Part 7
Bribing the Guards (Mt 28:11-15) Mt 28:11 While the women were going [from the tomb to the disciples], some of the guard went into the city and told the chief priests everything that had happened. 12 After they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 13 telling them, "You are to say, 'His disciples came at night and stole his body while we were asleep.' 14 If this matter is heard before the governor, we will satisfy him and keep you out of trouble."
15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. Jesus & Two Disciples on the Emmaus Road – Afternoon (Lk 24:13-32) Lk 24:13 Now that very day two of the disciples were on their way to a village called Emmaus, about seven miles from Jerusalem. 14 They were talking to each other about all the things that had happened. 15 While they were talking and debating these things, Jesus himself approached and began to accompany them 16 (but their eyes were kept from recognizing him).
17 Then Jesus said to them, "What are these matters you are discussing so intently as you walk along?" And they stood still, looking sad.
18 Then one of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem who doesn't know the things that have happened there in these days?"
19 He said to them, "What things?" "The things concerning Jesus the Nazarene," they replied, "a man who, with his powerful deeds and words, proved to be a prophet before God and all the people; 20 and how our chief priests and rulers handed him over to be condemned to death, and crucified him. 21 But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened.
22 "Furthermore, some women of our group amazed us. They were at the tomb early this morning, 23 and when they did not find his body, they came back and said they had seen a vision of angels, who said he was alive. 24 Then some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him."
25 So Jesus said to them, "You foolish people—how slow of heart to believe all that the prophets have spoken! 26 Wasn't it necessary for the Christ to suffer these things and enter into his glory?" 27 Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.
28 So they approached the village where they were going. He acted as though he wanted to go farther, 29 but they urged him, "Stay with us, because it is getting toward evening and the day is almost done." So he went in to stay with them.
30 When Jesus had taken his place at the table with them, he took the bread, blessed and broke it, and gave it to them. 31 At this point their eyes were opened and they recognized him. Then he vanished out of their sight. 32 They said to each other, "Didn't our hearts burn within us while he was speaking with us on the road, while he was explaining the scriptures to us?" Jesus Appears to the Disciples – Evening (Lk 24:33-43; Jn 20:19-23)
Lk 24:33 So they got up that very hour and returned to Jerusalem, Jn 20:19 on the evening of that day, the first day of the week. Lk 24:33 They found the eleven and those with them,a Jn 20:19 who had gathered together and locked the doors of the place because they were afraid of the Jewish leaders.
Lk 24:34 They said, "The Lord has really risen, and has appeared to Simon!"b 35 Then they told what had happened on the road, and how they recognized him when he broke the bread.
36 While they were saying these things, Jesus himself stood among them and said to them, "Peace be with you." 37 But they were startled and terrified, thinking they saw a ghost. 38 Then he said to them, "Why are you frightened, and why do doubts arise in your hearts? 39 Look at my hands and my feet; it's me! Touch me and see; a ghost does not have flesh and bones like you see I have." 40 When he had said this, he showed them his hands, his feet and his side.
Jn 20:20 Then the disciples rejoiced when they saw the Lord. Lk 24:41 And while they still could not believe it (because of their joy) and were amazed, he said to them, "Do you have anything here to eat?" 42 So they gave him a piece of broiled fish, 43 and he took it and ate it in front of them.
Jn 20:21 So Jesus said to them again, "Peace be with you. Just as the Father has sent me, I also send you." 22 And after he said this, he breathed on them and said, "Receive the Holy Spirit. 23 If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained."
LAST 40 DAYS
Acts 1:3 To the same apostles also, after his suffering, Jesus presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God.
The Response of Thomas (Jn 20:24-29)
Jn 20:24 Now Thomas (called Didymus), one of the twelve, was not with them when Jesus came. 25 The other disciples told him, "We have seen the Lord!"
a "The eleven" would indicate that Thomas was present, but he was clearly not present (Jn 20:24).
b Jesus' appearance to Simon Peter before he appeared to the rest of the eleven is also mentioned in 1 Cor 15:5, but it is uncertain when or where this occurred—since it wasn't at the tomb or on the Emmaus Road.
But he replied, "Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!"
26 Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, "Peace be with you!" Then he said to Thomas, "Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe."
28 Thomas replied to him, "My Lord and my God!" 29 Jesus said to him, "Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed."
Jesus & the Disciples - Sea of Galilee (Jn 21:1-23)
Jn 21:1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias. Now this is how he did so. 2 Simon Peter, Thomas (called Didymus), Nathanael (who was from Cana in Galilee), the sons of Zebedee, and two other disciples of his were together. 3 Simon Peter told them, "I am going fishing."
"We will go with you," they replied. They went out and got into the boat, but that night they caught nothing. 4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. 5 So Jesus said to them, "Children, you don't have any fish, do you?"
They replied, "No." 6 He told them, "Throw your net on the right side of the boat, and you will find some." So they threw the net, and were not able to pull it in because of the large number of fish.
7 Then the disciple whom Jesus loved said to Peter, "It is the Lord!" So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), and plunged into the sea. 8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards.
9 When they got out on the beach, they saw a charcoal fire ready with a fish placed on it, and bread. 10 Jesus said, "Bring some of the fish you have just now caught." 11 So Simon Peter went aboard and pulled the net to shore. It was full of large fish, one hundred fifty-three, but although there were so many, the net was not torn.
12 "Come, have breakfast," Jesus said. But none of the disciples dared to ask him, "Who are you?" because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead. Jn 21:15 Then when they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these do?"
He replied, "Yes, Lord, you know I love you." Jesus told him, "Feed my lambs." 16 Jesus said a second time, "Simon, son of John, do you love me?" He replied, "Yes, Lord, you know I love you." Jesus told him, "Shepherd my sheep." 17 Jesus said a third time, "Simon, son of John, do you love me?" Peter was distressed that Jesus asked him a third time, "Do you love me?" and said, "Lord, you know everything. You know that I love you."
Jesus replied, "Feed my sheep. 18 I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go." 19 (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.) After he said this, Jesus told Peter, "Follow me."
20 Peter turned around and saw the disciple whom Jesus loved following them. (This was the disciple who had leaned back against Jesus' chest at the meal and asked, "Lord, who is the one who is going to betray you?") 21 So when Peter saw him, he asked Jesus, "Lord, what about him?" 22 Jesus replied, "If I want him to live until I come back, what concern is that of yours? You follow me!" 23 So the saying circulated among the brothers and sisters that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, "If I want him to live until I come back, what concern is that of yours?"
Jesus' Final Words – Mountain in Galilee (Mt 28:16-20; Lk 24:44-49; Acts 1:4-5)
Mt 28:16 So the eleven disciples went to Galilee to the mountain Jesus had designated. 17 When they saw him, they worshiped him, but some doubted. Lk 24:44 Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." 45 Then he opened their minds so they could understand the scriptures, 46 and said to them, "Thus it stands written that the Christ would suffer and would rise from the dead on the third day, 47 and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things." Mt 28:18 Then Jesus came up and said to them, "All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age."
Acts 1:4 While he was with them, he declared, "Do not leave Jerusalem, but wait there for what my Father promised, which you heard about from me. 5 For John baptized with water, but you will be baptized with the Holy Spirit not many days from now. Lk 24:49 Stay in the city until you have been clothed with power from on high."
Jesus' Ascension – Near Bethany (Lk 24:50-53; Acts 1:6-11) Lk 24:50 Then Jesus led them out as far as Bethany. Acts 1:6 So when they had gathered together, they began to ask him, "Lord, is this the time when you are restoring the kingdom to Israel?"
7 He told them, "You are not permitted to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth."
9 After he had said this, Lk 24:50 he lifted up his hands and blessed them. 51 Now during the blessing, Acts 1:9 while they were watching, he was lifted up and a cloud hid him from their sight, Lk 24:51 as he departed and was taken up into heaven.
Acts 1:10 As they were still staring into the sky while he was going, suddenly two men in white clothing stood near them 11 and said, "Men of Galilee, why do you stand here looking up into the sky? This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven."
Lk 24:52 So they worshiped him and returned to Jerusalem with great joy, 53 and were continually in the temple courts blessing God.
John's Epilogue (Jn 20:30-31; 21:24-25) Jn 20:30 Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book. 31 But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
Jn 21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true. 25 There are many other things that Jesus did. If every one of them were written down, I suppose the whole world would not have room for the books that would be written.
APPENDICIES I. BIBLICAL ABBREVIATIONS USED
Old Testament
New Testament
Gen
Mt Mk
Ex Lv Nm
Lk Jn Act Rm 1 Cor Gal
Dt Jos Jdg
Ru 1 Sam 1 Kgs 1 Chr Ezr Neh
Ep Php
Col 1 Th 1 Tim Tit Phm
Job
Ps Pr Ec SoS
Heb Jam 1 Pe 1 Jn Jud Rev
Isa Jer Lam
Ezk Dan Hos
Joe Am
Ob Jon Mic Nah Hab
Zep Hag
Zec Mal
II. ISSUES & STRATEGIES IN HARMONIZING THE GOSPELS
The following is taken from A Harmony of the Gospels by Steven Cox & Kendall Easley:a
"Is Harmonization Honest?" By Dale Ellenburgb
The text should never be divorced from the author's intention. In this way, we can go a long way in suggesting that one of the most common areas of dispute, that is, the chronology of the Gospel accounts, is really not a problem at all. It is critical that we understand the nature, or genre, of the Gospels. They are not objective biographies written by disinterested or dispassionate men. They are theological biographies— accurate, reliable, but heavily laden with presuppositions—as are all biographies. The purpose of each Gospel writer was to present the facts about Jesus with the intention of showing Him to be the fulfillment of the Old Testament Messianic promises, the Son of Man, the Savior of the world, yes, even God Himself. So it should not seem inappropriate if their first concern was not chronology. Thomas Lea's comment is right on track: "The Gospel writers did not intend to provide a complete historical harmony of Jesus' life. Sometimes the writers arranged their material topically, and this makes it difficult to relate the chronology of events in one Gospel to that of another. . . ."
Radical harmonizing suppresses variant details in one text by replacing them with preferred wording drawn from another version. Radical harmonizing tends to produce a uniform official version of a saying or story in separate Gospels. A synthetic harmony expands a text by adding details from one account to another to produce a conflated version that is not identical with any one source. Sequential harmonizing preserves two or more versions of the same material as separate incidents in the same narrative. This produces repetitions of sayings and stories that literary critics call "doublets." . . . a parallel harmony presents two or more versions of the same account side by side in a synopsis for easy comparison. . . .
What is at stake here is whether we have the ipsissima verba (the actual words of Jesus) or the ipsissima vox (the essential voice). There is no question that historians often record the voice of a character without due diligence to his very words at some points.
"The Academic Use of Gospel Harmonies" by Steve W. Lemkec
If God had chosen to reveal the Gospels in the same mechanical dictation process that He communicated the Ten Commandments to Moses, why would there be four Gospels? One perfect Godinspired Gospel would seem to be sufficient. . . This concursive process is precisely how the process of inspiration was described by Peter—"moved by the Holy Spirit, men spoke from God" (2 Pt 1:21). The plenary verbal view of inspiration holds that God worked through human beings under the superintendence of the Holy Spirit to communicate precisely the message that God intended. The mystery of inspiration is that the diversity of language and perspective of the human authors of Scripture was so superintended by the Holy Spirit such that every word perfectly communicated the message and purpose of the divine Author of Scripture. (p 18)
By setting each of the four accounts side by side, one can see how the Gospel writers communicated essentially the same message through their own unique language and perspective. The few harmonies that assumed a dictation theory of inspiration struggled to develop a coherent account because they refused to recognize the authenticity of complementary or divergent accounts describing the same event. For example,
a Steven Cox & Kendall Easley, "A Harmony of the Gospels," in Holman Christian Standard Bible (Nashville: Holman, 2007).
b D. Ellenburg, "Is Harmonization Honest?" Harmony of the Gospels, 2—4.
c S. W. Lemke, "The Academic Use of Gospel Harmonies," Harmony of the Gospels, 18—20.
when Jesus is described as healing one blind man while leaving Jericho in Mark 10:46–52 and two blind men in the parallel account in Matthew 20:29–30, one with a dictation theory of inspiration must assume that these are two different events since they vary in detail [emphasis added].
However, since both events are parallel in every other way (they occurred while Jesus was leaving Jericho, it involved healing the blind, and the dialogue between Jesus and the blind person is the same), it appears more likely that these are two parallel accounts that merely differ in detail. Mark focuses on the one blind man Bartimaeus, while Matthew mentions another blind person who was present but does not mention Bartimaeus by name. These minor differences of detail are not errors or contradictions but are simply incidental differences that arise from the specific memory and purpose of each Gospel writer. Mark did not say that there were not two men healed at that time—perhaps Jesus healed many blind persons that day. Mark simply focused on the personal reaction of one of the two blind men, rather than referring to both men in his account. The Gospel writers did not attempt to describe each event in Jesus' life exhaustively or in intricate detail, but they had larger spiritual purposes in mind (Jn 20:30–31). These parallel passages in the Gospel harmonies provide scholars with insights about how Gospel writers experienced the process of inspiration. (p 19)
Scholars have also used Gospel harmonies to address the synoptic question—why Matthew, Mark, and Luke are so similar at many points, and yet different at other points. A number of proposals have been offered to answer the synoptic question, especially within the discipline of source criticism. Most early interpreters assumed that Matthew was the first Gospel to be written, and that it provided the basic outline and wording for the other Gospel writers. Later, the majority of the scholarly community became convinced of Markan priority—that Mark provided the basic outline used by the other Gospels. However, there remained other pericopes in Matthew and Luke, sometimes called the Logia ("sayings"), which had similarly worded accounts about some of Jesus' teachings. Some scholars proposed that the Gospel writers used other sources such as a hypothetical document Q (Quelle) as the source for these common accounts. Others proposed that the similarities and differences in the Synoptic Gospels arose from the access the Gospel writers had to brief accounts of the life of Jesus written on papyrus fragments and circulated in the early church before the first full Gospel was written. (p 19)
How are these divergent accounts to be harmonized? Actually, these minor divergences in detail offer stronger evidence for the truthfulness of these recollections than for their error. Minor differences in recollection or description are common among eyewitnesses, and we do not demand perfect accuracy and detail in normal speech. (p 20)
The following is taken from "12. Are There Contradictions in the Gospels?" by James M. Arlandson:a
Chronological problems. As far back as Augustine (AD 354-430), students of the Gospels recognize that the four evangelists did not intend a detailed itinerary of Jesus' life. Can we correctly fault them for what they did not intend? In fact, they achieved their intended goal quite well. From the birth to the death, resurrection, and ascension of Jesus, the evangelists follow the broad outline of Christ's life perfectly. But these front-ranking, traditional scholars note:
A fully satisfactory historical harmony of Jesus' life is impossible. It was simply not the evangelists' intention to provide us with the kind of data we would need for such an enterprise . . . The evangelists narrate historical facts, but they so select, arrange, and present these facts that little information of the
a James M. Arlandson, "12. Are There Contradictions in the Gospels?" From the series: Historical Reliability of the Gospels, https://bible.org/seriespage/12-are-there-contradictions-gospels.
kind needed to piece together a detailed life of Jesus is available. (D. A. Carson and Douglas Moo, An Introduction to the New Testament, p. 123, emphasis added)
Thus, what is at work in the authorship of the Gospels is that the evangelists were free within limits to shape their traditions – written or oral – but to keep to the same flow of the narratives. . . .
As inerrantist Wayne Grudem writes:
. . . Our understanding of Scripture is never perfect, and this means that there may be cases where we will be unable to find a solution to a difficult passage at the present time. This may be because the linguistic, historical, or contextual evidence we need to understand the passage correctly is presently unknown to us. (Systematic Theology, Zondervan, 1994, 99)
We must consider the breathtaking fact that the Church has been dealing with these issues for many centuries.
References and Further Reading
Before believers get discouraged about a passage, they need to research the literature. And before critics celebrate any "gotcha!" moment, they too need to work through the literature.
Gleason Archer. New International Encyclopedia of Bible Difficulties. Zondervan, 2001.
William Arndt. Does the Bible Contradict Itself? A Discussion of Alleged Contradictions of the Bible. 5th rev. ed. Concordia, 1976.
---. Bible Difficulties and Seeming Contradictions. Rev. ed. Concordia, 1987.
Craig Blomberg. The Historical Reliability of the Gospels. 2nd ed. Intervarsity, 2007. See Chapter Four.
R. T. France. "Inerrancy and New Testament Exegesis." Themelios (1975) 12—18.
Norman Geisler and Thomas Howe. When Critics Ask: A Popular Handbook on Bible Difficulties. Baker, 1992.
John W. Haley. An Examination of the Alleged Discrepancies of the Bible, Scholarly Publishing House, U Michigan Press, 2005.
Walter Kaiser, et al. Hard Sayings of the Bible. Intervarsity, 1996.
The New International Version Study Bible. It explains problem texts in the notes.
David E. O'Brien. Today's Handbook for Solving Bible Difficulties. Bethany, 1990.
Mark D. Roberts. Can We Trust the Gospels? Investigating the Reliability of Matthew, Mark, Luke, and John. Crossway, 2007. See Chapter Nine.
---. "Are There Contradictions in the Gospels?" October 2005.
John F. Walvoord and Roy B. Zuck. The Bible Knowledge Commentary: An Exposition of the Scriptures. Vol. 2. Victor Books, 1983—1985. Sometimes they sort out the difficulties.
III. HARMONIZING REJECTION AT NAZARETH
Some harmonies place Matthew and Mark's account of Jesus' rejection at Nazareth much later, as a second return by Jesus to his hometown. Several details, however, are identical in all three Gospels, and it would seem odd for Jesus to return a second time and have the people once again be amazed at him and reject him all over again. This harmony, therefore, merges the three accounts into one episode. Matthew 13
Mark 6
Luke 4
53 finished parables, moved on 54 come to hometown teach in synagogue People astonished "Where get wisdom & power?" 55 "Carpenter's son, mother Mary brothers James, Joseph, Simon Judas?" 56 "Sisters here with us?" 7 took offense Jesus, "Prophet not without honor except in hometown & own house" 58 not many miracles due to unbelief
1 came to hometown 2 Sabbath, teach in synagogue many astonished "Where get ideas, wisdom, power?" 3 "Carpenter's son, mother Mary brothers James, Joses, Simon, Judas? sisters here with us? took offense 4 Jesus, "Prophet not without honor except in hometown, own house" 5 only few miracles 6 amazed at their unbelief then went around villages & taught
16 came to Nazareth, brought up Sabbath to synagogue 17-21 Isa 61:1-2 22 All speaking well of him Amazed at gracious words "Isn't this Joseph's son? 23 Jesus, "Physician, heal yourself, do miracles done in Capernaum" 24 "No prophet acceptable in hometown 25-26 Elijah & widow at Zarephath 27 Elisha & Naaman the Syrian 28-29 people enrage sought to throw him down cliff 30 Jesus passed through crowd went on his way
IV. HARMONIZING CALLING DISCIPLES AT SEA OF GALILEE
Some harmonies make the Luke account a separate event from those in Matthew and Mark, because:
• Matthew and Mark have Jesus seeing Simon Peter and Andrew out fishing, while Luke has him seeing two boats and the fishermen on shore. • Matthew and Mark have Jesus on the shore calling Simon and Andrew while they are out on the lake, while Luke has Jesus in the boat with them when he calls them. • Matthew and Mark have Jesus going on a little further along the lake to call James and John who are in their boat mending nets, while Luke has James and John in the other boat out with Simon and Andrew pulling in the great catch of fish.
But it seems inconsistent to have two separate events where the same disciples are called to leave their fishing livelihood and follow Jesus. Perhaps Luke simply adds details such as the miraculous catch of fish.
In this harmony:
• Jesus sees Simon and Andrew in their boat out fishing, where they have been all night. Their partners, James and John, are probably out in their boat fishing as well, but no one catches anything. • Later, as Jesus is pressed by the crowds, he sees the boats back at shore with Simon and Andrew out of their boat washing their nets. He gets into Simon's boat to teach the crowd. • Jesus has Simon go out again to put down their nets for a great catch. James and John come out to help. All are amazed and begin to really believe in Jesus. While in Simon's boat, Jesus says, "Follow me." • After returning to shore, Simon and Andrew drop everything to follow Jesus. Then they all walk to where James and John are mending nets and Jesus calls James and John, who drop everything to follow him. Matthew 4
Mark 1
Luke 5
18 walking by Sea Galilee Peter & Andrew casting nets 19 "Follow me, fishers of people" 20 left nets immediately & followed 21 going on sees James & John in boat with Zebedee mending nets Jesus calls them 22 immediately left boat & father and followed
16 went along Sea Galilee Peter & Andrew casting nets 17 "Follow me, fishers of people" 18 left nets immediately & followed 19 going on sees James & John In boat mending nets 20 immediately calls them left father in boat & followed
1 standing by Lake Gennesaret crowd pressing around 2 saw 2 boats by lake, fishermen out of boats washing nets 3 got into Peter's boat, cast off sat down & taught crowds 4 to Peter, "Put out deeper, cast nets" 5 Peter: "Caught nothing all night." 6 so many fish nets start to tear 7 called to partners to come help filled both boats to almost sinking 8 Peter: "Go away, I'm sinful man." 9 Peter & everyone astonished 10 including partners James & John Jesus to Peter: "Don't be afraid, From now on catching people" 11 boats to shore, they left everything and followed Jesus
V. HARMONIZING SERMON ON THE MOUNT
Matthew's "Sermon on the Mount" appears to be his collection of many teaching events. In this harmony, where the same teaching is in more chronological order in Luke or Mark, those teachings are moved from Matthew's Sermon on the Mount to their locations in Luke or Mark. Where similar teachings are repeated later in the same Gospel (such as Mt 5:30 & 18:8; Mt 5:32 & 19:9), those teachings are repeated. In this harmony, Matthew 4-5 & 12, Mark 3 and Luke 6 are all harmonized into one time period:
• Mt 12, Mk 3 & Lk 6 all begin with Jesus healing a hand on the Sabbath, the Pharisees plotting to kill him and Jesus leaving (Mt 12:13-15; Mk 3:5-7; Lk 6:10-11). • Great crowds from several named cities/areas follow Jesus (Mt 12:15; 4:25; Mk 3:8; Lk 6:18) • Jesus heals diseases and casts out demons (Mt 12:15; 4:23-24; Mk 10-11; Lk 6:18-19) • Jesus warns those healed not to reveal who he is, "Son of God" (Mt 12:16: Mk 3:12) • Jesus goes up a mountain with many of his disciples where he appoints the 12 apostles (Mt 5:1; Mk 3:13-19; Lk 6:12-16) Luke 6:20 begins the Beatitudes with Jesus looking at his disciples, placing the Sermon on the Mount on a level place just after Jesus came down from appointing his disciples on the mountain. Matthew 5:2 begins the Beatitudes, placing the Sermon on the Mount with Jesus on the mountain with his disciples. Therefore, either:
• Jesus teaches the multitudes gathered before him on a level place, or • Jesus goes back up the mountain (after seeing the crowd) to teach his disciples, not the crowd
o Mt 5:1-2 – "After he sat down his disciples came to him and he began to teach them. . ." o Lk 6:20 – "Then looking up at his disciples, He said . . ." This harmony follows the second option: Jesus teaching his disciples, not the multitudes:
• The "large number of disciples" and "vast multitudes" are not the same group of people (Lk 6:17). • Sitting down teaching disciples is very different from addressing a vast multitude. • Statements such as "You are the salt of the earth" and "You are the light of the world" seem to apply to the disciples, not the multitude.
SERMON ON THE MOUNT - 2 Matthew
Mark 3
Luke 6
12:13 Jesus heals hand on Sabbath 12:14 Pharisees plot to kill Jesus 12:15 When Jesus learned of plot went away from there great crowds followed 4:25 crowds from Galilee, Decapolis Jerusalem, Judea, beyond Jordan 12:1 healed them all 12:16 warned not to make him known 12:17-21 Isa prophecy 10:2 names of 12 apostles 5:1 went up mountain to teach disciples 5:2-12 Beatitudes
5 Jesus heals hand on Sabbath 6 Pharisees plot to kill Jesus 7 went away to the sea 8 great crowds followed from Judea, Jerusalem, Idumea, beyond Jordan, Tyre & Sidon 9 have boat ready 10 healed many 11 cast out demons, "You are Son of God" 12 warned not to make him known 13 went up on mountain 14-19 appointed 12 apostles
10 Jesus heals hand on Sabbath 11 Pharisees debate what to do 17 many disciples & vast multitudes Judea, Jerusalem, Tyre & Sidon 19 healing them all 18 cast out demons 12 went up to mountain to pray 13-16 chose 12 apostles 17 came down mountain stood on level place 20 looking at disciples 20-26 Beatitudes
VI. HARMONIZING HEALING BLIND MEN AT JERICHO
The healing of the blind men at Jericho is very difficult to harmonize:
• Matthew places the healing when Jesus is leaving Jericho. • Mark records that, "They came to Jericho," and immediately jumps to as they "were leaving Jericho" when the healing takes place. • Luke places the healing as Jesus is approaching Jericho. After the healing Luke goes on in 19:1, "Jesus entered Jericho and was passing through it." Luke then describes events in Jericho, which are not mentioned by Matthew or Mark. • Mark and Luke refer to one man (Bartimaeus, in Mark's account) while Matthew refers to two. • Matthew has Jesus touching their eyes while Mark & Luke have Jesus simply speaking words of healing. • The wording in all three accounts—Jesus, the blind beggar(s), and the crowd saying many of the exact same words—is so similar that it sounds like one incident told with slightly different details. • It is impossible to perfectly harmonize all the details regarding number of men healed and when they were healed without having at least three separate incidences of blind men being healed.
Due to the details being almost word-for-word identical, this harmony utilizes Luke's account as the primary source, blending in the other two accounts.
• Since Mathew and Mark do not mention any events in Jericho, it would appear they were not concerned about the exact timing of the healing. • While describing the same event, one gospel may report more than one person healed or delivered from demons while another gospel only mentions one key person involved.
Matthew 20
Mark 10
Luke 18
29 leaving Jericho, large crowd 30 two blind men: sitting by road "Have mercy on us Lord, Son of David" 31 crowd scolded: "Be quiet" But they shouted more loudly 32 Jesus: "What do you what me to do for you"? 33 "Let our eyes be opened" 34 touched their eyes Immediately received their sight followed Jesus
35 Jesus approached Jericho blind man sitting by road begging 36 asked what is going on? 37 "Jesus the Nazarene is passing by 38 called out "Jesus, Son of David Have mercy on me" 39 scolded to be quiet but he shouted even more 40 Jesus ordered him to be brought to him 41 Jesus: "What do you want me to do for you?" "Lord, let me see again" 42 "Receive your sight. Your faith has healed you." 43 immediately regained his sight followed Jesus, praising God people also praised God
46 came to Jericho Leaving Jericho Bartimaeus, blind beggar sitting by road 4 when heard it was Jesus: "Jesus, Son of David, have mercy on me" 48 many scolded to be quiet shouted all the more 49 Jesus: "Call him" Crowd: "have courage, get up he is calling you 50 threw off cloak, jumped up came to Jesus 51 Jesus: "What do you want me to do for you? "Rabbi, let me see again" 52 "Go, your faith has healed you" immediately regained his sight followed Jesus
VII. HARMONIZING SENDING OUT THE 12 AND THE 72
While Matthew and Mark only record Jesus sending out the twelve, Luke records sending out the twelve and then later the seventy-two. While some of Jesus instructions are almost identical in both settings, there are significant differences. Mt 10 17 councils, synagogues flog 18 governors & kings 19-20 don't worry, HS speaking 21 brother vs brother, child vs parent 22 hated by everyone – My name Endures to end will be saved 23 persecute in one place-flee 24 disciple not greater 25 become like teacher Call head Beelzebul-members also 26-33 Fear God, not man 34 not peace but sword 35 man vs father, daughter-mother 36 enemies = household members 37 loves family more not worthy 38 not take up cross not worthy 39 find life lose it
Lk 12
11 before rulers, synagogues 12 don't worry HS speak 1-7 Fear God not man 49 Bring fire on earth 50 Jesus-baptism to undergo 51 not peace but division 52 household 3 against 2 53 father vs son, mother vs 54-56 – Cant's see signs of times?
VII. HARMONIZING JESUS' PREDICTIONS OF THE FUTURE
Lk 21
Mt 24
Mk 13
7 when will this (temple) happen? 8 watch out, "I am he" 9-11 wars, earthquakes, famines 12-13 synagogues, kings, witness 14-15 don't prepare defense 16 parent, brother, friend to death 17 hated by everyone, My name 18 not hair perish 19 by endurance gain lives 20 Jer. surrounded = desolation 21-22 Judea flee, days of vengeance 17:31 on roof not come down 21:23 woe to pregnant nursing 24 fall by sword Until time of Gentiles fulfilled Lk 17 22 days of Son of Man 23 look here he is 24 lightning 25 Messiah rejected first 37 vultures Lk 21 25 sun, moon, nation distress 26 Power of heavens shaken 27 Son of Man in cloud 28 stand up redemption near 29-33 fig tree 34-36 be on guard, alert, pray
3 when will this happen, end age? 4-5 false Christs 6-8 wars, earthquakes 9 will be persecuted & killed 10 betray, hate one another 10:21 brother, child, parent to death 24:9 Hated by nations, My name 11 false prophets deceive many 12 lawlessness, love cold 13 endures to end saved 14 Gospel preached, end comes 15 abomination of desolation 16 then Judea flee 17 on roof not go inside 18 in field not come back 19 woe to pregnant 20 pray not in winter 21 greatest suffering ever 22 days cut short for elect 23 look here is Christ 24 false Christs, deceive elect 25-26 I told you 27 lightning 28 corpse, vulture 29 sun, moon, stars powers shaken 30 Son of Man clouds 31 angels, trumpet blast, elect 32-35 fig tree 36 no one knows day/hour
4 when will this (temple) happen? 5-6 don't be misled "I am he" 7-8 wars, earthquakes 9 synagogues, kings, witness 11 don't worry, HS speaking 12 parent, child, brother to death 13 hated by everyone, My name 10 Gospel preached first 14 abomination of desolation 15 on roof not go inside 16 in field not go back 17 woe to pregnant 18 pray not in winter 19 greatest suffering ever 20 days cut short 21 look here is Christ 22 false Messiahs, deceive 23 I told you 24-25 sun, moon, stars falling powers of heaven shaken 26 Son of Man on clouds 27 send angels gather elect 28-31 fig tree 32 no one knows day/hour 33 watch, stay alert, don't know 34-36 master returning any time 37 Stay alert!
JESUS' PREDICTIONS OF THE FUTURE - 2 Lk 17
Mt 24
26-27 Noah: eating - destruction 28-29 Lot: eating – destruction 30 So also day of Son of Man 32 remember Lot's wife, 33 keep life = lose 34 one in bed taken 35 one grinding taken Lk12 35 get dressed lamps burning 36 waiting for master wedding 37-38 blessed if found alert 39 had known when thief coming 40 be ready, coming not expected 41 Peter: us or everyone? 42-48 faithful & evil slaves SIMILAR, EARLIER PREDICTIONS Lk 12
37-39 Day of Noah 40 one in field taken 41 one grinding taken 42 stay alert don't know the day 43 had known when thief coming 44 be ready, coming not expected 45-51 faithful & evil slaves Mt 10
8-9 acknowledge Me or deny Me 11 before synagogues, rulers 12 don't worry what to say 12 Spirit teach you what to day
17 before council, flog in synagogues 18 governors, kings because of Me 19 don't worry, given what to day 20 not you but Spirit speaking 21 brother vs brother, child vs parent 22 hated by everyone for My name 23 persecute in one place-flee
VIII. HARMONIZING UPPER ROOM TO GETHSEMANE
Harmonizing the ""Upper Room" events during the feasts of Unleavened Bread and Passover is difficult.
• Lev. 23:4-8 has Passover beginning at sundown on the 14th with the seven day Feast of Unleavened Bread beginning on the 15th. But after the Exile the two feasts were essentially merged into one and changed from the month of Abib to Nisan (March/April).
• Matthew, Mark and Luke report that the Passover lamb was sacrificed on the first day of the Feast of Unleavened Bread, the day before the Passover meal when the lamb was eaten—implying that in their time the Passover meal took place on the second day of the Feast of Unleavened Bread.
• John clarifies that the Passover meal was not eaten in the Upper Room on Thursday: o Jn 13:29 – Some disciples thought that Judas left the upper room "to buy whatever they needed for the
[Passover] feast" o Jn 18:28 – During Jesus' trials on Friday, "They did not go into the governor's residence so they would
not be ceremonially defiled, but could eat the Passover meal."
The meal in the upper room, therefore, is not the Passover meal but a preparatory meal related to the Feast of Unleavened Bread. Harmonizing events during the meal is difficult.
• Luke records two cups, one in 22:17 during the meal where he tells them to divide it among themselves, and one in 22:20 after cup of the New Covenant.
• In Luke, "I will not drink of the fruit of the vine," comes after the first cup while Matthew and Mark place this statement after the cup of the New Covenant—but neither Matthew nor Mark mention the first cup.
Matthew & Mark place Jesus' remarks about the betrayer (Judas) before the Lord's Supper, while Luke places them afterwards. John doesn't mention the Lord's Supper (bread & cup), only an "evening meal." Chronology from the upper room to the Mount of Olives to Gethsemane is difficult to determine.
• Matthew & Mark mention both the Mount of Olives and Gethsemane.
o Luke only records going to the "Mount of Olives" where they pray—which is, therefore, a
reference to Gethsemane on the Mount of Olives. o John refers to Gethsemane as an orchard across the Kidron Valley (on the western slopes of the
Mount of Olives). o Therefore, they went to two different locations on the Mount of Olives, the second of which was
Gethsemane.
• Matthew (26:30) and Mark (14:26) record that after singing a hymn (following the Lord's Supper) they went to the Mount of Olives—before Jesus predicts Peter's denial (Mt 26:31; Mk 14:29).
• John records, "Get up, let us go from here" in 14:31, which probably refers to the Mount of Olives, since in 18:1 he records going on to Gethsemane.
• This would place going to the Mount of Olives after Jesus' prediction of Peter's denial (Jn 13:38).
UPPER ROOM TO GETHSEMANE - 2 Mt 26
Mk 14
Lk 22
Jn 13-18
20 evening, at the table 29 not drink until kingdom 21 one of you will betray me 22 disciples, not me? 23 one who has dipped hand in bowl 24 woe, better if never born 25 Judas, Me? 26 broke bread = my body 27 cup 28 new covenant 30 after hymn – Mt Olives 31-32 all fall away 33 Peter: I won't 34 tonight before crows, deny 3x 35 Peter: never, even if I die 36 Gethsemane
17-18 evening, at table 25 not drink until kingdom 18 one will betray me 19 disciples, who? 20 one who dips 21 better not born 22 broke bread = my body 23 cup 24 blood new covenant 26 hymn – Mt Olives 27-28 will all fall away 29 Peter: I won't 30 tonight, before crows 2x, deny 3x 31 Peter: never, even if I die 32 Gethsemane
14 hour came, at table 16 not eat again until kingdom 17 cup, thanks, divide it 18 not drink again until kingdom 24-27 Who is greatest? 28-30 bestow my kingdom on you 21 hand of one betraying at table 23 disciples argued, Who? 22 woe to betrayer 19 broke bread = my body 20 cup after supper new covenant 31-32 Satan will sift Peter 33 Peter: ready for death 34 not crow today, deny 3x 35-38 money bags, swords 39 Gethsemane ("Mt Olives")
13:1 knew time had come/loved them 13:2 meal in progress, devil-Judas 13:3-17 washing feet, servant greater 13:34-5 love one another 13:18-21 one of you will betray me 13:22-25 disciples confused, who? 13:26 one who dips bread 13:27-30 Judas leaves 13:31-2 now Son of Man is glorified 14 Jesus is way/Holy Spirit 14:31 Get up, let's go from here 13:33 can't go where I'm gong 13:36-7 Peter, Where going? I'll follow 13:38 rooster not crow until deny 3x Ch 15 vine & branches/persecution Ch 16 Holy Spirit, sorrow, return Ch 17 Prayer 18:1 orchard, Kidron Valley
IX. SIX TRIAL STAGES
There were six stages in Jesus' trials, three Jewish (religious) and three Roman (civil)
• Jewish
o 1 – Annas house
▪ Jn 18:12-24
o 2 – Caiaphas house with Sanhedrin – informal hearing
▪ Mt 26:57-68 ▪ Mk 14:53-65 ▪ Jn 18:25-27
o 3 - Caiaphas & Sanhedrin, council chambers – formal trial
▪ Mt 27:1-2 ▪ Mk 15:1 ▪ Lk 22:66-7
• Roman
o 4 - Before Pilate
▪ Mt 27:11-14 ▪ Mk 15:2-5 ▪ Lk 23:1-7 ▪ Jn 18:28-38
o 5 - Before Herod
▪ Lk 23:8-12)
6 - Before Pilate – judgment & sentencing ▪ Mt 27:15-26 ▪ Mk 15:6-15 ▪ Lk 23:13-25 ▪ Jn 18:39-19:16
John is the only one to mention the hearing before Annas. Regarding Peter's denials in the three Jewish trial stages, A. T. Robertson writes:
Luke only mentions the last, Matthew and Mark give the second stage fully, and the third in brief mention. If Peter's denials ran through all three (and Luke says in ver. 59 that there was an hour between his second and third denials), then no one of the four Gospels could give each of the denials precisely at the time of its occurrence; and so each Gospel merely throws them together, as in another way we here bring them together in one section. There is no difficulty about the substantial fact of the denials; and we must be content with our inability to arrange all the circumstances into a complete programme.a
a A. T. Robertson, A. T., A Harmony of the Gospels (Bellingham, WA: Logos Bible Software, 2009) Jn 18:15–27.
X. HARMONIZING TRIALS & DENIALS
Harmonizing Peter's denials and the trial stages may be the most difficult part of the Gospels to harmonize:
• John places the first denial at the house of Annas (former high priest and father-in-law to Caiaphas the current high priest) and the second two after "Annas sent him bound to Caiaphas" (18:24).
o Caiaphas, Sanhedrin and elders were evidently not present at the house of Annas. o John gives no details about the hearing before Caiaphas. • Matthew places all three denials with Caiaphas, law experts, and elders. • Mark places all three with the high priest, all the chief priests, elders and experts in the law. • Luke places all three with the high priest. Another question concerns Jesus' prediction that Peter would deny him three times:
• John places this prediction while they are still in the Upper Room, before leaving for the Mt. of Olives. Luke seems to have placed it at the same time. • Matthew and Mark place the prediction after they are at the Mt. of Olives. • Peter's denials in all four Gospel accounts could add up to six or seven times he denied Jesus.
o Jesus predicted that Peter would deny him three times, not to three people. And on some
occasions Peter denied Jesus to one person along with others such as "bystanders." • Adding John's account of the first denial at the house of Annas (which is not mentioned in the other three Gospels), to the denials recorded in the other Gospels definitely records more than three denials. Johnston Cheney has made a unique proposal that may solve the dilemma:
The solution . . . is suggested first of all by noting the differences in the two warnings of Jesus to Peter. The first, recorded by Luke and John, occurred in the Upper Room. . . . The second, recounted by Mark and Matthew, occurred much later. . . . In the first warning, Jesus said:
". . . the cock will not at all crow this day till you have denied three times that you know me." (Italics indicate emphasis in Greek.) (John 13:38) On the later occasion he said: ". . . today, during the night, before the cock crows twice, you will deny me three times." (Mark 14:30) . . . it is evident that Jesus predicted Peter would both deny Him three times before the cock crowed at all, as well as three times before the cock crowed twice: The grammar itself demands this, for "not at all crow" and "before the cock crows twice" can hardly be equated. The evidence is that Jesus predicted six denials.a This harmony adopts Cheney's proposal, as it keeps John's chronology intact, even though:
• No one Gospel records two times when Jesus tells Peter he would deny him. • Jesus did not specifically say that Peter would deny him three more times after the rooster crowed the first time (Mt 26:34; Mk 14:30). • After the rooster crowed the second time, Peter remembered Jesus saying:
o "Before the rooster crows, you will deny me three times" (Mt 26:75). o "Before a rooster crows twice, you will deny me three times" (Mk 14:72). o "Before a rooster crows today, you will deny me three times (Lk 22:61). o There is no mention of denying Jesus six times or differentiating between "crows at all," "crows
today" or "crows twice."
a Johnston Cheney, The Life of Christ in Stereo (Portland: Multnomah, 1969) 218.
TRIALS & DENIALS - 2
Matthew 26
Mark 14
John 18
Luke 22
12-14 Jesus arrested brought 1st to Annas 15 Peter & another disciple followed 16 Other disciple spoke to slave girl door keeper, brought Peter inside courtyard Denial #1 – to slave girl doorkeeper 17 girl, doorkeeper You're not one of this man's disciples too, are you? He replied, I am not 18 slaves, guards, Peter, fire warming 19-23 Jesus questioned by Annas 24 Annas sent Jesus to Caiaphas Denial #2 – to slaves & guards-courtyard 25 Peter standing in courtyard warming, They said, You aren't one of his disciples too, are you? Peter denied it: I am not
ANNAS CAIAPHAS 57 Jesus to Caiaphas, law experts, elders
53 Jesus to priests, law experts, elders 54 Peter followed at distance 54 Peter in courtyard w/ guards by fire 55 looking for evidence-none 56 false, contradicting testimony 57-59 destroy, rebuild temple 3 days 60-61 Any answer? Jesus silent 61 Are you Christ, Son of Blessed One? 62 I am Son of Man on right hand of power, coming on clouds 63 no more witnesses needed 64 Blasphemy, guilty, death, 65 spit, blindfold, strike, beat him Prophesy-who hit you?
54 They arrested Jesus 54 brought him to high priest's house Peter following at a distance 55 Peter in courtyard w/guards by fire 67 If you are Christ tell us 68 Won't believe or answer me 70 Are you Son of God, then? You say I am 69 Son of Man on right hand of power 71 no more testimony needed 63-65 mock, beat, revile, blindfold Prophesy-who hit you?
58 Peter followed at distance 58 Peter in courtyard with guard 59-60 trying to find testimony-none false witnesses 61 destroy, rebuilt dimple in 3 days 62-63 Any answer? Jesus silent 63 Tell us: are you Christ, Son of God? 64 Said it yourself Son of Man on right hand of power, coming on clouds 65 no more witnesses needed 66 Blasphemy, guilty, death 67-68 spat, struck, slapped him Prophesy-who hit you?
TRIALS & DENIALS - 3 Matthew 26
Mark 14
Luke 22
John 18
Denial #3 – to slave girl-courtyard 69 Peter in courtyard, servant girl, You also were with Jesus, Galilean 70 denied it in front of them all Don't know what you're talking about 71 when he went out to the gateway Denial #4 – to slave girl-gateway 71 slave girl saw him said to people there This man was with Jesus 72 He denied it again with an oath, I do not know the man Denial #6 - Bystanders 73 After little while, those standing You really are one of them too— your accent gives you away 74 Cursed, swore oath, Do not know the man. Rooster crowed 75 Peter remembers Jesus' words COUNCIL PLAN 27:1 Early in morning, all priest/elders Plotted to execute Jesus 27:2 tied him up, led to Pilate
66-67 courtyard, slave girl Peter warming himself You also were with Nazarene, Jesus 68 But he denied it: Don't understand what you're talking about! went out to gateway, rooster crowed 69 slave girl saw him, said to bystanders, This man is one of them 70 But he denied it again 70 Short time later bystanders again You must be one of them, because you are also a Galilean 71 Cursed swore oath, Do not know the man you're talking about 72 Rooster crowed second time Peter remembered Jesus' words 15:1 Early in morning, whole Sanhedrin handed over to Pilate
56 slave girl, sees Peter in firelight, This man was with him too 57 But Peter denied it Woman, I don't know him 58 little later someone else saw him You are one of them too Peter said, Man, I am not 59 After about an hour another insisted Certainly this man was with him, because he too is a Galilean 60 Man, Don't know what you're talking about Rooster crowed. 61 Jesus looked at Peter, who remembered 62 Peter went outside & wept 66 day, council of elders, law experts 23:1 brought Jesus before Pilate
Denial #5 – to relative of Malchus 26 relative of man with cutoff ear Didn't I see you in orchard with him? 27 Peter denied again 27 immediately rooster crowed 28 brought Jesus from Caiaphas to governor
XI. HARMONIZING ANOINTING OF JESUS' BODY
The anointing of Jesus' body with spices is difficult to harmonize:
• Matthew, Mark & Luke report Joseph wrapping the body before burial (Mt 27:59; Mk 15:46; Lk 23:53). • John reports Joseph & Nicodemus wrapping and anointing the body with 75 pounds of spices (19:39-40). • Luke reports the women going back to prepare spices after witnessing the body being placed in the tomb and before Sabbath began at sundown on Friday (Lk 23:56). • Mark reports the women buying spices after Sabbath was over at sundown on Saturday (Mk 16:1).
o Evidently the spices prepared before Sabbath began Friday at sundown were inadequate. • Mark & Luke report the women going to the tomb with the spices Sunday morning (Mk 16:2; Lk 24:1).
o Either the women didn't realize the body had been anointed by Joseph and Nicodemus or they
didn't believe the anointing was complete, as it had been rushed due to the coming Sabbath. • Matthew and John report Mary Magdalene (Matthew adds the other Mary), going to the tomb Sunday morning without mentioning spices or anointing (Mt 28:1; Jn 20:1). Matthew
Mark
Luke
John
27:59 Joseph wrapped body in linen cloth 27:60 placed it in his new tomb cut out of rock 28:1 Dawn after Sabbath Mary & Mary went to look at tomb
15:46 Joseph wrapped body in linen cloth placed it in tomb cut out of the rock. 16:1 When Sabbath over Mary, Mary, & Salome bought spices to anoint 16:2 Sunrise 1st day of week they went to tomb
23:53 Joseph wrapped body in a linen cloth 23:54 day of preparation & Sabbath was beginning 23:53 placed body in tomb 23:55 Women saw tomb & how body was laid 23:56 They returned home prepared spices rested on the Sabbath 24:1 Dawn on 1st day week women went to tomb taking the spices
19:39 Nicodemus & Joseph 75# mixture myrrh/aloes 19:40 Wrapped body with spices, in strips of linen 19:41-42 Because Jewish day of preparation placed body in nearby new tomb. 20:1st day of the week still dark, Mary Magdalene came to tomb
XII. HARMONIZING VISITS TO TOMB
Harmonizing the visits to the tomb by the women is difficult:
• Mark has Mary Magdalene, Mary the mother of James, and Salome going to the tomb to anoint the body, very early, at sunrise.
o They see a young man (angel) and then leave in terror, saying nothing to anyone because they
are afraid.
• Matthew has Mary Magdalene and the other Mary going to look at the tomb at dawn.
o They see an angel and then Jesus, who tells them to report back to the disciples.
• Luke reports that "the women" went to the tomb at early dawn, taking the spices they had prepared.
o They see two men (angels) and report back to the disciples. o The disciples don't believe them, but Peter runs to the tomb, seeing empty grave cloths.
• John records Mary Magdalene going to the tomb very early, while it was still dark, without mentioning the other women.
o Peter and John run to the tomb, seeing empty grave cloths. o Mary is standing outside the tomb weeping. Two angels and Jesus appear to Mary, who then
reports to the disciples that she has seen the risen Lord. In this harmony:
• All the women go to the tomb together, recognizing that not all accounts mention all the women.
o "Very early, at sunrise," "dawn," "early dawn," and "very early, while it was still dark," are
considered as referring to the same time.
• An earthquake occurs while the women are on the way to the tomb, an angel rolls the stone away, and the guards run away in fear.
• The women arrive at the tomb, see the stone rolled away, go inside and cannot find Jesus' body
• Mary Magdalene immediately runs to tell Peter and John that the body had been taken and she doesn't know where it is (since she hadn't seen Jesus).
• Meanwhile, the other women back inside the tomb see angels who speak to them. They leave in fear, talking to no one.
o But after meeting Jesus along the way, they go with joy to report to the disciples, sometime
after Mary's report to Peter and John.
• Although the disciples do not believe the women, after hearing Mary Magdalene and then the other women, Peter and John run to the tomb to see for themselves.
o Peter and John see the empty grave clothes and believe. o They return back home (where the disciples had gathered). o At some point Jesus appears to Peter.
• Meanwhile, after hearing the other women report having seen Jesus and seeing Peter and John take off running to the tomb, Mary goes back to the tomb, arriving after Peter and John had already left.
o Mary sees the angels and Jesus, then returns to the disciples to tell what she saw and heard.
VISITS TO TOMB - 2
Matthew 28
Mark 16
Luke 24
John 20
1 after Sabbath, dawn, 1st day of week Mary & Mary went to look at tomb 2 Earthquake, angel rolled away stone 3 appearance like lightning, snow 4 guards became like dead men 5 angel, "Do not be afraid looking for Jesus, who was crucified 6 not here, been raised, just as he said Come see where he was lying 7 Tell disciples he is raised from dead He is going ahead to Galilee You will see him there. Listen, I have told you!" 8 left tomb quickly, fear & great joy ran to tell his disciples. 9-10 Jesus met them: Tell my brothers to go to Galilee. Will see me there.
2 very early 1st day week, sunrise they went to the tomb. 3 "Who will roll away the stone" 4 looked up, saw stone rolled back 5 went into tomb, saw young man in white robe they were alarmed 6 he said, "Do not be alarmed looking for Jesus who was crucified He has been raised! He is not here. Look where they laid him 7 tell disciples, even Peter he is going into Galilee You will see him there, just as he told you." 8 ran from the tomb in terror said nothing to anyone
1 1st day of week, early dawn women went to tomb, taking spices they prepared 2 stone rolled away from tomb 3 went in, not find body of Jesus 4 two men in dazzling attire 5 women terribly frightened "Why look for living among dead? 6 not here, but has been raised Remember he told you in Galilee 7 "Son of Man crucified, rise again" 8 women remembered his words 9 returned & told everything to the 11 10 Mary Magdalene, Joanna, Mary 11 disciples did not believe them 12 Peter ran to tomb saw only strips of linen cloth went home wondering/marveling
1 very early 1st day of week, still dark Mary Magdalene came to tomb Saw stone moved from entrance 2 Mary ran to Peter & John: "They have taken Lord from tomb" 3 Peter & John set out to the tomb 4 John ran faster reaching tomb first 5 saw strips of linen cloth, did not go in 6-7 Peter went into tomb saw strips of linen cloth, face cloth 8-9 John came in, saw and believed 10 disciples went back to their homes 11-18 Mary [back at tomb] meets Jesus, goes & informs disciples
NOTES
1. VISIT OF THE WISE MEN
Joseph and Mary returned to Nazareth after having Jesus circumcised at the temple when he was eight days old (Lk 2:39). Sometime later Joseph and Mary went back to Bethlehem where they were visited by the wise men, whose journey probably would have taken three to four months (Ezr 7:8-9; 8:31). Herod decided to kill the children two and under (meaning in their second year), "according to the time he had learned from the wise men" (Mt 2:16). Since it is uncertain how much of a time margin Herod gave to make sure he killed the Messiah, we don't know how old Jesus was when the wise men came to him in Bethlehem.
In order to have the visit of the wise men in Bethlehem a few months after Jesus' birth, some synoptic Gospels put Lk 2:39-40 (returning to Nazareth) after the time in Egypt, since v. 41 relates Jesus in the temple at age twelve. But that seems inconsistent with returning to Nazareth after Mary and Joseph "performed everything according to the law of the Lord," which seems to describe what they had just done at the temple, not the angel's instructions to go to Egypt and stay until told to return. 2. BAPTISM OF JESUS
John baptized at several locations: • All the region around the Jordan (Lk 3:3) • The Jordan River (Mk 1:5) • Bethany beyond the Jordan [unknown location] (Jn 1:28) • Aenon near Salim [unknown location] (Jn 3:23)
The traditional site of Jesus' baptism ("Bethany beyond the Jordan") is just north of the Dead Sea, near
Jerusalem and 60+ miles south of the Sea of Galilee. Another possible site for Bethany beyond the Jordan is just south of the Sea of Galilee.
Jesus went: • From Galilee to baptism at Bethany • From baptism to the wilderness, which could be almost anywhere • From the wilderness back to Bethany, where − Religious leaders from Jerusalem came to question John − The "next day" John acknowledges Jesus as the lamb of God − The "next day" Andrew and Simon Peter (from Bethsaida, north shore of Sea of Galilee) are with John − The "next day" Jesus decides/purposes to go to Galilee and finds Philip (from Bethsaida) who finds Nathanael • To, "on the third day," Cana (west of the Sea of Galilee)
It seems highly unlikely that Andrew and Peter would be 70-80 miles from home and their fishing practice to
be with John. If "the next day" is literal, it would be impossible for those distances to be traveled in one day. Therefore, the Bethany beyond (east) of the Jordan is probably just south of the Sea of Galilee, one day's walk from places in Galilee such as Cana or Nazareth. 3. Timing is uncertain, as Matthew and Luke seem to have Jesus going to Galilee right after his temptation in the wilderness, while John places the return much later. These verses may refer to two different times Jesus went from Judea to Galilee, although Mathew, Mark and Luke seem to skip over most of Jesus' first year of ministry.
4. STAFF OR NO STAFF?
Mt 10:9 Do not take gold, silver, or copper in your belts, 10 no bag for the journey, or an extra tunic, or sandals or staff.
Mk 6:8 He instructed them to take nothing for the journey except a staff – no bread, no bag, no money in their belts – 9 and to put on sandals but not to wear two tunics.
Lk 9:3 He said to them, "Take nothing for your journey – no staff, no bag, no bread, no money, and do not take an extra tunic."
The following is taken from "12. Are There Contradictions in the Gospels?" by James M. Arlandson:4
Walvoord and Zuck come up with an explanation:
The two concessions of a staff and sandals are unique to Mark. Both are forbidden in Matthew 10:9-10, and the staff is forbidden in Luke 9:3. Matthew used ktaomai ("to procure, acquire"), instead of airō ("to take"); so the disciples were not to acquire additional staffs or sandals – but to use the ones they already had. Mark and Luke both use airō, "to take or carry along." But Luke says, "Take nothing for the journey – no staff (rhabdon)," presumably no additional staff; while Mark says, "Take nothing for the journey except (Mark 6:5) a staff (rhabdon)," presumably the one already in use. Each writer stressed a different aspect of Jesus' instructions (p. 128, emphasis original).
The following comment on the three passages [Mt 10:9-10; Mk 6:5; Lk 9:3] is worth taking to heart:
Only if one has a very legal mind is there a significant difference . . . Jesus normally speaks in the hyperbole of a wisdom teacher, not the legal precision of a Pharisee . . . These passages are also another reminder to us that we do not have all of the answers . . . these passages call us not to lose the forest for the trees. Jesus called his missionaries to travel simply, without the normal provisions for a journey. They had to depend on God for their support." (Kaiser, et al., pp. 423-24) 5. FLOGGING OF JESUS
Determining the sequence of the flogging and mocking of Jesus by the soldiers is difficult.
• Matthew and Mark place the flogging after the final sentence is given: "And after having Jesus flogged, he handed him over to be crucified" (Mt 27:26 & Mk 15:15). "When they had finished mocking him, they stripped him of the purple cloak and put his own clothes bock on him. Then they led him away to crucify him" (Mk 15:20 & Mt 27:31).
• John places the flogging earlier, after which Pilate brings Jesus out to the people, "wearing the crown of thorns and the purple robe" (Jn 19:5). Only after more interaction with the Jewish leaders and crowd, bringing Jesus back into the governor's residence for questioning, and more interaction with the leaders and crowd, does Pilate pass sentence and hand Jesus over to be crucified.
In order to "perfectly harmonize" these events, some have advocated two separate floggings—with the purple robe, crown of thorns, and "Hail king of the Jews" repeated all over again, except that the second time the purple robe is removed and Jesus' own clothes put back on. One flogging would almost kill a man. Two almost certainly would.
I believe John and Luke make it clear that Pilate had Jesus flogged in order satisfy the crowd so he could be released, not in preparation for crucifixion. Normally, condemned prisoners were not flogged before crucifixion, as that would hasten their death upon the cross and a slow, lingering death was the goal. Therefore, I have gone with John's placement of the flogging/mocking and placed the removal of the purple robe after the final sentence.