Dn 2:44; 7:13,14). His ministry was lived under the covenant and law of the Old Testament (Gl 4:4). His ministry was to the Jews. Paul wrote of His ministry, "Now I say that Christ was a servant to the circumcision [Jews] for the truth of God to confirm the promises made to the fathers" (Rm 15:8).
In order to understand the New Testament by rightly dividing the word of God (2 Tm 2:15), we must understand what Jesus teaches concerning the Old Testament law. His teachings are recorded by Matthew, Mark, Luke and John. On the other hand, His revelation of New Testament law was revealed through the apostles. The New Testament of Jesus was established when men and women first came into a covenant relationship with God on the Pentecost of A.D. 30 that is recorded in Acts 2. Matthew, Mark, Luke and John, therefore, are books that record events of the Old Testament era while the Jews were still in a national covenant relationship with God. Acts through Revelation record the events of the early church which was in a new covenant relationship with God. Jesus' teachings concerning the will of God were recorded in Matthew, Mark, Luke and John for the benefit of His church.
Throughout His ministry, Jesus prophesied of the new covenant and law that would come (Mt 26:26-28; Jn 3:3-5). However, He reminded His disciples that in His immediate audience many would not understand His message to Israel (See Mt 13:10-17). It would be understood by those who would later come into a covenant relationship with God through their obedience to the gospel. Throughout His ministry, therefore, Jesus pointed people toward the event that is recorded in Acts 2 when men and women first came into a covenant relationship with God under the new covenant.
In fulfillment of Jesus' promise of Matthew 16:18,19, Peter stood up on the day of Pentecost in Acts 2 in A.D. 30 and officially proclaimed for the first time in history the good news of the death of Jesus for our sins and His resurrection for our hope (At 2:23-33). He proclaimed, "Therefore, let all the house of Israel know assuredly that God has made this same Jesus whom you have crucified, both Lord and Christ" (At 2:36). When thousands heard this message, they were cut to the heart. They repented, and on that very day, about three thousand people were immersed into a new covenant relationship with God (At 2:37-41). This initiated the new covenant that God established with mankind through Jesus Christ. Beginning with this day, God revealed through the apostles all truth for the nurturing and building up of those who obeyed the gospel (Jn 14:26; 16:13; Jd 3). The New Testament era began in Acts 2 and will continue until Jesus comes again. It began with the first official announcement of Jesus as the reigning Son of God. It will end at the time of His final coming when He returns kingdom reign to God the Father so that God will be all in all (1 Co 15:24-28).
| Event & Location | Matthew | Mark | Luke | John |
|---|---|---|---|---|
| Introduction to Jesus | ||||
| Luke explains his method of research | 1:1-4 | |||
| John introduces the Word | 1:1-14 | |||
| Genealogies of Jesus | 1:1-17 | 3:23-38 | ||
| Birth of John announced to Zacharias (Jerusalem) | 1:5-25 | |||
| Angel appears to Joseph (Nazareth) | 1:18-25 | |||
| Birth of Jesus announced to Mary (Nazareth) | 1:26-38 | |||
| Mary’s visit to Elizabeth and her song of praise | 1:39-56 | |||
| Birth of John the Baptist (Juttah ?) | 1:57-80 | |||
| Birth of Jesus (Bethlehem) | 2:1-7 | |||
| Angels visit shepherds – shepherds visit Jesus (Near Bethlehem) | 2:8-20 | |||
| Circumcision of Jesus (Bethlehem & Jerusalem) | 2:21 | |||
| Presentation in the temple (Jerusalem) | 2:22-38 | |||
| Visit of the wise men (Bethlehem & Jerusalem) | 2:1-12 | |||
| Herod’s slaughter of babies and flight into Egypt | 2:13-18 | |||
| Return from Egypt (Nazareth) | 2:19-23 | 2:39,40 | ||
| Visit of Jesus to Jerusalem | 2:41-50 | |||
| Eighteen years in Nazareth | 2:51,52 | |||
| Beginning Events of Jesus’ Ministry | ||||
| Ministry of John the Baptist (Jordan desert) | 3:1-12 | 1:1-8 | 3:1-20 | |
| Baptism of Jesus (Jordan River) | 3:13-17 | 1:9-11 | 3:21-23 | |
| The temptation of Jesus (Judean Desert) | 4:1-11 | 1:12,13 | 4:1-13 | |
| John’s testimony of Jesus (Bethabara) | 1:15-34 | |||
| Jesus’ first disciples (Bethabara) | 1:35-42 | |||
| Jesus returns to Galilee | 1:43-51 | |||
| Marriage feast at Cana and first miracle (Cana) | 2:1-11 | |||
| Visit to Capernaum (Capernaum) | 2:12 | |||
| The Judean Ministry | ||||
| Cleansing of the temple (Jerusalem) | 2:13-25 | |||
| Night visit by Nicodemus (Jerusalem) | 3:1-21 | |||
| Jesus leaves Jerusalem and testimony of John (Aenon) | 3:22-36 | |||
| Jesus departs for Galilee | 4:12 | 1:14 | 4:14 | 4:1-3 |
| Encounter with the Samaritan woman (Sychar) | 4:14-42 | |||
| The First Galilean Ministry | ||||
| Arrival in Galilee and public teaching (Galilee) | 4:17 | 1:14-15 | 4:14-15 | 4:43-45 |
| Healing of the nobleman’s son (Cana) | 4:46-54 | |||
| First rejection (Nazareth) | 4:16-31 | |||
| Departure to Capernaum | 4:13-16 | |||
| Call of Peter, Andrew, James and John (Near Capernaum) | 4:18-22 | 1:16-20 | 5:1-11 | |
| Jesus heals a demoniac (Capernaum) | 1:21-28 | 4:31-37 | ||
| Jesus heals Peter’s wife’s mother and others (Capernaum) | 8:14-17 | 1:29-34 | 4:38-41 | |
| Jesus makes His first preaching tour of Galilee | 4:24-25 | 1:34-39 | 4:42-44 | |
| Jesus heals a leper and retires to the desert | 8:2-4 | 1:40-45 | 5:12-16 | |
| Return to Capernaum and Jesus heals a paralytic | 9:2-8 | 2:1-12 | 5:17-26 | |
| Call of Matthew (Sea of Galilee) | 9:9-13 | 2:13-17 | 5:27-32 | |
| Teachings on fasting | 9:14-17 | 2:18-22 | 5:33-39 | |
| Jesus Visits Jerusalem | ||||
| Healing at Bethesda during Passover (Bethesda) | 5:1-47 | |||
| Disciples pluck ears of corn on Sabbath (On way to Galilee) | 12:1-8 | 2:23-28 | 6:1-5 | |
| The Second Galilean Ministry | ||||
| Healing of a withered hand on the Sabbath (Galilee) | 12:9-14 | 3:1-6 | 6:6-11 | |
| Teaching by the Sea of Galilee | 12:15-21 | 3:7-12 | ||
| Choosing of the apostles (Near Capernaum) | 10:1-4 | 3:13-19 | 6:12-19 | |
| Sermon on the Mount (Capernaum) | 5:1 - 7:29 | 6:20-49 (?) | ||
| Healing of centurion’s son (Capernaum) | 8:5-13 | |||
| Healing of centurion’s servant (Capernaum) | 7:1-10 | |||
| Jesus raises a widow’s son (Nain) | 7:11-17 | |||
| John the Baptist sends disciples to Jesus from prison (Nain) | 11:2-19 | 7:18-35 | ||
| Woes to Chorazin, Bethsaida and Capernaum | 11:20-30 | |||
| Jesus is anointed by a penitent woman | 7:36-50 | |||
| Preaching tour in Galilee | 8:1-3 | |||
| Jesus heals a demoniac and accused of being of Beelzebul | ||||
| Healing of centurion’s son (Capernaum) | 8:5-13 | 7:1-10 | ||
| Demands for a sign (Capernaum) | 12:38-45 | |||
| Jesus’ mother, brothers and sisters (Capernaum) | 12:46-50 | 3:31-35 | 8:19-21 | |
| Parable of the sower (Sea of Galilee) | 13:1-23 | 4:1-25 | 8:4-18 | |
| Parables of the tares, mustard seed, leaven, hidden treasure, pearl of great price and drag net (Sea of Galilee) | 13:24-53 | 4:26-34 | ||
| Storm at sea (Sea of Galilee) | 8:18-27 | 4:35-41 | 8:22-25 | |
| Jesus casts demons out of two demoniacs (Gadara) | 8:28-34 | 5:1-20 | 8:26-39 | |
| Raising of Jairus’s daughter and healing of woman with issue of blood | 9:18-26 | 5:21-43 | 8:40-56 | |
| Two blind men and a man with a dumb spirit healed (Capernaum) | 9:27-34 | |||
| Jesus teaches in His own country and is rejected (Nazareth) | 13:54-58 | 6:1-6 | ||
| The Third Galilean Ministry | ||||
| Third preaching tour throughout Galilee and the Twelve sent forth (Capernaum) | 9:35 - 11:1 | 6:7-13 | 9:1-6 | |
| Herod beheads John and supposes Jesus to be John | 14:1-12 | 6:14-29 | 9:7-9 | |
| Feeding of the 5,000 (Sea of Galilee) | 14:13-21 | 6:30-44 | 9:10-17 | 6:1-14 |
| Walking on water and reception at Gennesaret (Sea of Galilee & Gennesaret) | 14:22-36 | 6:45-56 | 6:15-21 | |
| Teaching on the bread of life | 6:22-71 | |||
| Teaching on religious traditions of men (Capernaum) | 15:1-20 | 7:1-23 | ||
| Jesus goes to borders of Tyre and Sidon and encounters Syrophoenician woman (Coast of Tyre & Sidon) | 15:21-28 | 7:24-30 | ||
| Return through Decapolis and feeding of the 4,000 (Sea of Galilee) | 15:29-38 | 7:31 - 8:9 | ||
| Crossing lake to Dalmanutha and Pharisees and Sadducees ask for sign (Magdala) | 15:39 - 16:4 | 8:10-12 | ||
| Jesus again crosses the sea and heals a blind man (Bethsaida) | 16:5-12 | 8:18-26 | ||
| Disciples again profess their faith in Jesus (Near Caesarea-Philippi) | 16:13-20 | 8:27-30 | 9:18-21 | |
| Jesus foretells His death and resurrection and the trials of His disciples (Near Caesarea-Philippi) | 16:21-28 | 8:31 - 9:1 | 9:22-27 | |
| The transfiguration (Mt. Hermon ?) | 17:1-13 | 9:2-13 | 9:28-36 | |
| Healing of a demoniac | 17:14-21 | 9:14-29 | 9:37-43 | |
| Jesus again foretells His death and resurrection (Galilee) | 17:22-23 | 9:30-32 | 9:43-45 | |
| Jesus miraculously provides Peter with tax money (Capernaum) | 17:24-27 | |||
| Disciples contend among themselves as to who is greatest (Capernaum) | 18:1-35 | 9:33-50 | 9:46-50 | |
| Preaching Trip to Jerusalem | ||||
| Rejection by a Samaritan village on the way to the feast of tabernacles in Jerusalem (Road to Jerusalem) | 9:51-56 | 7:1-10 | ||
| Teaching on the cost of discipleship (Road to Jerusalem) | 9:57-62 | |||
| Jesus at the feast of Tabernacles and encounter with an adulteress woman (Jerusalem) | 7:11–8:11 | |||
| Jesus claims to be the light of the world (Jerusalem) | 8:12–20 | |||
| Jews attempt to stone Jesus (Jerusalem) | 8:21–59 | |||
| Parable of the good Samaritan (Jerusalem) | 10:25–37 | |||
| Disciples again taught how to pray (Near Jerusalem) | 11:1–13 | |||
| The seventy sent forth to preach | 10:1–24 | |||
| Healing on the Sabbath of a man born blind (Jerusalem) | 9:1–41 | |||
| Teaching on the Good Shepherd (Jerusalem) | 10:1–21 | |||
| Jesus in the temple at feast of Dedication and withdrawing beyond the Jordan | 10:22–42 | |||
| Jesus raises Lazarus (Bethany) | 11:1–46 | |||
| Withdraw to Ephraim (?) | ||||
| Discourse on prayer and accusations concerning Beelzebul (Ephraim) | 11:1–54 | |||
| Parables of rich fool, servants and wise steward (Ephraim) | 12:1–59 | |||
| Parable of barren fig tree (Ephraim) | 13:1–9 | |||
| Woman healed on Sabbath and the parable of mustard seed and leaven (Near Jordan) | 13:10–21 | |||
| Questions on salvation and reply to Herod (Near Perea) | 13:22–35 | |||
| Discourse at a chief Pharisee’s house | 14:1–24 | |||
| Discussion on commitment to discipleship | 14:25–35 | |||
| Teachings through parables (Near Jerusalem) | 15:1–17:10 | |||
| The Last Trip to Jerusalem | ||||
| Ten lepers healed (Road to Jerusalem) | 17:11–19 | |||
| Discussion concerning the coming kingdom reign (Road to Jerusalem) | 18:9–14 | |||
| Teaching on fornication and divorce | 19:1–12 | 10:1–12 | ||
| Jesus blesses little children (Perea) | 19:13–15 | 10:13–16 | 18:15–17 | |
| Encounter with the rich young ruler | 19:16–30 | 10:17–31 | 18:18–30 | |
| The laborers in the vineyard | 20:1–16 | |||
| Jesus foretells His crucifixion, death and resurrection | 20:17–19 | 10:32–34 | 18:31–34 | |
| Ambitions of James and John | 20:17-19 | 10:32-34 | 18:31-34 | |
| Ambitions of James and John | 20:20-28 | 10:35-45 | ||
| Blind men healed (Near Jericho) | 20:29-34 | 10:46-52 | 18:35-43 | |
| Visit to Zacchaeus’ house and parable of pounds | 19:1-28 | |||
| The Ministry to Jerusalem | ||||
| Jesus goes to Jerusalem (Bethany) | 11:55–12:1 | |||
| Triumphal entry into Jerusalem (East of Jerusalem) | 21:1–11, 14–17 | 11:1–11 | 19:29–44 | 12:12–19 |
| Cursing of fig tree and second cleansing of temple (Jerusalem) | 21:12–22 | 11:12–25 | 19:45–48 | |
| Jesus’ authority challenged (Jerusalem) | 21:23–27 | 11:27–33 | 20:1–8 | |
| Three parables of warning (Jerusalem) | 21:28 – 22:14 | 20:9–19 | ||
| Jewish rulers challenge Jesus (Jerusalem) | 22:15–40 | 12:13–34 | 20:20–44 | |
| Jesus challenges the religious leaders (Jerusalem) | 22:41–46 | 12:35–40 | 20:45–47 | |
| Widow contributes two coins (Jerusalem) | 12:41–44 | 21:1–4 | ||
| Greeks seek Jesus (Jerusalem) | 12:20–36 | |||
| Religious leaders reject Jesus (Jerusalem) | 12:37–50 | |||
| Prophecy of the destruction of Jerusalem and parables concerning the end (Jerusalem) | 24,25 | 13 | 21:5–36 | |
| Jesus’ prophecy of betrayal (Jerusalem) | 26:1–5 | 14:1–2 | 22:1–2 | |
| Judas bargains to betray Jesus (Jerusalem) | 26:14–16 | 14:10–11 | 22:3–6 | |
| Jesus eats the last supper with the disciples (Upper room at friend’s house) | 26:17–30 | 14:12–26 | 22:7–30 | 13:1–30 |
| Jesus’ discourse of departure (Upper room at friend’s house) | 26:31–35 | 14:27–31 | 22:31–38 | 13:31–16:33 |
| Prayer for the disciples (Jerusalem) | 17 | |||
| Jesus’ agony in Gethsemane (Garden of Gethsemane) | 26:36–46 | 14:26,32–42 | 22:39–46 | 18:1 |
| The betrayal and arrest (Garden of Gethsemane) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–11 |
| Trial before Jewish authorities (Temple in Jerusalem) | 26:57 – 27:10 | 14:53–72 | 22:54–71 | 18:12–27 |
| Trial before Pilate and Herod Antipas (Pilate’s judgment seat / Herod’s court) | 27:2,11–31 | 15:1–20 | 23:1–25 | 18:28–19:16 |
| The crucifixion (Outside Jerusalem) | 27:32–56 | 15:21–41 | 23:26–49 | 19:16–37 |
| The burial (Garden tomb outside city) | 27:57–61 | 15:42–46 | 23:50–54 | 19:38–42 |
| Guards posted at the tomb (Garden tomb outside city) | 27:62–66 | 15:47 | 23:55,56 | |
| The Resurrection (Garden tomb outsidecity) | 28:1–10 | 16:1-11 | 23:56-24:12 | 20:1-18 |
| Report Of the Guard to Jewish religious leaders (Jerusalem) | 28:11-15 | |||
The following is a suggested order of the appearances. Since it is difficult to determine the time of some of the appearances of Jesus, we cannot be precise concerning the chronology of all the appearances.
| Before Mary Magdalene | 16:9-11 | |||
| Before other women | 28:9,10 | |||
| Before two disciples from Emmaus | 16:12,13 | 24:13-32 | ||
| Before Peter | 24:33-35 | |||
| Before ten apostles | 16:14 | 24:36-43 | ||
| Before eleven apostles | 20:19-25 | |||
| Before apostles at sea of Galilee | 21:1-25 | |||
| Before five hundred brethren | (1 Co 15:6) | |||
| Before James | (1 Co 15:7) | |||
| Before apostles in Galilee | 28:16-20 | 16:15-18 | ||
| Before apostles at Mt. of Olivet | 24:44-49 | |||
| Before apostles at ascension | 28:18-20 | 24:50-52 | (At 1:3-12) | |
| Before Paul | (At 9:3-9) |
BOOK: AUTHOR: DATE:
MATTHEW
Directed to: Jewish Christians
Author: Matthew, the apostle
Date: Around A.D. 60
Purpose: To prepare Israel to accept Jesus to be the One who fulfilled
all prophecies concerning the Messiah
MARK
Directed to: Primarily Gentile Christians
Author: John Mark
Date: Between A.D. 65 & 70
Purpose: To magnify the wonderful works of Jesus
LUKE
Directed to: Theophilus, a Gentile
Author: Luke, the physician
Date: Around A.D. 61,62
Purpose: To defend Christianity on behalf of Paul by emphasizing the
cause (Christ) of Christianity
JOHN
Directed to: Gentile Christians
Author: John, the apostle
Date: Between A.D. 60 & 70
Purpose: To prove Jesus to be the Christ and Son of God
ACTS
Directed to: Theophilus, a Gentile
Author: Luke, the physician
Date: Between A.D. 61 & 63
Purpose: To defend Christianity on behalf of Paul by emphasizing the
effect of Christ in the lives of people